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Monolatry (Ancient Greek: μόνος, romanized: monos, lit. 'single', and λατρεία, latreia, 'worship') is the belief in the existence of many gods, but with the consistent worship of only one deity.[1] The term monolatry was perhaps first used by Julius Wellhausen.[2]

Monolatry is distinguished from monotheism, which asserts the existence of only one god, and henotheism, a religious system in which the believer worships one god while accepting that others, for example in different areas, may worship different gods with equal validity.[clarify][3]

Atenism

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Main article: Atenism
Pharaoh Akhenaten and his family adoring the Aten

The pharaoh Akhenaten, who was initially enthroned as Amenhotep IV, initially introduced Atenism in the fifth year (approximately 1348–1346 BCE) of his reign during the Eighteenth Dynasty of Egypt. He raised Aten, once a relatively obscure solar deity representing the disk of the Sun, to the status of supreme deity in ancient Egyptian religion.[4]

The fifth year of his reign marked the beginning of his construction of a new capital, Akhetaten (Horizon of the Aten), at the site known today as "Amarna". Amenhotep IV officially changed his name to "Akhenaten" (Agreeable to the Aten) as evidence of his new worship. In addition to constructing a new capital in honor of Aten, Akhenaten also oversaw the construction of some of the most massive temple complexes of ancient Egypt, including one at Karnak and one at Thebes, close to the old temple of Amun.

In his ninth year of rule (approximately 1344–1342 BCE), 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.

The details of Atenist theology are still unclear. The exclusion of all but one god and the prohibition of idols was a radical departure from Egyptian tradition, but most scholars see Akhenaten as a practitioner of monolatry rather than monotheism, as he did not actively deny the existence of other gods; he simply refrained from worshiping any but Aten. It is known that Atenism did not solely attribute divinity to the Aten. Akhenaten continued the imperial cult, proclaiming himself the son of Aten and encouraging the people to worship him.[5] The people were to worship Akhenaten; only Akhenaten and the pharaoh's wife Nefertiti could worship Aten directly.[6]

Under Akhenaten's successors, Egypt reverted to its traditional religion, and Akhenaten himself came to be reviled as a heretic.

In ancient Israel

[edit]
Josiah Hearing the Book of the Law (1873)

Some historians have argued that ancient Israelites originally practiced a form of monolatry or henotheism.[7] Christian Old Testament (Hebrew Bible) scholar John Day suggests that angels in Judaism are what became of the other gods once monotheism reached predominance among the early Jews.[8] John L. McKenzie has stated: "In the ancient Near East the existence of divine beings was universally accepted without questions. [...] The question was not whether there is only one elohim, but whether there is any elohim like Yahweh."[9]

Some scholars[who?] claim the Torah (Pentateuch) shows evidence of monolatry in some passages. The argument is usually based on references to other gods, such as the "gods of Egypt" in the Book of Exodus (Exodus 12:12).[10] The Egyptians are also attributed powers that suggest the existence of their gods; in Exodus 7:11–13,[11] after Aaron transforms his staff into a snake, Pharaoh's sorcerers do likewise. In the ancient Near East, magic was generally believed to exist,[11] although the Israelites viewed magic as being malign in origin and were forbidden from it.

The Ten Commandments have been interpreted by some as evidence that the Israelites initially practiced monolatry.[12][page needed] Exodus 20:3 reads, "you shall have no other gods before me",[13][14] and they argue that the addition of "before me" at the end of the commandment indicates not only that other gods may exist, but also that they may be respected and worshiped so long as less than Yahweh. In the creation story of Genesis (3:22), Yahweh says, "The man has now become like one of us, knowing good and evil. He must not be allowed to reach out his hand and take also from the tree of life and eat, and live forever."

There is evidence that the Israelites before the Babylonian captivity in the 6th century BCE did not adhere to monotheism. Much of this evidence comes from the Hebrew Bible itself, which records that many Israelites chose to worship foreign gods and idols rather than Yahweh.[15][16][original research?]

