Definition and Implications of Monotheism in Christianity

Christian monotheism asserts the existence of one God, a foundational principle articulated in the Decalogue: "I am Jehovah thy God... Thou shalt have no other gods before me" ^[2]. This declaration establishes theism and monotheism as the basis for all religious obligation ^[2]. The concept of one God has significant implications for understanding God's relationship with humanity and the nature of Christian doctrine.

The absolute monotheism of biblical language suggests that God is ultimately responsible for or permits all events, even those seemingly accidental, such as an accidental death described in Exodus 21:13 as something God allowed to happen ^[1]. This perspective underscores God's sovereignty over all creation ^[1].

Paul uses this foundational Jewish commitment to monotheism to argue for universal access to God's forgiveness. If there is only one God, then this God must be equally the God of both Jews and Gentiles, implying that all people must approach God on the same terms, through faith ^[3]. This understanding challenges any notion of exclusive access to God based on ethnicity or prior covenant.

The unity of God is also central to understanding the Christian doctrine of the Trinity. Early Christian theologians, such as Tertullian, addressed potential misunderstandings regarding the plurality of persons within the Godhead and the unity of substance. He argued that the concept of one God and one Lord does not preclude the distinct persons of the Father, Son, and Holy Spirit, but rather clarifies the divine economy without implying polytheism ^[9]. Athanasius of Alexandria further emphasized that if Christ is God, then attributes like mercy, justice, and love can be ascribed to the infinite God, whereas a Christ understood as subordinate (as in Arianism) would lead to "moral agnosticism" ^[6].

Monotheism also has ethical and social implications. For instance, the Christian understanding of marriage as monogamous is rooted in the law of God and Christ, making polygamy sinful and therefore a barrier to full Christian fellowship ^{[10, 4]}. This reflects a broader principle that Christian doctrines and precepts should bear true witness to the faith, especially in contexts where they might challenge prevailing cultural norms ^[4].

The concept of God's unity is distinct from pantheistic ideas that equate God with humanity or the universe. While some philosophical views, such as those of Hegel, might suggest that the biblical teaching of Christ is true only of humanity as a whole, or that the "ideal man" is God, Christian theology maintains a clear distinction between the Creator and creation ^{[5, 8]}. The incarnation, where God becomes man, is understood as a unique event that effects a oneness of Deity and humanity, but this does not mean that humanity itself is deified in a pantheistic sense ^[11]. The life of Christ is seen as the essence of Christianity, not merely an ideal for humanity to achieve independently ^[11].

Theological debates throughout history have often centered on preserving the monotheistic nature of God while articulating the complexities of the Trinity and the person of Christ. For example, discussions about whether Christ has one or two wills were crucial in affirming both his divine and human natures. To deny Christ a human will would be to deny his true humanity and contradict scriptural accounts of his temptation, thereby separating him from human experience ^[7]. These discussions underscore the careful balance required to maintain monotheism while fully embracing the Christian understanding of God.

