From Wikipedia, the free encyclopedia
  (Redirected from Henotheistic)
Jump to: navigation, search

Henotheism (Greek ἑνας θεός henas theos "one god") is the belief in and worship of a single god while accepting the existence or possible existence of other deities that may also be served. The term was originally coined by Friedrich Wilhelm Joseph von Schelling (1775–1854) to depict early stages of monotheism. Max Müller (1823–1900), a German philologist and orientalist, brought the term into wider usage.[1] Müller made the term central to his criticism of Western theological and religious exceptionalism (relative to Eastern religions), focusing on a cultural dogma which held "monotheism" to be both fundamentally well defined and inherently superior to differing conceptions of God.

Definition and terminology[edit]

Variations on the term have been "inclusive monotheism" and "monarchical polytheism", designed to describe differing forms of the idea. Related terms are monolatrism and kathenotheism, which are typically understood as subtypes of henotheism. The latter term is an extension of "henotheism", from καθ' ἕνα θεόν (kath' hena theon) — "one god at a time".[2] Henotheism is similar but less exclusive than monolatry because a monolator worships only one god (denying that other gods are worthy of worship),[3] while the henotheist may worship any within the pantheon, depending on circumstances, but will usually worship only one throughout one's life (barring some sort of conversion). In some belief systems, the choice of the supreme deity within a henotheistic framework may be determined by cultural, geographical, historical or political reasons.


Henotheism was coined to describe the theology of Rigvedic religion.[4] The Rigveda was the basis for Max Müller's description of henotheism in the sense of a polytheistic tradition striving towards a formulation of The One (ekam) Divinity aimed at by the worship of different cosmic principles. From this mix of monism, monotheism and naturalist polytheism Müller named the early Vedic religion henotheistic.[4] A prime example of the monistic aspects of the late Rigveda is the Nasadiya Sukta, a hymn describing creation: "That One breathed by itself without breath, other than it there has been nothing." Hinduism later developed the concept of Brahman, which implies a transcendent and immanent reality. Different schools of thought interpret Brahman as either personal, impersonal or transpersonal. Ishwar Chandra Sharma describes it as "Absolute Reality, beyond all contradictions of existence and non-existence, light and darkness, and of time, space and cause."[5]

Hellenistic religion[edit]

Further information: Hellenistic religion

While Greek and Roman religion began as polytheism, during the Classical period, under the influence of philosophy, differing conceptions emerged. Often Zeus (or Jupiter) was considered the supreme, all-powerful and all-knowing, king and father of the Olympian gods. According to Maijastina Kahlos "monotheism was pervasive in the educated circles in Late Antiquity" and "all divinities were interpreted as aspects, particles or epithets of one supreme God".[6] Maximus Tyrius (2nd century A.D.) stated: "In such a mighty contest, sedition and discord, you will see one according law and assertion in all the earth, that there is one god, the king and father of all things, and many gods, sons of god, ruling together with him."[7]

The Neoplatonic philosopher Plotinus taught that above the gods of traditional belief was "The One",[6] and polytheist[8] grammarian Maximus of Madauros even stated that only a madman would deny the existence of the supreme God.[6]

Canaanite religion and early Judaism[edit]

Rabbinical Judaism as it developed in Late Antiquity is emphatically monotheistic, but its predecessor, the various schools of Hellenistic Judaism and Second Temple Judaism, and especially the cult of Yahweh as it was practiced in ancient Israel and Judah during the 8th and 7th centuries BC, have been described as henotheistic.

For example, the Moabites worshipped the god Chemosh, the Edomites, Qaus, both of whom were part of the greater Canaanite pantheon, headed by the chief god, El. The Canaanite pantheon consisted of El and Asherah as the chief deities, with 70 sons who were said to rule over each of the nations of the earth. These sons were each worshiped within a specific region. Kurt Noll states that "the Bible preserves a tradition that Yahweh used to 'live' in the south, in the land of Edom" and that the original god of Israel was El Shaddai.[9]

Several Biblical stories allude to the belief that the Canaanite gods all existed and were thought to possess the most power in the lands by the people who worshiped them and their sacred objects; their power was believed to be real and could be invoked by the people who patronised them. There are numerous accounts of surrounding nations of Israel showing fear or reverence for the Israelite God despite their continued polytheistic practices.[10] For instance, in 1 Samuel 4, the Philistines fret before the second battle of Aphek when they learn that the Israelites are bearing the Ark of the Covenant, and therefore Yahweh, into battle. The Israelites were forbidden to worship other deities, but according to some interpretations of the Bible, they were not fully monotheistic before the Babylonian captivity. Mark S. Smith refers to this stage as a form of monolatry.[11] Smith argues that Yahweh underwent a process of merging with El and that acceptance of cults of Asherah was common in the period of the Judges.[11] 2 Kings 3:27 has been interpreted as describing a human sacrifice in Moab that led the invading Israelite army to fear the power of Chemosh.[12]

Church of Jesus Christ of Latter-day Saints[edit]

Some scholars have written that the Church of Jesus Christ of Latter-day Saints can be characterized as henotheistic, though others have rejected this stance.

