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Inheriting Abraham: The Legacy of the Patriarch in Judaism, Christianity, and Islam
How Judaism, Christianity, and Islam have reimagined Abraham in their own images
Jews, Christians, and Muslims supposedly share a common religious heritage in the patriarch Abraham, and the idea that he should serve only as a source of unity among the three traditions has become widespread in both scholarly and popular circles. But in Inheriting Abraham , Jon Levenson reveals how the increasingly conventional notion of the three equally "Abrahamic" religions derives from a dangerous misunderstanding of key biblical and Qur'anic texts, fails to do full justice to any of the traditions, and is often biased against Judaism in subtle and pernicious ways.
Jews, Christians, and Muslims supposedly share a common religious heritage in the patriarch Abraham, and the idea that he should serve only as a source of unity among the three traditions has become widespread in both scholarly and popular circles. But in Inheriting Abraham , Jon Levenson reveals how the increasingly conventional notion of the three equally "Abrahamic" religions derives from a dangerous misunderstanding of key biblical and Qur'anic texts, fails to do full justice to any of the traditions, and is often biased against Judaism in subtle and pernicious ways.
264 pages, Paperback
First published September 30, 2012
27 people are currently reading
165 people want to read
About the author
Jon D. Levenson
21 books20 followersJon D. Levenson is the Albert A. List Professor of Jewish Studies at the Harvard Divinity School.
He is a scholar of the Bible and of the rabbinic midrash, with an interest in the philosophical and theological issues involved in biblical studies. He studies the relationship between traditional modes of Biblical interpretation and modern historical criticism. He also studies the relationship between Judaism and Christianity.
Levenson's foci include: Theological traditions in ancient Israel (biblical and rabbinic periods); Literary Interpretation of the Hebrew Bible; Midrash; History of Jewish biblical interpretation; Modern Jewish theology; Jewish-Christian relations.
He is a scholar of the Bible and of the rabbinic midrash, with an interest in the philosophical and theological issues involved in biblical studies. He studies the relationship between traditional modes of Biblical interpretation and modern historical criticism. He also studies the relationship between Judaism and Christianity.
Levenson's foci include: Theological traditions in ancient Israel (biblical and rabbinic periods); Literary Interpretation of the Hebrew Bible; Midrash; History of Jewish biblical interpretation; Modern Jewish theology; Jewish-Christian relations.
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Displaying 1 - 13 of 13 reviews
January 12, 2024
Deep and challenging analysis of Abraham, his Biblical, historical, and theological role and the connections between (or lackthereof) Christianity, Judaism and Islam.
Levenson really challenges, and successfully presents as philosophically lazy, the idea that the three Abrahamic religions are tied tightly
Together. Just an eye-opening read.
Levenson really challenges, and successfully presents as philosophically lazy, the idea that the three Abrahamic religions are tied tightly
Together. Just an eye-opening read.
October 13, 2023
Really helpful for an essay I’m writing, so I read the whole thing!
August 8, 2017
An uneven book with some extraordinary insights. The chapters on the Binding of Isaac and 'Torah or Gospel?' are exceptional, but several of the others are jumbled and difficult to work through. It reads like an extended reflection and commentary on the Abraham narrative in Genesis (with some detours into the Quranic version).
Overall, Levenson's approach is refreshingly honest, and he offers a sharp critique to those who would leverage Abraham towards a "tradition-neutral," inter-faith ecumenism that is actually shallow and ultimately harmful. The thesis of the book - that the different faiths use and interpret the Abraham figure for wildly different reasons - is actually helpful, and a profound insight into the "heart" of each of these faiths. Perhaps counter-intuitively, Levenson's direct attempt to reveal these differences may be the exact way we can get to more productive dialogue between traditions.
Overall, Levenson's approach is refreshingly honest, and he offers a sharp critique to those who would leverage Abraham towards a "tradition-neutral," inter-faith ecumenism that is actually shallow and ultimately harmful. The thesis of the book - that the different faiths use and interpret the Abraham figure for wildly different reasons - is actually helpful, and a profound insight into the "heart" of each of these faiths. Perhaps counter-intuitively, Levenson's direct attempt to reveal these differences may be the exact way we can get to more productive dialogue between traditions.