Sources

Leviticus (Protestant academic) “Tyndale House on Leviticus 14:34: 14:34 I may contaminate: In the absolute monotheism of biblical language, God causes or allows everything. For example, Exod 21:13 describes an accidental death as something that God allowed to happen (see also Deut 19:4-5).”
CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 3, section 41: § 3. Preface to the Ten Commandments. “I am Jehovah thy God, which have brought thee out of the land of Egypt, out of the house of bondage. Thou shalt have no other gods before me.” Theism and Monotheism, the foundation of all religion, are taught in these words. The first clause is the preface or introduction to the decalogue. It presents the ground of obligation and the special motive by which obedience is enforced. 276 It is because the commandments which follow are the words of God that they bind the conscience of all those to whom th”
Romans (Protestant academic) “Tyndale House on Romans 3:29: 3:29-30 Paul uses the foundational Jewish commitment to monotheism to argue for universal access to God’s forgiveness. If there is only one God, then he is equally the God of both Jews and Gentiles. All people must be able to come to God on the same terms, through faith.”
CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 3, section 49: be admitted to the ministry, in neither case does the passage give authority to receive a polygamist into the fellowship of the Church. Considering, then, that monogamy is the undoubted law of Christ; considering that we have no evidence that He made an exception in favour of heathen converts; and considering the great importance that churches, founded in heathen lands, should bear true witness of the doctrines and precepts of Christianity, it would seem clear that no man having more than one wife should be admitted to Christian fellowshi”
CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 2, section 85: Ages. 357 357 Dr. Ullman, Essay in the Studien und Kritiken for 1846. Hegel says that what the Bible teaches of Christ is not true of an individual, but only of mankind as a whole; and Hegel’s Christological ideas, Dr. John Nevin of Mercersburg, says, “are very significant and full of instruction.” 358 358 Mercersburg Review, January, 1851, pp. 58, 61, 73. Review of Liebner’s Christology, by Rev. John W. Nevin, D. D., Professor of Theology in the Seminary of the German Reformed Church. The objection that these principles are pantheistical”
CCEL (Patristic) “Athanasius of Alexandria, Select Works and Letters, section 16: who does not know Him whom we have offended; the kiss of the Father has never been given to the prodigal. Men have asked how we are justified in ascribing to the infinite God the attributes which we men call good: mercy, justice, love. If Christ is God, the answer lies near; if He is the Christ of Arius, we are left in moral agnosticism. Apart from Christ, the philosophical arguments for a God have their force; they proffer to us an ennobling belief, a grand ‘perhaps’; but the historical inability of Monotheism to retain a lasting”
CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 2, section 81: the great body of the orthodox refused. The controversy turned after this specially on the question whether there is one only, or two wills in Christ. If only one, then, as the orthodox asserted, there could be but one nature, for will is one of the essential elements or faculties of a rational nature. To deny Christ a human will, was to deny that He had a human nature, or was truly a man. Besides, it precluded the possibility of his having been tempted, and therefore contradicted the 405 Scriptures, and separated Him so far from his peop”
CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 3, section 28: the three mentioned amount to nothing; namely, the unity of God and man. Man in his highest form; the ideal or perfect man; He in whom the idea of humanity is fully realized, is God. What does it amount to, if we admit that “organic law” constitutes identity, as in the case of man; or that personality includes the idea of “one indivisible life;” that in man there is not one life of the body and another of the soul, that these are only different manifestations of one and the same life; that the soul can no more be without the body than the”
Schaff ANF/NPNF (Patristic) “ANF Vol 3: Tertullian — CHAP. XIII.--THE FORCE OF SUNDRY PASSAGES OF SCRIPTURE ILLUSTRATED IN RELATION TO THE PLURALITY OF PERSONS AND UNITY OF SUBSTANCE. THERE IS NO POLYTHEISM HERE, SINCE THE UNITY IS INSISTED (part 3): Christ would justly enough be inadmissible to the title of God and Lord: for (in the Scriptures) there was declared to be none other than One God and One Lord, and it must have followed that the Father should Himself seem to have come down (to earth), inasmuch as only One God and One Lord was ever read of (in the Scriptures), and His entire Economy would be invol”
CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 3, section 49: his admission into the Christian Church? The answer to this question has been sought from three sources: First, the Scriptural doctrine of marriage; secondly, the example of the Apostles when dealing with such cases; and thirdly, from a consideration of the effects which would follow from making monogamy an indispensable condition of admission to the Church. As to the first point, it is admitted by all Christians, that it ie the law of God, the law of Christ, and consequently the law of the Christian Church that polygamy is sinful, being ”
CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 1, section 42: them, too, the ground and central point of Christianity is the oneness of Deity and humanity effected through the incarnation of God, and deification of man.” 114 114 Studien und Kritiken, 1845, p. 59. Christianity, therefore, is not a system of doctrine; it is not, subjectively considered, a form of knowledge. It is a life. It is the life of Christ. Ullmann again says explicitly: “The life of Christ is Christianity.” 115 115 Studien und Kritiken, January 1845; translated in The Mystical Presence, by Dr. J.W. Nevin. God in becoming man di”

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