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1:1-31 (KJV)
<font color="#
In the beginning
created the heaven and the earth.
<font color="#
And the earth was without
form, and darkness was
upon the face of the deep. And the
Spirit of God moved upon the face of
the waters.
<font color="#
And God said, Let there be
light: and there was light.
<font color="#
And God saw the light, that it
was good: and God divided the light
from the darkness.
<font color="#
And God called the light Day,
and the darkness he called Night.
And the evening and the morning were
the first day.
<font color="#
And God said, Let there be a
firmament in the midst of the
waters, and let it divide the waters
from the waters.
<font color="#
And God made the firmament,
and divided the waters which were
under the firmament from the waters
which were above the firmament: and
it was so.
<font color="#
And God called the firmament
Heaven. And the evening and the
morning were the second day.
<font color="#
And God said, Let the waters
under the heaven be gathered
together unto one place, and let the
dry land appear: and it was so.
<font color="#
And God called the dry land
E and the gathering together of
the waters called he Seas: and God
saw that it was good.
<font color="#
And God said, Let the earth
bring forth grass, the herb yielding
seed, and the fruit tree yielding
fruit after his kind, whose seed is
in itself, upon the earth: and it
<font color="#
And the earth brought forth
grass, and herb yielding seed after
his kind, and the tree yielding
fruit, whose seed was in itself,
after his kind: and God saw that it
<font color="#
And the evening and the
morning were the third day.
<font color="#
And God said, Let there be
lights in the firmament of the
heaven to divide the day from the
and let them be for signs,
and for seasons, and for days, and
<font color="#
And let them be for lights in
the firmament of the heaven to give
light upon the earth: and it was so.
<font color="#
the greater light to rule the day,
and the lesser light to rule the
night: he made the stars also.
<font color="#
And God set them in the
firmament of the heaven to give
light upon the earth,
<font color="#
And to rule over the day and
over the night, and to divide the
light from the darkness: and God saw
that it was good.
<font color="#
And the evening and the
morning were the fourth day.
<font color="#
And God said, Let the waters
bring forth abundantly the moving
creature that hath life, and fowl
that may fly above the earth in the
open firmament of heaven.
<font color="#
And God created great whales,
and every living creature that
moveth, which the waters brought
forth abundantly, after their kind,
and every winged fowl after his
kind: and God saw that it was good.
<font color="#
And God blessed them, saying,
Be fruitful, and multiply, and fill
the waters in the seas, and let fowl
multiply in the earth.
<font color="#
And the evening and the
morning were the fifth day.
<font color="#
And God said, Let the earth
bring forth the living creature
after his kind, cattle, and creeping
thing, and beast of the earth after
his kind: and it was so.
<font color="#
And God made the beast of the
earth after his kind, and cattle
after their kind, and every thing
that creepeth upon the earth after
his kind: and God saw that it was
<font color="#
And God said, Let us make man
in our image, after our likeness:
and let them have dominion over the
fish of the sea, and over the fowl
of the air, and over the cattle, and
over all the earth, and over every
creeping thing that creepeth upon
the earth.
<font color="#
So God created man in his own
image, in the image of God created
male and female created he
<font color="#
And God blessed them, and God
said unto them, Be fruitful, and
multiply, and replenish the earth,
and subdue it: and have dominion
over the fish of the sea, and over
the fowl of the air, and over every
living thing that moveth upon the
<font color="#
And God said, Behold, I have
given you every herb bearing seed,
which is upon the face of all the
earth, and every tree, in the which
is the fruit of a tree yielding
to you it shall be for meat.
<font color="#
And to every beast of the
earth, and to every fowl of the air,
and to every thing that creepeth
upon the earth, wherein there is
life, I have given every green herb
for meat: and it was so.
<font color="#
And God saw every thing that
he had made, and, behold, it was
very good. And the evening and the
morning were the sixth day.
noun (plural gods)
&one of a group of
supernatural male beings in some
religions, each of which is
worshiped as the personification
or controller of some aspect of
the universe
&a representation of
a god, used as an object of
&something that is
so important that it takes over
somebody's life (informal)
&a man who is widely
admired or imitated
supreme being: the being
believed in monotheistic
religions such as Judaism,
Islam, and Christianity to be
the all-powerful all-knowing
creator of the universe,
worshiped as the only god
Microsoft(R) Encarta(R)
Microsoft Corporation.
