Are Judaism and Christianity henotheistic?

This post traces the origin of worship, hopefully giving clues to how Atlanteans practiced worship. It does not attempt to discredit the current religions.

Henotheism

The practice of worshiping one god among a pantheon of gods is called henotheism. Henotheism involves devotion to a single deity while acknowledging other gods’ existence or potential worship. This concept often occurs in polytheistic religions, where one god is emphasized as the primary focus of worship, personally or by a group, without necessarily denying the validity of the other deities in the pantheon.

Judaism is strictly monotheistic, meaning it asserts the belief in one, singular God. In Judaism, there is a complete denial of the existence of other gods, affirming instead the absolute oneness of God. The foundational Jewish prayer, the Shema (“Hear, O Israel: the Lord our God, the Lord is one”), reflects this idea. Thus, Judaism does not fit the definition of henotheism, as it does not acknowledge or accept the worship of any other deity besides the one God.

The Roman Catholic Church is also monotheistic. It teaches the belief in one God who exists in three persons: the Father, the Son (Jesus Christ), and the Holy Spirit—often referred to as the Holy Trinity. Although Catholicism venerates saints and honors figures such as the Virgin Mary, these individuals are not worshipped as gods. The worship is directed exclusively to one God, while saints and Mary are venerated or prayed to for intercession. This practice is not henotheism but rather falls within a monotheistic framework that emphasizes different roles or aspects of a single divine entity.

Henotheism involves the exclusive worship of one god while acknowledging the possible existence of other gods, which is different from the strictly monotheistic beliefs of both Judaism and the Roman Catholic Church. Therefore, neither Judaism nor the Roman Catholic Church can be categorized as henotheistic. They both affirm a belief in only one God, without recognition of other gods in any theological sense.

But are gods like Baal, Asherah, Molech, and others mentioned in the Hebrew Bible (Tanakh) and the Old Testament?

Other deities such as Baal and Asherah are mentioned in the Bible. However, the context in which these gods are mentioned differs significantly from a henotheistic acceptance of their worship.

Other Gods in the Bible

In both the Hebrew Bible (Tanakh) and the Old Testament, deities like Baal, Asherah, Molech, and others are mentioned, especially in relation to the neighboring cultures of Israel, such as the Canaanites and Phoenicians. These mentions do not imply that the Israelites accepted or worshiped these gods alongside their own deity. Instead, the references to these other gods are usually framed in a negative context, often condemning their worship by the Israelites who had fallen into syncretistic practices.

Monotheistic Framework

The essential belief of Judaism is that there is only one true God, and the Bible portrays the worship of other gods as a violation of the covenant between the Israelites and their God (Yahweh). Throughout the narrative, prophets and leaders, such as Elijah and Moses, urge the Israelites to abandon the worship of these false gods and return to the exclusive worship of Yahweh. The First Commandment in the Ten Commandments explicitly states, “You shall have no other gods before Me” (Exodus 20:3), and throughout the Bible, the worship of other gods is considered idolatry, which is strongly condemned.

The existence of other gods is acknowledged in the sense that they were worshiped by surrounding peoples, but Judaism insists that these gods are not real or do not hold power like Yahweh, who is considered the only legitimate, all-powerful deity. The monotheistic stance involves an insistence that other gods are ultimately powerless or false idols rather than legitimate divine beings.

Early Israelite Religion and Monolatry

There is some historical debate among scholars about early Israelite religion possibly being monolatrous—a form of religious practice where many gods are acknowledged but only one is worshiped exclusively. However, this is generally viewed as an earlier developmental stage of Israelite belief, which evolved into the strict monotheism seen in later Judaism.

Monolatry could resemble henotheism in that it involves focusing worship on one god without denying others, but eventually, the theological direction of Judaism moved away from that framework to deny the legitimacy of any other gods altogether.

