Henotheism

In religion and philosophy, henotheism is a term coined by Max Müller, meaning devotion to a single god while accepting the existence of other gods. It is derived from the Greek heis theos, "one god". According to Müller, it is "monotheism in principle and a polytheism in fact". Variations on the term have been inclusive monotheism and monarchial polytheism, designed to differentiate differing forms of the phenomenon. Related terms are monolatrism and kathenotheism, which are typically understood as sub-types of henotheism. The latter term is an extension of "henotheism", from kath heno theon – "one god at a time". Henotheism is similar but less exclusive than monolatry because a monolator worships only one god, while the henotheist may worship any within the pantheon, depending on circumstances. In some belief systems, the choice of the supreme deity within a henotheistic framework may be determined by cultural, geographical, or political reasons.

Henotheism in various religions

Classical Greco-Roman Paganism

While Greek and Roman religion began as polytheism, during the Classical period the religion was thoroughly henotheistic, taking the form of a monarchical polytheism. Zeus (or Jupiter) was viewed as the supreme, all-powerful and all-knowing, king and father of the Olympian gods. To illustrate, Maximus Tyrius (2nd century C.E.), 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."

The Philosophers Plato and Plotinus taught that above the gods of traditional belief was "The One". The One (God) is transcendent and ineffable.

Hinduism

It is difficult clearly to characterise Hinduism, which can take the form of pantheistic monism, as in Vedanta, or monotheism, as in Smarta Hinduism. In popular form it appears sometimes as polytheism, or as inclusive monotheism admitting emanating deities. However, Rig Veda (undeveloped early Hinduism), was what Max Müller based his views of henotheism on. In the four Vedas, Müller believed that a striving towards One was being aimed at by the worship of different cosmic principles, such as Agni (fire), Vayu (wind), Indra (rain, thunder, the sky), etc. each of which was variously, by clearly different writers, hailed as supreme in different sections of the books. Indeed, however, what was confusing was an early idea of Rita, or supreme order, that bound all the gods. Other phrases such as Ekam Sat, Vipraha Bahudha Vadanti (Truth is One, though the sages know it as many) led to understandings that the Vedic people admitted to fundamental oneness. From this mix of monism, monotheism and naturalist polytheism Max Müller decided to name the early Vedic religion henotheistic.

However, unprecedented and thitherto unduplicated ideas of pure monism are to be found even in the early Rig Veda Samhita, notwithstanding clearly monist and monotheist movements of Hinduism that developed with the advent of the Upanishads. One such example of early Vedic monism is the Nasadiya hymn of the Rig Veda: "That One breathed by itself without breath, other than it there has been nothing." To collectively term the Vedas henotheistic, and thus further leaning towards polytheism, rather than monotheism, may play down the clearly monist bent of the Vedas that were thoroughly developed as early as 1000 B.C.E. in the first Aranyakas and Upanishads. However, to deny that a form of polytheism is also present may equally be to ignore aspects of the early Vedic texts. Whether the concept of "henotheism" adequately addresses these complexities or simply fudges them is a matter of debate.

As for classical Hinduism, it evolved within the Vedic line but truly came into being with the ascendancy of aspects of God like Shiva and Vishnu in the Puranic and post-Puranic developments. Many sects of monotheistic bhakti (loving devotion) worshippers came into vogue who, while admitting other deities, saw them as clearly emanating from one principal source. Extreme monists within the Advaita Vedanta movement, Yoga philosophy and certain non-dual Tantra schools of Hinduism preclude a broad categorization of Hinduism as henotheistic, what with the conception of Brahman, a formless non-being-being that is posited to be pure consciousness, beyond attributes, the Divine Ground from which all else that is limited and temporal sprang. The fundamental Hindu trinity, Brahma, Vishnu and Shiva are seen as many as being creation, preservation and destruction subsumed in one cycle of being that is ultimately transcended with the attainment of moksha. Nevertheless, different devotional traditions have disputed the primacy of Shiva over Vishnu and vice versa. Again "henotheism" is a loose term covering complex traditions and disputes. The period of Hinduism that most closely corresponded to henotheism as Müller understood it was the early Vedic period (before 1000 B.C.E. within the four preliminary Vedas) and even that is disputed by some scholars, most notably the great Hindu mystic Aurobindo Ghosh.

Christianity

Although most Christians adamantly label themselves as monotheists, some argue that Christianity is properly a form of henotheism. Most forms of Christianity include the belief in a Christian Godhead consisting of God the Father, Jesus, and the Holy Spirit, with God the Father being dominant "actor" and "creator" – though most Christians reject the view that God the Father is supreme over Jesus Christ and the Holy Spirit. However, Trinitarian Christians strongly reject the view that the three persons of the Godhead are three distinct gods. Rather, they describe the three persons as having a single "substance", thus counting as one god. The Council of Nicea (325 C.E.) affirmed that God was "One Substance (Greek Ousia) and three Persona (Greek Hypostasis)".