May 28, 2017
This book is an eye opener as to how different faiths appropriated the Abraham story and molded it to suit their own needs. For example Islam has Ishmael being sacrificed rather than Isaac. While some of the rabbis believe that while Abraham lived before the Torah was given, he already knew it and followed its commandments. Paul preaches that the important takeaway from Abraham was that he had faith and since he didn't live to see the Torah being given that one doesn't have to follow the commandments such as eating kosher, male circumcision, and the Jewish Sabbath. The Muslims do not believe in God having a son and inscribe in the Dome of the Rock that God did not beget a son. The problem with claiming that Abraham was the father of monotheism is that some believe that because the Christian religion believes in the Trinity that it is not monotheistic.
In any event there is no kumbaya and the three religions should be respected for their differences and the effort to make a common denominator religion around Abraham is doomed.
In any event there is no kumbaya and the three religions should be respected for their differences and the effort to make a common denominator religion around Abraham is doomed.
August 31, 2024
Background reading for this fall's sermon series. This book helped me encounter Abraham and understand more about how ideas about him have changed over time and impacted the world.
September 25, 2024
Not my favorite History of Religion book
May 6, 2013
It's an interesting exploration of the "history" of Abraham in Scripture and in the emergence of traditions about him within the three religions – Judaism, Christianity and Islam – that make some connection to the Patriarch and find in him some key element of their own traditions: for Jews the Torah-observant Abraham, for Christians the paragon of faith, and for Muslims the prophet of monotheism and submission to God's will.
Levenson takes a more detailed look at the reception and use of Abraham in the Jewish Scriptures and in Judaism, but he is by no means insensitive or unfair towards the other two religions. At least, not as far as I can make out, anyway. Others will be more competent judges of his handling of Abraham in the Qur'an and Islam. The book abounds with insight into interesting or contested passages about Abram/Abraham (particularly Levenson's reading of the Aqedah or "Binding" of Isaac) and challenges often deeply-held interpretations and the stereotypes they serve – for example that of Judaism as tribalistic and "inward-looking" and Christianity as "outward-looking."
Finally, he concludes with some fairly trenchant criticism of attempts to make Abraham a kind of tradition-neutral figure – father of all of three religions whose inclusive universalism operates as some kind of corrective or rebuke to the emergence of narrower and exclusive appropriations of the patriarch in Judaism, Christianity and Islam. Of course, as Levenson notes, it isn't simply that we don't have access to any original Abraham unsullied for the accretions of religious reflection and tradition, but these attempts to make Abraham the kindly father of three quarrelling children who should put aside their differences in light of their common origins in practise not only ignore, minimise or distort the very real differences between the religions but tend to favour one or the other in their framing of the significance of Abraham.
Levenson takes a more detailed look at the reception and use of Abraham in the Jewish Scriptures and in Judaism, but he is by no means insensitive or unfair towards the other two religions. At least, not as far as I can make out, anyway. Others will be more competent judges of his handling of Abraham in the Qur'an and Islam. The book abounds with insight into interesting or contested passages about Abram/Abraham (particularly Levenson's reading of the Aqedah or "Binding" of Isaac) and challenges often deeply-held interpretations and the stereotypes they serve – for example that of Judaism as tribalistic and "inward-looking" and Christianity as "outward-looking."
Finally, he concludes with some fairly trenchant criticism of attempts to make Abraham a kind of tradition-neutral figure – father of all of three religions whose inclusive universalism operates as some kind of corrective or rebuke to the emergence of narrower and exclusive appropriations of the patriarch in Judaism, Christianity and Islam. Of course, as Levenson notes, it isn't simply that we don't have access to any original Abraham unsullied for the accretions of religious reflection and tradition, but these attempts to make Abraham the kindly father of three quarrelling children who should put aside their differences in light of their common origins in practise not only ignore, minimise or distort the very real differences between the religions but tend to favour one or the other in their framing of the significance of Abraham.
November 20, 2015
This book contains a variety of insights into various religions' views of Abraham. For example:
*Rather than seeing God's covenant with Abraham and that of Sinai as identical, Levenson focuses on the differences between the two covenants. The Abrahamic covenant is unconditional but limited: as a matter of grace, the Jews get nationhood in some form. The Mosaic covenant is broader but very conditional indeed: the Jews actually get self-rule in Canaan, but only as long as the follow God's commandments. While Christians have occasionally argued about the role of Divine grace and human works, Judaism treats both as necessary.