During the 8th century BCE, the monotheistic worship of Yahweh in Israel competed 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 and threaten them with the wrath of God if they do not give up their polytheistic cults.[17][18][19][page needed]

On the other hand, medieval Jewish scholars often interpreted ancient texts to argue that the ancient Israelites were monotheistic. The Shema Yisrael is often cited as proof that the Israelites practiced monotheism. It was recognized by Rashi in his 11th century commentary to Deuteronomy 6:4[20] that the declaration of the Shema accepts belief in one God as being only a part of Jewish faith at the time of Moses but would eventually be accepted by all humanity.[21]

A similar statement occurs in Maimonides's second principle of his Thirteen Principles of Faith:

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."

The Church of Jesus Christ of Latter-day Saints

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Main articles: God in Mormonism, Plan of salvation (Latter Day Saints), and Exaltation (Mormonism)
Beginning in 1838, Joseph Smith taught that he had seen two personages in the spring of 1820. In 1843, Smith taught that these personages, God the Father and Jesus, had separate, tangible bodies.

The Church of Jesus Christ of Latter-day Saints (LDS Church) teaches that God the Father, Jesus Christ and the Holy Ghost are three distinct beings belonging to one Godhead: "All three are united in their thoughts, actions, and purpose, with each having a fullness of knowledge, truth, and power."[22] Latter-day Saints further believe that prayer should be directed to only God the Father in the name of Jesus Christ.[23]

Jeffrey R. Holland has stated:

We believe these three divine persons constituting a single Godhead are united in purpose, in manner, in testimony, in mission. We believe Them to be filled with the same godly sense of mercy and love, justice and grace, patience, forgiveness, and redemption. I think it is accurate to say we believe They are one in every significant and eternal aspect imaginable except believing Them to be three persons combined in one substance.[24]

Latter-day Saints interpret Jesus' prayer in John 17:11,[25] "Holy Father, keep through thine own name those whom thou hast given me, that they may be one, as we are" to refer to the characteristics, attributes and purpose that the Son shares with the Father in the hope that people can someday share in those as well. In Mormonism, being one with God means gaining immortality, perfection, eternal life, and the highest level in his kingdom. As D. Todd Christofferson states, "we may become one with God" as Jesus did.[26]

Joseph Smith taught that humans can become joint-heirs with Christ and thereby inherit from God all that Christ inherits if they are proven worthy by following the laws and ordinances of the gospel. This process of exaltation means that humans can literally become gods through the atonement; thus, "god" is a term for an inheritor of the highest kingdom of God.[27]

To the extent that monolatry is not considered monotheism, the classification of Mormonism as monolatrous is strongly disputed among Latter-day Saints. Bruce R. McConkie stated that "if [monotheism] is properly interpreted to mean that the Father, Son, and Holy Ghost—each of whom is a separate and distinct godly personage—are one God, meaning one Godhead, then true saints are monotheists."[28]

Monolatry began to be normalized and recognized in connection with the Latter-day Saint movement primarily by the works of Blake Ostler.

References

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Further reading

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Monolatry

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Monolatry is a form of religious devotion in which adherents one particular as supreme while acknowledging the existence of , distinguishing it from , which posits the sole existence of a single , and , which emphasizes devotion to one as the primary or national among a pantheon that may be worshipped by others. This practice does not deny the reality or power of other deities but restricts cultic and loyalty exclusively to the chosen , often framed as a covenantal or ethical commitment. In the context of ancient Near Eastern religions, monolatry is particularly associated with the early development of Israelite faith, where was elevated as the exclusive object of worship for the people of , even as texts like Psalm 82 and Deuteronomy 32:8–9 reference a or other gods. Scholarly consensus holds that Israelite religion transitioned from polytheistic influences common in the region—such as Canaanite and Mesopotamian pantheons—to monolatry during the monarchic period (circa 1000–586 BCE), evidenced by prophetic calls for exclusive Yahweh worship amid condemnations of idolatry. This shift is seen in reforms attributed to figures like and , which centralized temple worship in and suppressed veneration of other deities, though biblical passages continue to presuppose divine plurality rather than outright denial. The term "monolatry" was coined in the by German theologian to describe this intermediary stage in the evolution toward , though modern scholars debate the sharpness of such categories, noting that ancient texts often blend elements of recognition and subordination of other gods without full ontological rejection.