Henotheism vs. Judaism and Catholicism

• Henotheism acknowledges other gods as potentially worthy of worship by others, while prioritizing one god for oneself.
• In Judaism, these other gods are referenced explicitly to condemn them as false, and the practice of worshipping them was seen as a grave sin (idolatry).
• The Roman Catholic Church does similarly in acknowledging historical or cultural references to other gods but does not accept their divinity. There is also an emphasis on the rejection of idolatry, considering all other gods to be false.

Thus, the mentions of gods like Baal and Asherah in the Bible highlight the challenges faced by Israel to remain monotheistic amidst surrounding polytheistic cultures. However, these mentions do not indicate a theological acceptance of these gods in the way that henotheism would. They are discussed within the context of rejecting and condemning their worship in favor of a single, all-encompassing God.

And the mention of Elyon?

The term Elyon (also spelled Elyown or Elyohn) is a Hebrew word meaning “Most High.” It is often used in the Hebrew Bible to denote the supreme status of God, emphasizing His sovereignty and exalted position above all creation. This title underscores God’s ultimate authority and power over the universe, highlighting His role as the supreme ruler and protector. 

In the context of the Bible, El Elyon combines “El” (a general term for God) with “Elyon,” resulting in the phrase “God Most High.” This designation is used to express the exaltedness and overwhelming majesty of God. For instance, in Genesis 14:18–20, Melchizedek, king of Salem and priest of God Most High, blesses Abram, acknowledging God as the “Creator of heaven and earth.” 

“Elyon” in the Bible reflects the monotheistic belief in a single, supreme deity. While other gods like Baal and Asherah are mentioned, they are depicted as false idols, and their worship is condemned. The title “Elyon” reinforces the understanding of God as the highest authority, distinct from and superior to any other deities acknowledged by surrounding cultures.

I’m still a bit confused. So monotheism is the worship of one god, but it recognizes other gods, but they are not worshipped, right?

Not quite—let me clarify. Monotheism is the belief in and worship of only one God while explicitly denying the existence or divinity of any other gods. In a monotheistic religion, no other gods are recognized as real or valid in any way. Here is a breakdown to help distinguish the nuances:

Monotheism

• Belief: There is only one true God, and no other gods exist.
• Worship: Worship is directed exclusively to this one God.
• Attitude Toward Other Gods: Monotheism explicitly denies the reality or divinity of any other gods. Any references to other gods are often made in the context of their falseness or powerlessness.
• Example: In Judaism, Christianity, and Islam, it is asserted that all other gods are either false or simply do not exist.

For instance, in Judaism and Christianity, the gods like Baal, Asherah, and others are mentioned not because they are believed to exist in reality, but rather because people worship them as false idols. The Bible describes these “other gods” in order to condemn their worship and urge believers to follow the one true God.

Henotheism

• Belief: There is one primary god that is worshipped, but other gods may exist and may even be worthy of worship in other contexts or by other people.
• Worship: While one god is chosen as the main focus of devotion, the existence of other deities is acknowledged, though they are not actively worshipped.
• Attitude Toward Other Gods: Henotheism accepts the existence of multiple gods but focuses on one deity as particularly significant. It does not deny the legitimacy or existence of other gods.
• Example: Early Vedic religion in India is considered henotheistic, where different deities like Agni, Indra, and others were worshipped primarily depending on the context, while acknowledging others.

Monolatry

• Belief: Similar to henotheism, there is an acknowledgment of the existence of other gods.
• Worship: Only one god is worthy of worship, while other gods are acknowledged but not actively worshipped.
• Example: The ancient Israelites may have practiced monolatry at certain times, where Yahweh was exclusively worshipped, but the existence of other gods was acknowledged as being worshipped by other peoples or by Israelites before stricter monotheism took hold.

