一神教 脚注

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一神教

出典: フリー百科事典『ウィキペディア（Wikipedia）』 (2023/07/04 09:29 UTC 版)

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出典

  1. ^ a b c "Monotheism". Encyclopædia Britannica.
  2. ^ “monotheism”. Oxford Dictionaries. 2022 May 14閲覧。
  3. ^ "Monotheism". Merriam-Webster.
  4. ^ “monotheism”. Cambridge Dictionary. 2022 May 14閲覧。
  5. ^ Monotheism. Hutchinson Encyclopedia (12th edition). p. 644 
  6. ^ Cross, F.L.; Livingstone, E.A., eds. (1974). "Monotheism". The Oxford Dictionary of the Christian Church (2 ed.). Oxford: Oxford University Press.
  7. ^ a b c d e f g h i William Wainwright (2018). "Monotheism". Stanford Encyclopedia of Philosophy. Metaphysics Research Lab, Stanford University.
  8. ^ a b c d e f Britannica Japan Co., Ltd. 2014, p. 「一神教」.
  9. ^ Frank E. Eakin, Jr. The Religion and Culture of Israel (Boston: Allyn and Bacon, 1971), 70.
  10. ^ Mackintosh, Robert (1916). "Monolatry and Henotheism". Encyclopedia of Religion and Ethics. VIII. p. 810. 2016年1月21日閲覧。
  11. ^ Christianity's status as monotheistic is affirmed in, among other sources, the Catholic Encyclopedia (article "Monotheism"); William F. Albright, From the Stone Age to Christianity; H. Richard Niebuhr; About.com, Monotheistic Religion resources; Kirsch, God Against the Gods; Woodhead, An Introduction to Christianity; The Columbia Electronic Encyclopedia Monotheism; The New Dictionary of Cultural Literacy, monotheism; New Dictionary of Theology, Paul, pp. 496–499; Meconi. "Pagan Monotheism in Late Antiquity". pp. 111ff.
  12. ^ Obeid, Anis (2006). The Druze & Their Faith in Tawhid. Syracuse University Press. p. 1. ISBN 978-0-8156-5257-1. https://books.google.com/books?id=FejqBQAAQBAJ&pg=PT1 2017年5月27日閲覧。 
  13. ^ Hayes, Christine (2012). “Understanding Biblical Monotheism”. Introduction to the Bible. The Open Yale Courses Series. New Haven and London: Yale University Press. pp. 15–28. ISBN 9780300181791. JSTOR j.ctt32bxpm.6 
  14. ^ References:
    • A Modern Hindu Monotheism: Indonesian Hindus as 'People of the Book'. The Journal of Hindu Studies, Oxford University Press, June McDaniel – 2013, doi:10.1093/jhs/hit030
    • Zoroastrian Studies: The Iranian Religion and Various Monographs, 1928 – Page 31, A. V. Williams Jackson – 2003
    • Global Institutions of Religion: Ancient Movers, Modern Shakers – Page 88, Katherine Marshall – 2013
    • Ethnic Groups of South Asia and the Pacific: An Encyclopedia – Page 348, James B. Minahan – 2012
    • Introduction To Sikhism – Page 15, Gobind Singh Mansukhani – 1993
    • The Popular Encyclopedia of World Religions – Page 95, Richard Wolff – 2007
    • Focus: Arrogance and Greed, America's Cancer – Page 102, Jim Gray – 2012
  15. ^ Monos, Henry George Liddell, Robert Scott, A Greek–English Lexicon, at Perseus
  16. ^ Theos, Henry George Liddell, Robert Scott, A Greek-English Lexicon, at Perseus
  17. ^ More, Henry (1660). An Explanation of the Grand Mystery of Godliness. London: Flesher & Morden. p. 62 
  18. ^ 岩波キリスト教辞典　岩波書店2002年P869　拝一神教の項目　山我哲雄
  19. ^ a b 岩波キリスト教辞典　岩波書店2002年P93、（一神教の項目　山我哲雄）
  20. ^ 岩波キリスト教辞典　岩波書店2002年P869、（拝一神教の項目　山我哲雄）
  21. ^ Sharma, Chandradhar (1962). “Chronological Summary of History of Indian Philosophy”. Indian Philosophy: A Critical Survey. New York: Barnes & Noble. p. vi 
  22. ^ HYMN CXC. Creation.
  23. ^ a b c d e f Gnuse, Robert Karl (1 May 1997). No Other Gods: Emergent Monotheism in Israel. Sheffield Academic Press. p. 225. ISBN 1-85075-657-0. https://books.google.com/books?id=pBSJNDndGjwC&pg=PA225 
  24. ^ Homer H. Dubs, "Theism and Naturalism in Ancient Chinese Philosophy," Philosophy of East and West, Vol. 9, No. 3/4, 1959
  25. ^ Yasna, XLIV.7
  26. ^ "First and last for all Eternity, as the Father of the Good Mind, the true Creator of Truth and Lord over the actions of life." (Yasna 31.8)
  27. ^ "Vispanam Datarem", Creator of All (Yasna 44.7)
  28. ^ "Data Angheush", Creator of Life (Yasna 50.11)
  29. ^ NYÂYIS.