All rights reserved.
God created everything
God is a warrior ()
God is one ()
God is trustworthy ()
God is too great to be
described ()
God is gracious and
merciful ()
God is good ()
God helps his people
when they are in trouble ()
God is mighty ()
God is our rock ()
God is our hope ()
God is near everyone ()
God is our salvation ()
God is sovereign ()
God is holy ()
Only God is worthy of
God is our father ()
God is all-powerful ()
God is spirit ()
God is all-knowing ()
God is knowable ()
God is living ()
God is King of kings ()
God is approachable ()
God is judge ()
God is love ()
God is almighty ()
There are two main names for the Creator
of the Universe: 1. Elohim, translated
God, appears over 2,500 times in the OT.
2. YHWH/Adonai, variously translated
Jehovah, Yahweh and
Lord, appears over
6,000 times in the OT.&&&,
Thompson Chain Reference Bible
Companion.
The New Unger's Bible Dictionary.
and Dutch G Dan. G Ger. Gott), the
name of the Divine Being. It is the
rendering (1) of the Hebrew
from a word
&#702;Eloah,
&#702;Elohim.
The singular form,
is used only in poetry. The plural form
is more commonly used in all parts of
the Bible, The Hebrew word Jehovah
(q.v.), the only other word generally
employed to denote the Supreme Being, is
uniformly rendered in the Authorized
Version by &Lord,&
printed in small capitals. The existence
of God is taken for granted in the
Bible. There is nowhere any argument to
prove it. He who disbelieves this truth
is spoken of as one devoid of
understanding ().
arguments generally adduced by
theologians in proof of the being of God
a priori argument, which is the
testimony afforded by reason.
a posteriori argument, by which we
proceed logically from the facts of
experience to causes. These arguments
cosmological, by which it is proved that
there must be a First Cause of all
things, for every effect must have a
teleological, or the argument from
design. We see everywhere the operations
of an intelligent Cause in nature.
moral argument, called also the
anthropological argument, based on the
moral consciousness and the history of
mankind, which exhibits a moral order
and purpose which can only be explained
on the supposition of the existence of
God. Conscience and human history
testify that &verily there is a God that
judgeth in the earth.&
attributes of God are set forth in order
by Moses in
. (see also (;
)) They are also
systematically classified in
attributes are spoken of by some as
absolute, i.e., such as belong to his
essence as Jehovah, Jah, etc.; and
relative, i.e., such as are ascribed to
him with relation to his creatures.
Others distinguish them into
communicable, i.e., those which can be
imparted in degree to his creatures:
goodness, holiness, wisdom, etc.; and
incommunicable, which cannot be so
imparted: independence, immutability,
immensity, and eternity. They are by
some also divided into natural
attributes, eternity, immensity, etc.;
and moral, holiness, goodness, etc.
Illustrated Bible Dictionary: And
Treasury of Biblical History, Biography,
Geography, Doctrine, and Literature.
Usage Number:
Original Word:
&#8207;&#1488;&#1461;&#1500;&#8206;,
&#702;&#275;l
Usage Notes:
&god.& This term was the most common
general designation of deity in the
ancient Near East. While it frequently
occurred alone,
&#702;&#275;l
was also combined with other words to
constitute a compound term for deity, or
to identify the nature and functions of
the &god& in some manner. Thus the
expression &God, the God of Israel& () identified the specific
activities of Israel's God.
In the ancient world,
knowledge of a person's name was
believed to give one power over that
person. A knowledge of the character and
attributes of pagan &gods& was thought
to enable the worshipers to manipulate
or influence the deities in a more
effective way than they could have if
the deity's name remained unknown. To
that extent, the vagueness of the term
&#702;&#275;l
frustrated persons who hoped to obtain
some sort of power over the deity, since
the name gave little or no indication of
the god's character. This was
particularly true for El, the chief
Canaanite god. The ancient Semites stood
in mortal dread of the superior powers
exercised by the gods and attempted to
propitiate them accordingly. They
commonly associated deity with the
manifestation and use of enormous power.
