Monotheism

Monotheism (from the Greek: μόνος and θεός) refers to the belief in a single, universal God. This term is often contrasted with polytheism (worship of many gods) and should not be confused with henotheism (the worship of one god over and above other gods that exist). Many religions in the world are classified as monotheist, and the preemminant examples are Judaism, Christianity and Islam. Forms of monotheism can also be found in other religions throughout the world including Sikhism, Zoroastrianism and the Baha'i faith who all also assert that there is only one divinity.

According to its followers, Monotheism is usually considered to be the highest form of religious belief held by humanity. The idea of one true God who is the creator of the world has been a powerful force in crafting the self-identiy and growth of the Abrahammic religions, as well as galvanized the concept of a shared humanity, united in religious brotherhood. However, unfortunately, in many cases, the desire to assert the dominion of the allegedly one and only true god has often lead to violence and intolerance. Thus, an understanding of monotheism and its implications can be an effective tool for the purposes of comprehending numerous political and religious conflicts throughout history, as well as in the present. For as long as humanity is religious, monotheism will without doubt remain an indispensible category in the study and practice of religion.

Monotheism as a Category of Religion

Monotheism is perhaps the most discussed, debated and even sought-after category in religious classification. Unlike no other religious classification, monotheism has often been associated with an "ideal" which all religion should strive toward. Many faiths have put forward great amounts of effort to maintain pure, unmitigated monotheism, considering it to be the supreme form of religiosity. With that said, it is not surprising that monotheism is often borne out of a rejection of polytheism, henotheism or other non-montheistic religious orientations within historical or geographic proximity. Monotheism has even been, on occassion, the primary foundation and impetus for the development of entire religious traditions, such as in the case of Judaism or Islam. As an emic classification (that is, a classification made by people within a given religious tradition), most religious individuals will claim monotheism in some form or another as the basis of their belief, whether it be monistic theism of the Hindu tradition or the strict monotheism of the Muslims. Thus, in its preponderant popularity, monotheism has existed in many different forms, as diverse faiths have tried to sculpt innumerable means by which to acknowledge one God while still upholding their uniqueness. In many cases, classifications other than monotheism are etic classifications, that is, those made by individuals outside a faith system, such as academics. However, even in academia monotheism has been put upon a pedestal, as was discussed above. For decades, monotheism was viewed by religious scholars and theologians as the most "rational" way of conceiving of God, and was often placed on an evolutionary hierarchy above more "primitive" ways of viewing divinity such as polytheism or animism.

The term was coined in 1660 by Henry More, a member of the Cambridge Platonists, in order to better organize and categorize religions on a continuum. In the delineation of these various categories which occurred in the following centuries, religious scholars abroad came to view religious beliefs as progressing in an evolution from "primitive" levels such as animism through to polytheism, eventually ending up at monotheism. Monotheism was seen as the most "civilized" notion for conceiving of divinity, and was placed at the top of this hierarchy. Scholars such as Max Müller (1823–1900) believed that religions believing in one god, such as Islam, and (to a greater extent) Christianity, were reflections of the advanced civilizations they arose out of, and henceforth concluded that these monotheistic theologies reflected the advanced level of thought. However, this theory has largely been discredited based on its seeming dismissal of religions that were not monotheistic. Further, monotheism, as we will see, has been found in a variety of cultures, and is not exclusive to technologically advanced societies. Another theory, known as Ur-monotheism, stands in direct opposition to the evolutionary viewpoint. This view, put forward by Wilhelm Schmidt, claims that monotheism was the original belief of mankind. However, such beliefs as polydaemonism and pantheism, among others, gradually arose out of the degeneration of this primordial monotheism. Again we observe monotheism depicted as an ideal state of religiosity, however, this theory has also been largely discredited in academic circles. "Monotheism" is a term featured prominently in academic debates about the nature and development of religion. The academic study of religion distinguishes several categories of religious belief found throughout the world including polytheism, animism, pantheism, and henotheism, among others.

