|Part of a series on|
Monotheism has been defined as the belief in the existence of one god or in the oneness of God. The Oxford Dictionary of the Christian Church gives a more restricted definition: "belief in one personal and transcendent God", as opposed to polytheism and pantheism. A distinction may be made between exclusive monotheism, and both inclusive monotheism and pluriform monotheism which, while recognising many distinct gods, postulate some underlying unity.
Monotheism characterizes the traditions of Bábism, the Bahá'í Faith, Cao Dai (Caodaiism), Cheondoism (Cheondogyo), Christianity, Deism, Eckankar, Islam, Judaism, Mandaeism, Rastafari, Ravidassia religion, Seicho no Ie, Shaivism, Shaktism, Sikhism, Tengrism (Tangrism), Tenrikyo (Tenriism), Vaishnavism, and Zoroastrianism and elements of the belief are discernible in numerous other religions including Atenism and Ancient Chinese religion.
- 1 Origin and development
- 2 More detailed definitions
- 3 Abrahamic religions
- 4 Atenism
- 5 Chinese view
- 6 Indigenous African religion
- 7 Indo-European religions
- 8 New religious movements
- 9 Tengriism
- 10 See also
- 11 Notes
- 12 Further reading
- 13 External links
Origin and development
In Zoroastrianism, Ahura Mazda appears as a supreme and transcendental deity. Depending on the date of Zoroaster (usually considered to be contemporary with the Vedas), this may be one of the earliest documented instances of the emergence of monism in an Indo-European religion.
Monolatrism can be a stage in the development of monotheism from polytheism. Three examples of this are the Aten cult in the reign of the Egyptian pharaoh Akhenaten, the rise of Marduk from the tutelary of Babylon to the claim of universal supremacy, and the rise of Yahweh from among the Canaanite gods to the sole God of Judaism.
Ethical monotheism and the associated concept of absolute good and evil emerge in Zoroastrianism and Judaism, later culminating in the doctrines of Christology in early Christianity and later (by the 7th century) in the tawhid in Islam.
In the cities of the Ancient Near East, each city had a local patron deity, such as Shamash at Larsa or Sin at Ur. The first claims of global supremacy of a specific god date to the Late Bronze Age, with Akhenaten's Great Hymn to the Aten (speculatively connected to Judaism by Sigmund Freud in his Moses and Monotheism). However the historicity of the Exodus is disputed. Furthermore, it is not clear to what extent Akhenaten's Atenism was monotheistic rather than henotheistic with Akhenaten himself identified with the god Aten.
Currents of monism or monotheism emerge in Vedic India earlier, chiefly with worship of Lord Krishna, which is full-fledged monotheism, but also with e.g. the Nasadiya Sukta. In the Indo-Iranian tradition, the Rigveda exhibits notions of monism, in particular in the comparatively late tenth book, also dated to the early Iron Age, e.g. in the Nasadiya sukta.
According to Christian tradition, monotheism was the original religion of humanity but was generally lost after the fall of man. This theory was largely abandoned in the 19th century in favour of an evolutionary progression from animism via polytheism to monotheism, but by 1974 this theory was less widely held. Austrian anthropologist Wilhelm Schmidt had postulated an Urmonotheismus, "original" or "primitive monotheism" in the 1910s. It was objected that Judaism, Christianity, and Islam had grown up in opposition to polytheism as had Greek philosophical monotheism. Furthermore, while belief in a "high god" is not universal, it is found in many parts of Africa and numerous other areas of the world.
More detailed definitions
|Conceptions of God|
- Deism posits the existence of a single creator god, who has little or no continued involvement with the world. Samuel Clarke distinguished four types of deist: those who believed in a creator with no further interest in the world; those who also saw a certain providential ordering of the material universe but not in the moral and spiritual spheres; those who in addition, believed God had some moral attributes but did not believe in a future life; and those who, while rejecting revelation, accepted all the truths of natural religion.
- The term Henotheism has two distinct uses. In the context of biblical studies it normally means the exclusive worship of a tribal-national deity which does not deny the reality of patron deities of other peoples, while elsewhere it often becomes a synonym for monolatry, that is belief in or the worship of one god without denying the existence of others. Hinduism is sometimes overgeneralized to as henotheistic.
- Monism is the philosophical stance that explains all that is in terms of a single reality and thus conflicts with any belief which distinguishes radically between different grades of being (e.g. Christianity). The type of monotheism found in Hinduism, encompassing pantheism and panentheism is monistic.
- Panentheism is a form of monistic monotheism which holds that the being of God includes and penetrates all the Universe but unlike pantheism (see below) the universe is not identical with God.
- Pantheism holds that the universe and God are identical. Philosophically, it maintains that there is only one substance which is absolute, eternal and infinite so all things, including human beings, are not independent substances but only modes or manifestations of the Absolute. The existence of a transcendent being extraneous to nature is denied.
- Substance monotheism, found in some indigenous African religions, holds that the many gods are different forms of a single underlying substance.
- Trinitarian monotheism is the Christian doctrine of belief in one God who is three distinct "persons": God the Father, God the Son (Jesus) and God the Holy Spirit. When used in this context, the word "person" is a technical term and means "something very different from what it does in common speech". In particular, the idea of self-consciousness found in contemporary usage was not at all prominent.
The neutrality of this section is disputed. (September 2011) (Learn how and when to remove this template message)
Abrahamic religions are monotheistic faiths of Middle Eastern origin, emphasizing and tracing their origins to Abraham or recognizing a spiritual tradition identified with him. As of the early twenty-first century, the majority of the world's population (54% or 3.8 billion people) consider themselves as monotheists and adherents of the Abrahamic religions.
While adherents of Abrahamic religions consider themselves to be monotheists, Judaism and Islam only recognize each other as being monotheistic.
God in Judaism is strictly monotheistic, an absolute one, indivisible, and incomparable being who is the ultimate cause of all existence. The Hebrew Bible presents the God of Israel as the creator of the world and as the only power controlling history. The Babylonian Talmud references other, "foreign gods" as non-existent entities to whom humans mistakenly ascribe reality and power.
The Hebrew Bible commands the Israelites not to worship other gods, but only YHWH, the God who brought them out of Egypt (Ex. 20:1-4; Deut. 5:6-7). Despite this, it records that many Israelites were rebellious, choosing instead to worship foreign gods and idols.
During the 8th century BC, the monotheistic worship of YHWH in Israel was in competition with many other cults, described by the Yahwist faction collectively as Baals. The oldest books of the Hebrew Bible reflect this competition, as in the books of Hosea and Nahum, whose authors lament the "apostasy" of the people of Israel, threatening them with the wrath of God if they do not give up their polytheistic cults.
Some scholars hypothesize that Judaism was originally a form of monolatrism or henotheism. In this hypothesis both the Kingdom of Israel and the Kingdom of Judah had YHWH as their state god, while also acknowledging the existence of other gods. In the 8th century BC Assyrian royal propaganda claimed for the Assyrian national god Ashur dominion over all other gods. It is posited that in reaction to this, certain circles in Israel stressed the unique power of YHWH as a sign of national independence. The hypothesis posits a next stage, beginning with the fall of Judah to Babylon, when a small circle of priests and scribes gathered around the exiled royal court developed the first idea of YHWH as the sole God of the world.
As they traditionally profess a concept of monotheism with a singular God, Judaism and Islam reject the Christian idea of monotheism. Judaism uses the term shituf to refer to ways of worshiping God not believed to be monotheistic. Muslims reject the Christian doctrine of the Trinity and divinity of Jesus, considering it to be polytheism.