  30. ^ “Zoroastrianism”. Britannica.com. Encyclopaedia Britannica. 2017年7月16日閲覧。
  31. ^ a b c Wells, Colin (2010). “How Did God Get Started?”. Arion 18.2 (Fall). https://www.bu.edu/arion/archive/volume-18/colin_wells_how_did_god_get-started/. "...as any student of ancient philosophy can tell you, we see the first appearance of a unitary God not in Jewish scripture, but in the thought of the Greek philosopher Plato..." 
  32. ^ a b Brenk, Frederick (January 2016). “Pagan Monotheism and Pagan Cult”. "Theism" and Related Categories in the Study of Ancient Religions. SCS/AIA Annual Meeting. 75.4. Philadelphia: Society for Classical Studies (University of Pennsylvania). オリジナルの6 May 2017時点におけるアーカイブ。. https://classicalstudies.org/annual-meeting/147/abstract/pagan-monotheism-and-pagan-cult 2021年8月3日閲覧. "Historical authors generally refer to “the divine” (to theion) or “the supernatural” (to daimonion) rather than simply “God.” [...] The Stoics, believed in a God identifiable with the logos or hegemonikon (reason or leading principle) of the universe and downgraded the traditional gods, who even disappear during the conflagration (ekpyrosis). Yet, the Stoics apparently did not practice a cult to this God. Middle and Later Platonists, who spoke of a supreme God, in philosophical discourse, generally speak of this God, not the gods, as responsible for the creation and providence of the universe. They, too, however, do not seem to have directly practiced a religious cult to their God." 
  33. ^ Zeller 1931, p. 274.
  34. ^ “Ethical monotheism”. britannica.com. Encyclopædia Britannica, Inc.. 2014年12月25日閲覧。
  35. ^ “Ethical Monotheism”. jewishvirtuallibrary.org. American-Israeli Cooperative Enterprise. 2014年12月25日閲覧。
  36. ^ “Judaism and Ethical Monotheism”. platophilosophy. The University of Vermont Blogs. 2017年7月30日時点のオリジナルよりアーカイブ。2017年7月16日閲覧。
  37. ^ Nikiprowetzky, V. (1975). Ethical monotheism. (2 ed., Vol. 104, pp. 69-89). New York: The MIT Press Article Stable. JSTOR 20024331
  38. ^ a b c The Hebrew Bible: A Critical Companion, ed. John Barton(Princeton University Press, 2016) pp. 240-241
  39. ^ Dorothy Irvin, Mytharion: The Comparison of Tales from the Old Testament Testament and the Ancient Near East (Neukirchen-Vluyn: Neukirchener Verlag, 1978), pp. 101-
  40. ^ a b Pagan Monotheism in Late Antiquity, Edited by Polymnia Athanassiadi, Michael Frede, CLARENDON PRESS • OXFORD(1999), pp. 43-44. "the Platonists, the Peripatetics, and the Stoics do not just believe in one highest god, they believe in something which they must take to be unique even as a god. For they call it ‘God’ or even ‘the God’, as if in some crucial way it was the only thing which deserved to be called ‘god’. If, thus, they also believe that there are further beings which can be called ‘divine’ or ‘god’, they must have thought that these further beings could be called ‘divine’ only in some less strict, diminished, or derived sense. Second, the Christians themselves speak not only of the one true God, but also of a plurality of beings which can be called ‘divine’ or ‘god’; for instance, the un-fallen angels or redeemed and saved human beings."
  41. ^ a b Pagan Monotheism in Late Antiquity, Edited by Polymnia Athanassiadi, Michael Frede, CLARENDON PRESS • OXFORD(1999), p. 49. "As the principle of everything it is, according to Aristotle, the ultimate source of all order and goodness in the world. And Aristotle explicitly attributes unlimited power to it. So when Aristotle talks about the God, he means one particular divine being whose status, even as a divine being, is so unique that it can be called ‘the God’......Even if the order of things envisaged leaves room for beings which can be called ‘divine’, it is clear that they will be so fundamentally derivative and subordinate to the God that, for instance, talk of a ‘highest God’ is in some ways quite misleading. For the relation between a first principle and those things which depend on the principle involves a much more radical subordination than that involved in a pantheon or hierarchy of gods with one god at the apex. A fortiori, the analogy with Zeus is somewhat misleading."
  42. ^ Pagan Monotheism in Late Antiquity, Edited by Polymnia Athanassiadi, Michael Frede, CLARENDON PRESS • OXFORD(1999), p. 53. "Nevertheless, this clearly means that only Zeus satisfies the criterion for being a god fully, whereas all other gods only satisfy the criterion by not insisting on strict indestructibility, but by accepting a weak form of immortality. It is only in this diminished sense that things other than Zeus can be called ‘god’. More importantly, though, these other gods only exist because the God has created them as part of his creation of the best possible world, in which they are meant to play a certain role. The power they thus have is merely the power to do what the God has fated them to do. They act completely in accordance with the divine plan......It is very clear in their case, even more so than in Aristotle’s, that these further divine beings are radically dependent on the God and only exist because they have a place in the divine order of things. Far from governing the universe or having any independent share in its governance, they only share in the execution of the divine plan; they are not even immortal, strictly speaking. Theirs is a rather tenuous divinity."
