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The first monotheistic religion developed in Ancient Egypt during the reign of Akhenaten, but it failed to gain a foothold and disappeared soon after his death. Monotheism did not become a permanent fixture in the world until the adoption of monotheism by Hebrews in Babylon. While monotheism is often seen as something that has derived from Judaism, the history of how monotheism became pervasive and expanded beyond Judaism is complex. Integrating both historical and archaeological data, we find that the rise of monotheism has been influenced by key political events. These political events help transform not just these early monotheistic faiths but also by extension many parts of the world today.

====First Evidence of MonotheismMonotheist Religion====How did monotheism start? The first evidence of monotheism emerges from Egypt in the 14th century BC BCE (1353-1336 BC) during the reign of Akhenaten.<ref>For information about Akhenaten see: Reeves, Nicholas. 2005. ''[https://www.amazon.com/gp/product/0500051062/ref=as_li_tl?ie=UTF8&camp=1789&creative=9325&creativeASIN=0500051062&linkCode=as2&tag=dailyh0c-20&linkId=677e84cbaa3df8a547a903e9e58c82b0 Akhenaten: Egypt’s False Prophet]''. 1. Aufl. London: Thames & Hudson.</ref> The king was known to have worshiped Aten, the sun disk god (Figure 1). While initially , Akhenaten allowed the worship of many gods, as Egyptian kings had always done so, by the 5th year of his reign there was a decisive movement move that made the worship of Aten the only recognized cult religion in the countrykingdom.

This The worship of Aten constituted the first evidence monotheistic religion in history of monotheismthe world.<ref>For information about monotheism in this period see: Hoffmeier, James Karl. 2015. ''[https://www.amazon.com/gp/product/0199792089/ref=as_li_tl?ie=UTF8&camp=1789&creative=9325&creativeASIN=0199792089&linkCode=as2&tag=dailyh0c-20&linkId=2ff8db798db59fc236b0c547f0d958ea Akhenaten and the Origins of Monotheism]''. Oxford ; New York: Oxford University Press.</ref> However, while this represented an innovation, the worship of a single god proved to be highly unpopular with the priestly classes as well as, most likely, the local population. In this period, worship of deities was very specific to given cities and temples. Additionally, these temples had important economic activities to communities. The ban of other gods or the cessation of worship of other gods would have been devastating to local economies and communities.<ref> For information about how temples in cities function during the ancient world see: Kemp, Barry J. 2006. ''[https://www.amazon.com/gp/product/0415235502/ref=as_li_tl?ie=UTF8&camp=1789&creative=9325&creativeASIN=0415235502&linkCode=as2&tag=dailyh0c-20&linkId=68c8626317aaf79a23b9398a4a09701e Ancient Egypt: Anatomy of a Civilization]''. 2nd ed. London ; New York: Routledge, Pg. 257.</ref>

==Ancient Judaism: Not Very Monotheistic==In Biblical chronology, we see that the establishment of the state of Israel would constitute the world’s first true monotheistic state. However, the reality is there is no evidence yet that shows monotheism existed or was beyond a limited minority either in Judah or Israelwhile this represented an innovation, the two main states worship of a single god proved to be highly unpopular with the Jewish people in the Bible.<ref> For information regarding the diversity of gods in ancient Israel and Judah, see: Stavrakopoulou, Francesca, and John Barton, eds. 2010. ''[https://www.amazon.com/gp/product/0567032167/ref=as_li_tl?ie=UTF8&camp=1789&creative=9325&creativeASIN=0567032167&linkCode=as2&tag=dailyh0c-20&linkId=a6fddd78b93aaa866baffd50a135f2a0 Religious Diversity in Ancient Israel and Judah]''. London ; New York: T & T Clark.</ref> In fact, excavations throughout modern Israel reveal very commonly other gods, in particular Asherah (or Astarte), was worshipedpriestly classes as well as, most likely in conjunction with Yahweh, the Jewish god. While the Jewish Yahweh god may have been the main god, it appears other gods were worshiped and accepted by much of the Jewish local population. Perhaps one of the starkest indications that monotheism, if it existed at all, would have been limited a very small minority of Jews. During the 8th century BC, archeologists have found evidence that suggests that Yahweh was married or coupled with the goddess Asherah.<ref> For information about In this inscriptionperiod, see: Ruether, Rosemary Radford. 2006. ''[https://www.amazon.com/gp/product/0520250052/ref=as_li_tl?ie=UTF8&camp=1789&creative=9325&creativeASIN=0520250052&linkCode=as2&tag=dailyh0c-20&linkId=d016bd8cf492a027e3ef5cd3d600f5b7 Goddesses and the Divine Feminine: A Western Religious History]''. 1. paperback print. Berkeley: Univ. worship of Calif. Press, pg. 74.</ref> This indicates that even if Yahweh had supremacy he deities was not the only god worshiped. In fact, the Bible does seem very specific to suggest this was the case (e.ggiven cities and temples.Additionally, the Asherah poles worshiped in the Bible)these temples performed important economic activities for communities. What is not indicated is The ban of other gods or the extent cessation of worship of which ancient Judah and Israel, in essence, appeared to be very similar to other contemporary states, which had chief gods (e.g., Ba’al, Marduk, Ashur, etc.) but also worshiped other deitieswould have been devastating to local economies and communities.<ref>For information about other states and how divinity was structured temples in cities function during the ancient world see: SnellKemp, Daniel CBarry J. 20112006. ''[https://www.amazon.com/gp/product/052168336X0415235502/ref=as_li_tl?ie=UTF8&camp=1789&creative=9325&creativeASIN=052168336X0415235502&linkCode=as2&tag=dailyh0c-20&linkId=8863fbc417e1e248326b0e496a5416b4 Religions 68c8626317aaf79a23b9398a4a09701e Ancient Egypt: Anatomy of the Ancient Near Easta Civilization]''. 2nd ed. London ; New York: Cambridge University PressRoutledge, Pg. 257.</ref>

