An excellent book about the human cost and power of high control groups, I'd also recommend Hostage to Heaven.
Hostage to Heaven: Barbara Underwood, Betty Underwood: 9780517538753: Amazon.com: Books
And for a broader look at the topic:
peacefulpete
JoinedPosts by peacefulpete
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Prisoners of the Mind
by iloowy.goowy inhttps://www.youtube.com/watch?v=dadlccbe_js.
have you ever seen a full-grown elephant weighing thousands of pounds chained to a small stake in the ground when you visited a circus?
did it ever enter your mind and make you wonder how such a small stake in the ground could hold such a huge animal from straying outside the boundaries of the length of its chain and stake?
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The Firefly Minister
by iloowy.goowy inhttps://www.youtube.com/watch?v=jcoikaci9i4.
from ron frye, 2014. when i was a child, my parents and i visited one of my mother's sisters and her family in bloomington, indiana.
one warm evening l remember experiencing the joy of seeing hundreds and hundreds of tiny luminous insects punctuating the night sky.
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peacefulpete
I used to live by the backwaters of a large lake system, at least 100 acres of marsh. The fireflies on a couple nights a year were spectacular. I still hope to time it right when I return on occasion, but rarely do I get treated to the light shows of my youth.
BTW, I know the lights were not for me, it's a giant orgy, the bugs locate each other in the dark. Before that they were predatory larvae that inject venom to paralyze small aquatic animals. Also, a bit jolting is that some species of fireflies as adults are also predatory and almost exclusively eat other fireflies that are attracted to their light hoping for some sexytime.
I understand why the narrator of that video didn't want to hear the scientific explanation for the lights he enjoyed watching, the truth is something can be both beautiful from one perspective and quite horrific from another.
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trimethylmaneria (TMAU) fecal body odor
by Nicol inanyone know a witness with trimethylmaneria (tmau) or fecal body odor?
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peacefulpete
I know you are but what am I?
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Using Corporations to do God's Work
by Eliyahu inwhat is a corporation?.
"a corporation is a legal entity that is separate and distinct from its owners.
under the law, corporations possess many of the same rights and responsibilities as individuals.
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peacefulpete
I see the harm of equating fictitious 'persons' with real citizens well illustrated with the Citizens United ruling. Effectively the voice of the individual citizen is drowned out by the voice of corporate interest. In a similar way the accountability of individuals is lost under a corporate faux personhood.
It's not hard to see how either scenario could lead to injustice.
I don't see any equation to Baal worship, however. I see that as more of a brand trademark issue.
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The Akedah
by peacefulpete inthe genesis 22 episode, often referred to as the akedah (aqueda) ie "the binding" is a topic worthy a masterclass in textual and theological development.
a comprehensive discussion regarding this development would involve volumes and still leave much to be uncertain.
in short, the internal contradictions the narrative offers as it appears in genesis have inspired millennia of interpretive expansions and elaborations.
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peacefulpete
Or maybe we (US) are just slow. lol.
BTW just a reminder that I'm thumbs-uping a lot of comments but still am restricted from doing so for reasons unknown.
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The Akedah
by peacefulpete inthe genesis 22 episode, often referred to as the akedah (aqueda) ie "the binding" is a topic worthy a masterclass in textual and theological development.
a comprehensive discussion regarding this development would involve volumes and still leave much to be uncertain.
in short, the internal contradictions the narrative offers as it appears in genesis have inspired millennia of interpretive expansions and elaborations.
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peacefulpete
KoW....I understand the strict D.Hypothesis as it was originally formulated has fallen out of favor, especially outside the US. I had Jeremiah 7:31 in mind, where Yahweh is the recipient and insistent He never desired it, and my mind leapt to D. Given the multiple explanations offered, it makes sense to suggest multiple revisionists.