*Levenson has an interesting insight into the Abraham/Isaac relationship. While some commentators point out that they never spoke after the Akedah (the almost-sacrifice of Isaac) Levenson points out that they never spoke before the Akedah either. And while Jews traditionally saw the entire story as about surrender to God's will, Christians saw Isaac as Jesus.
*Both Jews and Muslim legends emphasize Abraham's role as an idol-smasher (although the Biblical text, read literally, does not discuss Abraham's relations with idol-worshippers). By contrast, Christianity downplays this issue, not surprisingly given the Christian tradition of icons.
*Levenson discusses the idea (mentioned in the Mishnah, but expanding into the work of medieval Jewish commenators) that Abraham observed the whole Torah. Although one sage in the Talmud takes a maximalist position, another age, Shimi bar Chiyya, suggests that this view only applies to the seven Noahide laws (basically, a minimal set of ethical rules). This argument continues into the Middle Ages: while Rashi uses this idea to mold Abraham into a model rabbinic Jew, his grandson Rashbam asserts that this concept applies only to the moral commandments that are generally recognized by most of humanity.
*Rather than seeing God's covenant with Abraham and that of Sinai as identical, Levenson focuses on the differences between the two covenants. The Abrahamic covenant is unconditional but limited: as a matter of grace, the Jews get nationhood in some form. The Mosaic covenant is broader but very conditional indeed: the Jews actually get self-rule in Canaan, but only as long as the follow God's commandments. While Christians have occasionally argued about the role of Divine grace and human works, Judaism treats both as necessary.
*Levenson has an interesting insight into the Abraham/Isaac relationship. While some commentators point out that they never spoke after the Akedah (the almost-sacrifice of Isaac) Levenson points out that they never spoke before the Akedah either. And while Jews traditionally saw the entire story as about surrender to God's will, Christians saw Isaac as Jesus.
*Both Jews and Muslim legends emphasize Abraham's role as an idol-smasher (although the Biblical text, read literally, does not discuss Abraham's relations with idol-worshippers). By contrast, Christianity downplays this issue, not surprisingly given the Christian tradition of icons.
*Levenson discusses the idea (mentioned in the Mishnah, but expanding into the work of medieval Jewish commenators) that Abraham observed the whole Torah. Although one sage in the Talmud takes a maximalist position, another age, Shimi bar Chiyya, suggests that this view only applies to the seven Noahide laws (basically, a minimal set of ethical rules). This argument continues into the Middle Ages: while Rashi uses this idea to mold Abraham into a model rabbinic Jew, his grandson Rashbam asserts that this concept applies only to the moral commandments that are generally recognized by most of humanity.
June 7, 2017
In one of Levenson's essays that I had to read in seminary, Levenson argued that we do a disservice to both Judaism and Christianity when we attempt to smooth out the differences and only see the commonalities. Levenson basically argues the same thing for the so-called "Abrahamic" faiths here (Judaism, Christianity, & Islam). He argues that each of these interpret Abraham so differently (Judaism = follower of Torah, Christianity = example of faith / spiritual father of Christians, Islam = First true Muslim / defender of monotheism / builder of the Kabbah) that we cannot and should not attempt to press the similarities of these three religions. Rather, each tradition has molded Abraham into their own image. Therefore we must resist the urge to press the similarities and kinship of the three faiths. Rather, we must acknowledge that they are different and appreciate the differences.
I typically love Levenson's works. This is the fourth monograph of his that I have read. However, I wasn't too impressed with this one. After half the book, you get "the point." Really, the final chapter is the essential read. Overall, however, it was a decent read that makes some good points.
I typically love Levenson's works. This is the fourth monograph of his that I have read. However, I wasn't too impressed with this one. After half the book, you get "the point." Really, the final chapter is the essential read. Overall, however, it was a decent read that makes some good points.
December 5, 2015
Someone once said that the U.S. and the U.K. are two nations divided by a common language. We both speak English, but oh, the different ways we speak it!