The Christian Trinity, like the Classical Pagan Hypostasis and Hindu Trimurti, has an impersonal divine substance as its unifying principle.

In addition, many Christians believe in what some consider to be a "pantheon" of angels, demons, and/or Saints that are inferior to the Trinity. Christians do not label these beings as "gods", although they are attributed with supernatural powers, and are sometimes the object of prayer.

When Christianity was adopted by Greco-Roman pagans or African slaves, the new converts often attributed to these saints features of their previous polytheistic figures. In some cases, these beliefs have developed out of the Catholic church and form syncretisms like Santeria. (These beliefs are somewhat similar to Hinduism which distinguishes between God in the form of Vishnu or Shiva, and devas which are subordinate to God and who supervise forces of nature such as Agni (i.e., fire) or Vayu (i.e., wind.)

Some non-trinitarian Christian denominations are more clearly henotheistic:

• Christian Gnosticism is generally henotheistic.
• In addition, The Church of Jesus Christ of Latter Day Saints (Mormonism, or the LDS Church) views the members of the Christian Godhead as three distinct beings, where God the Father is supreme. Though not explicitly mentioned in cannonical LDS scripture, some Latter Day Saints also infer the existence of numerous other gods and goddesses who have no direct relevance to this Earth or humanity. See Godhead (Mormonism). Though not explicitly discussed in canonical scripture, some Latter Day Saints also acknowledge a Heavenly Mother in addition to God the Father. However, Mormons worship one God; this view is most easily described as worshipping God the Father through the conduit of the Son, Jesus Christ. Whereas other Christians speak of "One God in Three Persons," the LDS scripture speaks instead of three persons in one God. See the Book of Mormon's Mosiah 15:4 [1] ("they are one God"), and LDS interpretation of John 17:11 [2] (Jesus asks the Father in prayer that his disciples "may be one, as we are").

Israelite Beliefs and Judaism

It is generally uncontroversial that many of the Iron Age religions found in the land of Israel were henotheistic in practice. 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 Asherat as the chief deities, with 70 sons who were said to rule over each of the nations of the earth. These sons were the national gods worshipped within each region.

More recently, M.S. Smith's synthesis of the Hebrew religion in the Iron Age has put forward the case that it, like those around it, was also henotheistic. The discovery of artifacts at Kuntillet 'Ajrud and Khirbet El-Qom have arguably shown that in at least some sections of Israelite society, Yahweh and Asherah were believed to coexist as a divine couple. Further evidence of an understanding of Yahweh existing within the Canaanite pantheon derives from syncretistic myths found within the Hebrew Bible itself. Various battles between Yahweh and Leviathan, Mot, the tanninim, and Yamm are already attested in the 14th century B.C.E. texts found at Ugarit (ancient Ras-Shamra). In some cases, Yahweh had replaced Baal, and in others, he had taken El's roles.

According to Genesis, Abraham is revered as the one who overcame the idol worship of his family and surrounding people by recognizing the Hebrew God and establishing a covenant with him and creating the foundation of what has been called by scholars "Ethical Monotheism". The first of the Ten commandments can be interpreted to forbid the Children of Israel from worshiping any other god but the one true God who had revealed himself at Mount Sinai and given them the Torah, however it can also be read as henotheistic, since it states that they should have "no other gods before me", not that there are no other gods. Unfortunately, as recorded in the Tanakh ("Old Testament" Bible), in defiance of the Torah's teachings, the patron god YHWH was frequently worshipped in conjunction with other gods such as Baal, Asherah, and El. Over time, this tribal god may have assumed all the appellations of the other gods in the eyes of the people. The destruction of the Jewish Temple in Jerusalem and the exile to Babylon was considered a divine reprimand and punishment for the mistaken worship of other deities. By the end of the Babylonian captivity of Judah in the Tanakh, Judaism is strictly monotheistic. There are still seeming elements of "polytheism" in certain biblical books, such as God's reference to himself as "us" in Genesis 1:26 and 3:22, in Daniel's frequent use of the honorific "God of gods" and especially in the Psalms. However, the word God, in Hebrew, "Elohim," is also a general term for "mighty one" or "ruler." This is true in Hebrew as well as other related Canaanite languages. So this assertion is also very questionable, and "Elohim" can refer to any number of "rulers," such as angels, false gods (as defined by Torah), or even human rulers within Israel, as described in Exodus 21:6; 22:8-8, without violating the parameters of monotheism. Some scholars believe that Exodus 3:13-15 describes the moment when YHWH first tells Moses that he is the same god as El, the supreme being. This could be the recounting, in mythical form, of Israel's conversion to monotheism.

See also

• Kathenotheism
• Monolatry
• Monotheism
• Polytheism
• Polydeism
• Comparative religion

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