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The Akedah
by peacefulpete inthe genesis 22 episode, often referred to as the akedah (aqueda) ie "the binding" is a topic worthy a masterclass in textual and theological development.
a comprehensive discussion regarding this development would involve volumes and still leave much to be uncertain.
in short, the internal contradictions the narrative offers as it appears in genesis have inspired millennia of interpretive expansions and elaborations.
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peacefulpete
the Bible was corrupted almost as soon as the Writers put Quill to Parchment,
That might reflect more of our own indoctrination. The idea of purity and permanence of a text follows from a literalist mindset. Every culture has the right to naturally evolve. Maybe rather than thinking of it as corruption we should credit it with progression.
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The Akedah
by peacefulpete inthe genesis 22 episode, often referred to as the akedah (aqueda) ie "the binding" is a topic worthy a masterclass in textual and theological development.
a comprehensive discussion regarding this development would involve volumes and still leave much to be uncertain.
in short, the internal contradictions the narrative offers as it appears in genesis have inspired millennia of interpretive expansions and elaborations.
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peacefulpete
Phizzy!....thanks for commenting. Yes we can be thankful the compiler/s of the material had an almost pathological desire to retain phraseology of his sources as much as possible while attempting to create a new narrative.
From material I've read it seems the sacrifice of firstborns may have been eclipsed with the idea of the firstborn sons serving as priests, this then later replaced with the use of foreign slaves and the birth of the Levite concept. It's horrific topic and like so much we are left with historic crumbs. It is suggestive that the Deuteronomist scribes did feel compelled to offer explanations that made reference to the practice. Three solutions are offered. The death of the Egyptian firstborns, the ability to offer money as a payment for the firstborn and thirdly the Levites were designated as replacements for the firstborn that belonged to YHWH for sacrificial purpose. I think you are right that in at least some quarters the practice of human sacrifice to YHWH continued until the Exile.
Something interesting is that in 7 of the 8 "Molech" mentions, the definite article precedes Molech, IOW, it likely refers to a particular sacrifice method not a god. The one instance where there is no definite article is 1Kings 11:7 and there the LXX has Milcom, suggesting the Masoretic is a scribal error. Many etymologies have been proposed but a new and persuasive one is simply a ProtoSemitic word for 'sacrifice'. In light of this "the Moloch" references were likely a child sacrifice to Yahweh, which later scribes deny was officially prescribed.
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The Akedah
by peacefulpete inthe genesis 22 episode, often referred to as the akedah (aqueda) ie "the binding" is a topic worthy a masterclass in textual and theological development.
a comprehensive discussion regarding this development would involve volumes and still leave much to be uncertain.
in short, the internal contradictions the narrative offers as it appears in genesis have inspired millennia of interpretive expansions and elaborations.
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peacefulpete
Apparently not a topic of great interest. I had a few additional thoughts. It's actually rather surprising that while 2 passages allude to the story (Hebrews and James) no direct linkage of the Isaac role to that of Jesus is made in the NT. Early Church fathers as early as Irenaeus do of course. Often the focus of the comparison by these early church fathers is the Isaac bearing the wood for his sacrifice equating to Jesus's cross. As I've mentioned before this story might have actually contributed this detail to the passion story. I have a theory that, given the very real controversy with early Gnostic Christians regarding whether Jesus survived the attempted crucifixion by means of substitution, the comparison might have lent to the Gnostic argument, and if there were any direct references they may have been removed.
As another interesting thought, the Koran includes a version of the story with the son unnamed. This seems unusual. The story in Genesis as it appears in context has raised lot of questions. First the story describes Isaac as the first and only son yet surrounding material has Abraham father Ishmael, his firstborn according to Genesis and the Koran famously. The Koran follows apparently later traditions regarding the son's consent, even mirroring traditions that have him insist he be 'bound tightly' to prevent ruining the sacrifice. All this leads to more questions than answers. If the Koranic author was using later Jewish material then why leave the son unnamed? The obvious answer is the identification of the son as Ishmael but if that was intended why not simply name him Ishmael in the story? It's true the Koran immediately follows that pericope with Abraham learning of the birth of Isaac, so it is implied. Who knows, maybe the writer used different sources and wove his version from what he saw.
