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Journal articles on the topic 'Monotheism'

Author: Grafiati

Published: 4 June 2021

Last updated: 25 July 2025

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1

Lataster, Raphael. "The Problem of Polytheisms Remains." Journal of Indian Philosophy and Religion 24 (2019): 56–72. http://dx.doi.org/10.5840/jipr2019243.

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Since publishing my argument for polytheisms over monotheism with Herman Philipse, I have encountered many monotheists who were perturbed, but who had not formulated a proper rebuttal. It is also hard not to notice that there is generally a dearth of publications arguing for monotheism's being more probable than polytheism, perhaps because it is generally taken for granted. As such, I am delighted that Mark Saward has taken up the challenge to address at least some of the original article's claims. Unfortunately, his critique fails to establish why polytheism is improbable, and why monotheism

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2

Shand, John. "A REFUTATION OF THE EXISTENCE OF GOD." Think 9, no. 26 (2010): 61–79. http://dx.doi.org/10.1017/s1477175610000205.

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The following argument presents a refutation of the existence of God under a certain description, which, it will be maintained, is the only description that most traditional monotheists could accept. Therefore, either God, as defined by traditional monotheism, does not exist or something that might be called ‘God’ exists, but would not be acceptable to monotheism as truly being God. Either way, God does not exist.1

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3

Neyrey, Jerome H. "Was Jesus of Nazareth a Monotheist? Conversation with Cultural Studies." Biblical Theology Bulletin: Journal of Bible and Culture 49, no. 3 (2019): 132–45. http://dx.doi.org/10.1177/0146107919852270.

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Did Jesus of Nazareth, born of a woman and born under the law, confess the Shema like all other Israelites? Was he a monotheist? Although scholarship argues that there were many types of monotheism, we focus here on strict Israelite monotheism (Deut 6:4). What does Jesus have to say for himself? This article does not go over plowed ground, but seeks to add to the conversation the use of two social science models: understanding “role” and “status,” and interpreting data in terms of the relationships of Patron-broker-client. These models necessarily serve to clarify much scholarship on monotheis

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4

Lynch, Matthew J. "Mapping Monotheism: Modes of Monotheistic Rhetoric in the Hebrew Bible." Vetus Testamentum 64, no. 1 (2014): 47–68. http://dx.doi.org/10.1163/15685330-12341141.

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Abstract Several biblical traditions give expression to Yhwh’s sole divinity in ways utterly unlike the “classic” expressions of monotheism in Deuteronomy, Deutero-Isaiah, or Jeremiah. Priestly literature, for example, does not deny explicitly the existence of other gods, or assert Yhwh’s sole existence. Instead, priestly writers portray a world in which none but Yhwh could meaningfully exist or act. While some biblical scholars have recognized this “implicit” mode of monotheistic rhetoric, the implications of this and other modes of monotheistic rhetoric for a broader understanding of biblica

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5

Tunçbilek, Hasan Hüseyin. "İslâm'ın Dışındaki Monoteist Düşünce ve İnançlarda Ulûhiyet Anlayışı." Marife 3, no. 1 (2003): 119–40. https://doi.org/10.5281/zenodo.3343307.

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<b>The Deity Concept in Monotheist Beliefs and Thoughts Other Than Islam</b>In this amcle, understanding of deity between ancient Greek philosophers and the divine religions such as Judaism and Christianity was studied, and their compatibility with the real monotheism (Tawhid) has been dealt with.https://www.marife.org/marife/article/view/115

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6

Ernst, Carl W. "Mystical Monotheism." Ancient Philosophy 15, no. 1 (1995): 300–301. http://dx.doi.org/10.5840/ancientphil199515165.

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7

Zagzebski, Linda. "Christian Monotheism." Faith and Philosophy 6, no. 1 (1989): 3–18. http://dx.doi.org/10.5840/faithphil1989617.

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8

Gaston, Thomas, and Andrew Perry. "Christological Monotheism." Horizons In Biblical Theology 39, no. 2 (2017): 176–96. http://dx.doi.org/10.1163/18712207-12341353.