  43. ^ Pagan Monotheism in Late Antiquity, Edited by Polymnia Athanassiadi, Michael Frede, CLARENDON PRESS • OXFORD(1999), p. 54. "So there is one God, but there are also other beings which are called ‘divine’, though they are created, because they are by Divine grace immortal and enjoy a good life. But they only exist as part of God’s creation and they are immortal and hence divine only due to the God’s benevolence or grace, that is to say they owe their very divinity to God. S"
  44. ^ a b Pagan Monotheism in Late Antiquity, Edited by Polymnia Athanassiadi, Michael Frede, CLARENDON PRESS • OXFORD(1999), p. 57. "Both Stoics and Platonists assumed that the world above the earth was filled with demons. Not all of them were divine. Some of them were far from living a life of bliss, because they were far from being wise and virtuous, if not outright malevolent. Nevertheless, they might have extraordinary powers and knowledge, for instance, about the future. If one knew how to do it, one could, because of their weaknesses, manipulate them to exercise these powers for one’s own benefit or to reveal their knowledge. This line between good demons and questionable demons, or rather the line between enrolling the help of good demons and manipulating questionable demons, was not so easy to draw."
  45. ^ Clement of Alexandria, Miscellanies V xiv 109.1–3
  46. ^ Diels-Kranz, Die Fragmente der Vorsokratiker, Xenophanes frr. 15–16.
  47. ^ Augustine and the Corporeality of God, Carl W. Griffin and David L. Paulsen, The Harvard Theological Review Vol. 95, No. 1 (Jan., 2002), p. 97, "All of this stands in stark contrast with that Christian theology which developed, primarily under the influence of Platonism, a nonanthropomorphic and incorporeal conception of God that has come to dominate all subsequent theology and philosophy"
  48. ^ Religion, Ethics, and the Meaning of Life, ROLANDO M. GRIPALDO, KEMANUSIAAN 15 (2008), 27–40, p. 28
  49. ^ "Pagan Monotheism in Late Antiquity, Edited by Polymnia Athanassiadi, Michael Frede, CLARENDON PRESS • OXFORD(1999), p. 51. But the Stoics not only think that all beings are material or corporeal, they also, more specifically, identify God or Zeus with a certain kind of fire which is supposed to be intelligent, active, and creative. So perhaps we have to assume that the Stoics distinguish two aspects of the fiery substance which is Zeus, two aspects, though, which in reality are never separated, namely its divine, creative character, and its material character. Thus God and Zeus are the same to the extent that Zeus is active, creative, intelligent. Now the Stoics also believe that the world is a rational animal that periodically turns entirely into the fiery substance which is Zeus. What happens is that the reason of this animal is itself constituted by this fiery substance, and that this reason slowly consumes and absorbs into itself the soul and the body of the world. Thus, in this state of conflagration, the world, the reason of the world, and Zeus completely coincide."
  50. ^ “ANTHROPOMORPHISM - JewishEncyclopedia.com”. www.jewishencyclopedia.com. 2022年8月8日閲覧。
  51. ^ Maimonides, Moses, “Fundamentals of Torah, Ch. 1, § 8”, Book of Science 
  52. ^ James Joseph Fox (1907). "Anthropomorphism" . In Herbermann, Charles (ed.). Catholic Encyclopedia. 1. New York: Robert Appleton Company., "The Scriptures themselves amply warn us against the mistake of interpreting their figurative language in too literal a sense. They teach that God is spiritual, omniscient, invisible, omnipresent, ineffable. Insistence upon the literal interpretation of the metaphorical led to the error of the Anthropomorphites."
  53. ^ Augustine and the Corporeality of God, Carl W. Griffin and David L. Paulsen, The Harvard Theological Review Vol. 95, No. 1 (Jan., 2002), p. 108, "Augustine himself clarifies what he means by anthropomorphism/corporealism not being catholic doctrine: "The Catholic faith does not teach what we thought and we were mistaken in criticizing it. The Church's educated men (docti) think it is wrong to believe that God is bounded by the shape of a human body" (Conf.6.11.18).
  54. ^ JESUS AND THE FATHER, Tim Bulkeley, Asian Journal of Pentecostal Studies 17:2 (2014), pp. 145-147. Gregory of Nyssa, Homily VII In Cantica Canticorum (PG 44: 916B)—“God is not either male or female;” in Greek, the quotation reads: epeide gar oute arren, oute thelu to theion esti;. Jerome, In Esaiam (CCSL 73: 459, 1.82-83)—“There is no sexuality in the Godhead;” in Latin, the quotation reads: In divinitate enim nullus est sexus.
  55. ^ Thomas Aquinas, en:Summa Theologica(神学大全)、The simplicity of God (Prima Pars, Q. 3)
  56. ^ “SUMMA THEOLOGIAE: The simplicity of God (Prima Pars, Q. 3)”. newadvent.com. 2019年10月9日閲覧。
  57. ^ Leftow, Brian, 1988, “The Roots of Eternity,” Religious Studies, 24: pp. 199–200.
