I find the main difference in the two types of religion falls into what is considered “secular”. In monotheism, secular life can distract from the one perfect God. This means, in general, the amount of devotion is inversely proportional to the amount of energy contributed to secular activities. In polytheism, secular life is almost non-existent. Having multiple gods who are capable of every emotion from kind selflessness to envy and avarice, often means that most aspects of life are divine and may have a god or gods directly related to any daily activity. Although this is not exact and makes some large generalizations, I mean it only as an explanation for periods of great artistic accomplishments such as the Renaissance. I mean to suggest that monotheism focuses on mono subjects while focusing on poly subjects allows for greater creativity. Although technically a monotheistic society, the incorporation of gods to represent more specific parts of everyday life allowed the Renaissance a wider exploration of philosophy and representational art.

It is thought that monotheism rose in Mesopotamia because of an advancement in observation i.e., science.  As natural phenomena were explained scientifically, the need for multiple supernatural guiding forces was lessoned. It is possible that the Renaissance used the focus and worship of one god and scientific observation along with mystery of non-worshiped multiple gods to create great works of art and an almost balanced culture. These categories line up suspiciously well with the growing balance of the church, state and increasing movement toward personal liberty in that time. This equilibrium of observational science, focus and morals from God, and artfully mystical metaphors in the form of classical antiquity gods creates the perfect situation for humanist philosophy and advancement for society as a whole. 

This hair thin balanced duality is fine for cultural advancement, but not entirely logical. I suspect that puritan Christians such as Girolamo Savoarola realized the incompatibility of personal liberty in combination with church and/or state. In this one realization his notorious fame was cemented and transmitted to thousands through his equally notoriously famous speech. In his letters and writings it is easy to see that he was extremely logical in his faith and strategy for promoting his agenda.

Savonarola and The Sixteenth-Century Motet

Patrick Macey

Journal of the American Musicological Society , Vol. 36, No. 3 (Autumn, 1983), pp. 422-452

Published by: University of California Press on behalf of the American Musicological Society

Article Stable URL: http://www.jstor.org/stable/831234

A Guide To Righteous Living And Other Works (Renaissance And Reformation Texts In Translation, No. 10)

Authors:Girolamo Savonarola, Konrad EisenbichlerKonrad Eis
Publisher: Centre For Reformation And Renaissance Studies

240 page except from

http://www.ccebook.org/isbn/0772720207/A-Guide-To-Righteous-Living-And-Other-Works-Renaissance-And-Reformation-Texts-In

From Monotheism to Polytheism.” Arthur C. Custance. Web. 23 Apr. 2012. <http://www.custance.org/old/evol/2ch1/2ch1.html>.

The Meddlesome Friar: The Story of the Conflict between Savonarola and Alexander VI by Michael de la Bedoyere

Review by: Walter W. Wilkinson

The Catholic Historical Review , Vol. 45, No. 2 (Jul., 1959), pp. 188-189

Published by: Catholic University of America Press

Article Stable URL: http://www.jstor.org/stable/25016536