Another point that demonstrates the Rabbinic usage of the Torah. In a number of ancient Midrashic references Isaac was actually killed. In some versions the ancient Rabbis said Isaac died by some means other than the penetration of the knife but in another not only is he sacrificed but burned to ashes. His ashes are scattered but God uses a dew and resurrects him. It's all fascinating how a confusing disturbing story inspired so much.
In the end what is quite clear is that around the turn of the era the son had been interpreted as an adult (25-37yrs old in sources I found) and the model of willing martyrdom, something not suggested in Genesis.
It's also kind of ironic that a story that likely originated in the context of human sacrifice of firstborns was rehabilitated to mean something else but wound up returning to the baser notion of human sacrifice.
I'd love if Caleboutwest or PioneerSchmioneer would discuss the modern understanding of these elements.
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The Akedah
by peacefulpete inthe genesis 22 episode, often referred to as the akedah (aqueda) ie "the binding" is a topic worthy a masterclass in textual and theological development.
a comprehensive discussion regarding this development would involve volumes and still leave much to be uncertain.
in short, the internal contradictions the narrative offers as it appears in genesis have inspired millennia of interpretive expansions and elaborations.
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peacefulpete
The Genesis 22 episode, often referred to as the Akedah (Aqueda) ie "the binding" is a topic worthy a masterclass in textual and theological development. A comprehensive discussion regarding this development would involve volumes and still leave much to be uncertain. In short, the internal contradictions the narrative offers as it appears in Genesis have inspired millennia of interpretive expansions and elaborations. The apparent contradictions involve the promise for Isaac's future, the command to offer him as sacrifice and the subsequent command not to.
Itis my opinion that these contradictions arose as the result of the incorporation of divergent legends into a 5-6th century composition. Without laboring that point, I'll suggest the story at its core was either an ancient tale that depicted human sacrifice or was a conscious effort to parody that past using the framework and language of such a tale. As a stand alone tale it certainly leaves the reader with confusion. The episode itself ends with the clear impression that Issac was sacrificed and Abraham traveled back down alone:
15 The angel of the Lord called to Abraham from heaven a second time 16 and said, “I swear by myself, declares the Lord, that because you have done this and have not withheld your son, your only son, 17 I will surely bless you and make your descendants as numerous as the stars in the sky and as the sand on the seashore. Your descendants will take possession of the cities of their enemies, 18 and through your offspring[b] all nations on earth will be blessed,[c] because you have obeyed me.”
19 Then Abraham returned to his servants, and they set off together for Beersheba. And Abraham stayed in Beersheba.The introjection of the voice to halt the sacrifice (an angel/God himself) contributed to the 'second power' in heaven theological development of centuries later, but that is another topic. IOW, many have concluded the story was reworked as part of its incorporation into the Torah.
As we know, theologians such as the writer of Hebrews made interpretive inferences from the story, implying that Abraham understood the resurrection doctrine, which wasn't in the text anywhere. This author was hardly alone in assuming there was more to the story than what the text itself offered. We have preserved for us other retellings of the story that reveal a movement toward the eventual Christian usage as a type of the Christ Son of God sacrifice. That is, the idea that Isaac represented an expiatory sacrifice for the sins of Israel.
The story as it appears in the book of Jubilees (2nd cent. BC) introduces the character of 'Mastemah' (opposer) and his evil angels into the scene, which has the effect of universalizing the episode, giving it greater cosmic significance and it gives Isaac a more active role, giving his consent. It locates the 'mount' as Mt Zion, (aka Moriah, Temple mt.) It also places the episode on the Passover date (17:15, 18:3). Here are some excerpts:
The prince Mastemah came and said in God's presence, 'Look,
Abraham loves his son Isaac and is more pleased with him than
anything else; command him to offer him as a burnt offering on an
altar and see whether he will carry out this order. Then you will know
whether he is faithful in every test to which you subject him' (Jub
17,16).