Early History

(Darry, please integrate the following three sections together into a history section)

Zoroastrianism

Zoroastrianism is considered by some to be the earliest form of monotheistic belief to have evolved among humanity. Zarathushstra founded Zoroastrianism sometime between the eighteenth and sixteenth centuries B.C.E. by turning against the polytheistic ritualism which was prevalent among Indo-Iranian religions at that time. In doing so, he unified the various notions of divinity featured in these religions into one deity, Ahura Mazda. Zarathushstra's teachings dictate that it is this one god's perogative to implement his will on the world by way of six angels, or Amesha Spentas, which represent indispensible moral principles. Ahura Mazda is inherently good, just and moral, and as such creates only good things. As for the existence of evil, this is explained by two subsidiary spirits who Ahura Mazda is said to have fathered. Spenta Manyu is the good one, while Angra Manyu is evil; because of the polarity of their natures, these two spirits feuded since the beginning of time. Thus, Ahura Mazda himself is not completely omnipotent, as the realm of evil is beyond his control, which lessens the extent to which Zoroastrianism can be considered genuinely monotheistic. However, Ahura Mazda is consistently portrayed as victorious over evil, which marks hims as the supreme entity among others. Hence, Zoroastrian can be considered dualistic monotheism, a subtype of monotheism where a monarchical god representing good stands opposed to less powerful evil forces. Such monotheism remained prevalent in Zoroastrian belief as it was taught by Zarathushstra, however, later teachings brought older Indo-Iranian gods back into the Zoroastrian mythology, marking it as distinctively polytheist.

Zoroastrian monotheism has had major influence on the monotheistic religions of the middle east by way of such concepts as heaven, hell, judgement day and messianic figures. Several professors of archaeology and Biblical criticism connect Zoroastrianism and the religion of the early Israelites. For example, they have posited the controversial claim that many stories in the Old Testament were actually developed by scribes employed by King [[Josiah]*] (7th century B.C.E.) to rationalize monotheistic belief in YHVH. This theory observes that neighbouring countries, such as Egypt and Persia, (although keeping written records), have no writings about the stories of the Bible or its main characters before 650 B.C.E. Thus, it seems that Zoroastrian conception of singular divinity may have found its way into the Abrahamic traditions by way of these shared mythologies.

Greek Monotheism

The Greeks were also among the first cultures to propound monotheistic ideals, at least in a philosophical sense. Generally, the idea of a unified, divine principle was seen by Greeks to express a sense of reasonableness or order in the cosmos. For Pre-Socratic philosophers including Xenophanes, such an idea seemed to be the highest manifestation of religious thought. For example, Xenophanes depicted the spiritual union of the All-One as uncreated, unchangeable, and everywhere in the universe. Plato construed the ultimate principle as a unity of the good, and identified god this way. In a world of evil, in constant flux, god represented the single good, which was ultimately unchanging in its embodiment of perfection. Likewise, Aristotle conceived of a First Mover who derives from physical unity; that is, a solitary supreme being who is one, eternal, and immutable.

Pre-Biblical Middle Eastern religions

Ancient religions of the Middle East could potentially be classified as monotheistic. For example, the Aten cult, which existed during the reign of the Egyptian pharaoh Akhenaten may have worshipped a single god within a pantheon above and beyond all others, a process which eventually lead to the denial of the gods subordinate to the single most powerful. Iconoclasm during Akhenaten's rule is considered a possible origin for the subsequent destruction of idols among the Aten people. Conceiveably, the impetus for such actions was that the Aten people came to believe that no other God was tantamount to their preferred deity. Such a theology subtly acknowledges the existence of the other gods, but only as foes to be destroyed due to the fact that they draw attention away from the primary deity. As such, this could be classified as monarchic monotheism, where one god is believed to reign supreme over many gods (see also Henotheism). Although the major source of both Christianity and Islam is Judaism's Hebrew Bible, Judaism and Christianity have each received influences from various pre-Biblical religions of Egypt and Syria. This is evident in the Torah's extensive references to Egypt and Egyptian culture in Genesis and the story of Moses, as well as the mention of Hittite and Hurrian cultures of Syria in the Genesis story of Abraham.