  58. ^ John of Damascus, Writings, Frederic H. Chase, Jr., (trans.), (The Fathers of the Church, Volume 37), Washington, D.C.: Catholic University of America Press, 1958. p. 173
  59. ^ Aquinas, St. Thomas, On the Truth of the Catholic Faith: Summa Contra Gentiles, Book One, Anton C. Pegis (trans.), Garden City, N. Y.: Doubleday Image Books, 1955. p. 158
  60. ^ John Duns Scotus, Philosophical Writings, Allan Wolter (trans.), Edinburgh: Thomas Nelson, 1962.
  61. ^ John Duns Scotus, Philosophical Writings, Allan Wolter (trans.), Edinburgh: Thomas Nelson, 1962. p. 87
  62. ^ al-Ghazali, Al Ghazali’s Tract on Dogmatic Theology, A. L. Tibawi (trans.), London: Luzac, 1965. p. 40
  63. ^ William of Ockham, Philosophical Writings, Philotheus Boehner (trans.), Indianapolis, IN: Bobbs-Merrill, 1964. pp. 139-40
  64. ^ *Crandall, David P. (2000). The Place of Stunted Ironwood Trees: A Year in the Lives of the Cattle-Herding Himba of Namibia. New York: Continuum International Publishing Group Inc.. pp. 47. ISBN 0-8264-1270-X. https://books.google.com/books?id=z-aow7Sb0JgC 
  65. ^ Ikenga International Journal of African Studies. Institute of African Studies, University of Nigeria.. (1972). p. 103. https://books.google.com/books?id=yAcOAQAAMAAJ 2013年7月26日閲覧。 
  66. ^ Ostler, Jeffry. The Plains Sioux and U.S. Colonialism from Lewis and Clark to Wounded Knee. Cambridge University Press, Jul 5, 2004. ISBN 0521605903, pg 26.
  67. ^ Thomas, Robert Murray. Manitou and God: North-American Indian Religions and Christian Culture. Greenwood Publishing Group, 2007. ISBN 0313347794 pg 35.
  68. ^ Means, Robert. Where White Men Fear to Tread: The Autobiography of Russell Means. Macmillan, 1995. ISBN 0312147619 pg 241.
  69. ^ James Maffie (2005). "Aztec Philosophy". Internet Encyclopedia of Philosophy.
  70. ^ a b Dubs, Homer H. (1959). “Theism and Naturalism in Ancient Chinese Philosophy”. Philosophy East and West 9 (3/4): 163–172. doi:10.2307/1397096. ISSN 0031-8221. JSTOR 1397096. https://www.jstor.org/stable/1397096. ""It does not necessarily imply monotheism, however, since, in addition to the Supreme High-god or Heaven, there were also the ordinary gods (shen) and the ancestral spirits (guei), all of whom were worshipped in the Jou royal cult."" 
  71. ^ R. Meserve, Religions in the central Asian environment. In: History of Civilizations of Central Asia, Volume IV, The age of achievement: A.D. 750 to the end of the fifteenth century, Part Two: The achievements, p. 68:
    • "[...] The 'imperial' religion was more monotheistic, centred around the all-powerful god Tengri, the sky god."
  72. ^ Michael Fergus, Janar Jandosova, Kazakhstan: Coming of Age, Stacey International, 2003, p.91:
    • "[...] a profound combination of monotheism and polytheism that has come to be known as Tengrism."
  73. ^ H. B. Paksoy, Tengri in Eurasia Archived 2017-09-11 at the Wayback Machine., 2008
  74. ^ Napil Bazylkhan, Kenje Torlanbaeva in: Central Eurasian Studies Society, Central Eurasian Studies Society, 2004, p.40
  75. ^ The spelling Tengrism is found in the 1960s, e.g. Bergounioux (ed.), Primitive and prehistoric religions, Volume 140, Hawthorn Books, 1966, p. 80. Tengrianism is a reflection of the Russian term, Тенгрианство. It is reported in 1996 ("so-called Tengrianism") in Shnirelʹman (ed.), Who gets the past?: competition for ancestors among non-Russian intellectuals in Russia, Woodrow Wilson Center Press, 1996, ISBN 978-0-8018-5221-3, p. 31 in the context of the nationalist rivalry over Bulgar legacy. The spellings Tengriism and Tengrianity are later, reported (deprecatingly, in scare quotes) in 2004 in Central Asiatic journal, vol. 48-49 (2004), p. 238. The Turkish term Tengricilik is also found from the 1990s. Mongolian Тэнгэр шүтлэг is used in a 1999 biography of Genghis Khan (Boldbaatar et al., Чингис хаан, 1162-1227, Хаадын сан, 1999, p. 18).
  76. ^ "There is no doubt that between the 6th and 9th centuries Tengrism was the religion among the nomads of the steppes" Yazar András Róna-Tas, Hungarians and Europe in the early Middle Ages: an introduction to early Hungarian history, Yayıncı Central European University Press, 1999, ISBN 978-963-9116-48-1, p. 151.