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Abstract Richard Bauckham and N. T. Wright have proposed that in 1 Corinthians 8:6 Paul consciously expands upon the Shema, and would be understood to be doing so by his intended readers, and thus Paul includes Jesus within the unique divine identity. In this paper we question this proposal on several grounds. We argue that it is unlikely that 1 Corinthians 8:6 would be read as an expansion of the Shema. We demonstrate that κύριος in this context is unlikely to stand for Yhwh. We also raise doubts over the concept of “inclusion” within the divine identity. We conclude that 1 Corinthians 8:6 is

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9

Howard-Snyder, Daniel. "Trinity Monotheism." Philosophia Christi 5, no. 2 (2003): 375–403. http://dx.doi.org/10.5840/pc20035245.

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10

Crowder, George. "Value Pluralism and Monotheism." Politics and Religion 7, no. 4 (2014): 818–40. http://dx.doi.org/10.1017/s1755048314000595.

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AbstractHow far can monotheism be reconciled with the pluralism characteristic of modern societies? In this article, I focus on the “value pluralism” of Isaiah Berlin, which I suggest captures a deeper level of plurality than Rawls's more familiar version of pluralism. However, some critics have objected that Berlinian pluralism is too controversial an idea in which to ground liberalism because it is profoundly at odds with the monotheism professed by so many citizens of a modern society. I argue that monotheists can be value pluralists as long as they do not insist that their faith is superio

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11

EspíN, Orlando O. "Trinitarian Monotheism and the Birth of Popular Catholicism: The Case of Sixteenth-Century Mexico." Missiology: An International Review 20, no. 2 (1992): 177–204. http://dx.doi.org/10.1177/009182969202000205.

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Since trinitarian monotheism is absolutely essential to Christianity, its proclamation and acceptance play a crucial role in evangelization. And since all evangelization takes place in and through cultural, linguistic, and historical milieux, trinitarian monotheist evangelization can confront major obstacles that can bring about unexpected results. This article attempts to show that the birth of U.S. Hispanic popular Catholicism is partially the result of inadequate trinitarian monotheist teaching. The author studies the case of early sixteenth-century Mexico as an example of this process.

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12

Murwat, Ruhullah Taqi. "ILAHIYAT, NUBUWAT, RUHANIYAT, DAN SAM’IYYAT: METODE PENDIDIKAN TAUHID DALAM KELUARGA." Didaktika Religia 3, no. 1 (2016): 1–40. http://dx.doi.org/10.30762/didaktika.v3i1.149.

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The paper highlights the urgency monotheism education in family that can be measured by looking at the basis, purposes, and functions. The basis of monotheism education in a family is Al Quran and Al Hadith. The materials of monotheism education in a family are of four sorts, namely Ilahiyat, Nubuwat, Ruhaniyat, and Sam'iyyat. The methods of monotheism education in a family are monotheism utterance, Modeling, habituation, advice and supervision. Monotheism education in a family occupies the most important position in a family as the foundation of education and other educational purpose. Monoth

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13

Kessler. "Monetarisierung und Monotheismus: Zwei Bemerkungen zu Joachim Schapers „Media and Monotheism“." Zeitschrift für Altorientalische und Biblische Rechtsgeschichte / Journal for Ancient Near Eastern and Biblical Law 27 (2021): 145. http://dx.doi.org/10.13173/zeitaltobiblrech.27.2021.0145.

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14

Basu, A. "The "Indian" Monotheism." boundary 2 39, no. 2 (2012): 111–41. http://dx.doi.org/10.1215/01903659-1597907.

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15

Libby, Peter. "Murine “Model” Monotheism." Circulation Research 117, no. 11 (2015): 921–25. http://dx.doi.org/10.1161/circresaha.115.307523.

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16

Anidjar, Gil. "Jesus and Monotheism." Southern Journal of Philosophy 51 (August 1, 2013): 158–83. http://dx.doi.org/10.1111/sjp.12029.

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17

Drake, H. A. "Monotheism and Violence." Journal of Late Antiquity 6, no. 2 (2013): 251–63. http://dx.doi.org/10.1353/jla.2013.0025.

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18

이재현. "Xenophanes’ Philosophical Monotheism." Journal of Greco-Roman Studies 56, no. 2 (2017): 27–56. http://dx.doi.org/10.23933/jgrs.2017.56.2.27.