==The New Monotheism==Ancient Judaism: Not Very Monotheistic====[[File:Zeus_Yahweh.jpg|thumbnail|250px|left|4th Century BC Phoenician coin with a image In Biblical chronology, we see that possibly represents Yaweh.]]Perhaps more critical to monotheism is not what occurred in the period establishment of the state of Judah and Israel but what happened afterwardswould constitute the world’s first true monotheistic state. In 587 BCHowever, Jerusalem the reality is there is no evidence yet that shows monotheism existed or was sackedbeyond a limited minority either in Judah or Israel, which constituted a major crisis for the two main states of the Jewish population of Judahpeople in the Bible.<ref>For a history on information regarding the exile diversity of the Jews from gods in ancient Israel and Judah , see: Lipschitz Stavrakopoulou, OdedFrancesca, and Joseph BlenkinsoppJohn Barton, eds. 20032010. ''[https://www.amazon.com/gp/product/15750607360567032167/ref=as_li_tl?ie=UTF8&camp=1789&creative=9325&creativeASIN=15750607360567032167&linkCode=as2&tag=dailyh0c-20&linkId=843b06a4bf8a1afaa936dace0527238e a6fddd78b93aaa866baffd50a135f2a0 Religious Diversity in Ancient Israel and Judah and the Judeans in the Neo-Babylonian Period]’’''. Winona Lake, IndLondon ; New York: EisenbraunsT & T Clark.</ref> Many elites were taken to Babylon and this began a long period In fact, excavations throughout modern Israel commonly reveal the existence of the Jewish diaspora in places such as Mesopotamia (i.eother gods.In particular, IraqAsherah (or Astarte) that lasted until after World War II, was worshiped, likely in conjunction with Yahweh, the Jewish god. We see soon after this period a greater emphasis on While the Jewish Yahwehgod may have been the main god, while it appears other gods are now depicted in were worshiped and accepted by much of the Jewish population. Perhaps one of the starkest indications that monotheism, if it existed at all, would have been limited a negative light and very small minority of Jews. During the 8th century BC, archeologists have found evidence that suggests that Yahweh is mentioned as was married or coupled with the only godgoddess Asherah.<ref>For indication of monotheism during the post-Babylonian exile period and its predecessors information about this inscription, see: SchneiderRuether, Laurel CRosemary Radford. 20082006. ''[https://www.amazon.com/gp/product/04159419110520250052/ref=as_li_tl?ie=UTF8&camp=1789&creative=9325&creativeASIN=04159419110520250052&linkCode=as2&tag=dailyh0c-20&linkId=d65b1e1dca811b52f37f6d5cae77a156 Beyond Monotheismd016bd8cf492a027e3ef5cd3d600f5b7 Goddesses and the Divine Feminine: A Theology of MultiplicityWestern Religious History]''. London, [England] ; New York1. paperback print. Berkeley: RoutledgeUniv.</ref> In other words, the theology began to be monotheistic by at least after the period of the exile in BabylonCalif. This could be due to the fact that the main temple to Yahweh in Jerusalem was destroyedPress, negating any way to properly worship the godpg. Regardless, what is clear is monotheism only began to obtain greater traction after the destruction of the temple to Yahweh in Jerusalem74. </ref>