Judaism's earliest history, beliefs, laws, and practices are preserved and taught in the Torah (the first part of the Hebrew Bible). It provides a clear textual source for the rise and development of what is named Judaism's ethical monotheism which means that:
- (1) There is one God from whom emanates one morality for all humanity. (2) God's primary demand of people is that they act decently toward one another...The God of ethical monotheism is the God first revealed to the world according to the Jewish Bible.
- ...in the study of Hebrew history: Israel's monotheism was an ethical monotheism. Dennis Prager
When Moses returned with the Ten Commandments, the second of those stated that "you shall have no other gods before me" (Exodus 20:3), right after the first, which affirmed the existence of God. Furthermore, Israelites recite the Shema Yisrael ("Hear, O Israel") which partly says, "Hear, O Israel: YHWH is our God, YHWH is one", meaning that Israel was to worship none of the gods of other peoples. Monotheism was and is the central tenet of the Israelite and the Jewish religion.
|Hebrew||שמע ישראל יי אלהנו יי אחד|
|Common transliteration||Shema Yisrael Adonai Eloheinu Adonai Echad|
|English||Hear, O Israel! The Lord is our God! The Lord is One!|
The literal word meanings are roughly as follows:
- Shema — "listen" or "hear". The word also implies comprehension.
- Yisrael — "Israel", in the sense of the people or congregation of Israel
- Adonai — often translated as "Lord", used in place of the Tetragrammaton, YHWH
- Eloheinu — "our God", a plural noun (said to imply majesty rather than plural number) with a pronominal suffix ("our")
- Echad — "one"
This section possibly contains original research. (October 2011)
From earlier than the times of the Nicene Creed, 325 AD, various Christian figures advocated the triune mystery-nature of God as a normative profession of faith. According to Roger E. Olson and Christopher Hall, through prayer, meditation, study and practice, the Christian community concluded "that God must exist as both a unity and trinity", codifying this in ecumenical council at the end of the 4th century.
Christians have held that in scriptural references to 'God the Father' (Philippians 1:2, 1 Peter 1:2) 'God the Son' (John1:1, 1:14, Hebrews 1:8, Colossians Col 2:9) and 'God the Holy Spirit' (Acts 5:3-4) are referring to or describing the different divine persons. But they also still believe that passages of the New Testament, such as 1 Corinthians 8:4-6 "there is none other God but one... to us there is but one God, the Father, of whom are all things, and we in him; and one Lord Jesus Christ, by whom are all things, and we by him" and the Old Testament, such as Isaiah 45:5-7 "I am the Lord, and there is none else, there is no God beside me... there is none beside me. I am the Lord, and there is none else", claim God as being 'one'.
Many modern Christians believe the Godhead is triune meaning that the three persons of the Trinity are in one union in which each person is also wholly God. They also hold to the doctrine of a man-god Christ Jesus as God incarnate. These Christians also do not believe that one of the three divine figures is God alone and the other two are not but that all three are mysteriously God and one. Other Christian religions including Unitarian Universalism, Jehovah's Witnesses, Mormonism and others do not share those views on the Trinity.
Historically, most Christian churches have taught that the nature of God is a mystery, in the original, technical meaning; something that must be revealed by special revelation rather than deduced through general revelation. Among early Christians there was considerable debate over the nature of the Godhead, with some denying the incarnation but not the deity of Jesus (Docetism) and others later calling for an Arian conception of God. Despite at least one earlier local synod rejecting the claim of Arius, this Christological issue was to be one of the items addressed at the First Council of Nicaea.
However, some Christian faiths such as Mormonism argue that the Godhead is in fact three separate individuals which include God the Father, His Son Jesus Christ, and the Holy Ghost. Each individual having a distinct purpose in the grand existence of human kind. Furthermore, Mormons believe that before the "Council of Nicaea," the predominant belief among many early Christians was that the Godhead was three separate individuals. In support of this view, they cite early Christian examples of belief in subordinationism.
The First Council of Nicaea, held in Nicaea (in present-day Turkey), convoked by the Roman Emperor Constantine I in 325, was the first ecumenical council of bishops of the Roman Empire, and most significantly resulted in the first uniform Christian doctrine, called the Nicene Creed. With the creation of the creed, a precedent was established for subsequent 'general (ecumenical) councils of bishops' (synods) to create statements of belief and canons of doctrinal orthodoxy— the intent being to define a common creed for the Church and address heretical ideas.
One purpose of the council was to resolve disagreements in Alexandria over the nature of Jesus in relationship to the Father; in particular, whether Jesus was of the same substance as God the Father or merely of similar substance. All but two bishops took the first position; while Arius' argument failed.
Christian orthodox traditions (Eastern Orthodox, Oriental Orthodox, Roman Catholic, and most Protestants) follow this decision, which was reaffirmed in 381 at the First Council of Constantinople and reached its full development through the work of the Cappadocian Fathers. They consider God to be a triune entity, called the Trinity, comprising the three "persons" God the Father, God the Son, and God the Holy Spirit, the three of this unity are described as being "of the same substance" (ὁμοούσιος). Christians overwhelmingly assert that monotheism is central to the Christian faith, as the Nicene Creed (and others), which gives the orthodox Christian definition of the Trinity, begins: "I believe in one God".
In Islam, Allāh (God) is all-powerful and all-knowing, the creator, sustainer, ordainer and judge of the universe. God in Islam is strictly singular (tawhid) unique (wahid) and inherently One (ahad), all-merciful and omnipotent. Allāh exists without place and the Qur'an states that "No vision can grasp Him, but His grasp is over all vision. God is above all comprehension, yet is acquainted with all things" (Qur'an 6:103) Allāh is the only God and the same God worshiped in Christianity and Judaism. (29:46).
Islam emerged in the 7th century AD in the context of both Christianity and Judaism, with some thematic elements similar to Gnosticism. Islamic belief states that Muhammad did not bring a new religion from God, but is rather the same religion as practiced by Abraham, Moses, David, Jesus and all the other prophets of God. The assertion of Islam is that the message of God had been corrupted, distorted or lost over time and the Quran was sent to Muhammad in order to correct the lost message of the Torah, New Testament and prior scriptures from God.
The Qur'an asserts the existence of a single and absolute truth that transcends the world; a unique and indivisible being who is independent of the creation. The Qur'an rejects binary modes of thinking such as the idea of a duality of God by arguing that both good and evil generate from God's creative act. God is a universal god rather than a local, tribal or parochial one; an absolute who integrates all affirmative values and brooks no evil.
Tawhid constitutes the foremost article of the Muslim profession of faith, "There is no god but God, Muhammad is the messenger of God. To attribute divinity to a created entity is the only unpardonable sin mentioned in the Qur'an. The entirety of the Islamic teaching rests on the principle of tawhid.
As they traditionally profess a concept of monotheism with a singular person as God, Judaism and Islam reject the Christian idea of monotheism. Judaism uses the term Shituf to refer to non-monotheistic ways of worshiping God. Though Muslims believe in Jesus (Isa in Arabic), they do not affirm that he was a begotten son of God. Jesus is mentioned more times in the Qur'an than Muhammad, but never in conjunction with the Christian doctrine of the Trinity (4:171) constituting this to be shirk, deviation from the true Abrahamic religion (2:135), and blasphemous excess in religion. (5:77).