Biblical Context

In the Bible, the mention of gods like Baal or Asherah is not a recognition of their reality or validity as gods. Instead, it acknowledges that neighboring cultures or even some Israelites worshipped them, and this practice is condemned. The Bible refers to these deities to:

• Highlight the temptations and conflicts faced by the Israelites when surrounded by polytheistic cultures.
• Emphasize the exclusivity of the covenant with Yahweh, where God consistently condemns the worship of these other entities as idolatry.

When the Ten Commandments say, “You shall have no other gods before me” (Exodus 20:3), it doesn’t imply the real existence of other gods. Rather, it emphasizes that the Israelites should not recognize or worship any other gods, as these are considered false.

Summary

• Monotheism: Only one God exists, and other “gods” are considered false or nonexistent.
• Henotheism: There is a focus on one god, but other gods may exist and be worthy of worship.
• Monolatry: Only one god is worshipped, while others are acknowledged without being worshipped.

In short, monotheism rejects the existence or legitimacy of any other gods, while henotheism and monolatry acknowledge them but choose to focus worship on one specific deity.

But how can you deny the reality of other gods if they are mentioned in the context of the ‘one’ god?

This is an interesting question, and it highlights a subtle nuance in religious texts and practices, especially in ancient contexts where different cultures interacted and competed.

The reason other gods are mentioned in the context of the ‘one true God’ is not an acceptance of their reality but rather an acknowledgment of the cultural context in which the ancient Israelites and early Christians lived. Let’s break it down:

Acknowledgement vs. Recognition of Reality

Cultural Acknowledgement:

In the ancient Near East, different cultures and peoples each had their own gods, and this polytheistic context surrounded the early Israelites. The Bible refers to gods like Baal, Asherah, and Molech because the Israelites were part of a world in which these deities were widely worshiped by neighboring cultures.

The mention of these deities serves to acknowledge that other groups believed in and worshiped them. It does not imply that the authors of the Bible thought these gods were real in a divine sense, but rather that they were real in the sense that people believed in them, made idols, and practiced rituals in their honor.

Rejection of Divine Reality:

Monotheism, particularly as it evolved in Judaism, rejects the divine legitimacy or actual existence of any gods besides the one true God (Yahweh).

When the Bible speaks of other gods, it generally does so in terms of condemnation or rejection. These other gods are often referred to as mere idols, which were physical objects of wood, stone, or metal, crafted by human hands. The Bible insists these idols are powerless and cannot compare to the living God of Israel.

For example, in Isaiah 44:9-20, the futility of idol worship is highlighted—emphasizing that idols are just human creations, lacking any real power or divinity.

Context of Commandments and Laws:

The First Commandment (“You shall have no other gods before me” – Exodus 20:3) is part of the covenant between Yahweh and the Israelites. The commandment does not suggest that other gods actually exist, but it acknowledges that people at the time worshipped other deities. The purpose is to tell the Israelites to reject these practices and be exclusive in their worship of Yahweh.

This statement is about loyalty rather than acknowledgment of divine equivalence. It is a way of defining the Israelites as separate from the other peoples, dedicated solely to the worship of Yahweh.

Polemic Against Other Gods:

The mention of other gods also serves as a polemic—an argument against other belief systems. By naming gods like Baal and Asherah and describing their worship negatively, the texts of the Bible reinforce their status as false and powerless in contrast to Yahweh, who is portrayed as supreme and the only true God.

For example, Elijah’s confrontation with the prophets of Baal in 1 Kings 18 demonstrates Yahweh’s power over Baal in a public way, meant to emphasize to the Israelites that Baal has no real power.

Wait.. The First Commandment suggests that other gods exist. If they didn’t exist, then there would have been no reason to include this commandment?

I understand where you’re coming from. This is a very common point of confusion and debate among scholars and readers of religious texts. Let’s explore this perspective more deeply.