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19

Hurtado, Larry W. "Early Christian Monotheism." Expository Times 122, no. 8 (2011): 383–86. http://dx.doi.org/10.1177/0014524611400148.

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20

Magomedov, Kamil Magomedovich. "Monotheism vs polytheism?" Islamovedenie 8, no. 2 (2017): 5–18. http://dx.doi.org/10.21779/2077-8155-2017-8-2-5-18.

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21

Riskin, Jessica. "Newton and Monotheism." Historical Studies in the Natural Sciences 40, no. 3 (2010): 399–408. http://dx.doi.org/10.1525/hsns.2010.40.3.399.

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22

Kamsi, Nurlila, Marisa Deza Febriyeni, and Ngimadudin Ngimadudin. "Analisis Pendidikan Tauhid Dalam Perspektif Pemikiran Muhammad Bin Abdul Wahhab Dan Relevansinya Dengan Pendidikan Islam Kontemporer." El-Ghiroh 19, no. 2 (2021): 73–98. http://dx.doi.org/10.37092/el-ghiroh.v19i2.330.

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This study focuses on the concept of monotheism education based on the thoughts of Muhammad bin Abdul Wahhab. This study uses library research methods (Library Research). primary data sources which include books written by Muhammad bin Abdul Wahhab. Tawhid education according to Muhammad bin Abdul Wahhab, he classified monotheism into three parts, namely the monotheism of Rububiyah, the monotheism of Uluhiyah, and the monotheism of Asma` wa Nature. The relevance of monotheism education in Muhammad bin Abdul Wahhab's perspective with the current model of Islamic education. Meanwhile, Islamic ed

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23

Iqbal, Muhammad. "PERSPEKTIF SYIAH IMAMIYAH TENTANG DIMENSI TAUHID." Islamijah: Journal of Islamic Social Sciences 1, no. 2 (2020): 162. http://dx.doi.org/10.30821/islamijah.v1i2.7226.

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<strong>Abstrak: </strong>Studi ini membahas perspektif Syiah Imamiyah tentang dimensi tauhid. Dengan pendekatan tafsir al-Qur’an, tulisan ini mengungkapkan temuan bahwa Al-Qur’an sebagai pedoman bagi umat manusia memuat ayat-ayat tauhid yang merupakan asas dan dasar kajian Islam. Ayat-ayat ini diklasifikasi oleh ulama Syiah ke dalam dua kelompok. Kelompok pertama, ayat-ayat yang memuat tentang tauhid teoretis; pemikiran konsep serta pemahaman yang mentauhidkan Allah swt. baik dalam hal zat, sifat maupun perbuatan-Nya. Kelompok kedua adalah ayat-ayat yang mengulas tentang tauhid pr

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24

Hakim, Didik Luthfi. "MONOTHEISME RADIKAL: Telaah atas Pemikiran Nurcholish Madjid." Jurnal THEOLOGIA 25, no. 2 (2016): 81–102. http://dx.doi.org/10.21580/teo.2014.25.2.383.

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Abstract: Nurcholish Madjid is a Muslim intellectual of Indonesia who has given contribution toward Islamic thinking in Indonesia. Although his thoughts of Islam to be critiqued from other intellectual, he stayed to give enlightenment to Indonesia Muslim society. One of his thought is important about radical monotheism. By it, he offered to Islam umma to adhere pure monotheism in God in order to they will free from tyranny which come from the same human and place man in the same line as it is God Willing. By his concept, the tauḥīd produces social dimensions like equality, freedom, cooperation

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25

Pinem, Masmedia. "Ekspresi Seni dalam Islam Kajian atas Pemikiran Ismail Raji Al-Faruqi." SUHUF 5, no. 2 (2015): 271–87. http://dx.doi.org/10.22548/shf.v5i2.43.

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This paper tries to explain the monotheism and artistic expression in Islam which is offered by al-Faruqi. This study focuses on the monotheism as themain objectives of the Islamic worldview. Furthermore, the aesthetic and artistic expression is part of the monotheism that aimsÂ to take societies or humankind to aware of the transcendent ideas. The idea of monotheism is an expression of the beautiful values (idea ofÂ beauty) which is objective, transcendent, mystical, and inexpressible, and the idea of beauty (idea of beautifulness) that are subjective, expressive, and cultural understanding.