According to the Quran, the Sabians were a monotheistic religious group. Some Hadiths account them as converts to Islam. However this interpretation may be related to the fact that Quraysh polytheists used to describe anyone who converted to Islam with the word "Saba" (صبى/صبوت) which may either mean that this term was used for anyone who changed his religion or that they identified the message of Muhammed as a "Sabian belief". The former linguistic explanation (i.e. saba = changed his religion) is the one adopted by most Muslim scholars.
Sabians are often identified with Mandaeism, a small monotheistic community which lives today in Iraq and call themselves Yahyawiya (Arabic: يحياوية). Muslim scholars traditionally viewed them as followers of the prophets Noah and Yahya (i.e. John the Baptist).
God in the Bahá'í Faith is taught to be a personal god, too great for humans to fully comprehend. Human primitive understanding of God is achieved through his revelations via his divine intermediary Manifestations. In the Bahá'í faith, such Christian doctrines as the Trinity are seen as compromising the Bahá'í view that God is single and has no equal. And the very existence of the Bahá'í Faith is a challenge to the Islamic doctrine of the finality of Muhammad's revelation. God in the Bahá'í Faith communicates to humanity through divine intermediaries, known as Manifestations of God. These Manifestations establish religion in the world. It is through these divine intermediaries that humans can approach God, and through them God brings divine revelation and law.
The Oneness of God is one of the core teachings of the Bahá'í Faith. The obligatory prayers in the Bahá'í Faith involve explicit monotheistic testimony. God is the imperishable, uncreated being who is the source of all existence. He is described as "a personal God, unknowable, inaccessible, the source of all Revelation, eternal, omniscient, omnipresent and almighty". Although transcendent and inaccessible directly, his image is reflected in his creation. The purpose of creation is for the created to have the capacity to know and love its creator. God communicates his will and purpose to humanity through intermediaries, known as Manifestations of God, who are the prophets and messengers that have founded religions from prehistoric times up to the present day.
Amenhotep IV initially introduced Atenism in Year 5 of his reign (1348/1346 BC), raising Aten, once a relatively obscure Egyptian Solar deity representing the disk of the sun, to the status of Supreme God in the Egyptian pantheon. To emphasise the change, Aten's name was written in the cartouche form normally reserved for Pharaohs, an innovation of Atenism. This religious reformation appears to coincide with the proclamation of a Sed festival, a sort of royal jubilee intended to reinforce the Pharaoh's divine powers of kingship. Traditionally held in the thirtieth year of the Pharaoh's reign, this possibly was a festival in honour of Amenhotep III, whom some Egyptologists think had a coregency with his son Amenhotep IV of two to twelve years.
Year 5 is believed to mark the beginning of Amenhotep IV's construction of a new capital, Akhetaten (Horizon of the Aten), at the site known today as Amarna. Evidence of this appears on three of the boundary stelae used to mark the boundaries of this new capital. At this time, Amenhotep IV officially changed his name to Akhenaten (Agreeable to Aten) as evidence of his new worship. The date given for the event has been estimated to fall around January 2 of that year. In Year 7 of his reign (1346/1344 BC) the capital was moved from Thebes to Akhetaten (near modern Amarna), though construction of the city seems to have continued for two more years. In shifting his court from the traditional ceremonial centres Akhenaten was signalling a dramatic transformation in the focus of religious and political power.
The move separated the Pharaoh and his court from the influence of the priesthood and from the traditional centres of worship, but his decree had deeper religious significance too—taken in conjunction with his name change, it is possible that the move to Amarna was also meant as a signal of Akhenaten's symbolic death and rebirth. It may also have coincided with the death of his father and the end of the coregency. In addition to constructing a new capital in honor of Aten, Akhenaten also oversaw the construction of some of the most massive temple complexes in ancient Egypt, including one at Karnak and one at Thebes, close to the old temple of Amun.
In Year 9 (1344/1342 BC), Akhenaten declared a more radical version of his new religion, declaring Aten not merely the supreme god of the Egyptian pantheon, but the only God of Egypt, with himself as the sole intermediary between the Aten and the Egyptian people. Key features of Atenism included a ban on idols and other images of the Aten, with the exception of a rayed solar disc, in which the rays (commonly depicted ending in hands) appear to represent the unseen spirit of Aten. Aten was addressed by Akhenaten in prayers, such as the Great Hymn to the Aten: "O Sole God beside whom there is none". Though Atenism differed from the traditional Egyptian religion in recognizing Aten as the sole god of the pantheon, it did not solely attribute divinity to the Aten. Akhenaten continued the cult of the Pharaoh, proclaiming himself the son of Aten and encouraging the Egyptian people to worship him. The Egyptian people were to worship Akhenaten; only Akhenaten and Nefertiti could worship Aten directly.
The orthodox faith system held by most dynasties of China since at least the Shang Dynasty (1766 BC) until the modern period centered on the worship of Shangdi (literally "Above Sovereign", generally translated as "God") or Heaven as an omnipotent force. This faith system pre-dated the development of Confucianism and Taoism and the introduction of Buddhism and Christianity. It has features of monotheism in that Heaven is seen as an omnipotent entity, a noncorporeal force with a personality transcending the world. From the writings of Confucius in the Analects, we find that Confucius himself believed that Heaven cannot be deceived, Heaven guides people's lives and maintains a personal relationship with them, and that Heaven gives tasks for people to fulfill in order to teach them of virtues and morality. However, this faith system was not truly monotheistic since other lesser gods and spirits, which varied with locality, were also worshiped along with Shangdi. Still, later variants such as Mohism (470 BC–c.391 BC) approached true monotheism, teaching that the function of lesser gods and ancestral spirits is merely to carry out the will of Shangdi, akin to angels in Western civilization. In Mozi's Will of Heaven (天志), he writes:
Worship of Shangdi and Heaven in ancient China includes the erection of shrines, the last and greatest being the Temple of Heaven in Beijing, and the offering of prayers. The ruler of China in every Chinese dynasty would perform annual sacrificial rituals to Shangdi, usually by slaughtering a completely healthy bull as sacrifice. Although its popularity gradually diminished after the advent of Taoism and Buddhism, among other religions, its concepts remained in use throughout the pre-modern period and have been incorporated in later religions in China, including terminology used by early Christians in China. Despite the rising of non-theistic and pantheistic spirituality contributed by Taoism and Buddhism, Shangdi was still praised up until the end of the Qing Dynasty as the last ruler of the Qing declared himself son of heaven.
Indigenous African religion
The Himba people of Namibia practice a form of monotheistic panentheism, and worship the god Mukuru. The deceased ancestors of the Himba and Herero are subservient to him, acting as intermediaries.
The Igbo people practice a form of monotheism called Odinani. Odinani has monotheistic and panentheistic attributes, having a single God as the source of all things. Although a pantheon of spirits exists, these are lesser spirits prevalent in Odinani expressly serving as elements of Chineke (or Chukwu), the supreme being or high god.
In the Proto-Indo-European religion, the supreme god is Dyeus, as the word "Dyeus" is literally used in many Indo-European language cognates to denote a supreme god. However, Proto-Indo-European religion was not monotheistic.
In western Eurasia, the ancient traditions of the Slavic religion had elements of monotheism, of a supreme deity known by many names worshiped by some tribes. The most common name of the supreme deity is Perun and was identified with the Christian God after Christianization.