The Lord knew that Abraham was faithful in all his afflictions,
because he had tested him with a command to leave his country, and
with famine; he tested him with the wealth of kings, and he tested him
again with his wife, when she was taken away from him; and with
circumcision; and he had tested him with Ishmael and Hagar, his
slave-girl, when he sent them away. In every test to which the Lord
subjected him, Abraham had been found faithful. His soul was not
impatient, or slow to act. For he was faithful and loved the Lord (Jub
17,17-18)The parallel to the opening chapters of Job are inescapable. Again giving a private scene in Genesis a universalizing aspect.
In the Qumran materials was found what has been named 'Pseudo Jubilees' or 4Q225. It is clearly another recension of the book of Jubilees. It retains some interesting variations:
Abraham]
8 be[lieved] God, and righteousness was reckoned to him. A son was born af[ter] this
9 [to Abraha]m, and he named him Isaac. But the prince Mastemah
came
10 [to G]od, and he lodged a complaint against Abraham about Isaac.
[G]od said
1 1 [to Abra]ham, 'Take your son Isaac, [your] only one, [whom]
12 [you lo] ve, and offer him to me as a burnt offering on one of the
[hig]h mountains,
13 [which I shall point out] to you'. He aro[se and w]en[t] from the
wells (10) up to Mo[unt Moriah].
14 [ ]And Ab[raham] raised[his ey]es, [and there was a] fire; and he pu[t the wood on his son
Isaac, and they went together.]
2 Isaac said to Abraham, [his father, 'Here are the fire and the wood,
but where is the lamb]
3 for the burnt offering?' Abraham said to [his son Isaac, 'God
himself will provide the lamb'.]
4 Isaac said to his father, 'B[ind me fast ]
5 Holy angels were standing, weeping over the [altar ]
6 his sons from the earth. The angels of Mas[temah ]
7 rejoicing and saying, 'Now he will perish'. And [in all this the
Prince Mastemah was testing whether]
8 he would be found feeble, or whether A[braham] would be found
unfaithful [to God. He cried out,]
9 'Abraham, Abraham!' And he said, 'Yes?' So He said, 'N[ow I
know that ]
10 he will not be loving'. The Lord God blessed Is[aac all the days of
his life. He became the father of]
11 Jacob (n), and Jacob became the father of Levi, [a third]
generation (12). (vacai) All]
12 the days of Abraham, Isaac, Jacob, and Lev[i were ]
13 The prince Mastemah bound on ac[count of them. Holy
angels were
14 The prince Ma[s]temah, and Belial listened to [the prince
Mastemah.The subtle intorduction of Isaac's consent is noteworthy. This idea is repeated and elaborated in Targum Pseudo-Jonathan:
And Isaac said to his father, 'Bind me well that I may not struggle in
the agony of my soul and be pitched into the pit of destruction and a
blemish be found in your offering.This notion of the consent of Isaac is also expressed in Josephus:
(Antiquities 1 .232): 'Isaac . . . received these words [of his father] with joy, declaring that he was not worthy to be born at all if he were to reject the decision of God and of his father.
PseudoPhilo (32:3, 40:2) goes so far as to suggest the notion of expiatory sacrifice for Israel's sins;
..generations will be instructed by my case and peoples will understand because of me that the Lord has considered the life of a
human being worthy [to be offered] in sacrifice.... and who would be sorry to die, seeing a people freed?"This topic is much larger, but I wanted to open discussion regarding the story and its evolving character. It's usage by Christians, while unique in it's specific application, was not entirely without prior and parallel symbolism. The location of the story to Moriah/Zion (Jerusalem and it's temple), the consent of Isaac, the cosmic importance of the scene involving God's chief adversary, the association with the Passover, even hinting that, like the suffering servant of 2nd Isaiah, Isaac was a symbol of sacrifice for the nation's welfare.