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Misotheism is the "hatred of God" or "hatred of the gods" (from the Greek adjective μισόθεος "hating the gods", a compound of μῖσος "hatred" and θεός "god"). In some varieties of polytheism, it was considered possible to inflict punishment on gods by ceasing to worship them. Thus, Hrafnkell, protagonist of the eponymous Icelandic saga set in the 10th century, as his temple to Freyr is burnt and he is enslaved states that "I think it is folly to have faith in gods", never performing another sacrifice, a position described in the sagas as ''goðlauss'', "godless". Jacob Grimm in his ''Teutonic Mythology'' observes that: In monotheism, the sentiment arises in the context of theodicy (the problem of evil, the Euthyphro dilemma). A famous literary expression of misotheistic sentiment is Goethe's ''Prometheus'', composed in the 1770s. A related concept is dystheism (Greek δύσ θεος "bad god"), the belief that a god is not wholly good, and is possibly evil. Trickster gods found in polytheistic belief systems often have a dystheistic nature. One example is Eshu, a trickster god from Yoruba mythology who deliberately fostered violence between groups of people for his own amusement, saying that "causing strife is my greatest joy." Some dualist interpretations of Christianity would conclude that demons are gods in those subsets of religions. In that context, misotheism is encouraged for one third of all deities but not the other two thirds. The concept of the Demiurge in some versions of ancient Gnosticism also often portrayed the Demiurge as a generally evil entity. Many polytheistic deities since prehistoric times have been assumed to be neither good nor evil (or to have both qualities). Thus dystheism is normally used in reference to the Judeo-Christian God. In conceptions of God as the summum bonum, the proposition of God not being wholly good would of course be a contradiction in terms. A historical proposition close to "dystheism" is the ''deus deceptor'' (''フランス語:dieu trompeur'') of Descartes' ''Meditations on First Philosophy'', which has been interpreted by Protestant critics as the blasphemous proposition that God exhibits malevolent intent. But Kennington states that Descartes never declared his "evil genius" to be omnipotent, but merely no less powerful than he is deceitful, and thus not explicitly an equivalent to God, the singular omnipotent deity. ==Terminology== *''Misotheism'' first appears in a dictionary in 1907.〔New English Dictionary, under ''miso-''; also explicitly in 1913, (Noah Webster's Dictionary of the English Language ).〕 The Greek μισόθεος is found in Aeschylus (''Agamemnon'' 1090). The English word appears as a nonce-coinage, used by Thomas de Quincey in 1846.〔"On Christianity As An Organ of Political Movement" (1846).〕 It is comparable to the original meaning of Greek ''atheos'' of "rejecting the gods, rejected by the gods, godforsaken". Strictly speaking, the term connotes an attitude towards the gods (one of hatred) rather than making a statement about their nature. Bernard Schweizer (2002) stated "that the English vocabulary seems to lack a suitable word for outright hatred of God... *''Dystheism'' is the belief that God exists but is not wholly good, or that he might even be evil. The opposite concept is ''eutheism'', the belief that God exists and is wholly good. ''Eutheism'' and ''dystheism'' are straightforward Greek formations from ''eu-'' and ''dys-'' + ''theism'', paralleling ''atheism''; in the sense of "godless, ungodly" appearing e.g. in Aeschylus (''Agamemnon'' 1590). The terms are nonce coinages, used by University of Texas at Austin philosophy professor Robert C. Koons in a 1998 (lecture ). According to Koons, "eutheism is the thesis that God exists and is wholly good, (while ) dystheism is the thesis that God exists but is not wholly good." However, many proponents of dystheistic ideas (including Elie Wiesel and David Blumenthal) do not offer those ideas in the spirit of ''hating'' God.〔Seidner, Stanley S. (June 10, 2009) ("A Trojan Horse: Logotherapeutic Transcendence and its Secular Implications for Theology" ). ''Mater Dei Institute''. pp. 11-12.〕 Their work notes God's apparent evil or at least indifferent disinterest in the welfare of humanity, but does not express hatred towards him because of it. A notable usage of the concept that the gods are either indifferent or actively hostile towards humanity is in the Cthulhu mythos of H.P. Lovecraft. *''Maltheism'' is an ad-hoc coining appearing on Usenet in 1985,〔Apparently coined by Paul Zimmerman in August 1985, on (net.origins ) referring to the misotheistic belief that God was in fact not a "Creator-God" but a "Damager-God".〕 referring to the belief in God's malevolence inspired by the thesis of Tim Maroney that "even if a God as described in the Bible does exist, he is not fit for worship due to his low moral standards."〔Original Usenet posting of Maroney's "Even If I Did Believe" essay, (31 December 1983 )〕 The same term has also seen use among designers and players of role-playing games to describe a world with a malevolent deity.〔Naylor et al. (1994)〕 * ''Antitheism'' is direct opposition to theism. As such, it is generally manifested more as an opposition to belief in a god (to theism per se) than as opposition to gods themselves, making it more associated with antireligion, although Buddhism is generally considered to be a religion despite its status with respect to theism being more nebulous. Antitheism by this definition does not necessarily imply belief in any sort of god at all, it simply stands in opposition to the idea of theistic religion. Under this definition, antitheism is a rejection of theism that does not necessarily imply belief in gods on the part of the antitheist. Some might equate any form of antitheism to an overt opposition to God, since these beliefs run contrary to the idea of making devotion to God the highest priority in life, although those ideas would imply that God exists, and that he wishes to be worshiped, or to be believed in.〔See the example of Viktor Frankl in Seidner, Stanley S. (June 10, 2009) ("A Trojan Horse: Logotherapeutic Transcendence and its Secular Implications for Theology" ). ''Mater Dei Institute''. p 11.〕 * Certain forms of ''dualism'' make the assertion that the thing worshiped as God in this world is actually an evil impostor, but that a true benevolent deity worthy of being called "God" exists beyond this world. Thus, the Gnostics (see Sethian, Ophites) believed that God (the deity worshiped by Jews, Greek Pagan philosophers and Christians) was really an evil creator or demiurge that stood between us and some greater, more truly benevolent real deity. Similarly, Marcionites depicted God as represented in the Old Testament as a wrathful, malicious demiurge. 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「misotheism」の詳細全文を読む スポンサード リンク
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