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Updated: June 7, 2025
It is henotheism, not monotheism, that we see in this most religious land; the worship of one god at a time while other gods are also believed to exist and act.
The mental conceptions of religion have, in the course of the ages, undergone many transformations, and there is no reason why another transformation should gradually not come about in the present. In Hebrew and Greek times we discover a polytheism, after a long course of development, emerging into henotheism, and finally, here and there, into monotheism.
From early animism in its manifold expressions, through polytheism, kathenotheism, henotheism, to monotheism, and so out into loftier possibilities of conceiving the divine nature and purpose the main road which man has traveled in his religious development now is traceable. Nor is there any place where it is more easily traceable than in our own Hebrew-Christian tradition.
But with respect to the Gentile nations, the dim traces of this monism or henotheism which Professor Flint seems to accord to Adam and to Noah, is all that we are contending for, and all that is necessary to the argument of this lecture. We may even admit that heathen deities may sometimes have been called by different names while the one source of power was intended.
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