Definition and Terminology

Definition

Monolatry refers to the religious practice wherein a group or individual worships one god exclusively as the primary object of devotion, while recognizing the existence of other gods without denying their reality. Derived from the Greek roots monos (one) and latreia (worship), this form of devotion emphasizes loyalty to a single deity amid a broader divine landscape. A key characteristic of monolatry is its focus on the exclusivity of rather than making ontological assertions about the total number of deities in existence. Unlike , which involves the equal or varied of multiple gods, monolatry restricts devotional practices to one chosen god, treating others as existent but not worthy of the same allegiance or rituals. This distinction highlights monolatry's practical orientation toward cultic behavior over metaphysical exclusivity. Historically, the concept of monolatry has been applied to religious systems where communities in polytheistic settings elevate one for , often as a supreme or national , while coexisting with beliefs in other divine beings. This usage underscores monolatry as a transitional or selective mode of , prioritizing communal fidelity to one without eradicating acknowledgment of plurality. An illustrative analogy for monolatry is that of a monogamous commitment within a society permitting multiple partnerships: devotion is directed solely toward one entity, affirming its chosen status without contesting the presence or potential of alternatives.

Etymology

The term monolatry derives from the Ancient Greek monos (μόνος), meaning "single" or "alone," combined with latreia (λατρεία), meaning "worship" or "service," thus literally signifying "worship of a single god." The word entered scholarly usage in the late , with its earliest known attestation in English appearing in 1881 in the writings of , a Scottish theologian and Semitic scholar, who employed it in his Lectures on the of the Semites to characterize forms of worship focused on one deity amid a broader acknowledgment of other gods, without implying outright denial of their existence. It was likely introduced slightly earlier in German biblical scholarship by , a prominent orientalist and critic of the , who used the term around 1878 in his Prolegomena zur Geschichte Israels to describe transitional religious stages in ancient that emphasized exclusive devotion to while not rejecting other deities. In the following decades, scholars such as Wellhausen and others extended the application of to various ancient Near Eastern and biblical contexts, distinguishing it as a conceptual bridge between and in comparative . A closely related , , was coined earlier in 1860 by the German philologist in his of the Vedic hymns, referring to the temporary elevation of one god above others without denying their reality; while often used interchangeably, more precisely highlights the exclusivity of cultic over mere . Monolatry is distinguished from primarily by its acceptance of the existence of other deities, whereas asserts that only one god exists and denies the reality of any others. In monotheistic systems, such as later developments in , the singular is viewed as the sole divine being, rendering of others not merely prohibited but ontologically impossible. Monolatry, by contrast, involves the exclusive of one god while explicitly or implicitly acknowledging that other gods may exist, without claiming their non-existence. The boundary between monolatry and henotheism is more nuanced, as both entail devotion to a single primary deity amid a plurality of gods, but henotheism emphasizes the supremacy or elevation of that deity above others as equals in kind. Coined by Max Müller to describe Vedic practices, henotheism refers to the temporary or contextual exaltation of one god as the greatest or sole focus of praise, without denying the legitimacy of other deities in a broader pantheon. Monolatry, however, prioritizes strict exclusive worship of one god for the worshiper or community, without necessarily ranking it as superior to all others or implying a hierarchy among divine beings. This difference highlights monolatry's focus on devotional exclusivity rather than theological supremacy. In relation to , monolatry represents a restrictive practice within a polytheistic framework, where multiple gods are acknowledged to exist, but devotion is channeled solely toward one. involves the of several deities, often with varying degrees of emphasis or equality, allowing for rituals and directed at multiple figures without exclusive commitment to any single one. Monolatry thus curtails this multiplicity in practice, limiting to one while maintaining the polytheistic of divine plurality. The terms monolatry and monolatrism are frequently used interchangeably in scholarly literature, both denoting the worship of one without denying others' existence, though monolatrism sometimes carries a of more rigid communal or institutional exclusivity in practice. This subtle variation underscores monolatrism's potential emphasis on collective adherence, but the distinction remains minor and not universally observed. Scholarly debates often highlight overlaps among these categories, particularly in analyzing ancient religions like early Israelite , which some classify as a hybrid of and monolatry due to texts that both elevate supremely and reference other gods. Critics argue that rigid categorizations impose modern frameworks on fluid historical practices, leading to discussions on whether monolatry evolves into through added claims of supremacy or remains distinct in its devotional focus. These debates underscore the terms' utility as analytical tools rather than absolute descriptors.