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26

Amaliyah, Nur, Aprilia Musawamah, Usnia, Iin Inayatul Ummah, Andi Rosa, and Masyrukin Muhsin. "Makna Filosofis dan Saintifik Terkait Tauhid (Keesaan Tuhan)." Hamalatul Qur'an : Jurnal Ilmu Ilmu Alqur'an 5, no. 2 (2024): 525–36. https://doi.org/10.37985/hq.v5i2.287.

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This research examines the philosophical and scientific meaning related to tawhid (oneness of God) in Islam through qualitative research methods with a literature study approach. The research aims to understand the concept of monotheism from ontological, epistemological and axiological dimensions. The results show that monotheism is not just a recognition of the oneness of Allah, but is a basis for understanding the reality of life. Ontologically, tawhid affirms Allah as Absolute Being. In epistemology, monotheism bridges revealed knowledge and reason. Meanwhile, in axiology, monotheism provid

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27

REYNOLDS, Thomas E. "Beyond Violence in Monotheism." Studies in Interreligious Dialogue 19, no. 1 (2009): 81–101. http://dx.doi.org/10.2143/sid.19.1.2036230.

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28

Moss, Joshua L. "Satire, Monotheism and Scepticism." Melilah: Manchester Journal of Jewish Studies (1759-1953) 12, no. 1 (2016): 14–21. http://dx.doi.org/10.31826/mjj-2016-120104.

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29

Hurtado, L. W. "First-Century Jewish Monotheism." Journal for the Study of the New Testament 21, no. 71 (1999): 3–26. http://dx.doi.org/10.1177/0142064x9902107101.

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30

Nancy, Jean-Luc. "Deconstruction of monotheism a." Postcolonial Studies 6, no. 1 (2003): 37–46. http://dx.doi.org/10.1080/13688790308108.

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31

Jakobsen, Martin. "Monotheism and Value Monism." Philosophia Christi 26, no. 1 (2024): 75–89. http://dx.doi.org/10.5840/pc20242615.

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This article addresses the following metaethical questions: how many intrinsic values are there? Robert Adams holds the view that there is only one intrinsic value, a view called “intrinsic value monism,” but does not present any arguments in favor of this view. This paper makes the case that there are good reasons for upholding value monism. I argue that our ability to weigh different values against each other supports value monism and that monotheistic worship also supports monism.

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32

Bossman, David M. "Cult, Image and Monotheism." Biblical Theology Bulletin: Journal of Bible and Culture 17, no. 4 (1987): 126. http://dx.doi.org/10.1177/014610798701700401.

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33

Karen, Robert. "Two Faces of Monotheism." Contemporary Psychoanalysis 39, no. 4 (2003): 637–63. http://dx.doi.org/10.1080/00107530.2003.10747226.

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34

Herbener, Jens-André P. "On the Term “Monotheism”." Numen 60, no. 5-6 (2013): 616–48. http://dx.doi.org/10.1163/15685276-12341296.

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AbstractThe category of monotheism is not only central to the study of religion, it is also well known outside of academia. Yet there is no real consensus as to its content. Considering existing literature on the subject, one will observe that the term monotheism is defined in a diversity of ways and may be applied to a variety of religions as well as to a variety of different elements in religion.This is problematic for several reasons: for one thing, this ambiguity means that it is not necessarily very informative to categorize a given phenomenon as monotheistic. For another, in several case

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35

Jacob, Ashna Mary, and Nirmala Menon. "Packaging Polytheism as Monotheism." Religion and the Arts 24, no. 1-2 (2020): 84–109. http://dx.doi.org/10.1163/15685292-02401014.

