 Cohen’s second aim in the Religion is to show that Judaism has what he calls a special “methodological” significance for philosophy of religion, because it is the original historical source of a religion of reason (Cohen 1972 [1919], 8). Judaism has this special status because it was, Cohen contends, the original monotheistic religion, and only monotheistic religions can be religions of reason. The polytheism of the ancient world posited different gods for different peoples in different places. But, Cohen argues, since reason is a “universal human power” that belongs to all humanity (Cohen 1972 [1919], 7–8), a religion of reason cannot recognize different gods for different people, but must recognize a single, unique God for all humanity. Since the idea of such a God first emerged in history with Judaism, it is the original source of a religion of reason. Consequently, the investigation of a religion of reason must recover that religion’s source by interpreting the historical scriptures and liturgical practices of Judaism (Kepnes 2007, Ch. 2).