In speaking of Henotheism, Indo-European religions have had shifting tendencies regarding their supreme god. Consider the ruler of lightning: the supreme god Zeus, Perun, Jupiter controlled lightning himself; while in Norse mythology Odin delegated the power of lightning to his son Thor. In this vein, phenomena controlled by any single henotheistic god differ widely among various Indo-European religions.
As an old religion, Hinduism inherits religious concepts spanning monotheism, polytheism, panentheism, pantheism, monism, and atheism among others; and its concept of God is complex and depends upon each individual and the tradition and philosophy followed.
Hindu views are broad and range from monism, through pantheism and panentheism (alternatively called monistic theism by some scholars) to monotheism and even atheism. Hinduism cannot be said to be purely polytheistic. Hindu religious leaders have repeatedly stressed that while God's forms are many and the ways to communicate with him are many, God is one. The puja of the murti is a way to communicate with the abstract one god (Brahman) which creates, sustains and dissolves creation.
Rig Veda 1.164.46,
- Indraṃ mitraṃ varuṇamaghnimāhuratho divyaḥ sa suparṇo gharutmān,
- ekaṃ sad viprā bahudhā vadantyaghniṃ yamaṃ mātariśvānamāhuḥ
- "They call him Indra, Mitra, Varuṇa, Agni, and he is heavenly nobly-winged Garuda.
- To what is One, sages give many a title they call it Agni, Yama, Mātariśvan."(trans. Griffith)
Traditions of Gaudiya Vaishnavas, the Nimbarka Sampradaya and followers of Swaminarayan and Vallabha consider Krishna to be the source of all avatars, and the source of Vishnu himself, or to be the same as Narayana. As such, he is therefore regarded as Svayam Bhagavan.
When Krishna is recognized to be Svayam Bhagavan, it can be understood that this is the belief of Gaudiya Vaishnavism, the Vallabha Sampradaya, and the Nimbarka Sampradaya, where Krishna is accepted to be the source of all other avatars, and the source of Vishnu himself. This belief is drawn primarily "from the famous statement of the Bhagavatam" (1.3.28). A viewpoint differing from this theological concept is the concept of Krishna as an avatar of Narayana or Vishnu. It should be however noted that although it is usual to speak of Vishnu as the source of the avataras, this is only one of the names of the God of Vaishnavism, who is also known as Narayana, Vasudeva and Krishna and behind each of those names there is a divine figure with attributed supremacy in Vaishnavism.
The Rig Veda discusses monotheistic thought, as do the Atharva Veda and Yajur Veda: "Devas are always looking to the supreme abode of Vishnu" (tad viṣṇoḥ paramaṁ padaṁ sadā paśyanti sṻrayaḥ Rig Veda 1.22.20)
The number of auspicious qualities of God are countless, with the following six qualities (bhaga) being the most important:
- Jñāna (omniscience), defined as the power to know about all beings simultaneously
- Aishvarya (sovereignty, derived from the word Ishvara), which consists in unchallenged rule over all
- Shakti (energy), or power, which is the capacity to make the impossible possible
- Bala (strength), which is the capacity to support everything by will and without any fatigue
- Vīrya (vigor), which indicates the power to retain immateriality as the supreme being in spite of being the material cause of mutable creations
- Tejas (splendor), which expresses His self-sufficiency and the capacity to overpower everything by His spiritual effulgence
In the Shaivite tradition, the Shri Rudram (Sanskrit श्रि रुद्रम्), to which the Chamakam (चमकम्) is added by scriptural tradition, is a Hindu stotra dedicated to Rudra (an epithet of Shiva), taken from the Yajurveda (TS 4.5, 4.7). Shri Rudram is also known as Sri Rudraprasna, Śatarudrīya, and Rudradhyaya. The text is important in Vedanta where Shiva is equated to the Universal supreme God. The hymn is an early example of enumerating the names of a deity, a tradition developed extensively in the sahasranama literature of Hinduism.
The Nyaya school of Hinduism has made several arguments regarding a monotheistic view. The Naiyanikas have given an argument that such a god can only be one. In the Nyaya Kusumanjali, this is discussed against the proposition of the Mimamsa school that let us assume there were many demigods (devas) and sages (rishis) in the beginning, who wrote the Vedas and created the world. Nyaya says that:
[If they assume such] omniscient beings, those endowed with the various superhuman faculties of assuming infinitesimal size, and so on, and capable of creating everything, then we reply that the law of parsimony bids us assume only one such, namely Him, the adorable Lord. There can be no confidence in a non-eternal and non-omniscient being, and hence it follows that according to the system which rejects God, the tradition of the Veda is simultaneously overthrown; there is no other way open.
In other words, Nyaya says that the polytheist would have to give elaborate proofs for the existence and origin of his several celestial spirits, none of which would be logical, and that it is more logical to assume one eternal, omniscient god.
Sikhi is a monotheistic and a revealed religion. God in Sikhi is called Vāhigurū, and is shapeless, timeless, and sightless: niraṅkār, akaal, and alakh. God is present (sarav viāpak) in all of creation. God must be seen from "the inward eye", or the "heart". Sikhi devotees must meditate to progress towards enlightenment, as its rigorous application permits the existence of communication between God and human beings.
Sikhism is a monotheistic faith that arose in northern India during the 16th and 17th centuries. Sikhs believe in one, timeless, omnipresent, supreme creator. The opening verse of the Guru Granth Sahib, known as the Mul Mantra, signifies this:
- Punjabi: ੴ ਸਤਿ ਨਾਮੁ ਕਰਤਾ ਪੁਰਖੁ ਨਿਰਭਉ ਨਿਰਵੈਰੁ ਅਕਾਲ ਮੂਰਤਿ ਅਜੂਨੀ ਸੈਭੰ ਗੁਰ ਪ੍ਰਸਾਦਿ ॥
- Transliteration: ikk ōankār sat(i)-nām(u) karatā purakh(u) nirabha'u niravair(u) akāla mūrat(i) ajūnī saibhan(g) gur(a) prasād(i).
- One Universal creator God, The supreme Unchangeable Truth, The Creator of the Universe, Beyond Fear, Beyond Hatred, Beyond Death, Beyond Birth, Self-Existent, by Guru's Grace.
The word "ੴ" ("Ik ōaṅkār") has two components. The first is ੧, the digit "1" in Gurmukhi signifying the singularity of the creator. Together the word means: "One Universal creator God".
It is often said that the 1430 pages of the Guru Granth Sahib are all expansions on the Mul Mantra. Although the Sikhs have many names for God, some derived from Islam and Hinduism, they all refer to the same Supreme Being.
The Sikh holy scriptures refer to the One God who pervades the whole of space and is the creator of all beings in the universe. The following quotation from the Guru Granth Sahib highlights this point:
"Chant, and meditate on the One God, who permeates and pervades the many beings of the whole Universe. God created it, and God spreads through it everywhere. Everywhere I look, I see God. The Perfect Lord is perfectly pervading and permeating the water, the land and the sky; there is no place without Him."— Guru Granth Sahib, Page 782
However, there is a strong case for arguing that the Guru Granth Sahib teaches monism due to its non-dualistic tendencies:
Punjabi: ਸਹਸ ਪਦ ਬਿਮਲ ਨਨ ਏਕ ਪਦ ਗੰਧ ਬਿਨੁ ਸਹਸ ਤਵ ਗੰਧ ਇਵ ਚਲਤ ਮੋਹੀ ॥੨॥
"You have thousands of Lotus Feet, and yet You do not have even one foot. You have no nose, but you have thousands of noses. This Play of Yours entrances me."— Guru Granth Sahib, Page 13
Sikhs believe that God has been given many names, but they all refer to the One God, VāhiGurū. Sikhs believe that members of other religions such as Islam, Hinduism and Christianity all worship the same God, and the names Allah, Rahim, Karim, Hari, Raam and Paarbrahm are frequently mentioned in the Sikh holy scriptures. Although there is no set reference to God in Sikhism, the most commonly used Sikh reference to God is Akal Purakh (which means "the true immortal") or Waheguru, the Primal Being.