Eugene England, a professor at Brigham Young University, asserted that LDS Presidents Brigham Young and Joseph Fielding Smith, along with LDS scholar B.H. Roberts, used the LDS interpretation of 1 Corinthians 8:5-6 as "a brief explanation of how it is possible to be both a Christian polytheist (technically a henotheist) and a monotheist."[13] BYU Professor Roger R. Keller rejected descriptions of the LDS Church as polytheistic by countering, as summarized by a reviewer, that "Mormons are fundamentally monotheistic because they deal with only one god out of the many which exist."[14]

In their book Mormon America: The Power and the Promise, Richard and Joan Ostling wrote that some Mormons are comfortable describing themselves as henotheists.[15]

Kurt Widmer, professor at the University of Lethbridge, described LDS beliefs as a "cosmic henotheism".[16] A review of Widmer's book by Bruening and Paulsen in the FARMS Review of Books countered that Widmer's hypothesis was "strongly disconfirmed in light of the total evidence."[17]

Van Hale has written that "Mormonism teaches the existence of gods who are not the Father, Son, or Holy Ghost" and "the existence of more than one god [is] clearly a Mormon doctrine" but he also said that defining this belief system in theological terms was troublesome. Henotheism might appear to be "promising" in describing LDS beliefs, Hale wrote, but is ultimately not accurate because henotheism was intended to describe the worship of a god that was restricted to a specific geographical area. [18]

See also[edit]


  1. ^ Müller, Max. (1878) Lectures on the Origin and Growth of Religion: As Illustrated by the Religions of India. London:Longmans, Green and Co.
  2. ^ Online Etymology Dictionary: kathenotheism
  3. ^ What is Monolatry?
  4. ^ a b Sugirtharajah, Sharada, Imagining Hinduism: A Postcolonial Perspective, Routledge, 2004, p.44;
  5. ^ Ishwar Chandra Sharma, Ethical Philosophies of India, Harper & Row, 1970, p.75.
  6. ^ a b c Maijastina Kahlos, Debate and Dialogue: Christian and Pagan Cultures C. 360-430, Ashgate Publishing, 2007, p.145; p.160
  7. ^ Encyclopædia Britannica, 11th edition, Maximus Tryius.
  8. ^ Maijastina Kahlos, Debate and Dialogue: Christian and Pagan Cultures C. 360-430, Ashgate Publishing, 2007, P.70
  9. ^ K. L. Noll Canaan and Israel in Antiquity: An Introduction, Continuum, 2002, p.123
  10. ^ David Bridger, Samuel Wolk et al., The New Jewish Encyclopedia, Behrman House, 1976, pp.326-7
  11. ^ a b Mark S. Smith, The Early History of God: Yahweh and the Other Deities in Ancient Israel, Eerdmans Publishing, 2002, pp.58, 183
  12. ^ Gregory A. Boyd, God at War: The Bible & Spiritual Conflict, InterVarsity Press, 1997, p.118
  13. ^ Englund, Eugene. "The Weeping God of Mormonism". Dialogue: A Journal of Mormon Thought, 35(1), Spring 2002, pp. 63-80
  14. ^ Sillman, H. Jeffrey. "A One-Sided Dialogue," Sunstone, June 1989, pp. 48-49 (review of Roger R. Keller's "Reformed Christians and Mormon Christians: Let's Talk", Ann Arbor, MI: Pryor Pettengill, 1986)
  15. ^ Osterling, Richard and Joan Osterline. Mormon America: the power and the promise, Harper Collins, 2007,HarperCollins, 2007, p 310
  16. ^ Kurt Widmer. Mormonism and the Nature of God: A Theological Evolution, 1830-1915. Jefferson, N.C.: McFarland, 2000., p. 158
  17. ^ Bruening, Ari D. and David L. Paulsen. "The Development of the Mormon Understanding of God: Early Mormon Modalism and Early Myths." FARMS Review of Books 13/2 (2001), pp. 109–69.
  18. ^ Hale, Van. "Defining the Mormon Doctrine of Deity: What Can Theological Terminology Tell Us About Out Own Beliefs?" Sunstone 10 (Jan. 1985), pp. 23-27.

External links[edit]