Perhaps also critical to these developments were other religious changes occurring to This evidence indicates that even if Yahweh had supremacy he was not the Near East from only god worshiped. In fact, the period of Bible does seem to suggest this was the Achaemenid Empire case (550-330 BC) and latere.g. This period introduces a new god, Ahura Mazda, to the wider Near EastAsherah poles worshiped in the Bible). While this may What is not seem significantindicated is the extent of which ancient Judah and Israel, in essence, this god began appeared to be associated with the emerging religion of Zoroastrianismvery similar to other contemporary states, which had chief gods (e.g., Ba’al, Marduk, Ashur, etc.) but also worshiped other deities.<ref>For information about Zoroastrianism other states and how divinity was structured see: Boyce Snell, MaryDaniel C. 19962011. ''[https://www.amazon.com/gp/product/9004092714052168336X/ref=as_li_tl?ie=UTF8&camp=1789&creative=9325&creativeASIN=9004092714052168336X&linkCode=as2&tag=dailyh0c-20&linkId=89511a221a1a75eb734672874e72f015 A History 8863fbc417e1e248326b0e496a5416b4 Religions of Zoroastrianismthe Ancient Near East]''. 3rd impression, with corrections. Handbuch Der Orientalistik. Erste Abteilung, Der Nahe Und Mittlere Osten, 13. Bd., Religion, 1. Abschnitt, Religionsgeschichte des Alten Orients, Lfg. 2, Heft 2A. Leiden ; New York: E.J. BrillCambridge University Press.</ref> This faith eventually (i.e., this is unclear how this religion develops or when it develops its main tenants) becomes likely the earliest faith which depicts a single good god fighting an evil deity (Angra Mainyu) in a great cosmic struggle affecting the whole world (i.e., a universal faith). Furthermore, this good vs. evil struggle is also depicted in the eventual resurrection of the dead during a judgment day on Earth, where the good go to a type of heaven. What this suggests is that Judaism, or at least very likely Christianity, may have been influenced by Zoroastrianism’s concepts of good vs. evil, as the major tenants that Christianity adopts, such as the concept of God vs. Satan and judgment day, were already present in Zoroastrianism.

What is also telling is ====The Development of Hebrew Monotheism====[[File:Zeus_Yahweh.jpg|thumbnail|250px|left|4th Century BC Phoenician coin with an image that possibly represents Yaweh.]]Perhaps more critical to monotheism only appears to emerge during a is not what occurred in the period when larger states of Judah and empires were presentIsrael but what happened afterward. In fact587 BC, all religions that we can call monotheistic, or more accurately universal religions (i.e.Jerusalem was sacked, which constituted a religion relevant to all people and not just a major crisis for the Jewish population group; e.g., Islam, Christianity, Judaism, Manichaeism) develop at a time of large scale empires where kings were now being called “king of kings” and seen as unifiers of many peopleJudah.<ref>For a history on the concept exile of “king of kings” and larger unification of multiple populations during the period of the large empires Jews from Judah see: ShayeganLipschitz, Oded, and Joseph Blenkinsopp, Meds. Rahim. 20112003. ''[https://www.amazon.com/gp/product/05217664191575060736/ref=as_li_tl?ie=UTF8&camp=1789&creative=9325&creativeASIN=05217664191575060736&linkCode=as2&tag=dailyh0c-20&linkId=1f93b445436f466baed1d819eb20554d Arsacids 843b06a4bf8a1afaa936dace0527238e Judah and Sasanians: Political Ideology the Judeans in Postthe Neo-Hellenistic and Late Antique PersiaBabylonian Period]''’’. Cambridge ; New YorkWinona Lake, Ind: Cambridge University PressEisenbrauns.</ref> In essence, before Many elites were taken to Babylon and this began a single or universal god became long period of the normJewish diaspora in places such as Mesopotamia (i.e., the concept of a universal king or emperor became well establishedIraq) that lasted until after World War II. This likely makes the idea of We see soon after this period a single political unity more palatable for multiple population groups. We know universal empires sought to unify people through greater emphasis on Yahweh, while other gods are now depicted in a common government negative light and other common cultural links, including through Yahweh is mentioned as the economyonly god.<ref>For information about emerging concepts an indication of universalism in empires monotheism during the post-Babylonian exile period and its predecessors see: ClineSchneider, Eric HLaurel C., and Mark W. Graham. 20112008. ''[https://www.amazon.com/gp/product/05217178090415941911/ref=as_li_tl?ie=UTF8&camp=1789&creative=9325&creativeASIN=05217178090415941911&linkCode=as2&tag=dailyh0c-20&linkId=a411bd2ba7d644e44a13cf9065a4430e <i>Ancient Empiresd65b1e1dca811b52f37f6d5cae77a156 Beyond Monotheism: From Mesopotamia to the Rise A Theology of Islam</i>Multiplicity]''. Cambridge London, [England] ; New York: Cambridge University PressRoutledge.</ref> Therefore, it may not be a surprise that universal empires helped to create philosophies of universal religions and ideas, as the ideas of greater unity between populations had already become well established. On the other hand, during the period when Yahweh, for instance, was the chief god in Judah, we see no evidence that this god was considered the only god and certainly he was only associated with the Jewish people. In essence, the mental constructs of god in the pre-Babylonian exile period (i.e., before the 6th century BC) do not appear to incorporate God as being the only god. The development seems to happen later, perhaps under the presence of empires and/or the desire to transform an existing religion due to changes in political circumstances such as the loss of Jerusalem.