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Abstract This essay deconstructs the godhead that Tolkien constructs in his mythopoeia. Tolkien’s polychronicon, The Silmarillion, splits the godhead between a creator God and a pantheon of gods and goddesses. Tolkien claims that Ilúvatar is a Yahweh-like God and the primary deity; on the other hand, the Valar, the fourteen gods and goddesses created by this primary God, who assist in creation, shape the world, have power over elements, and reign as ‘mistaken gods’ among the Elves, Dwarves, and Men, are not deities. This split of godhead is ignored, and the mythopoeic deity acclaimed as the bi

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36

HINTZE, ALMUT. "Monotheism the Zoroastrian Way." Journal of the Royal Asiatic Society of Great Britain & Ireland 24, no. 2 (2013): 225–49. http://dx.doi.org/10.1017/s1356186313000333.

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AbstractThis article examines seemingly monotheistic, polytheistic and dualistic features of Zoroastrianism from the point of view of the Zoroastrian creation myth. Exploring the personality of the principal deity, Ahura Mazdā, the origin of the spiritual and material worlds and the worship of the Yazatas, it is argued that Zoroastrianism has its own particular form of monotheism.

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37

Tuggy, Dale. "Divine Deception and Monotheism." Journal of Analytic Theology 2 (May 8, 2014): 186–209. http://dx.doi.org/10.12978/jat.2014-1.030004192024a.

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38

Milgrom, Jacob, and Walter Houston. "Houston, "Purity and Monotheism"." Jewish Quarterly Review 85, no. 3/4 (1995): 443. http://dx.doi.org/10.2307/1454737.

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39

Tupamahu, Ekaputra. "The Price of Monotheism." Indonesian Journal of Theology 1, no. 2 (2014): 75–81. http://dx.doi.org/10.46567/ijt.v1i2.88.

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40

Craig, William Lane. "Trinity Monotheism Once More." Philosophia Christi 8, no. 1 (2006): 101–13. http://dx.doi.org/10.5840/pc2006817.

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41

Heinegg, Peter. "The Road to Monotheism." CrossCurrents 67, no. 4 (2017): 730–33. http://dx.doi.org/10.1353/cro.2017.0042.

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42

Cho, K. Daniel. "Monotheism and its Vicissitudes." Theory & Event 21, no. 4 (2018): 804–21. http://dx.doi.org/10.1353/tae.2018.0050.

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43

Amaral, António. "MONOTHEISM(S) AND VIOLENCE." Journal of Teleological Science 4 (December 9, 2024): 1–24. https://doi.org/10.59079/jts.v4i.235.

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The article seeks to address the origin of the ambivalent (and ambiguous) relationship between religion and violence, asking, on the one hand, to what extent the force of the sacred determines and is determined by the “sacralization” of power, and discussing, on the other hand, the extent to which the devices for legitimizing political power tend to absorb the “strength” of religious power and vice versa, in a circularity whose feedback often insinuates and infiltrates a latent “inter-monotheistic” rivalry and, from this, narratives capable of inducing unimaginable levels of conflict and belli

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44

Azzahra, Ninda. "Nilai-nilai Ketauhidan dalam Novel KKN di Desa Penari Karya Simpleman." YASIN 3, no. 6 (2023): 1188–96. http://dx.doi.org/10.58578/yasin.v3i6.1621.

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This research is entitled "The Values of Monotheism in the novel KKN in the Dancer Village by Simpleman." The background of this research is the deviations from monotheism that occur in the novel, where the people in the village still adhere to the beliefs of their former ancestors, such as giving offerings to supernatural beings and forming alliances with jinns. As we know that the purpose of the apostles sent was to invite to monotheism of Allah. The essence of the teachings of monotheism is summed up in a sentence "Laailaaha Illallah" which according to Islamic terms is "rejecting everythin

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Bibi, Sadat Razi Bahabadi, shayanfar shahnaz, and Motamad Langrody Fereshteh. "Philosophical Implications of the Words of Imam Reza (P.B.U.H.) in the Issue of Inherent Monotheism Shahnaz Shayanfer." Journal of Razavi Culture 6, no. 24 (2021): 105–26. https://doi.org/10.5281/zenodo.5514054.