Forms of Monotheism in the World's Religions

Biblical and Judaic Monotheism

In the west, the Hebrew Bible has been the primary source describing how and when Monotheism was introduced to human religion. Followers of the Abrahamanic religions believe that when Abraham discovered God he thusly became the world's first monotheist. Until then, in ancient history all cultures supposedly believed in a multiplicity deities. While Adam and Eve, as well as their proximal descendants, knew God in His singularity, the bible suggests that over the ages humanity disconnected with this idea. Instead, the various cultures of the world took to worshipping either idols, animistic natural forces, or celestial bodies by way of astrology. All the while, they forgot the one and only true God. However, it is disputed whether the God in the earlier parts of Genesis was one or many. Genesis 1:26 has been the subject of much contention: "And Elohim said, Let us make man in our image, after our likeness: and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth" (italics added). Such a verse suggests there were multiple entities involved in the creation of the earth. Linguistic factors must be taken into consideration, however. Elohim is morphologically plural in Hebrew, but generally takes singular agreement when it refers to the God of Israel (so the verb meaning "said" in this verse is wayyomer with singular inflection, and not wayyomru with plural inflection), and yet in this case the "our" and "us" seems to create a presumption of plurality. However, whatever possibility of henotheistic or polytheistic intention this verse may suggest is certainly precluded by the contents of the rest of the Hebrew Bible. Throughout the book, in both events and teachings, the aformentioned idolators and polytheists become the anathema of the ideal monotheistic Israelite religion. God is also quite clear as to where he stands in this regard. For example, when Moses returns with the Ten Commandments, the very first states that "you shall have no other gods before me" (Exodus 20:3). Monotheism, then, was the central tenet of the Israelite and the Jewish religion.

This foundational focus on monotheism continues today. Judaism claims to have an important advantage over all other religions because its earliest history, beliefs, laws, and practices are preserved and taught in the Torah and Tanakh (the Hebrew Bible). This document provides the clearest textual source for the introduction and further development of what is often called ethical monotheism. This term entails two principles: first, that there is one God from whom emanates one morality for all humanity, and secondly, that God's primary request is that people act decently toward one another.

Christianity

Although Christians believe in one God, the vast majority of Christians are taught to profess that this God is, in fact, manifest in three persons, or personas: God the Father, God the Son, and God the Holy Spirit. Collectively, these entities are called the Trinity, the classic Christian "three in one, one in three" formula which was first developed by the theologian Tertullien at the beginning of the third century CE. This is not to suggest that there are three separate beings of God; rather, Christians hold that God makes himself known in the human cognitive sphere in three different ways. The Father is the historical god who has been present since creation in Genesis, the conservator and governor of the universe. The Son Jesus is God incarnate in the flesh, an affirmation of the Absolute supreme being in real human life who makes possible the redemption of humanity. The Holy Spirit, meanwhile, represents the continuation of this ongoing revelation in the hearts of human beings, even after Christ's bodily death. Despite the idea that these three seemingly different entities manifest themselves seperately, the power of the one transcendent God is never diluted or mitigated by their manifestations. While the human perception of god's revelation may change, the one supreme reality that is God never changes. Most contemporary Christians consider these personas to be "aspects" of the one greater divine personality, but some older Christian theology took the concept more literally. Typically, Christian orthodoxy holds that these three persons are not independent but are instead homoousios (a Helenistic Greek transliteration), meaning that they share the same essence or substance of divinity. However, critics have suggested that the Trinity in itself refers to three seperate gods and is, as such, a form of Tritheism.

These theological intricacies of the Trinity have sometimes made for complications, and even spurred the development of some minority sects that deny the idea of Trinity, such as the Jehovah's Witnesses and the Unitarians. For the Jehovah's Witnesses, God is the creator and supreme being while Jesus Christ was created by God. Preceding his pre-human existence, Jehovah's Witnesses believe Christ was actually the Archangel Michael. Thus, since Jesus possesses angelic and not inherently divine traits, he has subordinate status to God. Further, the Holy Spirit is God's means of acting rather than the third person of the Trinity. As well, various schools of Unitarian thought hold that God is one being consisting of only one person, the Father. Further, they believe in the moral authority, but not the divinity, of the son Jesus, bolstering the idea of unchallenged oneness for the Father alone.