Perhaps this is reflected in the curious
Hebrew phrase, &the power [&#702;&#275;l]
of my hand& (,
rsv, &It is in my
power&; cf.
). Some Hebrew phrases in
the Psalms associated
&#702;&#275;l
with impressive natural features, such
as the cedar trees of Lebanon () or mountains (). In these instances,
&#702;&#275;l
conveys a clear impression of grandeur
or majesty.
Names with
&#702;&#275;l
as one of their components were common
in the Near East in the second
millennium
b.c. The names
Methusael () and Ishmael () come from a very early
period. In the Mosaic period,
&#702;&#275;l
was synonymous with the Lord who
delivered the Israelites from bondage in
Egypt and made them victorious in battle
(). This tradition of the Hebrew
&#702;&#275;l
as a &God& who revealed Himself in power
and entered into a covenant relationship
with His people was prominent in both
) and prophecy (;
). The name of
&#702;&#275;l
was commonly used by the Israelites to
denote supernatural provision or power.
This was both normal and legitimate,
since the covenant between &God& and
Israel assured an obedient and holy
people that the creative forces of the
universe would sustain and protect at
all times. Equally, if they became
disobedient and apostate, these same
forces would punish them severely.
Usage Number:
Original Word:
&#8207;&#1488;&#1457;&#1500;&#1464;&#1492;&#1468;&#8206;,
&#702;el&#257;h
Usage Notes:
&god.& This Aramaic word is the
equivalent of the Hebrew
&#702;el&#333;ah.
It is a general term for &God& in the
Aramaic passages of the Old Testament,
and it is a cognate form of the word 'allah,
the designation of deity used by the
Arabs. The word was used widely in the
Book of Ezra, occurring no fewer than 43
times between
. On each occasion, the
reference is to the &God& of the Jewish
people, whether the speaker or writer
was himself Jewish or not. Thus the
governor of the province &Beyond the
River& (i.e., west of the river
Euphrates) spoke to king Darius of the
&house of the great God& (). So also Cyrus instructed
Sheshbazzar, the governor, that the
&house of God be builded& in Jerusalem ().
While the Persians were
certainly not worshipers of the &God& of
Israel, they accorded Him the dignity
that befitted a &God of heaven& (). This was done partly through
but the pluralistic nature
of the newly-won Persian empire also
required them to honor the gods of
conquered peoples, in the interests of
peace an social harmony. When Ezra
himself used the word
&#702;el&#257;h,
he frequently specified the God of the
Jews. Thus he spoke of the &God of
Israel& (;
), the &God of heaven& (;
) and &God of Jerusalem& (); he also associated &God& with
His house in Jerusalem (;
). In the decree of
Artaxerxes, Ezra was described as &the
priest, the scribe of the God of heaven&
). This designation would have
sounded strange coming from a pagan
Persian ruler, had it not been for the
policy of religious toleration exercised
by the Achaemenid regime. Elsewhere in
&#702;el&#257;h
is associated with the temple, both when
it was about to be rebuilt (,
) and as a finished edifice,
consecrated for divine worship (). In the only verse in the Book
of Jeremiah that was written in Aramaic
(), the word
&#702;el&#257;h
appears in plural form to describe
&gods& that had not participated in the
creation of the universe. Although such
false &gods& were being worshiped by
pagan nations (and perhaps worshiped by
some of the Hebrews who were in exile in
Babylonia), these deities would
ultimately perish because they were not
eternal in nature. In the Book of
&#702;el&#257;h
was used both of heathen &gods& and the
one true &God& of heaven. The Chaldean
priests told Nebuchadnezzar: &And it is
a rare thing that the king requireth,
and there is none other that can show it
before the king, except the gods, whose
dwelling is not with flesh& (). The Chaldeans referred to
such &gods& when reporting that
Shadrach, Meshach, and Abed-nego refused
to participate in idol worship on the
plain of Dura (). The &gods& were enumerated by
Daniel when he condemned
Nebuchadnezzar's neglect to the worship
of Israel's one true &God& (). In
, the word refers to a
divine being or messenger sent to
protect the three Hebrews (). In
, the phrase &the spirit of
the holy gods& appears (kjv,
niv). Elsewhere
the references to
&#702;el&#257;h
are to the living &God& whom Daniel
worshiped.
