Polytheism, the doctrine of a plurality of gods, has prevailed in every part of the world. The most interesting pantheons of the gods were those of India, Egypt, Greece, and Rome. The Hebrews, who were polytheists, borrowed their gods from Assyria and Babylonia. The pantheon of these nations comprised twelve principal gods and nearly a thousand minor deities. The chief of these gods was El. His consort was Elath. The Hebrews worshiped El under the name of El Shaddai and various other names. Elohim of the Bible, translated God, denotes the plural and included El and the minor gods who surrounded him. Yahweh, Iahveh, Jehovah, etc., as he is variously called—for Jews and Christians cannot spell and do not even know the name of their principal deity—is a god of Assyro-Babylonian origin. In addition to their national god, Jehovah, many of the Jews worshiped Baal, Moloch, and Tammouz, male deities, and Astarte, Aschera, and Istar, female deities.
That the writers of the Bible recognized a plurality of gods—were polytheists—is proved by the following: “And the Lord God said, Behold, the man is become as one of us” ([Gen. iii, 22]). “Who is like unto thee, O Lord, among the gods?” ([Ex. xv, 11].) “Among the gods, there is none like unto thee, O Lord” ([Ps. lxxxvi, 8]). “The Lord is a great God, and a great king above all gods” ([Ps. xcv, 3]). “Thou shalt not revile the gods” ([Ex. xxii, 28]).
Monotheism, the doctrine of one god, is not merely the worship of one god, but the belief in the existence of one god only. Many were monotheistic in worship—worshiped one god, their national deity—while at the same time they were polytheistic in belief—believed in the existence of many gods. The Jews who worshiped Jehovah have been called monotheists. And yet, for a thousand years, they believed in the existence of Kemosh, Baal, Moloch, Tammouz, and other deities. They believed that Jehovah was their national god and that they owed allegiance to him; just as the subjects of an earthly king profess their loyalty to him without denying the existence of other kings.
While Christians profess Monotheism they are really polytheists—worship three gods—Father (Jehovah), Son (Christ), and Holy Ghost; and recognize a god of Evil, Satan. To these must also be added a female deity, the Virgin Mary, who is to the devout Catholic as much of a divinity as Isis and Venus were to ancient polytheists. The canonization and adoration of the saints, too, are analogous to the worship of the inferior deities of ancient times.
After recounting what he believes to be the salutary influences exerted by the medieval conception of the Virgin, Lecky says: “But the price, and perhaps the necessary price, of this was the exaltation of the Virgin as an omnipresent deity of infinite power as well as infinite condescension. The legends represented her as performing every kind of prodigy.... The painters depicted her invested with the divine aureole, judging men on equal terms with her Son, or even retaining her ascendancy over him in heaven. In the devotions of the people she was addressed in terms identical with those employed to the Almighty. A reverence similar in kind but less in degree was soon bestowed upon the other saints, who speedily assumed the position of the minor deities of Paganism” (History of Rationalism, Vol. I, pp. 226, 227).
Regarding the deification and worship of saints Hallam says: “Every cathedral or monastery had its tutelar saint, and every saint his legend, fabricated in order to enrich the churches under his protection, by exaggerating his virtues, his miracles, and consequently his power of serving those who paid liberally for his patronage. Many of those saints were imaginary persons; sometimes a blundered inscription added a name to the calendar; and sometimes, it is said, a heathen god was surprised at the company to which he was introduced, and the rites with which he was honored” (Middle Ages, p. 603).
The church historian Mosheim admits and deplores the truth of this: “It is, at the same time, as undoubtedly certain, as it is extravagant and monstrous, that the worship of the martyrs was modeled, by degrees, according to the religious services that were paid to the gods before the coming of Christ” (Ecclesiastical History, p. 98).
Bishop Newton says: “The very same temples, the very same images, which were once consecrated to Jupiter and the other demons [gods], are now consecrated to the Virgin Mary and the other saints.”
Milman says that at an early period “Christianity began to approach to a polytheistic form, or at least to permit what it is difficult to call by any other name than polytheistic, habits and feelings of devotion” (History of Christianity, Vol. III, p. 424).