Islamic Monotheism

At the very core of the Islamic tradition is monotheism. Like the other Abrahamic faiths, Islam asserts that monotheism is as old as humanity, and is the ultimate form of religious faith. And, just as in the case of Judaism, Islamic religion states that such beliefs in the oneness of god have been contaminated over and over again, degrading to various forms of polytheism and idolatry, a sentiment evident in Muhammad's fervent vituperatives against the polytheism of the Arabs which was highly prevalent before Islam emerged. However, in Islam more so than Judaism or Christianity, monotheism is the linchpin by which the entirety of the belief system is held together. Islam has a simple but pointed philsophy concerning monotheism: there is only one god and no others, period. There is no Trinity as in Christianity, and no claims in any scripture such as that in Genesis 1:26 which might suggest numerous creative entities. Rather, Allah is one, and plurality of any type is sternly denied. While Allah is one in His essence and in his action, he is also the sole entity for worship. There is no existence or supernatural powers to be worshipped other than Allah; rather, Allah is all truth and the source of all creation. Allah created the universe by himself, and is also self-created. Even with the creation of the universe, he is still the sole sustainer of the world and his power is not depleted in any way on the basis of what he has created. Rather, his will has complete dominance over this world, determining all events and outcomes.

The utmost determinant of Islamlic faith centers around this belief in one God. For Muslims, people who believe in the oneness of Allah are considered by Muslims to be believers. Non-believers, meanwhile, are either those who do not believe in Allah, or those who associate Allah with some other power. To bestow Allah's indivisible reality upon another god is considered by Muslims to be a lie, and stands as the only sin which Allah will not forgive. Moreover, rewards and punishment in both earthly life and the afterlife are based heavily on monotheistic worship. With such emphasis of monotheism, then, it is of no surprise that the affirmation of Allah's oneness is one of the cornerstones in the daily faith offerings of the Muslim worshipper. The Shahadah (الشهادة), or the Islamic creed, is the declaration of belief in the unity of God (Allah in Arabic) and the prophethood of Muhammad. Its recitation is considered one of the Five Pillars of Islam by Sunni Muslims. When sincerely one states this aloud with veracious intent, they are considered to have officially declared themselves a convert to Islam.

Bahá'í Faith

The Oneness of God is one of the core teachings of the Bahá'í Faith. In Bahá'í belief, God is omnipotent, omniscient, and perfect. Bahá'ís believe that, although people have different concepts of God and his nature, and call him by different names, everyone is speaking of the same Being. The obligatory prayers in the Bahá'í Faith involve explicit monotheistic testimony. The Bahá'í Faith also accepts the authenticity of the founders of faiths with monotheism such as Vaishnavism, which focuses on worship of Krishna as God, and even what are sometimes interpreted as atheistic teachings, such as Buddhism. Bahá'ís believe in the unity of religion and that revelation is progressive, and therefore interpret earlier non-monotheistic religions as simply less mature understandings of the unity of God. In regards to the Trinity, Bahá'ís believe that it is symbolic of the light from the one God being reflected on pure mirrors which are Jesus and the Holy Spirit.

Hinduism

Since Hinduism is a blanket term referring to a variety of religious traditions existing in India, the types of religious views subsumed under the title are multifarious. Hindu philosophies include monism, dualism, pantheism, and panentheism, among others. Also, Hinduism has been alternatively classified as monistic by some scholars, and as monotheism by others. Despite the fact that early Hinduism is popularly viewed as polytheistic, monotheistic ideas are very clearly stated in the earliest scriptures of the Hindus, The Vedas. The very first book of the Rig Veda states:

"Truth is One, but sages call it by many names."' (Rid Veda 1:164:46).

Even though Vedic Hinduism is replete with stories of many gods such as Indra, Usha, and Varuna, this quotation from scripture suggests that early Hindu rishis (seers) had already become aware of a deeper, more unified reality underlying the stories of the many gods. Whether this unified reality was viewed as monistic or monotheitic is still debated today.

The Upanishads, the Vedantic scriptures that putatively serve as commentaries on the original Vedas, developed this concept of a deeper oneness even further. They labelled this deeper reality as Brahman, which they described as unchanging, infinite, immanent and transcendent reality that is the Divine Ground of all being. This Supreme Reality is regarded as the source and sum of the cosmos; eternal, genderless, omnipotent, omniscient, and omnipresent, yet utterly beyond description. Constricted by the dimensions of time, space, and causation, it can also can take on seemingly unlimited forms or manifestations such as those of the Hindu gods. Soon, the ancient writers of the Upanishads insisted that Brahman, in addition to being the material, formal and final cause of the cosmos, was also beyond all human sensory comprehension. Thus, these gods came to serve as a cognitive heuristic for humans toward understanding what is hopelessly impossible for them to comprehend completely by sensory means. Thus, the presence of Brahman in the Hindu tradition could allow the religion to be classified under what scholars refer to as emanational mystical monotheism, where humans come into communion with one ineffable god or monistic principle through various tangible manifestations of that principle. However, this is a point of contention, since Brahman is also beyond being and non-being alike, and thus does not adequately fit with the usual connotations of the word God, and perhaps even the concept of monism.