Original Word:
&#8207;&#1488;&#1457;&#1500;&#1493;&#1465;&#1492;&#1468;&#1463;&#8206;,
&#702;el&#333;ah
Usage Notes:
&god.& This Hebrew name for &God&
corresponds to the Aramaic
&#702;el&#257;h
and the Ugaritic il (or, if denoting a
goddess, ilt). The origin of the term is
unknown, and it is used rarely in
Scripture as a designation of deity.
Indeed, its distribution throughout the
various books of the Bible is curiously
&#702;el&#333;ah
occurs 40 times in the Book of Job
, while in the remainder of
the Old Testament it is used no more
than 15 times.
Certain scholars regard
the word as being a singular version of
the common plural form
&#702;el&#333;h?m,
a plural of majesty.
&#702;el&#333;ah
is commonly thought to be vocative in
nature, meaning &O God.& But it is not
clear why a special form for the
vocative in an address to God should be
needed, since the plural
&#702;el&#333;h?m
is frequently translated as a vocative
when the worshiper is speaking directly
to God, as in
. There is an obvious
general linguistic relationship between
&#702;el&#333;ah
&#702;el&#333;h?m,
but determining its precise nature is
difficult.
&#702;el&#333;ah
is predominant in poetry rather than
prose literature, and this is especially
true of the Book of Job. Some scholars
have suggested that the author of Job
deliberately chose a description for
godhead that avoided the historical
associations found in a phrase such as
&the God of Bethel& () or &God of Israel& (). But even the Book of Job is
by no means historically neutral, since
places and peoples are mentioned in
introducing the narrative (cf.
). Perhaps the author considered
&#702;el&#333;ah
a suitable term for poetry and used it
accordingly with consistency. This is
also apparently the case in
&#702;el&#333;ah
is found instead of
&#702;&#275;l,
as in the parallel passage of
&#702;el&#333;ah
also appears as a term for God in
. Although
&#702;el&#333;ah
as a divine name is rarely used outside
Job, its literary history extends from
at least the second millennium
b.c. (as in
) to the fifth century
b.c. (as in
Original Word:
&#8207;&#1488;&#1461;&#1500;&#8206;,
&#702;&#275;l shadday
Usage Notes:
&God Almighty.& This combination of
&#702;&#275;l
with a qualifying term represents a
religious tradition among the Israelites
that was probably in existence by the
third millennium
b.c. A few
centuries later,
appeared in Hebrew personal names such
as Zurishaddai () and Ammishaddai (). The earliest Old Testament
appearance of the appellation as a title
of deity (&God Almighty&) is in
, where &God& identifies
Himself in this way to Abraham.
Unfortunately, the name
is not exp and even
the directions &walk before me, and be
thou perfect& throw no light on the
meaning of
Scholars have attempted to understand
the word relating it to the Akkadian
sadu (&mountain&), as though &God& had
either revealed His mighty power in
association with mountain phenomena such
as volcanic eruptions, or that He was
regarded strong and immutable, like the
&everlasting hills& of the blessing of
Jacob (). Certainly the associating of
deity with mountains was an important
part of Mesopotamian religion. The
&gods& were believed to favor
mountaintop dwellings, and the Sumerians
constructed their staged temple-towers
or ziggurats as artificial mountains for
worship. It was customary to erect a
small shrine on the uppermost stage of
the ziggurat so that the patron deity
could descend from heaven and inhabit
the temple. The Hebrews began their own
tradition of mountain revelation just
after the Exodus, but by this time the
&#702;&#275;l shadday
had been replaced by the tetragrammaton
of Yahweh (;
&#702;&#274;l shadday
served as the patriarchs' covenant name
for &God,& and continued as such until
the time of Moses, when a further
revelation took place (). The Abrahamic covenant was
marked by a degree of closeness between
&God& and the human participants that
was distinctive in Hebrew history. &God
Almighty& revealed Himself as a powerful
deity who was able to perform whatever
He asserted. But the degree of intimacy
&#702;&#275;l shadday
and the patriarchs at various stages
shows that the covenant involved God's
care and love for this growing family
that He had chosen, protected, and
prospered. He led the covenant family
from place to place, being obviously
present with them at all times. His
covenant formulations show that He was
not preoccupied with cultic rites or
orgiastic celebrations. Instead, He
demanded a degree of obedience that
would enable Abraham and his descendants
to walk in His presence, and live
blameless moral and spiritual lives (). The true covenantal service
&#702;&#275;l shadday,
therefore, was not cultic or
ritualistic, but moral and ethical in
character.