Historical Context

Origins in the Ancient Near East

Monolatric practices emerged in the during the third and second millennia BCE, spanning regions such as , , and , where they developed within established systems that recognized a multitude of deities but allowed for the preferential worship of one by specific communities or polities. These early manifestations differed from full by emphasizing a primary deity's authority in particular contexts, such as royal cults or local traditions, without denying the existence of other gods. In Mesopotamian cultures, including Sumerian and Akkadian traditions, monolatric tendencies emerged through the occasional elevation of a single deity for state-level devotion, though exclusivity was not enforced. For instance, , the patron god of , rose to prominence during the Old Babylonian period under (c. 1792–1750 BCE), becoming the focal point of royal worship and propaganda to symbolize Babylonian supremacy, while the broader pantheon of gods like and continued to be acknowledged. This pattern persisted into the Kassite era (c. 1600–1155 BCE), where was invoked alongside other deities in official inscriptions, illustrating a pragmatic focus on a patron god to bolster political identity without eradicating polytheistic elements. Canaanite religious texts from (c. 1400–1200 BCE) provide evidence of proto-monolatric dynamics, where El served as the nominal high god presiding over the , yet emerged as the primary deity for storm-related functions and warrior protection among certain groups. In the myths, 's victories and central role in cosmic order highlight a devotional emphasis on him for communal needs, such as fertility and defense, within a pantheon that included and other figures, reflecting localized monolatry amid wider . Archaeological and textual evidence supports these practices, including inscriptions from sites across the region that invoke a single deity's favor for protection or victory, as seen in royal stelae and votive offerings. Analysis of archives from Ebla (c. 2500–2250 BCE) reveals a Semitic pantheon led by Dagan as chief god, with rituals centering on him alongside others like Ishtar and Resheph, indicating early selective worship in administrative and cultic contexts. Similarly, Mari tablets (c. 1800–1750 BCE) document prophetic oracles and oaths directed primarily to Dagan or Itar, suggesting henotheistic-like focus in diplomatic and tribal alliances, though multiple gods appear in the records. These monolatric elements played a crucial role in the religious evolution of the , often serving as a social and political instrument to unify disparate tribes or consolidate kingdoms under a shared divine patron. By associating rulers with a preeminent , such as in Babylonian expansion or El/ in Canaanite city-states, leaders could legitimize authority and foster loyalty across diverse populations, paving the way for more centralized religious expressions without immediate shifts to .

Transition to Monotheism

The transition from monolatry to in ancient religions involved a gradual theological evolution, particularly from the 8th to 6th centuries BCE, where communities shifted from acknowledging the existence of multiple deities while prioritizing one to outright denying the reality or legitimacy of others. This process was often propelled by prophetic movements that emphasized the supremacy of a single god, exilic experiences that reinforced communal identity amid displacement, and religious reforms that sought to purify practices. Scholars identify this as a multifaceted development influenced by socio-political pressures, such as conquests and diasporas, which compelled theological to maintain cohesion. Key mechanisms facilitating this shift included the centralization of , which restricted rituals to exclusive sites like a primary temple, thereby marginalizing devotion to ; polemical in sacred texts that condemned rival deities as idols or illusions; and the disruptive effects of and , which eroded local polytheistic traditions while fostering universal claims for the favored god. In the Israelite , these elements intertwined with broader Near Eastern influences, transforming tribal —a monolatric system where was preeminent but were tolerated—into the universal articulated in Deutero-Isaiah (Isaiah 40–55), where is proclaimed as the sole creator and sovereign without peers. Evidence from biblical redaction layers, such as interpolations in Deuteronomy and , reveals this progression, with earlier strata reflecting divine councils and later ones asserting exclusivity. Similar patterns appear in , where the emphasis on Ahura Mazda's supremacy over other divine beings evolved from an earlier monolatric or polytheistic framework into a system blending with dualistic elements, particularly Angra Mainyu as an opposing force, by the Achaemenid period (6th–4th centuries BCE). Comparative scholarship highlights the apparent irreversibility of this trajectory in both traditions, viewing it as a response to imperial contexts that favored centralized divine authority, though retained more explicit acknowledgments of subordinate entities. Modern scholarly interpretations debate whether monolatry represented a deliberate evolutionary stage in these s or merely an interpretive lens applied to ancient texts by later redactors and historians. Some argue for a genuine historical progression driven by internal dynamics, supported by archaeological and textual discontinuities, while others caution that imposing modern categories like "monolatry" risks , preferring to see it as a rhetorical strategy within ongoing polytheistic contexts. These discussions underscore the complexity of tracing such shifts without overemphasizing linear development.