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''Monotheism" is the most basic belief of Islam and other religious teachings and human values education emanates from it. Inherent Monotheism is the most important kind of Monotheism and the base of all Monotheism levels. Imam Reza (A.S.), like other Imams, has paid special attention to this vital issue. The two main questions of this article are: What is the stance of Imam Reza (A.S.) on Inherent Monotheism? And how can one, based on a philosophical look, reveal the hidden implications of the monotheistic viewpoint of Imam Reza (A.S.)? The results are as follows: In the words of

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46

Smoot, Stephen O. "An Egyptian View of the Monotheism of Second Isaiah." Catholic Biblical Quarterly 86, no. 1 (2024): 15–36. http://dx.doi.org/10.1353/cbq.2024.a918368.

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Abstract: This article reexamines the contested issue of the nature of the monotheism of Second Isaiah. I approach this subject with an interdisciplinary method that compares the declarations of monotheism in Second Isaiah with those in ancient Egyptian religious texts (primarily hymns). I argue that the Egyptian material may illuminate the monotheistic declarations of Second Isaiah by setting those declarations in a cross-cultural ancient Near Eastern rhetorical context. This comparative approach reinforces the reading of the text that sees Second Isaiah's monotheism as a monotheism of perspe

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Badriah Mohamed Abdullah Alfozan, Badriah Mohamed Abdullah Alfozan. "Monotheism among the Christians its concept and Creed implications(Critical Study)." journal of king abdulaziz university arts and humanities 26, no. 3 (2018): 47–75. http://dx.doi.org/10.4197/art.26-3.3.

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Jesus was mentioned in the Holy Quran as considering God as one, God as his Lord and ordered to worship God only. However, some Christians who believed in Jesus Christ as Prophet and denied him as being Son of God or one of the Three Gods; an evidence of the depravity of the Creed of most Christians and its perversity of Jesus Message, and a reply to the followers of the three large parties (Royalism, Nestorianism and Jacobitism) in Triangulation, and the study of the Christians attitude on Monotheism throughout ages and their switch to Triangulation and notification of the invalidation of the

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48

Petkovšek, Robert. "Mir in pravičnost – zaprisežena cilja monoteizma (Jan Assmann)." Res novae: revija za celovito znanost 5, no. 1 (2020): 71–94. http://dx.doi.org/10.62983/rn2865.201.2.

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According to Jan Assmann, the contemporary world is built on the foundations of Moses, i.e. biblical monotheism which defined the frameworks of our civilization. Nowadays, it seems that the Mosaic era is coming to its conclusion and begins its transition to a new, digital era. In his studies, Assmann tries to define the uniqueness of the biblical monotheism which succeeded to differentiate itself from the Echnaton’s or Greek philosophical monotheism. He is convinced that various violent elements, characteristic for biblical narrations, are merely consequences of historical circumstances within

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49

Wardana, Reki Kusuma, and Yosi Wulandari. "Human monotheism in Allah SWT in the anthology of the rain of june: A hermeneutic study of Paul Ricoeur." KEMBARA Journal of Scientific Language Literature and Teaching 10, no. 2 (2024): 741–60. https://doi.org/10.22219/kembara.v10i2.33697.

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The Anthology of Poetry in the Book of Rain in June by Sapardi Djoko Damono is a literary work that has various dimensions of interpretation of meaning and can be interpreted in various scientific disciplines. One of them is the science of monotheism. This research aims to analyze monotheism and explain its practice with the characteristics of unification and recognition in the science of monotheism contained in word symbols, phrases or sentences in the book written by Sapardi Djoko Damono entitled June Rain. Using Paul Ricoeur's hermeneutical approach theory to answer the question of human mo

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50

Ubay Dillah and Repa Hudan Lisalam. "Pendidikan Tauhid Pada Anak Dalam Perspektif Hadis." Ta'rim: Jurnal Pendidikan dan Anak Usia Dini 5, no. 3 (2024): 137–45. http://dx.doi.org/10.59059/tarim.v5i3.1390.

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The idea of monotheism education for children at an early age is to make children love Allah SWT more, there is nothing to fear except Allah SWT, to emphasize children in worshiping Him, and to guide children to always be grateful for all the blessings that Allah SWT has given. Tawheed education in children is intended to increase spiritual potential and shape children's character so that they become human beings who believe and are devoted to God Almighty and have noble character. The method used is hadith thematic with a qualitative approach. The results of this research show that instilli

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