Zoroastrianism combines cosmogonic dualism and eschatological monotheism which makes it unique among the religions of the world. Zoroastrianism proclaims an evolution through time from dualism to monotheism.
Zoroastrianism is a monotheistic religion, although Zoroastrianism is often regarded as dualistic, duotheistic or bitheistic, for its belief in the hypostatis of the ultimately good Ahura Mazda (creative spirit) and the ultimately evil Angra Mainyu (destructive spirit). Zoroastrianism's ethical dualism greatly influenced the later Christian concept of God in opposition to Satan. Zorastrianism was once one of the largest religions on Earth, as the official religion of the Persian Empire. Zoroastrianism is generally believed to have been founded during the early sixth century BC. By some scholars,[who?] the Zoroastrians ("Parsis" or "Zartoshtis") are credited with being some of the first monotheists and having had influence on other world religions. Gathered statistics shows the number of adherents at as many as 3.5 million, with adherents living in many regions, including South Asia.
"The One" (Τὸ Ἕν) is a concept that arises in Platonism, although the writings of Plato himself are polytheistic. The Euthyphro dilemma, for example, is formulated as "Is the pious loved by the gods because it is pious, or is it pious because it is loved by the gods?"
The development of pure (philosophical) monotheism is a product of the Late Antiquity. During the 2nd to 3rd centuries, early Christianity was just one of several competing religious movements advocating monotheism.
A number of oracles of Apollo from Didyma and Clarus, the so-called "theological oracles", dated to the 2nd and 3rd century AD, proclaim that there is only one highest god, of whom the gods of polytheistic religions are mere manifestations or servants. 4th century AD Cyprus had, besides Christianity, an apparently monotheistic cult of Dionysus.
Aristotle's concept of the "Uncaused Cause"—never incorporated into the polytheistic ancient Greek religion—has been used by many exponents of Abrahamic religions to justify their arguments for the existence of the Judeo-Christian-Islamic God of the Abrahamic religions.
The Hypsistarians were a religious group who believed in a most high god, according to Greek documents. Later revisions of this Hellenic religion were adjusted towards Monotheism as it gained consideration among a wider populace. The worship of Zeus as the head-god signaled a trend in the direction of monotheism, with less honour paid to the fragmented powers of the lesser gods.
New religious movements
This section requires expansion. (July 2012)
Tengrism or Tangrism (sometimes stylized as Tengriism), occasionally referred to as Tengrianism , is a modern term for a Central Asian religion characterized by features of shamanism, animism, totemism, both polytheism and monotheism, and ancestor worship. Historically, it was the prevailing religion of the Bulgarians, Turks, Mongols, and Hungarians, as well as the Xiongnu and the Huns. It was the state religion of the six ancient Turkic states: Avar Khaganate, Old Great Bulgaria, First Bulgarian Empire, Göktürks Khaganate, Eastern Tourkia and Western Turkic Khaganate. In Irk Bitig, Tengri is mentioned as Türük Tängrisi (God of Turks). The term is perceived among Turkic peoples as a national religion.
In Sino-Tibetan and Turco-Mongol traditions, the Supreme God is commonly referred to as the ruler of Heaven, or the Sky Lord granted with omnipotent powers, but it has largely diminished in those regions due to ancestor worship, Taoism's pantheistic views and Buddhism's rejection of a creator God, although Mahayana Buddhism does seem to keep a sense of divinity. On some occasions in the mythology, the Sky Lord as identified as a male has been associated to mate with an Earth Mother, while some traditions kept the omnipotence of the Sky Lord unshared.
- Criticism of monotheism
- Deconstruction and religion
- I am the Lord thy God
- Kashmir Shaivism
- The People of Monotheism
- Thou shalt have no other gods before me
- Unmoved mover
- "Monotheism", Britannica, 15th ed. (1986), 8:266.
- Cross, F.L.; Livingstone, E.A., eds. (1974). "Monotheism". The Oxford Dictionary of the Christian Church (2 ed.). Oxford: Oxford University Press.
- Encyclopædia Britannica Online, art. "Monotheism" Accessed 23 January 2013, http://www.britannica.com/EBchecked/topic/390101/monotheism
- *Zoroastrian Studies: The Iranian Religion and Various Monographs, 1928 – Page 31, A. V. Williams Jackson – 2003
- Global Institutions of Religion: Ancient Movers, Modern Shakers – Page 88, Katherine Marshall – 2013
- Ethnic Groups of South Asia and the Pacific: An Encyclopedia – Page 348, James B. Minahan – 2012
- Introduction To Sikhism – Page 15, Gobind Singh Mansukhani – 1993
- The Popular Encyclopedia of World Religions – Page 95, Richard Wolff – 2007
- Focus: Arrogance and Greed, America's Cancer – Page 102, Jim Gray – 2012
- monotheism 2012. Encyclopædia Britannica Online. Retrieved 12 January 2012, from http://www.britannica.com/EBchecked/topic/390101/monotheism
- Monos, Henry George Liddell, Robert Scott, A Greek-English Lexicon, at Perseus
- Theos, Henry George Liddell, Robert Scott, A Greek-English Lexicon, at Perseus
- The compound μονοθεισμός is current only in Modern Greek. There is a single attestation of μονόθεον in a Byzantine hymn (Canones Junii 20.6.43; A. Acconcia Longo and G. Schirò, Analecta hymnica graeca, vol. 11 e codicibus eruta Italiae inferioris. Rome: Istituto di Studi Bizantini e Neoellenici. Università di Roma, 1978)
- More, Henry (1660). An Explanation of the Grand Mystery of Godliness. London: Flesher & Morden. p. 62.<templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
- Boyce, "Zoroastrianism, Its Antiquity and Constant Vigor"
- The Origins of Biblical Monotheism: Israel's Polytheistic Background and the Ugaritic Texts|Mark S. Smith|Oxford University Press, 6 Nov 2003|pg 5
- Armstrong, Karen A History of God p. 3
- Nida, E.A. Customs, Culture and Christianity Tyndale Press: 1963, pp 141,2
- Alister E. McGrath Christian Theology, An Introduction, Blackwell: 2003, p.582
- Cross, F.L.; Livingstone, E.A., eds. (1974). "Deism". The Oxford Dictionary of the Christian Church (2 ed.). Oxford: Oxford University Press.
- Bright,John. A History of Israel SCM Press (1964), p.129; Cross, F.L.; Livingstone, E.A., eds. (1974). "Henotheism". The Oxford Dictionary of the Christian Church (2 ed.). Oxford: Oxford University Press.
- See Michaels 2004, p. xiv and Gill, N.S. "Henotheism". About, Inc. Retrieved 2007-07-05.<templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
- Cross, F.L.; Livingstone, E.A., eds. (1974). "Monism". The Oxford Dictionary of the Christian Church (2 ed.). Oxford: Oxford University Press.
- Cross, F.L.; Livingstone, E.A., eds. (1974). "Panentheism". The Oxford Dictionary of the Christian Church (2 ed.). Oxford: Oxford University Press.