  77. ^ Rona-Tas, Andras; András, Róna-Tas (March 1999). Hungarians & Europe in the Early Middle Ages: An Introduction to Early ... - András Róna-Tas - Google Kitaplar. ISBN 9789639116481. https://books.google.com/books?id=I-RTt0Q6AcYC&q=huns+tengrism&pg=PA151 2013年2月19日閲覧。 
  78. ^ Jean-Paul Roux, Die alttürkische Mythologie, p. 255
  79. ^ Katičić, Radoslav (2008). Božanski boj: Tragovima svetih pjesama naše pretkršćanske starine. Zagreb: IBIS GRAFIKA. ISBN 978-953-6927-41-8. オリジナルの2015-10-18時点におけるアーカイブ。. https://web.archive.org/web/20151018000746/http://ir.nmu.org.ua/bitstream/handle/123456789/120570/96db5654f2d3025b46454ace91716506.pdf 
  80. ^ Puhvel, Jaan (1987), Comparative Mythology, Baltimore, Maryland: Johns Hopkins University Press, pp. 234–235, ISBN 0-8018-3938-6 
  81. ^ McKirahan, Richard D. "Xenophanes of Colophon. Philosophy Before Socrates. Indianapolis: Hackett Publishing Company, 1994. 61. Print.
  82. ^ Diels-Kranz, Die Fragmente der Vorsokratiker, Xenophanes frr. 15-16.
  83. ^ Osborne, Catherine. "Chapter 4." Presocratic Philosophy: A Very Short Introduction. Oxford UP. 62. Print.
  84. ^ Wyller, Egil A. (1997). Henologische Perspektiven II: zu Ehren Egil A. Wyller, Internales Henologie-Symposium. Amsterdam, Netherlands: Rodopi. pp. 5–6. ISBN 90-420-0357-X. https://books.google.com/books?id=QbMAMtaJWIIC&q=Henology&pg=PA5 2017年3月25日閲覧。 
  85. ^ Schürmann, Reiner; Lily, Reginald (2003). Broken Hegemonies. Bloomington, Indiana: Indiana University Press. pp. 143–144. ISBN 0-253-34144-2. https://books.google.com/books?id=4eRv1DTW_KoC&q=Henology&pg=PA109 2017年3月25日閲覧。 
  86. ^ 聖書に登場する神と悪魔の辞典（英語版）, s.v. "Apollo".
  87. ^ Karel van Der Toorn; Bob Becking; Pieter W. van der Horst (1999) (英語). Dictionary Of Deities And Demons In The Bible (2nd Extensively Revised ed.). p. 1. オリジナルのMay 3, 2019時点におけるアーカイブ。. https://archive.today/20190503101739/https://archive.org/stream/DictionaryOfDeitiesAndDemonsInTheBible_201812/Dictionary%20of%20Deities%20and%20Demons%20in%20the%20Bible_djvu.txt 2019年5月3日閲覧。 , s.v. "Apollo".
  88. ^ E. Kessler, Dionysian Monotheism in Nea Paphos, Cyprus: "two monotheistic religions, Dionysian and Christian, existed contemporaneously in Nea Paphos during the 4th century C.E. [...] the particular iconography of Hermes and Dionysos in the panel of the Epiphany of Dionysos [...] represents the culmination of a pagan iconographic tradition in which an infant divinity is seated on the lap of another divine figure; this pagan motif was appropriated by early Christian artists and developed into the standardized icon of the Virgin and Child. Thus the mosaic helps to substantiate the existence of pagan monotheism." [(Abstract Archived 2008-04-21 at the Wayback Machine.)
  89. ^ Knight, Douglas A.; Levine, Amy-Jill (2011). The Meaning of the Bible: What the Jewish Scriptures and Christian Old Testament Can Teach Us (1st ed.). New York: HarperOne. ISBN 978-0062098597 
  90. ^ Translation notes for “Genesis Chapter 1 (KJV)”. 2022 May 18閲覧。
  91. ^ “BBC - Religion: Judaism”. 2022 May 18閲覧。
  92. ^ Albertz, Rainer (1994). A History of Israelite Religion, Volume I: From the Beginnings to the End of the Monarchy. Westminster John Knox. p. 61. ISBN 9780664227197. https://books.google.com/books?id=yvZUWbTftSgC&q=%22the+real+centre+of+the+main+cult%22%22three+great+annual+festivals%22&pg=PA89 
  93. ^ Monotheism, My Jewish Learning, "Many critical scholars think that the interval between the Exodus and the proclamation of monotheism was much longer. Outside of Deuteronomy the earliest passages to state that there are no gods but the Lord are in poems and prayers attributed to Hannah and David, one and a half to two and a half centuries after the Exodus at the earliest. Such statements do not become common until the seventh century B.C.E., the period to which Deuteronomy is dated by the critical view."
  94. ^ Maimonides, 13 principles of faith, Second Principle
  95. ^ e. g., Babylonian Talmud, Megilla 7b-17a.
  96. ^ Yesode Ha-Torah 1:7 "God, the Cause of all, is one. This does not mean one as in one of a pair, nor one like a species (which encompasses many individuals), nor one as in an object that is made up of many elements, nor as a single simple object that is infinitely divisible. Rather, God is a unity, unlike any other possible unity."
