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''Urmonotheismus'' (German for "primeval monotheism") or primitive monotheism is the hypothesis of a monotheistic ''Urreligion'', from which non-monotheistic religions degenerated. This is diametrically opposed to the evolutionary view of religion, another hypothesis which holds that religion progressed from simple forms to complex: first preanimism, then animism, totemism, polytheism and finally monotheism (see Anthropology of religion). ==History== Scottish anthropologist Andrew Lang concluded in 1898 that the idea of a high god or 'All Father' existed among some of the simplest of contemporary tribes, prior to Western contact.〔 It was first defended by Wilhelm Schmidt (1868–1954), in his ''Der Ursprung der Gottesidee'' appearing from 1912, opposing the "Revolutionary Monotheism" approach that traces the emergence of monotheistic thought as a gradual process spanning the Bronze and Iron Age Religions of the Ancient Near East and Classical Antiquity. Alleged traces of primitive monotheism were located in the deities Assyrian Ashur and Marduk, and Hebrew YHWH. Monotheism in Schmidt's view is the "natural" form of theism, which was later overlaid and "degraded" by polytheism.〔 Schmidt's hypothesis was controversially discussed during much of the first half of the 20th century. In the 1930s, Schmidt adduced evidence from Native American mythology, Australian aborigines and other primitive civilizations in support of his views.〔''High Gods in North America'', 1933〕〔"The Origin and Growth of Religion: Facts and Theories," 1931〕 He also responded to his critics. For instance, he rejected Rafael Pettazoni's claim that the sky gods were merely a dim personification or embodiment of the physical sky, saying in "The Origin and Growth of Religion," "The outlines of the Supreme Being become dim only among later peoples."〔Schmidt, "The Origin and Growth of Religion: Facts and Theories," New York: Cooper Square Publishers, 1972, page 211〕 He adds that "a being who lives in the sky, who stands behind the celestial phenomena, who must 'centralize' in himself the various manifestations (thunder, rain, etc. ) is not a personification of the sky at all."〔 According to Ernest Brandewie in "Wilhelm Schmidt and the Origin of the Idea of God," Schmidt also claims that Pettazoni fails to study Schmidt's work seriously and often relies on incorrect translations of Schmidt's German.〔Brandewie, "Wilhelm Schmidt and the Origin of the Idea of God," Lanham, MD: University Press of America, 1983, page 251〕 Brandewie also says Pettazoni's definition of primitive ethical monotheism is an "arbitrary" straw man argument, but he says Schmidt went too far when he claimed that such ethical monotheism was the earliest religious idea.〔Brandewie, pages 44 and 119〕 By the 1950s, the hypothesis of primitive ethical monotheism was rejected by the academic establishment, so its proponents of Schmidt's "Vienna school" rephrased it to the effect that while ancient cultures may not have known "true monotheism", they at least show evidence for "original theism" (''Ur-Theismus'', as opposed to non-theistic animism), with a concept of ''Hochgott'' ("High God", as opposed to ''Eingott'' "Single God"). Christian apologetics in the light of this have moved away from postulating a "memory of revelation" in pre-Christian religions, replacing it with an "inkling of redemption" or virtuous paganism unconsciously anticipating monotheism.〔 That said, Sir Edward Evans-Pritchard noted in "Theories of Primitive Religion," first published in 1962, that most anthropologists have abandoned all evolutionary schemes like Schmidt and Pettazoni's for the historical development of religion, adding that they have also found monotheistic beliefs existing side-by-side with other religious beliefs.〔Sir Edward Evans-Pritchard, "Theories of Primitive Religion," New York: Oxford University Press, 1987, pages 104-105〕 抄文引用元・出典: フリー百科事典『 ウィキペディア（Wikipedia）』 ■ウィキペディアで「Urmonotheismus」の詳細全文を読む スポンサード リンク
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