Contemporary Hinduism is divided into four major divisions, Vaishnavism, Shaivism, Shaktism, and Smartism. These denominations all believe in one deity or deities but differ in their various conceptions of exactly who and what that deity or deity is. Vaishnavites conceive of God as Vishnu and Shaivites conceive of God as Shiva. For these groups, the more monistic aspects of God or Brahman are in fact aspects of Vishnu or Shiva, respectively. These denominations, then, can be said to follow a singular concept of God, which would classify their beliefs as panentheistic monotheism or panentheistic [[monism]. Smartas, who follow Advaita philosophy, are monists, and accept each of the multiple manifestations of the one source of being as equally valid. Smarta monists see all the personal Gods as unified, representing different aspects of One Supreme Being, like a single beam of light separated into colours by a prism. Because they are all from the same source, any of these gods are valid for the purposes of worship. Some of the aspects of God commonly worshipped in the Smarta school include goddesses such as Devi and Durga, as well as gods such as Vishnu, Ganesh, and Siva. It is the Smarta view that dominates Hinduism in its Western incarnation, as Smarta belief includes Advaita. Advaita was the belief of Swami Vivekananda, the first Hindu saint to successfully transport Hinduism to the west, and ever since this philosophy has thrived in the diaspora. It was not until much later that gurus, such as A.C. Bhaktivedanta Swami Prabhupada in the 1960's, brought the Vaishnavite perspective to the West. Additionally, many Hindus, including Smartas, believe in Brahman as having three aspects as Brahma, Vishnu and Shiva, otherwise known as the Trimurti (also called the Hindu trinity). These different aspects are part of the one and the same God.

For certain sects of Hindus, it is believed that God has six attributes. However, the actual number of auspicious qualities of God, are countless, with the following six qualities being the most important. The number six is invariably given, but the individual attributes vary significantly. One set of attributes (and their common interpretations) are: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), or valour which indicates the power to retain immateriality as the supreme being in spite of being the material cause of mutable creations; and Tejas (Splendor), which expresses his self-sufficiency and the capacity to overpower everything by his spiritual effulgence.

Sikhism

Sikhism is another monotheistic faith that rose in northern India during the 16th and 17th centuries. From the outset, Sikhs asserted their strictly monotheistic beliefs in order to differentiate themselves from other Indian religious traditions. The opening verse of the Guru Granth Sahib, known as the Mool Mantra exemplifies this fact. In English, this statement reads English:

"One Universal Creator God. The Name Is Truth. Creative Being Personified. No Fear. No Hatred. Image Of The Undying, Beyond Birth, Self-Existent."

Thus, even before discussing the details of faith and practice, the Sikh holy book proclaims the oneness of god, illustrating the importance of this idea to the faith. It is often said that the 1430 pages of the Guru Granth Sahib that follow are all expansions on this Mool Mantra.

Sikhs believe in one, timeless, omnipresent, and supreme creator. God is the truth which never changes, existing as an independent reality which is also prevalent in wordly forms. God, completely pure in his essential nature, manifests Himself within the many earthly forms without forfeiting any of the transcendence which characterizes his abstract nature. In the worldly plane, God in the Sikh conception creates and preserves the whole of existence by Himself. Thus, the Sikh conception of God spans both absolute and relative realms. Any other views of the ultimate reality are seen as inaccurate for Sikhs. Rather, the Sikh god is the one divine monarch for all people, regardless of of nation, race, or gender. This god is the ultimate and final destination of all creatures, since every finite thing, animate or inanimate, was created as a manifestation of God. Thus, material creation is not eternal; however, it is not illusory, either, as in other Indian traditions. Instead, everything in the world is conceived to have been created out of the one god, and thus, everything is itself an aid to the understanding of God in the tangible world. Hence all worldly things exist in and of themselves.

