By Laurel Schneider
Laurel Schneider takes the reader on a bright trip from the origins of ''the good judgment of the One'' - only in the near past dubbed monotheism - via to the trendy day, the place monotheism has more and more did not correctly tackle religious, clinical, and moral studies within the altering international. partially I, Schneider lines a trajectory from the traditional background of monotheism and multiplicity in Greece, Israel, and Africa throughout the Constantinian valorization of the good judgment of the only, to medieval and smooth demanding situations to that good judgment in poetry and technological know-how. She pursues another and confident technique partly II: a ''logic of multiplicity'' already resident in Christian traditions within which the complexity of existence and the presence of God might be larger articulated. half III takes up the open-ended query of ethics from inside that multiplicity, exploring the results of this radical and sensible new theology for the questions that lie beneath theological building: questions of belonging and nationalism, of the potential for love, and of cohesion. during this groundbreaking paintings of latest theology, Schneider indicates that the single isn't really misplaced in divine multiplicity, and that during spite of its abstractions, divine multiplicity is sensible and worldly, most unlikely eventually to abstract.
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520 BCE to 70 CE) meant that monotheism played different roles in the religious and political rhetoric of the still-colonized people. Mach identiﬁes three distinct types of exclusive monotheism that inﬂuenced this later period, all of which reﬂect political anxiety in the face of continued and changing external threats to Jewish identity. The ﬁrst type of exclusive monotheism is contained in the polemic against other peoples, nations, and cultures found throughout the Babylonian exile period. With the physical center of worship gone, the political and religious leaders in captivity far away, and the conquering powers ever present, such polemic makes sense as part of an attempt to keep the exiles, and perhaps particularly their children, from giving up and taking on the identity of their captors.
Rousseau, of course, favored polytheism as the original religious sensibility, closer to the ‘‘natural,’’ amoral infancy of human innocence and lack of civilization. Voltaire, on the other hand, held the position that monotheism predated polytheism, the latter representing the degeneration of humanity from its more perfect created state. ’’30 With some variance in the particular pathways that they thought this evolutionary process followed, for example from fetishism to polytheism and ﬁnally to monotheism (Auguste Comte), or from animism through polytheism to monotheism (E.
In the case of Israel, the very human, expedient need was for the familiar and local warrior-kingpatriarch protector and progenitor to merge into and with the more cosmic, abstract, and unfamiliar (and unnameable) source of all things, a single God now not only of the Israelites but of all the distant and unfamiliar peoples. It is this move (or recognition), grounded in cultural trauma and in the genius that necessity births, that reverberates through Christian monotheism and continues to help in shaping its concepts of the divine.
Beyond Monotheism: A Theology of Multiplicity by Laurel Schneider