Examples in Ancient Religions

Atenism in Ancient Egypt

Atenism emerged during the New Kingdom of under , originally named Amenhotep IV, who ruled from approximately 1353 to 1336 BCE in the 18th Dynasty. This religious reform represented a significant departure from the traditional polytheistic practices centered in Thebes, where gods like dominated the state cult. initiated the veneration of the , depicted as a solar disk, elevating it above other deities through royal decree and state-sponsored initiatives. The shift was abrupt, occurring early in his reign, as he changed his name to , meaning "he who is effective on behalf of the Aten," symbolizing his personal commitment to this new focus. Core practices of Atenism involved the exclusive worship of the Aten as the primary deity, with the and his family serving as the sole intermediaries between the god and the people. Traditional temples to other gods were closed, and their priesthoods disbanded, redirecting resources to the Aten cult; this included the suppression of festivals and offerings to deities like . established a new capital city, Akhetaten (modern ), strategically located between Memphis and Thebes, dedicated entirely to the Aten; boundary stelae erected there proclaimed the site's sanctity for the solar deity's worship. Open-air altars replaced enclosed sanctuaries, emphasizing the Aten's visible presence in the sun's rays, and art from the period depicted the royal family receiving life-giving symbols from the Aten's rays. Theologically, Atenism portrayed the Aten as the universal creator and sustainer of life, responsible for all natural phenomena without the aid of other gods. Key texts like the explicitly describe it as the "sole god, without another beside him," though scholars debate whether this constitutes strict or monolatry given the enforced exclusivity of worship alongside the suppression of other cults. Hymns composed during Akhenaten's reign, such as the , describe the god's daily cycle as mirroring creation and renewal, with the as its earthly embodiment; these texts bear striking resemblances to later biblical passages like Psalm 104 but remain rooted in Egyptian solar . This system maintained a monolatric structure, where the Aten was the only god officially recognized and worshiped, without a hierarchical pantheon. Archaeological and textual evidence for Atenism includes the Amarna letters, a cache of over 350 diplomatic correspondences in Akkadian that reveal the international context of Akhenaten's reign. Boundary stelae at detail the founding of the city and oaths of loyalty to the , while artistic reliefs in and temples uniquely show the Aten's rays terminating in hands offering life to the royal family alone. The hymns, inscribed on tomb walls at , provide poetic insight into the , emphasizing the Aten's benevolence and . Atenism declined rapidly after Akhenaten's death, with his young successor (r. 1332–1323 BCE) restoring traditional by reopening temples, reinstating the cult, and relocating the capital to Thebes; Akhenaten's name was systematically erased from monuments in a process known as . The cult persisted briefly under and Ay but was ultimately suppressed, leaving abandoned and its records as the primary surviving testament. Despite its short duration of about two decades, Atenism's legacy lies in its radical experimentation with exclusive deity worship, influencing scholarly discussions on the roots of in the as an outlier in Egyptian religious history.