In the early Mosaic era,
the new redemptive name of &God& and the
formulation of the Sinai covenant made
&#702;&#275;l shadday
largely obsolete as a designation of
deity. Subsequently, the name occurs
about 35 times in the Old Testament,
most of which are in the Book of Job.
Occasionally, the name is used
synonymously with the tetragrammaton of
), to emphasize the power
and might of &God& in characteristic
Usage Number:
Original Word:
&#8207;&#1488;&#1461;&#1500;&#8206;,
&#702;&#275;l &#703;?l&#257;m
Usage Notes:
God for ever.& The word
&#703;?l&#257;m
has related forms in various ancient
Near Eastern languages, all of which
describe lengthy duration or distant
time. The idea seems to be quantitative
rather than metaphysical. Thus in
Ugaritic literature, a person described
as 'bd 'lm was a &permanent slave,& the
term 'lm (the same as the Hebrew
&#703;?l&#257;m)
expressing a period of time that could
not be measured other than as lengthy
Only in rare poetic
passages such as
are temporal categories
regarded inadequate to describe the
nature of God's existence as
&#702;&#275;l &#703;?l&#257;m.
In such an instance, the Creator is
deemed to have been &from everlasting to
everlasting&; but even this use of
&#703;?l&#257;m
expresses the idea of continued,
measurable existence rather than a state
of being independent of temporal
considerations.
&#702;&#275;l &#703;?l&#257;m
was associated predominantly with Beer-sheba
(). The settlement of Beer-sheba
was probably founded during the Early
Bronze Age, and the Genesis narrative
explains that the name means &well of
the oath& (). But it could also mean &well
of the seven&, i.e., the seven lambs
that were set apart as witnesses of the
Abraham planted a
commemorative tree in Beer-sheba and
invoked the name of the Lord as
&#702;&#275;l &#703;?l&#257;m.
The fact that Abraham subsequently
stayed many days in the land of the
Philistines seems to imply that he
associated continuity and stability with
&#702;&#275;l &#703;?l&#257;m,
who was not touched by the vicissitudes
of time. Although Beer-sheba may have
been a place where the Canaanites
worshiped originally, the area later
became associated with the veneration of
the God of Abraham. At a subsequent
period, Jacob journeyed to Beer-sheba
and offered sacrifices to the God of
Isaac his father. He did not offer
sacrifices to
&#702;&#275;l &#703;?l&#257;m
by name, and although he saw a
visionary manifestation of God, he
received no revelation that this was the
God Abraham had venerated at Beer-sheba.
Indeed, God omitted any mention of
Abraham, stating that He was the God of
Jacob's father.
is the only place in the
Old Testament where the title
&#702;&#275;l &#703;?l&#257;m
is the only other
instance where
&#703;?l&#257;m
is used in conjunction with a noun
meaning &God.& See also
Expository Dictionary of Old Testament
and New Testament Words.
According Microsoft
God,&the&center&and&focus
of religious faith,
a holy being or
ultimate reality to
whom worship and
prayer are
addressed.
Especially in
monotheistic
religions (see
Monotheism), God
is considered the
creator or source of
everything that
exists and is spoken
of in terms of
attributes—for
infinitude,
immutability,
eternity, goodness,
(omniscience), and
power (omnipotence).
Most religions
traditionally
ascribe to God
certain human
characteristics that
can be understood
either literally or
metaphorically, such
as will, love,
anger, and
forgiveness.
CONCEPTIONS OF
Many&religious&thinkers
have held that God
is so different from
finite beings that
he must be
considered
essentially a
mystery beyond the
powers of human
conception.