- Cross, F.L.; Livingstone, E.A., eds. (1974). "Pantheism". The Oxford Dictionary of the Christian Church (2 ed.). Oxford: Oxford University Press.
- Brugger, Walter ed. Diccionario de Filosofía', Herder, Barcelona (1975) art Panteísmo
- Litton, E.A., Introduction to Dogmatic Theology (ed Philip E. Hughes), James Clarke (1960) p.102
- Kelly, J.N.D. Early Christian Doctrines Adam and Charles Black (1965), p.115
- "Philosophy of Religion". Encyclopædia Britannica. 2010. Archived from the original on 21 July 2010. Retrieved 24 June 2010. Unknown parameter
|deadurl=ignored (help)<templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
- Massignon 1949, pp. 20–23
- Smith 1998, p. 276
- Derrida 2002, p. 3
- Hunter, Preston. "Major Religions of the World Ranked by Number of Adherents". Adherents.com.<templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
- "Worldwide Adherents of All Religions by Six Continental Areas, Mid-2002". Encyclopædia Britannica. 2002. Retrieved 31 May 2006.<templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
- Maimonides, 13 principles of faith, Second Principle
- e.g., Babylonian Talmud, Megilla 7b-17a.
9 And He said unto me: 'Go in, and see the wicked abominations that they do here.' 10 So I went in and saw; and behold every detestable form of creeping things and beasts, and all the idols of the house of Israel, portrayed upon the wall round about. 11 And there stood before them seventy men of the elders of the house of Israel, and in the midst of them stood Jaazaniah the son of Shaphan, every man with his censer in his hand; and a thick cloud of incense went up. 12 Then said He unto me: 'Son of man, hast thou seen what the elders of the house of Israel do in the dark, every man in his chambers of imagery? for they say: The LORD seeth us not, the LORD hath forsaken the land.' 13 He said also unto me: 'Thou shalt again see yet greater abominations which they do.' 14 Then He brought me to the door of the gate of the LORD'S house which was toward the north; and, behold, there sat the women weeping for Tammuz. 15 Then said He unto me: 'Hast thou seen this, O son of man? thou shalt again see yet greater abominations than these.' 16 And He brought me into the inner court of the LORD'S house, and, behold, at the door of the temple of the LORD, between the porch and the altar, were about five and twenty men, with their backs toward the temple of the LORD, and their faces toward the east; and they worshipped the sun toward the east.— Ezekiel 8 9-16, JPS translation
But where are thy gods that thou hast made thee? Let them arise, if they can save thee in the time of thy trouble; for according to the number of thy cities are thy gods, O Judah.— Jeremiah 2 28, JPS translation
God, the Cause of all, is one. This does not mean one as in one of a pair, nor one like a species (which encompasses many individuals), nor one as in an object that is made up of many elements, nor as a single simple object that is infinitely divisible. Rather, God is a unity unlike any other possible unity. This is referred to in the Torah (Deuteronomy 6:4): "Hear Israel, the Lord is our God, the Lord is one."
- 1 Kings 18, Jeremiah 2; Othmar Keel, Christoph Uehlinger, Gods, Goddesses, and Images of God in Ancient Israel, Fortress Press (1998); Mark S. Smith, The Origins of Biblical Monotheism: Israel’s Polytheistic Background and the Ugaritic Texts, Oxford University Press (2001)
- Othmar Keel, Christoph Uehlinger, Gods, Goddesses, and Images of God in Ancient Israel, Fortress Press (1998); Mark S. Smith, The Origins of Biblical Monotheism: Israel’s Polytheistic Background and the Ugaritic Texts, Oxford University Press (2001)
- Israel Drazin. "Ancient Jews believed in the existence of many gods".<templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
- Boteach, Shmuley (2012) . Kosher Jesus. Springfield, NJ: Gefen Books. pp. 47ff, 111ff, 152ff, . ISBN 9789652295781.CS1 maint: extra punctuation (link)<templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
- Ludovico Marracci (1734), the confessor of Pope Innocent XI, states: William Montgomery Watt, Islam and Christianity today: A Contribution to Dialogue, Routledge, 1983, p.45
That both Mohammed and those among his followers who are reckoned orthodox, had and continue to have just and true notions of God and his attributes, appears so plain from the Koran itself and all the Muslim laws, that it would be loss of time to refute those who suppose the God of Mohammed to be different from the true God.
- Examples of ante-Nicene statements:
Hence all the power of magic became dissolved; and every bond of wickedness was destroyed, men's ignorance was taken away, and the old kingdom abolished God Himself appearing in the form of a man, for the renewal of eternal life.— St. Ignatius of Antioch in Letter to the Ephesians, ch.4, shorter version, Roberts-Donaldson translation
We have also as a Physician the Lord our God Jesus the Christ the only-begotten Son and Word, before time began, but who afterwards became also man, of Mary the virgin. For ‘the Word was made flesh.' Being incorporeal, He was in the body; being impassible, He was in a passable body; being immortal, He was in a mortal body; being life, He became subject to corruption, that He might free our souls from death and corruption, and heal them, and might restore them to health, when they were diseased with ungodliness and wicked lusts— St. Ignatius of Antioch in Letter to the Ephesians, ch.7, shorter version, Roberts-Donaldson translation
The Church, though dispersed throughout the whole world, even to the ends of the earth, has received from the apostles and their disciples this faith: ...one God, the Father Almighty, Maker of heaven, and earth, and the sea, and all things that are in them; and in one Christ Jesus, the Son of God, who became incarnate for our salvation; and in the Holy Spirit, who proclaimed through the prophets the dispensations of God, and the advents, and the birth from a virgin, and the passion, and the resurrection from the dead, and the ascension into heaven in the flesh of the beloved Christ Jesus, our Lord, and His manifestation from heaven in the glory of the Father ‘to gather all things in one,' and to raise up anew all flesh of the whole human race, in order that to Christ Jesus, our Lord, and God, and Savior, and King, according to the will of the invisible Father, ‘every knee should bow, of things in heaven, and things in earth, and things under the earth, and that every tongue should confess; to him, and that He should execute just judgment towards all...