Yahwism in Ancient Israel

Yahwism emerged in ancient during the late second millennium BCE, roughly between the 13th and 10th centuries, as the national deity was adopted from Midianite and Kenite traditions originating in the southern regions of and , amidst a broader Canaanite polytheistic context. This adoption is linked to traditions associating with metallurgical and volcanic imagery from nomadic southern groups, which integrated into their emerging religious identity as they settled in . Biblical texts provide evidence of Yahwism's monolatric character, emphasizing exclusive worship of Yahweh without denying the existence of other deities. For instance, Exodus 20:3 states, "You shall have no other gods before me," which prioritizes Yahweh over rivals but implies their reality, while Deuteronomy 6:4 declares Yahweh's uniqueness for Israel ("Hear, O Israel: The Lord our God, the Lord is one") in a way that enforces loyalty rather than ontological supremacy. Similarly, Psalm 82 depicts Yahweh presiding over a divine council of other gods, judging them for injustice, which acknowledges a pantheon while asserting Yahweh's authority within it. Yahwistic practices in ancient included a strong emphasis on , prohibiting the creation or use of idols to represent , distinguishing it from more image-based Canaanite cults. Festivals and sacrifices were dedicated exclusively to , such as the and offerings at centralized altars, though popular religion often incorporated influences from neighboring deities like , viewed as Yahweh's consort, and , whose storm-god attributes were sometimes syncretized with Yahweh's. These practices reflected a tension between official and folk polytheistic elements, with prophets frequently condemning the integration of poles and altars. During the monarchy period, solidified as the , exemplified by in around the 10th century BCE, which served as the primary sanctuary for worship and symbolized national unity under his exclusive cult. Prophetic critiques intensified this exclusivity, as seen in Elijah's confrontation with 's prophets on in the 9th century BCE, where 's fire from heaven demonstrated superiority over , reinforcing monolatric devotion amid royal . Archaeological evidence, such as the 8th-century BCE inscriptions from in the Sinai, invokes " of Samaria and his " and " of Teman," illustrating regional variations and lingering consort associations in Yahwistic piety. Scholars widely agree that pre-exilic , prior to the 6th-century BCE Babylonian , was predominantly monolatric, with as the sole for amid acknowledged other deities, evolving into strict in the post-exilic period through prophetic reforms and communal reflection. This consensus, articulated by historians like , highlights how catalyzed the denial of foreign gods, transforming into the foundation of Judaism's .

Examples in Modern Religions

The Church of Jesus Christ of Latter-day Saints

In the theology of The Church of Jesus Christ of Latter-day Saints (LDS Church), monolatry manifests as the acknowledgment of a plurality of gods while directing exclusive worship to God the Eternal Father, known as Heavenly Father, through His Son, Jesus Christ. This belief draws from scriptures in the Pearl of Great Price, particularly the , which depicts the Gods organizing the heavens and earth in a collaborative , as in Abraham 4:1: "And then the Lord said: Let us go down. And they went down at the beginning, and they, that is the Gods, organized and formed the heavens and the earth." Similarly, 132:20 teaches exaltation, stating that the faithful "shall they be gods, because they have no end; therefore shall they be from everlasting to everlasting." These doctrines affirm a theistic pluralism where humans may achieve godhood in the eternities, yet worship remains singularly devoted to Heavenly Father. Central to this framework is the first Article of Faith, which declares: "We believe in , the Eternal Father, and in His Son, Jesus Christ, and in the Holy Ghost," emphasizing three distinct beings united in purpose rather than a Trinitarian essence. This rejects traditional Christian monotheism's view of one in three persons, instead positing separate divine personages with Heavenly Father as the supreme object of devotion; prayers and ordinances are performed in the name of Jesus Christ to approach the Father. The doctrine underscores exclusive loyalty, aligning with biblical injunctions like the first commandment while accommodating the existence of other divine beings. Historically, these ideas were articulated by church founder during the 1830s and 1840s amid the Nauvoo period's doctrinal expansions. In the King Follett Discourse delivered on April 7, 1844, Smith taught: "In the beginning, the head of the Gods called a council of the Gods; and they came together and concocted [prepared] a plan to create the world and people it," further elaborating that was once a man and that the righteous may become gods. This sermon, though not canonized, remains influential in LDS teachings on eternal progression. LDS practices reinforce monolatric through temple ordinances, which center on covenants with for exaltation within His plan of salvation, without of other deities. For instance, the endowment ceremony emphasizes obedience to God's commandments and Christ's , directing all devotion to the . Scholars often classify this theology as monolatric due to its pluralistic combined with a monopoly on , distinguishing it from strict .

Monolatry in Hinduism

In Hinduism, monolatry is evident in its post-Vedic and modern traditions, particularly through bhakti movements that emphasize personal devotion () to an ishta devata, or chosen deity, as the amid a spectrum of divine forms. These traditions evolved from earlier Vedic roots, where deities were elevated individually in rituals, but in modern contexts, they allow practitioners to focus exclusive emotional and devotional allegiance on one god while acknowledging the broader pantheon. Traditions like elevate (or his avatars like Krishna) as the singular object of love and surrender, subordinating other gods as partial manifestations, while similarly centers as the absolute lord without eradicating the pantheon's pluralism. This devotional monolatry, prominent from the medieval period onward (c. 7th–17th centuries CE) and continuing today, is seen in texts like the , where Krishna is the sole refuge. Such practices underscore Hinduism's flexibility, blending monolatrous worship with philosophical monism in schools like .