Nevertheless, most
philosophers and
theologians have
assumed that a
limited knowledge of
God is possible (see
Theology) and
have formulated
conceptions of him
in terms of divine
attributes and paths
of knowledge. A
range of types, each
shading into the
other, can be
abstracted from this
survey. In the
monotheism of
Judaism and Islam,
Holy Being is
conceived at its
most transcendent
and personal level.
In the Christian
doctrine of the
Trinity (see
Christianity), an
attempt is made to
synthesize
transcendence and
immanence. In the
Asian religions
considered, the
immanence and
impersonal nature of
Holy Being are
stressed (although
some forms of
Hinduism and
Buddhism do not
exclude personal
aspects of the
&Philosophical
Approaches
The&philosophical&and
conceptions
of God have
been sharply
distinguished.
In the 17th
century, for
mathematician
unfavorably
contrasted
the “God of
philosophers,”
an abstract
idea, with
the “God of
faith,” an
experienced,
reality. In
mystics, who
claim direct
experience
being, have
asserted the
superiority
knowledge of
God to the
demonstrations
attributes
propounded
philosophers
theologians
Mysticism).
theologians
have tried
to combine
philosophical
experiential
approaches
to God, as
20th-century
theologian
twofold way
of speaking
the “ground
of being”
“ultimate
concern.” A
tension is
inevitable,
between the
theologians
speak of God
and the way
think of and
experience
Attributes
God&may&be&conceived&as
transcendent
(beyond the
emphasizing
otherness,
independence
power over
within the
emphasizing
his presence
participation
within the
process. He
thought of
as personal,
by analogy
with human
theologians,
on the other
hand, have
maintained
concept of
personality
inadequate
to God and
that he must
be conceived
impersonal
suprapersonal.
In the great
monotheistic
religions,
worshiped as
the One, the
unity that
embraces or
has created
polytheism,
the belief
flourished
throughout
These&contrasts&are&sometimes
united in a
theological
Thus, while
(belief in a
emphasizes
transcendence
(belief that
God is the
sum of all
identifies
God with the
world order,
panentheism
understood
transcendent
doctrine of
the Trinity
and similar
doctrines in
acknowledge
diversity of
Christianity
is a form of
monotheism
in which the
unity of God
modified. It
been argued
that God has
personal and
impersonal
aspects, or
even that he
personal and
that at the
finite level
approximation
of personal
being. These
attempts to
characteristics
are common
in religious
and mystical
writers and
are intended
justice to
the variety
complexity
of religious
experience.
Fifteenth-century
philosopher
Nicholas of
that God can
apprehended
only through
intuition.
Nineteenth-century
philosopher
Kierkegaard
insisted on
parodoxical
faith. These
formulations
suggest that
the logic of
about God is
necessarily
logic that
applies to
CHRISTIANITY,
In&Judaism,&Christianity,
and Islam, the three
religions rooted in
the biblical
tradition, God is
conceived primarily
in terms of his
transcendence,
personality, and
The&idea&of&transcendence
introduced
the Hebrew
Scriptures,
in which God
is presented
as creator,
conception
all Jewish
about God.
To say the
means that
independent
of God or an
emanation of
external to
product of
his will, so
that he is
Lord of all
the earth.
explains the
concern over
idolatry—no
creature can
the Creator,
forbidden to
Nonetheless,
it is also
part of the
human being
is made in
the image of
God. Thus,
the Hebrew
understanding
of God was
anthropomorphic
(humanoid).
He promised
threatened,
he could be
his primary
attributes
righteousness,
truth, and
faithfulness.
represented
judge, and
shepherd. He
himself by
covenants to
his people
Such a God,
anthropomorphic,
is a living
God. It is
the name of
God, Yahweh
understood
as “I am who
I am,” but
this was not
taken by the
Hebrews of
times in the
metaphysical
which it was
interpreted
later. The
Hebrew God
was unique,
command was,
“You shall
other gods
beside me!”
(although in
passages the
the Lord and
the angel of
later Jewish
speculation,
the divine
appear to be
Conceptions
Christianity&began&as
Hebrew God,
the Jewish
Scriptures
eventually
Christians,
Testament.
