The Bible Is a Parable: A Middle Ground Between Science and Religion
In the animal world, when put under impossibly difficult conditions of survival, many
species have been known to kill their young, and in really desperate straights, eat them. It
did not escape Man‘s notice that the animals that he domesticated unknowingly sacrificed
their young toward the benefit of his existence. As the ages passed by, and he grew
beyond the challenge of his animal unseen essence, he began to wonder about the
vagaries of the natural world beyond the newly perceived limits apparent in his animal
Man‘s observation of the capricious nature of the far greater powers displayed in the
geological and weather-related phenomena so far beyond his puny abilities, invested in
them the power to punish him for totally unknown grievances. His observation of the
domesticated animal‘s sacrifice of their young to him on the altar of their larger survival,
warranted only by Man‘s ability to protect, struck a harmonic chord.
If he could find a way to propitiate those larger forces, a sort of warranty might be
fashioned for him. As his observations of these powers grew so did their multiplicity.
Among the whole, there were good and there were bad. The good tended to serve his
needs with only occasional lapses, but the bad seemed to be with him always.
The confusion occasioned by his thoughts of the good that gave, from his older
understanding, and the bad that took away, of the newer one, slowly brought forth a
strategy. He need but offer a portion of his bounty, gifted to him by his previous belief, in
the hope of buying favor with this larger more powerful entity.
The first offerings were of the excess of his animal gifts. Only much later would he be
able to present those additional fruit, vegetable, and grain sacrifices. But they would
never seem as generous as the older more traditional ones (see Cain and Abel). Only
when conditions grew dire would he entertain the offer ing of the most precious gift of all.
Then as more time passed, his willingness to offer even this came to be seen as an
indication of his devotion, and generosity to his newest Master, and the ritual became
But the gods, over time, grew to be many, and more time and resources seemed to be
demanded, and were devoted, than even his ingenuity could sustain. He must find a way
to consolidate them into fewer representations. His conventions for the sharing of females
among his kind offered a way. As individuals combined into families, who in turn
combined into clans, etc. so too marriages among his gods began to shrink the number
even as the complexities within each pantheon increased.
Was the earlier background behind the story of Abraham, Man‘s attempt at shrinking
that pantheon toward a personification that seems to have been well advanced by
Abraham‘s time? And now he was to complete the process? But had the complexity of
that entity become too great for man to fully grasp? Abraham‘s God-above-all Gods had
been known and accepted for generations before him, but only as a head of many. But he
had been overthrown, even before Abraham‘s insistence that his -El | be the only one.
Was that first attempt, a bridge too far?
The furor within the society which had bred Abraham, directed toward the overthrow
of their -God most high, | seems to indicate a -point of trespass | that they were unwilling
to tolerate. Was the end of child sacrifice the reform that they were unready to accept?
Was the exodus south meant to draw those who would follow this -God most high |
toward another attempt at this reform?