References

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  2. https://digitalcommons.butler.edu/cgi/viewcontent.cgi?article=1555&context=facsch_papers
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  15. https://oracc.museum.upenn.edu/amgg/listofdeities/marduk/
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  19. https://www.encyclopedia.com/environment/encyclopedias-almanacs-transcripts-and-maps/eblaite-religion
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  21. https://ub01.uni-tuebingen.de/xmlui/bitstream/handle/10900/156458/Levin_223.pdf?sequence=1&isAllowed=n
  22. https://www.freedomforum.org/wp-content/uploads/2022/10/SBL_GA3RS_Lesson1.pdf
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  25. https://books.google.com/books/about/The_Early_History_of_God.html?id=1yM3AuBh4AsC
  26. https://link.springer.com/article/10.1007/s41412-021-00113-4
  27. https://www.semanticscholar.org/paper/Monotheism-the-Zoroastrian-Way-Hintze/5994dc8ce9f40236afd5c294420ad165b4a6f378
  28. https://anetoday.org/monolatry-to-monotheism/
  29. https://digitalcommons.georgiasouthern.edu/aujh/vol11/iss2/1/
  30. https://scholarsarchive.byu.edu/cgi/viewcontent.cgi?article=1289&context=studiaantiqua
  31. https://www.usu.edu/markdamen/1320hist&civ/chapters/10AKHEN.htm
  32. http://www.scielo.org.za/scielo.php?script=sci_arttext&pid=S1010-99192016000100013
  33. https://www.academia.edu/33957139/Akhenatens_Monotheism_and_its_Relationship_with_Ancient_Hebrew_Religion
  34. https://www.cambridge.org/core/books/yahweh-before-israel/midianite-hypothesis/7EACD32669EAAFD355E3A3F770E83765
  35. https://www.researchgate.net/profile/Juan-Manuel-Tebes/publication/350497868_The_Archaeology_of_Cult_of_Ancient_Israel%27s_Southern_Neighbors_and_the_Midianite-Kenite_Hypothesis/links/60638a3e92851cd8ce7ad072/The-Archaeology-of-Cult-of-Ancient-Israels-Southern-Neighbors-and-the-Midianite-Kenite-Hypothesis.pdf
  36. https://www.thetorah.com/article/yhwh-the-kenite-god-of-metallurgy
  37. https://bibleinterp.arizona.edu/articles/2018/08/amz428015
  38. https://cismor.jp/uploads-images/sites/3/2006/02/One-More-Monotheism-in-Biblical-Israel.pdf
  39. https://library.biblicalarchaeology.org/article/pagan-yahwism-the-folk-religion-of-ancient-israel/
  40. https://www.mdpi.com/2077-1444/10/12/667
  41. https://www.academia.edu/105620766/The_Samarian_Syncretic_Yahwism_and_the_Religious_Center_of_Kuntillet_Ajrud
  42. https://brill.com/display/book/edcoll/9789004306592/B9789004306592_014.pdf
  43. https://www.tyndalebulletin.org/article/29367-monotheism-and-the-language-of-divine-plurality-in-the-hebrew-bible-and-the-dead-sea-scrolls.pdf
  44. https://resolve.cambridge.org/core/services/aop-cambridge-core/content/view/24C4A8A6646B25789E5DB46D865C8608/9780511596568apx1_p145-174_CBO.pdf/appendix-monotheism-and-polytheism-in-ancient-israel.pdf
  45. https://www.twu.ca/sites/default/files/266698_pdf_257524_eafddefa-af12-11e3-a68d-7f522e1ba5b1_sitali_a.pdf
  46. https://www.churchofjesuschrist.org/study/ensign/1971/04/the-king-follett-sermon?lang=eng
  47. https://www.churchofjesuschrist.org/study/manual/endowed-from-on-high/lesson-4?lang=eng
  48. https://journal.interpreterfoundation.org/psalm-82-in-contemporary-latter-day-saint-tradition/
  49. https://digitalcommons.butler.edu/cgi/viewcontent.cgi?article=1798&context=jhcs
  50. https://www.researchgate.net/publication/392904002_Bhakti_Metaphysics_and_Devotional_Traditions_in_Indian_Thought
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