During his
Jesus Christ
was probably
understood
as a prophet
of God, but
by the end
of the 1st
Christians
had come to
view him as
being in his
own right (see
Christology),
tension with
monotheistic
tradition of
Judaism. The
solution of
the problem
development
doctrine of
the triune
although it
is suggested
in the New
Testament,
formulated
4th century.
The God of
became, for
Christians,
the Father,
a title that
himself has
applied to
him and that
was meant to
stress his
care rather
power. Jesus
acknowledged
Christ, was
understood
Son, or Word
(Logos), the
manifestation
within the
order. Both
expressions,
Word, imply
a being who
Father and
closely akin
to him as to
be “of the
substance”
homoousios)
Spirit—said
in the West
to proceed
Father and
the Son, in
the East to
proceed from
the Father
alone (see
Filioque)—is
the immanent
presence and
activity of
God in the
strives to
perfection.
“persons” of
the Trinity,
not persons
sense, but
three ways
of being of
the one God.
Islam&arose&as&a&powerful
against the
pagan cults
of Arabia,
consequence
most starkly
monotheistic
of the three
biblically
religions.
Allah means
simply “the
God.” He is
transcendent,
and unique,
and Muslims
forbidden to
depict him
creaturely
that “There
but Allah,
and Muhammad
apostle of
seven basic
attributes:
knowledge,
power, will,
seeing, and
speech. The
last three
are not to
understood
anthropomorphic
sense. His
everything
that happens
depends on
it, even to
the extent
unbelievers
predestined
to faith or
ASIAN AND OTHER
Despite&the&differences,
the conceptions of
God in Judaism,
Christianity, and
Islam have an
obvious kinship. The
great religions of
Asia, however,
belong to a quite
different realm of
theological ideas.
Even to use the word
Asian religious
context may be
misleading, because
it generally carries
the connotation of
personality. A
broader expression
that would include
both the idea of a
personal God and the
idea of an
impersonal or
suprapersonal
absolute is Holy
In&Hinduism,&Holy&Being
understood
in several
Philosophically,
understood
as Brahma,
all that is,
so that the
appearance (maya).
In popular
recognized,
understood,
manifestations
of Brahma.
Each god has
his or her
Vishnu, and
Shiva—charged
respectively
preserving,
destroying—are
reminiscent
the creator
god does not
Judeo-Christian
sense, for
the world is
eternal and
he is simply
the god who
beginning.
the way of
Ishvara is
conceived as
personal and
unlike the
Judeo-Christian
It&is&sometimes&said&that
Buddhism, is
atheistic,
but this is
not so. The
they are not
The ultimate
reality, or
Holy Being,
impersonal
concept is
religion, in
which cosmic
destiny (see
superior to
high gods.
Buddhism of
Japan, the
himself was
transformed
although the
connection
historical
became very
tenuous. The
many Buddha
figures of
In&the&indigenous&Chinese
religions,
the ultimate
Holy Being
also seems
to have been
conceived as
impersonal
(Taoism), it
Confucianism,
moral law of
Polytheism
In&polytheism,&there&are
beings, each
manifesting
particular
attribute or
caring for
particular
nature or of
Polytheism
was the most
common form
of religion
developed in
Mesopotamia,
elsewhere.
however, to
develop into
that has a
conception
philosophical
criticism or
through one
deities in
polytheistic
(assemblage
acquiring an
overwhelming
superiority
others (see
Mythology).
The gods of
a pantheon
were usually
conceived in
some family
relationship,
ensured from
beginning a
their unity.
Polytheism
practiced in
many parts
animism, the
belief in a
multitude of
and limited
powers, some
friendly and
hostile. In
animism the
Holy Being
is diffused
throughout
environment.
Microsoft (R)
Encarta (R) 2006. (C)
Microsoft Corporation. All
rights reserved.
From Wikipedia, the free
encyclopedia
This article is
about the term &God&
in the context of
for details on
and other belief systems,
representing either the sole
, or a principal
God is most often conceived of as the
and overseer of the
have ascribed a variety
of attributes to the many different
. The most common
among these include
, and eternal and
necessary existence. God has also been
conceived as being
being, the source of all
, and the &greatest
conceivable existent&.