  97. ^ a b Boteach, Shmuley (2012). Kosher Jesus. Springfield, NJ: Gefen Books. pp. 47ff, 111ff, 152ff. ISBN 9789652295781 
  98. ^ a b Jacobs, Louis, ed (1995). The Jewish Religion: A Companion 1st Edition. Oxford University Press. pp. 79–80. ISBN 978-0198264637. https://www.myjewishlearning.com/article/jewish-views-on-christianity/ 
  99. ^ Definition of the Fourth Lateran Council quoted in Catechism of the Catholic Church §253.
  100. ^ Ecumenical, from Koine Greek oikoumenikos, literally meaning worldwide the earliest extant uses of the term for a council are in Eusebius's Life of Constantine 3.6 [1] around 338 "σύνοδον οἰκουμενικὴν συνεκρότει" (he convoked an Ecumenical council), Athanasius's Ad Afros Epistola Synodica in 369 [2], and the Letter in 382 to Pope Damasus I and the Latin bishops from the First Council of Constantinople [3] Archived 2006-06-13 at the Wayback Machine.
  101. ^ Examples of ante-Nicene statements:
    Hence all the power of magic became dissolved; and every bond of wickedness was destroyed, men's ignorance was taken away, and the old kingdom abolished God Himself appearing in the form of a man, for the renewal of eternal life.
    —St. Ignatius of Antioch in Letter to the Ephesians, ch.4, shorter version, Roberts-Donaldson translation
    We have also as a Physician the Lord our God Jesus the Christ the only-begotten Son and Word, before time began, but who afterwards became also man, of Mary the virgin. For 'the Word was made flesh.' Being incorporeal, He was in the body; being impassible, He was in a passable body; being immortal, He was in a mortal body; being life, He became subject to corruption, that He might free our souls from death and corruption, and heal them, and might restore them to health, when they were diseased with ungodliness and wicked lusts
    —St. Ignatius of Antioch in Letter to the Ephesians, ch.7, shorter version, Roberts-Donaldson translation
    The Church, though dispersed throughout the whole world, even to the ends of the earth, has received from the apostles and their disciples this faith: ...one God, the Father Almighty, Maker of heaven, and earth, and the sea, and all things that are in them; and in one Christ Jesus, the Son of God, who became incarnate for our salvation; and in the Holy Spirit, who proclaimed through the prophets the dispensations of God, and the advents, and the birth from a virgin, and the passion, and the resurrection from the dead, and the ascension into heaven in the flesh of the beloved Christ Jesus, our Lord, and His manifestation from heaven in the glory of the Father 'to gather all things in one,' and to raise up anew all flesh of the whole human race, in order that to Christ Jesus, our Lord, and God, and Savior, and King, according to the will of the invisible Father, 'every knee should bow, of things in heaven, and things in earth, and things under the earth, and that every tongue should confess; to him, and that He should execute just judgment towards all...'
    —St. Irenaeus in Against Heresies, ch.X, v.I, Donaldson, Sir James (1950), Ante Nicene Fathers, Volume 1: Apostolic Fathers, Justin Martyr, Irenaeus, William B. Eerdmans Publishing Co., ISBN 978-0802880871 
    For, in the name of God, the Father and Lord of the universe, and of our Savior Jesus Christ, and of the Holy Spirit, they then receive the washing with water
    —Justin Martyr in First Apology, ch. LXI, Donaldson, Sir James (1950), Ante Nicene Fathers, Volume 1: Apostolic Fathers, Justin Martyr, Irenaeus, Wm. B. Eerdmans Publishing Company, ISBN 978-0802880871 
  102. ^ Olson, Roger E. (2002). The Trinity. Wm. B. Eerdmans Publishing. p. 15. ISBN 9780802848277. https://books.google.com/books?id=SUAidAp8AgEC&q=the+trinity 2022 May 18閲覧。 
  103. ^ “Articles of Faith”. 2022 May 18閲覧。
  104. ^ “Jesus Christ”. 2022 May 18閲覧。
  105. ^ “Offenders for a Word”. 2022 May 18閲覧。
  106. ^ Unitarians at 'Catholic Encyclopedia', ed. Kevin Knight at New Advent website
  107. ^ Mohammed Amin. “Triangulating the Abrahamic faiths – measuring the closeness of Judaism, Christianity and Islam”. 2022 May 18閲覧。 “Christians were seen as polytheists, due to the doctrine of the Trinity. In the last few hundred years, rabbis have moderated this view slightly, but they still do not regard Christians as being fully monotheistic in the same manner as Jews or Muslims. Muslims were acknowledged as monotheists.”
  108. ^ “Islamic Practices”. Universal Life Church Ministries. 2022 May 18閲覧。 “It is the Islamic belief that Christianity is not monotheistic, as it claims, but rather polytheistic with the trinity-the father, son and the Holy Ghost.”
  109. ^ Lesson 10: Three Persons are Subsistent Relations, International Catholic University: "The fatherhood constitutes the Person of the Father, the sonship constitutes the Person of the Son, and the passive spiration constitutes the Person of the Holy Spirit. But in God "everything is one where there is no distinction by relative opposition." Consequently, even though in God there are three Persons, there is only one consciousness, one thinking and one loving. The three Persons share equally in the internal divine activity because they are all identified with the divine essence. For, if each divine Person possessed his own distinct and different consciousness, there would be three gods, not the one God of Christian revelation. So you will see that in this regard there is an immense difference between a divine Person and a human person."