For, in the name of God, the Father and Lord of the universe, and of our Savior Jesus Christ, and of the Holy Spirit, they then receive the washing with water
- Olson, Roger E. (2002). The Trinity. Wm. B. Eerdmans Publishing. p. 15.<templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
- Ecumenical, from Koine Greek oikoumenikos, literally meaning worldwide the earliest extant uses of the term for a council are in Eusebius's Life of Constantine 3.6  around 338 "σύνοδον οἰκουμενικὴν συνεκρότει" (he convoked an Ecumenical council), Athanasius's Ad Afros Epistola Synodica in 369 , and the Letter in 382 to Pope Damasus I and the Latin bishops from the First Council of Constantinople
- Unitarians at 'Catholic Encyclopedia', ed. Kevin Knight at New Advent website
- Gerhard Böwering, God and his Attributes, Encyclopedia of the Quran
- John L. Esposito, Islam: The Straight Path, Oxford University Press, 1998, p.22
- John L. Esposito, Islam: The Straight Path, Oxford University Press, 1998, p.88
- "Allah." Encyclopædia Britannica. 2007. Encyclopædia Britannica
- Britannica Encyclopedia, Islam, p. 3
- F.E. Peters, Islam, p.4, Princeton University Press, 2003
- Tisdall, William (1911). The Sources of Islam: A Persian Treatise. London: Morrison and Gibb LTF. pp. 46–74.<templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
- Rudolph, Kurt (2001). Gnosis: The Nature And History of Gnosticism. London: T&T Clark Int'l. pp. 367–390. ISBN 978-0567086402.<templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
- Lawson, Todd (2011). Gnostic Apocalypse and Islam: Qur'an, Exegesis, Messianism and the Literary Origins of the Babi Religion. London: Routledge. ISBN 978-0415495394.<templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
- Hoeller, Stephan A. (2002). Gnosticism: New Light on the Ancient Tradition of Inner Knowing. Wheaton, IL, USA: Quest Books. pp. 155–174. ISBN 978-0835608169.<templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
- Smith, Andrew (2008). The Gnostics: History, Tradition, Scriptures, Influence. Watkins. ISBN 978-1905857784.<templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
- Smith, Andrew (2006). The Lost Sayings of Jesus: Teachings from Ancient Christian, Jewish, Gnostic, and Islamic Sources--Annotated & Explained. Skylight Paths Publishing. ISBN 978-1594731723.<templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
- Van Den Broek, Roelof (1998). Gnosis and Hermeticism from Antiquity to Modern Times. State University of New York Press. pp. 87–108. ISBN 978-0791436110.<templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
- Tillman, Nagel (2000). The History of Islamic Theology from Muhammad to the Present. Princeton, NJ: Markus Wiener Publishers. pp. 215–234. ISBN 978-1558762039.<templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
- "People of the Book". Islam: Empire of Faith. PBS. Retrieved 2010-12-18.<templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
- See: * Accad (2003): According to Ibn Taymiya, although only some Muslims accept the textual veracity of the entire Bible, most Muslims will grant the veracity of most of it. * Esposito (1998, pp. 6,12) * Esposito (2002, pp. 4–5)* Peters (2003, p. 9) *F. Buhl. "Muhammad". Encyclopaedia of Islam Online. Unknown parameter
|coauthors=ignored (help)CS1 maint: ref=harv (link)<templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>* Hava Lazarus-Yafeh. "Tahrif". Encyclopaedia of Islam Online.CS1 maint: ref=harv (link)<templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
- Vincent J. Cornell, Encyclopedia of Religion, Vol 5, pp.3561-3562
- Asma Barlas, Believing Women in Islam, p.96
- D. Gimaret, Tawhid, Encyclopedia of Islam
- Ramadan (2005), p.230
- "the Jews, the Sabians, and the Christians." Bernard Lewis, The Jews of Islam, 1987, page 13
- e.g. Sahih Bukhari Book #7 Hadith #340, Book #59 Hadith #628, and Book #89 Hadith #299 etc.
- Khalil ‘ibn Ahmad (d. 786–787), who was in Basra before his death, wrote: "The Sabians believe they belong to the prophet Noah, they read Zaboor (see also Book of Psalms), and their religion looks like Christianity." He also states that "they worship the angels."
- Hatcher, John S. (2005). Unveiling the Hurí of Love. Journal of Bahá'í Studies. 15. pp. 1–38.CS1 maint: ref=harv (link)<templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
- Cole, Juan (1982). The Concept of Manifestation in the Bahá'í Writings. Bahá'í Studies. monograph 9. pp. 1–38.CS1 maint: ref=harv (link)<templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
- Stockman, Robert. "Jesus Christ in the Baha'i Writings". Baha'i Studies Review. 2 (1).CS1 maint: ref=harv (link)<templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
- *Lewis, Bernard (1984). The Jews of Islam. Princeton: Princeton University Press. ISBN 0-691-00807-8.<templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
- Smith, Peter (2008). An Introduction to the Baha'i Faith. Cambridge: Cambridge University Press. pp. 107ff. ISBN 0-521-86251-5.<templatestyles src="Module:Citation/CS1/styles.css"></templatestyles> Cite error: Invalid
<ref>tag; name "Psmith107-108" defined multiple times with different content
- Hatcher, William (1985). The Bahá'í Faith. San Francisco: Harper & Row. pp. 115–123. ISBN 0060654414.<templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
- Smith, P. (1999). A Concise Encyclopedia of the Bahá'í Faith. Oxford, UK: Oneworld Publications. ISBN 1-85168-184-1.<templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
- Momen, M. (1997). A Short Introduction to the Bahá'í Faith. Oxford, UK: One World Publications. ISBN 1-85168-209-0.<templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
- Hatcher 1985, p. 74
- Smith 2008, p. 106
- Effendi 1944, p. 139
- Smith 2008, p. 111
- Rosalie David, op. cit., p.125
- Hart, George (2005). The Routledge dictionary of Egyptian gods and goddesses (2nd ed.). Routledge. p. 39. ISBN 978-0-415-34495-1.<templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
- Homer H. Dubs, "Theism and Naturalism in Ancient Chinese Philosophy," Philosophy of East and West, Vol. 9, No. 3/4, 1959
- *Crandall, David P. (2000). The Place of Stunted Ironwood Trees: A Year in the Lives of the Cattle-Herding Himba of Namibia. New York: Continuum International Publishing Group Inc. pp. 47. ISBN 0-8264-1270-X.CS1 maint: ref=harv (link)<templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
- Ikenga International Journal of African Studies. Institute of African Studies, University of Nigeria. 1972. p. 103. Retrieved 26 July 2013.<templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
- Rogers, Peter (2009), Ultimate Truth, Book 1, AuthorHouse, p. 109, ISBN 978-1-4389-7968-7<templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
- Chakravarti, Sitansu (1991), Hinduism, a way of life, Motilal Banarsidass Publ., p. 71, ISBN 978-81-208-0899-7<templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
- "Polytheism". Encyclopædia Britannica. Encyclopædia Britannica Online. 2007. Retrieved 2007-07-05.<templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
- Pattanaik, Devdutt (2002), The man who was a woman and other queer tales of Hindu lore, Routledge, p. 38, ISBN 978-1-56023-181-3<templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
- "Concept Of God In Hinduism By Dr Naik". Islam101.com. Retrieved 2012-06-05.<templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
- Swaminarayan bicentenary commemoration volume, 1781-1981. p. 154: ...Shri Vallabhacharya [and] Shri Swaminarayan... Both of them designate the highest reality as Krishna, who is both the highest avatara and also the source of other avataras. To quote R. Kaladhar Bhatt in this context. "In this transcendental devotieon (Nirguna Bhakti), the sole Deity and only" is Krishna. New Dimensions in Vedanta Philosophy - Page 154, Sahajānanda, Vedanta. 1981
- Delmonico, N. (2004). "The History Of Indic Monotheism And Modern Chaitanya Vaishnavism". The Hare Krishna Movement: the Postcharismatic Fate of a Religious Transplant. ISBN 978-0-231-12256-6. Retrieved 2008-04-12.<templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
- Elkman, S.M.; Gosvami, J. (1986). Jiva Gosvamin's Tattvasandarbha: A Study on the Philosophical and Sectarian Development of the Gaudiya Vaishnava Movement. Motilal Banarsidass Pub.<templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
- Dimock Jr, E.C.; Dimock, E.C. (1989). The Place of the Hidden Moon: Erotic Mysticism in the Vaisnava-Sahajiya Cult of Bengal. University Of Chicago Press.<templatestyles src="Module:Citation/CS1/styles.css"></templatestyles> page 132
- Kennedy, M.T. (1925). The Chaitanya Movement: A Study of the Vaishnavism of Bengal. H. Milford, Oxford university press.<templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
- Flood, Gavin D. (1996). An introduction to Hinduism. Cambridge, UK: Cambridge University Press. p. 341. ISBN 0-521-43878-0. Retrieved 2008-04-21.<templatestyles src="Module:Citation/CS1/styles.css"></templatestyles> "Early Vaishnava worship focuses on three deities who become fused together, namely Vasudeva-Krishna, Krishna-Gopala, and Narayana, who in turn all become identified with Vishnu. Put simply, Vasudeva-Krishna and Krishna-Gopala were worshiped by groups generally referred to as Bhagavatas, while Narayana was worshipped by the Pancaratra sect."