This brilliant little book by Levenson, the Albert A. List Professor of Jewish Studies at Harvard, makes the same claim about Jewish, Christian, and Muslim conceptions of Abraham. Abraham is central to all of us, but in very different ways.
Jew and Christians both claim to be Abraham's descendants and heirs. Muslims don't.
Jews and Muslims both think Abraham's monotheism means God has no body and no separate "persons." Christians think God has both.
Christians and Muslims both think everyone must eventually accept the truth of their religion to be saved from hell. Jews don't.
Levenson is drawing all these distinctions partly because he is a careful scholar, but partly because he is convinced that relations between Jews, Muslims, and Christians must be based on mutual respect. Sweeping these differences under the rug only keeps us from doing the more important work of understanding one another. I fully agree.
My full review is here.
This brilliant little book by Levenson, the Albert A. List Professor of Jewish Studies at Harvard, makes the same claim about Jewish, Christian, and Muslim conceptions of Abraham. Abraham is central to all of us, but in very different ways.
Jew and Christians both claim to be Abraham's descendants and heirs. Muslims don't.
Jews and Muslims both think Abraham's monotheism means God has no body and no separate "persons." Christians think God has both.
Christians and Muslims both think everyone must eventually accept the truth of their religion to be saved from hell. Jews don't.
Levenson is drawing all these distinctions partly because he is a careful scholar, but partly because he is convinced that relations between Jews, Muslims, and Christians must be based on mutual respect. Sweeping these differences under the rug only keeps us from doing the more important work of understanding one another. I fully agree.
My full review is here.
July 19, 2013
This has been an interesting dive into biblical scholarship: it's been years since I pondered authorship and themes in the Old Testament. While the thrust is primarily Jewish, the author ties in Christian and Islamic interpretations: relevant in these divisive times (when haven't the times been divisive? But you know what I mean...the wars in the Middle East, 9/11, the really ugly attacks on those of Arabic descent.)
And the story of Isaac is always fascinating. Was he a child or an adult? Did the intervention happen before or after the sacrifice? (I never considered the latter, but there is textual evidence for it.) Was Abraham a brute?
Still, it seems to be getting repetitive. I'm half way through and not sure I want to finish it up.
And the story of Isaac is always fascinating. Was he a child or an adult? Did the intervention happen before or after the sacrifice? (I never considered the latter, but there is textual evidence for it.) Was Abraham a brute?
Still, it seems to be getting repetitive. I'm half way through and not sure I want to finish it up.
Read
September 22, 2014ليس بالكتاب السهل رغم أنه كاتبه وجهه للمتخصص وغيره..
الكتاب يتحدث عن توارث إبراهيم عليه السلام بين الأديان السماوية الثلاثة!
ينسف الكاتب من خلال قراءته لسفر التكوين الفصل الذي يتحدث عن إبراهيم معظم المفاهيم المتوارثة عن هذه الشخصية التاريخية ويمضي لينقل آراء وتفاسير الديانات الثلاثة قديما وحديثا..
إن كان إبراهيم هو الشخصية التي تجمع الأديان الثلاثة هذه الأيام فإن القارئ لفهم أتباع هذه الديانات يرى استئثار كل ملة بإبراهيم كما يقول الكتاب..
يدعو الكاتب إلى إعادة إحياء هذه الشخصية بحيادية وتخليصها من الفهم المتوارث!
الكتاب يتحدث عن توارث إبراهيم عليه السلام بين الأديان السماوية الثلاثة!
ينسف الكاتب من خلال قراءته لسفر التكوين الفصل الذي يتحدث عن إبراهيم معظم المفاهيم المتوارثة عن هذه الشخصية التاريخية ويمضي لينقل آراء وتفاسير الديانات الثلاثة قديما وحديثا..
إن كان إبراهيم هو الشخصية التي تجمع الأديان الثلاثة هذه الأيام فإن القارئ لفهم أتباع هذه الديانات يرى استئثار كل ملة بإبراهيم كما يقول الكتاب..
يدعو الكاتب إلى إعادة إحياء هذه الشخصية بحيادية وتخليصها من الفهم المتوارث!
November 18, 2012
A good and surprising review of how Abraham is understood by Jews, Christians, and Muslims over time and currently. Very clearly written.
Displaying 1 - 13 of 13 reviews