<dh-ad/> In other words, the theology began to be monotheistic by at least after the period of the exile in Babylon. This could be due to the fact that the main temple to Yahweh in Jerusalem was destroyed, negating any way to properly worship the god. Regardless, what is clear is monotheism only began to obtain greater traction after the destruction of the temple to Yahweh in Jerusalem.  Perhaps also critical to these developments were other religious changes occurring to the Near East from the period of the Achaemenid Empire (550-330 BC) and later. This period introduces a new god, Ahura Mazda, to the wider Near East. While this may not seem significant, this god began to be associated with the emerging religion of Zoroastrianism.<ref>For information about Zoroastrianism see: Boyce, Mary. 1996. ''[https://www.amazon.com/gp/product/9004092714/ref=as_li_tl?ie=UTF8&camp=1789&creative=9325&creativeASIN=9004092714&linkCode=as2&tag=dailyh0c-20&linkId=89511a221a1a75eb734672874e72f015 A History of Zoroastrianism]''. 3rd impression, with corrections. Handbuch Der Orientalistik. Erste Abteilung, Der Nahe Und Mittlere Osten, 13. Bd., Religion, 1. Abschnitt, Religionsgeschichte des Alten Orients, Lfg. 2, Heft 2A. Leiden ; New York: E.J. Brill.</ref> Zoroastrianism eventually (i.e., this is unclear how this religion develops or when it develops its main tenants) becomes the earliest faith which depicts a single good god fighting an evil deity (Angra Mainyu) in a great cosmic struggle affecting the whole world (i.e., a universal faith). Furthermore, this good vs. evil struggle is also depicted in the eventual resurrection of the dead during a judgment day on Earth, where the good goes to a type of heaven. What this suggests is that Judaism, or at least very likely Christianity, may have been influenced by Zoroastrianism’s concepts of good vs. evil, as the major tenants that Christianity adopts, such as the concept of God vs. Satan and judgment day, were already present in Zoroastrianism. ====The Rise of Monotheism parallels the Rise of Empires====<div class="portal" style='float:right; width:35%'>====Related Articles===={{#dpl:category=Religious History|ordermethod=firstedit|order=descending|count=8}}</div>What is also telling is that monotheism only appears to emerge during a period when larger states and empires were present. In fact, all religions that we can call monotheistic, or more accurately universal religions (i.e., a religion relevant to all people and not just a population group; e.g., Islam, Christianity, Judaism, Manichaeism) develop at a time of large scale empires where kings were now being called “king of kings” and seen as unifiers of many people.<ref>For the concept of “king of kings” and larger unification of multiple populations during the period of the large empires see: Shayegan, M. Rahim. 2011. ''[https://www.amazon.com/gp/product/0521766419/ref=as_li_tl?ie=UTF8&camp=1789&creative=9325&creativeASIN=0521766419&linkCode=as2&tag=dailyh0c-20&linkId=1f93b445436f466baed1d819eb20554d Arsacids and Sasanians: Political Ideology in Post-Hellenistic and Late Antique Persia]''. Cambridge ; New York: Cambridge University Press.</ref> In essence, before a single or universal god became the norm, the concept of a universal king or emperor became well established. This likely makes the idea of a single political unity more palatable for multiple population groups. We know universal empires sought to unify people through a common government and other common cultural links, including through the economy.<ref>For information about emerging concepts of universalism in empires see: Cline, Eric H., and Mark W. Graham. 2011. [https://www.amazon.com/gp/product/0521717809/ref=as_li_tl?ie=UTF8&camp=1789&creative=9325&creativeASIN=0521717809&linkCode=as2&tag=dailyh0c-20&linkId=a411bd2ba7d644e44a13cf9065a4430e <i>Ancient Empires: From Mesopotamia to the Rise of Islam</i>]. Cambridge ; New York: Cambridge University Press.</ref>  Therefore, it may not be a surprise that universal empires helped to create philosophies of universal religions and ideas, as the ideas of greater unity between populations had already become well established. On the other hand, during the period when Yahweh, for instance, was the chief god in Judah, we see no evidence that this god was considered the only god and certainly he was only associated with the Jewish people. In essence, the mental constructs of god in the pre-Babylonian exile period (i.e., before the 6th century BC) do not appear to incorporate God as being the only god. The development seems to happen later, perhaps under the presence of empires and/or the desire to transform an existing religion due to changes in political circumstances such as the loss of Jerusalem. ====Conclusion====

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