- Gupta, Ravi M. (2007). Caitanya Vaisnava Vedanta of Jiva Gosvami. Routledge. ISBN 0-415-40548-3.<templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
- Essential Hinduism S. Rosen, 2006, Greenwood Publishing Group p.124 ISBN 0-275-99006-0
- Matchett, Freda (2000). Krsna, Lord or Avatara? the relationship between Krsna and Visnu: in the context of the Avatara myth as presented by the Harivamsa, the Visnupurana and the Bhagavatapurana. Surrey: Routledge. p. 4. ISBN 0-7007-1281-X.<templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
- "Rig Veda: A Metrically Restored Text with an Introduction and Notes, HOS, 1994". Vedavid.org. Retrieved 2012-06-05.<templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
- Atharva Veda: Spiritual & Philosophical Hymns Archived July 17, 2011 at the Wayback Machine
- Shukla Yajur Veda: The transcendental "That" Archived July 17, 2011 at the Wayback Machine
- Tapasyananda (1991). Bhakti Schools of Vedānta. Madras: Sri Ramakrishna Math. ISBN 81-7120-226-8.<templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
- For an overview of the Śatarudriya see: Kramrisch, pp. 71-74.
- For a full translation of the complete hymn see: Sivaramamurti (1976)
- For the Śatarudrīya as an early example of enumeration of divine names, see: Flood (1996), p. 152.
- Mark Juergensmeyer, Gurinder Singh Mann (2006). The Oxford Handbook of Global Religions. US: Oxford University Press. p. 41. ISBN 978-0-19-513798-9.<templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
- Ardinger, Barbara (2006). Pagan Every Day: Finding the Extraordinary in Our Ordinary Lives. Weisfer. p. 13. ISBN 978-1-57863-332-6.<templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
- Nesbitt, Eleanor M. (15 November 2005). Sikhi: a very short introduction. Oxford University Press. p. 136. ISBN 978-0-19-280601-7. Retrieved 19 July 2010.<templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
- Parrinder, Geoffrey (1971). World Religions:From Ancient History to the Present. USA: Hamlyn Publishing Group. p. 252. ISBN 978-0-87196-129-7.<templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
- "Sikh Beliefs and Doctrine". ReligionFacts. Retrieved 2012-06-05.<templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
- "A Short Introduction to Sikhism". Multifaithcentre.org. Retrieved 2012-06-05.<templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
- "Buddhism in China: A Historical Sketch", The Journal of Religion.<templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
- Boyce, Mary (2007). Zoroastrians: Their Religious Beliefs and Practices. London: Routledge. pp. 19–20. ISBN 978-0-415-23903-5<templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
- Catholic Encyclopedia - Eschatology "The radical defect of the Persian religion was its dualistic conception of deity."
- Encyclopedia of Religion 2nd edition
- "Major Religions Ranked by Size". Adherents.com. Retrieved 2012-06-05.<templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
- Dictionary of Deities and Demons in the Bible, s.v. "Apollo".
- E. Kessler, Dionysian Monotheism in Nea Paphos, Cyprus: "two monotheistic religions, Dionysian and Christian, existed contemporaneously in Nea Paphos during the 4th century AD [...] the particular iconography of Hermes and Dionysos in the panel of the Epiphany of Dionysos [...] represents the culmination of a pagan iconographic tradition in which an infant divinity is seated on the lap of another divine figure; this pagan motif was appropriated by early Christian artists and developed into the standardized icon of the Virgin and Child. Thus the mosaic helps to substantiate the existence of pagan monotheism." [(Abstract)
- The spelling Tengrism is found in the 1960s, e.g. Bergounioux (ed.), Primitive and prehistoric religions, Volume 140, Hawthorn Books, 1966, p. 80. Tengrianism is a reflection of the Russian term, Тенгрианство. It is reported in 1996 ("so-called Tengrianism") in Shnirelʹman (ed.), Who gets the past?: competition for ancestors among non-Russian intellectuals in Russia,Woodrow Wilson Center Press, 1996, ISBN 978-0-8018-5221-3, p. 31 in the context of the nationalist rivalry over Bulgar legacy. The spellings Tengriism and Tengrianity are later, reported (deprecatingly, in scare quotes) in 2004 in Central Asiatic journal, vol. 48-49 (2004), p. 238. The Turkish term Tengricilik is also found from the 1990s. Mongolian Тэнгэр шүтлэг is used in a 1999 biography of Genghis Khan (Boldbaatar et. al, Чингис хаан, 1162-1227, Хаадын сан, 1999, p. 18).
- R. Meserve, Religions in the central Asian environment. In: History of Civilizations of Central Asia, Volume IV, The age of achievement: A.D. 750 to the end of the fifteenth century, Part Two: The achievements, p. 68:
- "[...] The ‘imperial’ religion was more monotheistic, centred around the all-powerful god Tengri, the sky god."
- Michael Fergus, Janar Jandosova, Kazakhstan: Coming of Age, Stacey International, 2003, p.91:
- "[...] a profound combination of monotheism and polytheism that has come to be known as Tengrism."
- H. B. Paksoy, Tengri in Eurasia, 2008
- Napil Bazylkhan, Kenje Torlanbaeva in: Central Eurasian Studies Society, Central Eurasian Studies Society, 2004, p.40
- "There is no doubt that between the 6th and 9th centuries Tengrism was the religion among the nomads of the steppes" Yazar András Róna-Tas, Hungarians and Europe in the early Middle Ages: an introduction to early Hungarian history, Yayıncı Central European University Press, 1999, ISBN 978-963-9116-48-1, p. 151.
- Hungarians & Europe in the Early Middle Ages: An Introduction to Early ... - András Róna-Tas - Google Kitaplar. Books.google.com. Retrieved 2013-02-19.<templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
- Jean-Paul Roux, Die alttürkische Mythologie, p. 255
- Dever, William G.; (2003). Who Were the Early Israelites?, William B. Eerdmans Publishing Co., Grand Rapids, MI.
- Köchler, Hans. The Concept of Monotheism in Islam and Christianity. Vienna: Braumüller, 1982. ISBN 3-7003-0339-4 (Google Print)
- Kirsch, Jonathan. God Against The Gods: The History of the War Between Monotheism and Polytheism. Penguin Books. 2005.
- Leibowitz, Ilya. Monotheism in Judaism as a Harbinger of Science, Eretz Acheret Magazine
- Silberman, Neil A.; and colleagues, Simon and Schuster; (2001) The Bible Unearthed New York.
- Whitelam, Keith; (1997). The Invention of Ancient Israel, Routledge, New York.
|Wikiquote has quotations related to: Monotheism|
- The dictionary definition of monotheism at Wiktionary