  110. ^ Trinity, Britannica: "The Council of Nicaea in 325 stated the crucial formula for that doctrine in its confession that the Son is “of the same substance [homoousios] as the Father,” even though it said very little about the Holy Spirit. Over the next half century, Athanasius defended and refined the Nicene formula, and, by the end of the 4th century, under the leadership of Basil of Caesarea, Gregory of Nyssa, and Gregory of Nazianzus (the Cappadocian Fathers), the doctrine of the Trinity took substantially the form it has maintained ever since. It is accepted in all of the historic confessions of Christianity, even though the impact of the Enlightenment decreased its importance."
  111. ^ Gerhard Böwering, God and his Attributes, Encyclopedia of the Quran
  112. ^ a b Esposito, John L. (1998). Islam: The Straight Path. Oxford University Press. p. 22 
  113. ^ Esposito 1998, p. 88.
  114. ^ "Allah." Encyclopædia Britannica. 2007. Encyclopædia Britannica
  115. ^ Peters, F.E. (2003). Islam. Princeton University Press. p. 4 
  116. ^ Lawson, Todd (2011). Gnostic Apocalypse and Islam: Qurʼan, Exegesis, Messianism and the Literary Origins of the Babi Religion. London: Routledge. ISBN 978-0415495394 
  117. ^ Tisdall, William (1911). The Sources of Islam: A Persian Treatise. London: Morrison and Gibb. pp. 46–74 
  118. ^ Rudolph, Kurt (2001). Gnosis: The Nature And History of Gnosticism. London: T&T Clark Int'l. pp. 367–390. ISBN 978-0567086402 
  119. ^ Hoeller, Stephan A. (2002). Gnosticism: New Light on the Ancient Tradition of Inner Knowing. Wheaton, IL: Quest Books. pp. 155–174. ISBN 978-0835608169 
  120. ^ Smith, Andrew (2008a). The Gnostics: History, Tradition, Scriptures, Influence.. Watkins. ISBN 978-1905857784. https://archive.org/details/gnosticshistoryt00smit 
  121. ^ Smith, Andrew (2006). The Lost Sayings of Jesus: Teachings from Ancient Christian, Jewish, Gnostic, and Islamic Sources--Annotated & Explained. Skylight Paths Publishing. ISBN 978-1594731723 
  122. ^ Van Den Broek, Roelof (1998). Gnosis and Hermeticism from Antiquity to Modern Times. State University of New York Press. pp. 87–108. ISBN 978-0791436110 
  123. ^ Tillman, Nagel (2000). The History of Islamic Theology from Muhammad to the Present. Princeton, NJ: Markus Wiener Publishers. pp. 215–234. ISBN 978-1558762039 
  124. ^ “People of the Book”. Islam: Empire of Faith. PBS. 2010年12月18日閲覧。
  125. ^ Accad (2003): According to Ibn Taymiya, although only some Muslims accept the textual veracity of the entire Bible, most Muslims will grant the veracity of most of it.
  126. ^ Esposito 1998, pp. 6, 12.
  127. ^ Esposito 2002, pp. 4–5.
  128. ^ Peters 2003, p. 9.
  129. ^ F. Buhl; A. T. Welch. "Muhammad". Encyclopaedia of Islam Online.
  130. ^ Hava Lazarus-Yafeh. "Tahrif". Encyclopaedia of Islam Online.
  131. ^ Vincent J. Cornell, Encyclopedia of Religion, Vol 5, pp.3561-3562
  132. ^ a b Asma Barlas, Believing Women in Islam, p.96
  133. ^ Tamara Sonn (2009). "Tawḥīd". In John L. Esposito (ed.). The Oxford Encyclopedia of the Islamic World. Oxford: Oxford University Press. ISBN 9780195305135。
  134. ^ D. Gimaret, Tawhid, Encyclopedia of Islam
  135. ^ Ramadan 2005, p. 230.
  136. ^ Wainwright, William, "Monotheism", The Stanford Encyclopedia of Philosophy (Fall 2018 Edition), Edward N. Zalta (ed.).
  137. ^ Radcliffe-Brown, A. R. (14 November 2013). The Andaman Islanders. Cambridge University Press. p. 161. ISBN 978-1-107-62556-3.
  138. ^ https://www.webindia123.com/territories/andaman/people/intro.htm
  139. ^ Greenway, Charles C. (1878). "Kamilaroi language and Traditions". The Journal of the Anthropological Institute of Great Britain and Ireland. 7: 232-274. doi:10.2307/2841001. JSTOR 2841001.
