I argued in a recent post that, because of its militant, totalitarian presumptions, Islam must sooner or later be destroyed if any other cult – including the cult of the Living God, YHWH our Lord Jesus – is to survive. Because God in Jesus assured us (Matthew 16:18) that his cult simply *cannot* be destroyed (which would only make sense, it being the cult of the Omnipotent One), we may be sure that, sooner or later, Islam certainly *will* be destroyed, or else by some mass apostasy of Muslims simply wither and vanish, as insane cults are wont eventually to do.
Insanity, after all, is autophagic. Like all error, it works its own destruction.
The post garnered more page views than any other we had published since our first few days of existence. Thanks, Western Rifle Shooters!
I recently finished another of my favorite sort of book, the sort that brings order and intelligibility to a mass of fascinating facts, many of them new to me: The Cuisine of Sacrifice Among the Greeks. It is a collection of papers by European classicists and folklorists, mostly French, edited by the eminent scholars Marcel Detienne and Jean-Pierre Vernant. Three key insights inform everything in the book:
In the ancient world, essentially all the meat available for consumption in human settlements was the fruit of sacrificial rites.
Cookery and sacrifice were therefore aspects of the same procedure. Sacrifice was the way animals were slaughtered and butchered in preparation for cooking; cooking the meat was part of the sacrificial rite.
Participation in the communal feast on the fruits of the sacrifice was the rite of social assimilation. To share the common meal was to declare loyalty to the cult, and to the settlement that it informed. To refuse participation – as with, e.g., vegetarian cults like that of the Pythagoreans – was to refuse membership in the community.
The book examines various aspects of animal sacrifice in myth, history, and down to the present day. It is well worth a read, if only for the factoids that litter its pages by the hundred. What follows are some of my marginal notes, organized not at all. Many of them are speculative; I do not present them as anything more than a record of suggestive associations that occurred to me in reading.