Back to top: Chapter 5
The Structure of the Polytheistic Divine
1 Considering polytheistic deities aspects of the absolute, we arrive at the concept of a relativized absolute, i.e. a composite absolute that derives its unity from the dynamic interaction of its own constituent parts. We see that: 1. the gods represent specific attributes iconically; 2. they interact dynamically; 3. a hierarchy exists between the gods although a god considered alone is supreme; and 4. some gods disappear from the pantheon or their death is described, which implies that the divine quality of the specific deity reaches the outer limit of relativity.
2 If the plurality of manifestations is the most striking aspect in polytheism, there is nevertheless a strong tendency that presupposes a basic unity of the divine essence, a coherence evident in: 1. the consistency of the divine family tree; 2. a linguistic and categorical awareness of a divine element separate from individual gods 3. the organization of individual deities into groups 4. attributes common to all deities 5. the phenomenon of syncretism, where one god takes the place of another 6. how the names of the gods sometimes appear interchangeable.
3 The Akkadian term šīmtu, translated as fate or destiny, does not play the part of a deity but is an essential element to the Mesopotamian concept of the divine.
Back to top: Chapter 5
The Structure of the Monotheistic God
4 All the attributes of the individual gods merge in the God of Israel. He emerges at the same time as personified fate/destiny, the absolute that implements the relative, rather than a relativized absolute. He exists outside spatial and temporal limits.
5 In the Biblical mindset, fragmentation of the divine occurs on contact with the human: the absolute then appears relativized not in an ontological sense, i.e., in his very nature, but because of limitations in the perception of his human counterpart. Revelation is relativized by the boundaries of language, culture, politics, and history.