  140. ^ https://www.creativespirits.info/aboriginalculture/spirituality/aboriginal-christians-christianity
  141. ^ Rogers, Peter (2009), Ultimate Truth, Book 1, AuthorHouse, p. 109, ISBN 978-1-4389-7968-7, https://books.google.com/books?id=e3kf6GtwaT0C&pg=PA109 
  142. ^ Chakravarti, Sitansu (1991), Hinduism, a way of life, Motilal Banarsidass Publ., p. 71, ISBN 978-81-208-0899-7, https://books.google.com/books?id=J_-rASTgw8wC&pg=PA71 
  143. ^ "Polytheism". Encyclopædia Britannica. Encyclopædia Britannica Online. 2007. 2007年7月5日閲覧。
  144. ^ Pattanaik, Devdutt (2002), The man who was a woman and other queer tales of Hindu lore, Routledge, p. 38, ISBN 978-1-56023-181-3, https://books.google.com/books?id=Odsk9xfOp6oC&pg=PA38 
  145. ^ “Concept Of God In Hinduism By Dr Naik”. Islam101.com. 2012年6月5日閲覧。
  146. ^ Indraṃ mitraṃ varuṇamaghnimāhuratho divyaḥ sa suparṇo gharutmān, ekaṃ sad viprā bahudhā vadantyaghniṃ yamaṃ mātariśvānamāhuḥ "They call him Indra, Mitra, Varuṇa, Agni, and he is heavenly nobly-winged Garuda. To what is One, sages give many a title they call it Agni, Yama, Mātariśvan."
  147. ^ Swaminarayan bicentenary commemoration volume, 1781-1981. p. 154: ...Shri Vallabhacharya [and] Shri Swaminarayan... Both of them designate the highest reality as Krishna, who is both the highest avatara and also the source of other avataras. To quote R. Kaladhar Bhatt in this context. "In this transcendental devotieon (Nirguna Bhakti), the sole Deity and only" is Krishna. New Dimensions in Vedanta Philosophy - Page 154, Sahajānanda, Vedanta. 1981
  148. ^ Delmonico, N. (2004). “The History Of Indic Monotheism And Modern Chaitanya Vaishnavism”. The Hare Krishna Movement: The Postcharismatic Fate of a Religious Transplant. ISBN 978-0-231-12256-6. https://books.google.com/books?id=mBMxPdgrBhoC&q=Vaisnava+monotheism&pg=PA31 2008年4月12日閲覧。. 
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  150. ^ Dimock Jr, E.C.; Dimock, E.C. (1989). The Place of the Hidden Moon: Erotic Mysticism in the Vaisnava-Sahajiya Cult of Bengal. University Of Chicago Press  page 132
  151. ^ Kennedy, M.T. (1925). The Chaitanya Movement: A Study of the Vaishnavism of Bengal. H. Milford, Oxford university press. https://archive.org/details/pli.kerala.rare.24847 
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  153. ^ Essential Hinduism S. Rosen, 2006, Greenwood Publishing Group p.124 ISBN 0-275-99006-0
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  155. ^ “Rig Veda: A Metrically Restored Text with an Introduction and Notes, HOS, 1994”. Vedavid.org. 2012年6月5日閲覧。 "The One Truth, sages know by many names"
  156. ^ Atharva Veda: Spiritual & Philosophical Hymns Archived October 7, 2008, at the Wayback Machine. "When at first the unborn sprung into being, He won His own dominion beyond which nothing higher has been in existence"
  157. ^ Shukla Yajur Veda: The transcendental "That" Archived October 11, 2008, at the Wayback Machine. "There is none to compare with Him. There is no parallel to Him, whose glory, verily, is great."
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  159. ^ For an overview of the Śatarudriya see: Kramrisch, pp. 71-74.
  160. ^ For a full translation of the complete hymn see: Sivaramamurti (1976)
  161. ^ For the Śatarudrīya as an early example of enumeration of divine names, see: Flood (1996), p. 152.
  162. ^ Levy, Charles D., ed (2010-08-30). The Arian Christian Doctrines: The Origins of Christianity. Metaphysical Institute. pp. 161. ISBN 9781453764619. https://books.google.com/books?id=yP-fIislexUC&pg=PA161 
  163. ^ a b c 村上 2018, p. 「天皇」.
  164. ^ 大日本帝国憲法第1条、大日本帝国憲法第3条
  165. ^ Ishikawa 2007, p. 214.
  166. ^ James 2004, p. 28.
  167. ^ a b James 2004, pp. 29–30.
  168. ^ Fiddes 2000, p. 64.
  169. ^ 前川 2011, p. 89.
  170. ^ 前川 2011, p. 90.
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  172. ^ インドネシアのイスラーム社会――ムスリム・アイデンティティと消費社会

脚注
  1. ^ 旧約聖書における神観念は、初期には拝一神教であった（サム上26：19、士11：24、出20：2）。神の唯一性が絶対的になったのは、前6世紀のバビロニア捕囚前後からとされる[18]。
  2. ^ ο θεός
  3. ^ ストア派は全ての存在が物質的なものとしゼウス（the God）を活動的な炎と同一視した。世界は理性的な動物であり、周期的に炎に転化する。この炎の状態は世界、世界の理性、ゼウスと完全に一致するものと考えた[49]。
  4. ^ Moses Maimonides quoted Rabbi Abraham Ben David: "It is stated in the Torah and books of the prophets that God has no body, as stated 'Since G-d your God is the god (lit. gods) in the heavens above and in the earth below" and a body cannot be in both places. And it was said 'Since you have not seen any image' and it was said 'To who would you compare me, and I would be equal to them?' and if he was a body, he would be like the other bodies."[51]

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