Sikhs attribute many names to God, which serve the purpose of better understanding His various traits. These many names denote the ubiquitous implications of god's immense power, and since they all refer to the same supreme being, they are not perceived as taking away from oneness of God's reality. Further, the use of these names also serves to harmonize the different concepts of god which are present in the various world religions: for example, Sikhs may refer to god as Allah (as in Islam), or even by names of polytheistic gods such as Rama and Krishna from the Hindu tradition. However, these are simply means by which to express the multiplicity of God's oneness in human perceptions, and not affirmations of actual multiplicity of divinity. Although Sikhs do not declare their own specific name for God, Wahiguru is the name they most commonly used to refer to the supreme divinity.

Taoism

Tao is The Ultimate that cannot be defined in words, with nothingness as its nature and contains other deities. Unlike the variations of monotheisms which arose in the Middle East, The Tao has no personal attributes such as holiness, love and righteousness. This makes Taoism exempt from the problems of theodicy. Despite these subtle monotheistic features, the Tao and Taoism is better characterized as monistic.

Other Forms

Some argue that there are various ways to understand monotheism, rather than simply the belief in one god. Theism is a similar term that refers to the belief in the existence of a god or divine being that is immanent in the world, yet transcends it. Deism is another form of monotheism in which it is believed that one god exists, however, this god does not intervene in worldly affairs. Hence any notion of special revelation is impossible, and the nature of god can only be known through reason and observation of nature. A deist thus rejects the miraculous, and the claim to knowledge made for religious groups and texts. Monistic Theism is the type of monotheism discussed earlier pertaining to Hinduism. This type of theism is different from the Semitic religions as it encompasses pantheism, monism, and at the same time includes the concept of a personal God as a universal, omnipotent supreme being. Another type of monotheism is qualified monism, the school of Ramanujawhich admits that the universe is part of God, although there is a plurality of souls within this supreme Being. Further, the Dvaita school, differs in that it is dualistic, considering God to be separate and not panentheistic. Pantheism holds that the Universe itself is God, and the existence of a transcendent supreme beyond nature is denied. Depending on how this is understood, such a view may be presented as equivalent to atheism, deism or theism. Panentheism, or Monistic Monotheism, is a form of theism that holds that God contains, but is not identical to, the Universe. The One God is omnipotent and all-pervading, the universe is part of God, and God is both Immanent and Transcendent. This is also the view of Process theology, as well as Vishistadvaita Vedanta Hinduism. According to these school, the universe is part of God but God is not equal to the universe. Rather, God transcends the universe. Unlike Process theology, God in Vishistadvaita Vedanta Hinduism is omnipotent. Substance monotheism, found e.g. in some indigenous African religions, holds that the many gods are different forms of a single underlying substance, and that this underlying substance is God. This view has vague similarities to the Christian trinitarian view of three persons sharing one nature.

Monotheism can also be divided into different types on the basis of its attitude towards polytheism. For example, emanational mystical monotheism claims that all polytheistic deities are just different names for the single monotheistic God; As discussed earlier in the case of Smartism, such beliefs holds that God is one but has different aspects and can be called by different names. Exclusive monotheism, on the other hand, claims that any deities other than the one true God are false and distinct from the one God. That is, they are either invented, demonic, or simply incorrect. Exclusive monotheism is also a well-known tenet in the beliefs of the Abrahamic religions.

Refererences

• Dever, William G. Who Were the Early Israelites? Grand Rapids, MI: William B. Eerdmans Publishing Co., 2003.
• MacDonald, Nathan. "The Origin of 'Monotheism'". In Early Jewish and Christian Monotheism, Loren T. Stuckenbruck and Wendy E.S. North, Eds. London: T & T Clark International, 2004.
• "Monotheism." Encyclopedia of Religion. Mercia Eliade, ed. New York: MacMillan Publishing, 1987.
• Prager, Dennis. <http://www.jewishvirtuallibrary.org/jsource/Judaism/mono.html> [Accessed April 29, 2006].
• Rohi, Rajinder Kaur. Semitic and Sikh Monotheism: A Comparative Study. Patiala, India: Punjabi University Publication Bureau, 1999.
• Silberman, Neil A. and colleagues,The Bible Unearthed. New York: Simon and Schuster, 2001.
• Whitelam, Keith. The Invention of Ancient Israel. New York: Routledge, 1997.

See also

• Abrahamic religion
• Henotheism
• Kathenotheism
• Monistic theism
• Semitic monotheism
• Psychology of religion
• Hindu views on monotheism

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