The well-known story from the book of Genesis that provides today’s first reading is almost certainly one of the texts that contribute to the flawed caricature of the Old Testament God’s capricious and blood-thirsty nature.  At the beginning of the story, God asked the unthinkable but, in a surprising plot twist, recanted and provided a substitute sacrifice at the last moment.   

Child sacrifice was practiced by some of the neighboring pagan tribes during the monarchical period of Israel and Judah (roughly eight centuries after Abraham’s death).  In his old age, King Solomon permitted the practice of child sacrifice in an attempt to appease one of his gentile wives. (1 Kgs 11:5)  The story in today’s first reading is prolepsis by the editors of the book of Genesis to proscribe the practice after it had gained a foothold during Solomon’s reign. 

It might be difficult for modern readers to perceive this story as a prohibition of child sacrifice, but that difficulty is due only to modern prejudices.  This story isn’t historical narrative; it’s rhetoric.   

Abraham’s trek to Moriah, the powerlessness of the intended victim, the ceremonial knife reserved for religious sacrifice, the rustic stone altar, and the fire were little more than stage props designed to heighten the dramatic effect of the story.  Any decent human being with a modicum of respect for human life would reject any suggestion that human sacrifice could be in any way an acceptable form of worship of God.  The overly dramatic nature of the story, therefore, is akin to the homespun wisdom attributed to parents of impulsive children.   

We’ve all seen depictions of children and teens who want to engage in risk-taking behaviors in order to gain the approval of their peer group.  The minor child’s rationale is usually expressed in words like, “Everyone is going to an event where there will be no adult supervision and numerous questionable practices.  Why can’t I go, too?”  To which, the exasperated parent responds, “If everyone jumped off a cliff, would you jump, as well?”   

The editors of the book of Genesis asked their readers, “If the faithless are foolish enough to be immoral and destructive, will you do the same?”  The ancient practice at the center of this story faded away long ago, but the story’s message is a direct address to the Church today. 

If you object to the suggestion that this story about grossly inhumane behavior might be directed to you, you are beginning to understand the reason that the editors of Genesis chose to use such a shocking example.  The story of Abraham’s willingness to sacrifice Isaac is intended to be attention-getting.  If the story now has your attention, please attend to its message. 

Numerous examples of destructive and self-destructive actions surround us.  Uncharitable, vengeful, selfish, short-sighted, and offensive behavior is so common that it has become normal and even expected.  The normalizing of anti-social behavior lowers the standards of behavior for everyone and leads to ever increasing social dysfunction.  The standard responses to the ever-growing moral deficit in society are more recrimination, more vengeance, and more self-righteousness. 

Perhaps, now you can see the reason that the editors of Genesis posed the rhetorical question, “If everybody sacrificed their children to ruthless gods, would you do the same?”  If they were alive today, the editors of Genesis might combat the self-destructive tendencies of our contemporary culture with rhetorical questions like the following ones. 

“If you are even slightly offended by media personalities who rave manically about their many worries and fears, why are you so eager to join them?” 

“If you find it troubling that so many people happily disregard the rights and freedoms of others, why do you want to imitate them by becoming what you find unjust?” 

“If your conscience is bothered by the daily occurrence of needless violence, suffering, and conflict in the world, what are you doing to improve the circumstances of the poor, the marginalized, the powerless, and victims of violence and discrimination?” 

The editors of the book of Genesis reminded their readers that there are many gods one can worship.  Today, it’s popular to worship oneself, one’s disordered desires, one’s opinions, one’s sense of entitlement, one’s judgmentalism, but less popular to worship the One, True God.  If everybody decided to harm themselves and society by the worship of selfishness, would you do the same?