Different Interpretations of the Commandment

The First Commandment, “You shall have no other gods before me” (Exodus 20:3), can indeed be interpreted in different ways depending on the theological and historical perspective:

Practical Recognition of Other Deities:

• The commandment acknowledges that other deities were being worshipped by people at the time. From a practical point of view, these deities had significance because people believed in them and directed worship toward them.
• The commandment was given to a community that lived in an environment surrounded by polytheistic beliefs—Canaanites, Egyptians, Babylonians, and others had well-established pantheons. For the Israelites, these cultures and their gods were a tangible part of daily life.
• Thus, the commandment can be understood as Yahweh instructing the Israelites to abandon these other objects of worship and give exclusive worship and allegiance to Him. It is about setting a boundary between the Israelites and their polytheistic neighbors. The phrasing takes into account the reality of the people’s practices, not necessarily validating the existence of other divine beings.

Denial of the True Divinity of Other Gods:

• The idea that the commandment acknowledges other gods doesn’t necessarily mean that it accepts their divine existence as real, legitimate gods.
• From a theological standpoint, the commandment is often interpreted to mean that, while other beings may be called “gods,” they have no true divinity or power compared to Yahweh. They are either false idols, representations of human superstition, or spiritual entities that are nothing in comparison to the one Creator God.
• The commandment is essentially telling people not to recognize or worship these entities in any way that would compete with or be on par with Yahweh. In this sense, it is a categorical denial of their divinity but acknowledges that people consider these other beings divine and worship them.

Polytheism vs. Monotheism

• In a polytheistic culture, many gods co-existed, and worshippers could honor multiple gods based on specific needs (e.g., a god of rain, a god of harvest).
• The First Commandment was revolutionary because it made a clear statement about exclusivity—no other being should receive the same worship or regard as Yahweh. It was not necessarily denying that other people or cultures had gods, but it was commanding the Israelites that for them, no other god should exist or hold sway.

Historical Development and Monolatry

• Early Israelite religion may have been more monolatrous than strictly monotheistic in its early stages. Monolatry is the worship of one god while not denying the existence of other gods, and it could explain why this commandment was phrased as it was.
• Over time, monotheism became more fully defined in Jewish theology, evolving into a belief system that categorically denies the existence or legitimacy of any other gods at all.

Practical Perspective: Influence on the Community

• Imagine a community surrounded by neighbors who worship Baal, Asherah, and other deities. For members of that community, those gods have a social reality—there are temples, rituals, idols, and the belief systems of others that exert influence.
• The commandment was necessary precisely because those influences were real and present. People could be tempted, or simply pressured by surrounding cultures, to adopt these gods alongside Yahweh.
• Thus, the commandment served as a prohibition against being drawn into these competing forms of worship, asserting that Yahweh is the only true deity that Israelites were to follow, and that all these other “gods” are not to be considered in any legitimate manner.

Theological Perspective: Idols as Empty or False

• Throughout the Hebrew Bible, there are numerous statements by prophets and religious leaders that describe other gods as “idols made by human hands,” incapable of speech, thought, or action. They are often portrayed as powerless objects, emphasizing that Yahweh alone is the true, living God.
• For example, in Jeremiah 10:5, idols are described as “like a scarecrow in a cucumber field”—they cannot speak, move, or do anything at all. This depiction shows that these “gods” are seen as meaningless objects, entirely unlike Yahweh.

The First Commandment was necessary precisely because of the context in which it was given: a culture surrounded by and immersed in polytheism. It does not imply that other gods truly exist in a divine or legitimate sense. Instead, it acknowledges the social reality of these gods—people worshipped them, made idols to represent them, and honored them with rituals. The commandment’s purpose was to draw a clear boundary, making it explicit that for the Israelites, Yahweh alone was to be recognized as God, and no one else was to receive the same honor or worship.

It is not a recognition of divine equivalence but a commandment for exclusive devotion to Yahweh, while the existence of other worshiped beings or idols was acknowledged as a cultural phenomenon—but not as a divine reality.

So when Yahweh gave these commandments, it seems like the first one was most important for the diety Yahweh?

See The first of the ten commandments