These attributes were all supported to
varying degrees by the early
theologian philosophers,
respectively. Many notable
Main article:
The earliest written form of the
Germanic word god comes from the
6th century
. The English word
itself is derived from the
* &#485;u&#273;an. Most
linguists agree that the reconstructed
* &#501;hu-tó-m was based on the root
* &#501;hau(&#601;)-, which meant either
&to call& or &to invoke&.
The capitalized form God was
first used in
Gothic translation of the
, to represent the
, the capitalization
continues to represent a distinction
between monotheistic &God& and &gods& in
In spite of significant differences
between religions such as
, the term &God& remains an
English translation common to all. The
name may signify any related or similar
monotheistic deities, such as the early
monotheism of
Main article:
can vary widely,
but the word
in English—and its counterparts
in other languages, such as Latinate
, Slavic Bog, Sanskrit
, or Arabic
—are normally used for any
and all conceptions. The same holds for
, God is also given a
proper name, the
reconstructed as
or YHWH), believed to
hark back to the religion's
origins. In the
, when the word &LORD& is in
all capitals, it signifies that the word
represents the tetragrammaton.
God may also be given a proper name in
monotheistic currents of Hinduism which
emphasize the
, with early
references to his name as
or recently
It is difficult to draw a line
between proper names and
of God, such as the
various lists of the
in Vaishnavism.
Throughout the Bible there are many
names for God that portray his nature
and character. Elohim means
“strong one.” It is especially used of
God’s sovereignty, creative work, mighty
work for Israel and in relation to his
El Shaddai means “God Almighty”;
El Elyon means “The Most High
God” and stresses God’s strength,
sovereignty, and supremacy.
Main article:
Creation of the Sun and Moon
(completed
Conceptions of God vary widely.
Theologians and philosophers have
studied countless conceptions of God
since the dawn of civilization. The
mysticism, and the
differ in their
view of the divine: views of
vary by region,
sect, and caste, ranging from
monotheistic to polytheistic to
the view of
non-theist. In modern times, some more
abstract concepts have been developed,
. Conceptions of God held
by individual believers vary so widely
that there is no clear consensus on the
nature of God.
The contemporaneous French philosopher
has however proposed a
essence of
Main article:
Many arguments for and against the
existence of God have been proposed and
rejected by philosophers, theologians,
and other thinkers. In
terminology, such
arguments concern schools of thought on
There are many philosophical issues
concerning the existence of God. Some
definitions of God are sometimes
nonspecific, while other definitions can
be self-contradictory. Arguments for the
existence of God typically include
metaphysical, empirical, inductive, and
subjective types, while others revolve
around holes in evolutionary theory and
order and complexity in the
. Arguments against the
existence of God typically include
empirical, deductive, and inductive
types. Conclusions reached include: &God
does not exist& (); &God almost certainly does
not exist&
); &no one knows whether God
exists& ();
&God exists, but this cannot be proven
or disproven& ();
and &God exists and this can be proven&
(theism). There are numerous variations
on these positions.
A recent argument for the existence
which asserts that &certain features of
the universe and of living things are
best explained by an intelligent cause,
not an undirected process such as
It is a modern form of the traditional
, modified to
avoid specifying the nature or identity
of the designer. Its primary proponents,
all of whom are associated with the
believe the designer to be the
Main article:
Theologians and philosophers have
ascribed a number of attributes to God,
existence. God has been
described as
, a personal being, the
source of all
, and the greatest
conceivable being existent.
These attributes were all claimed to
varying degrees by the early
scholars, including
arguments for the existence of God,
while attempting to comprehend the
precise implications of God's
attributes. Reconciling some of those
attributes generated important
philosophical problems and debates. For
example, God's omniscience implies that
God knows how free agents will choose to
act. If God does know this, their
might be illusory, or
foreknowledge does not imply
and if God does not know
it, God is not omniscient.
The last centuries of philosophy have
seen vigorous questions regarding the
by such philosophers as
, although Kant held that
was valid.
response has been either to
contend, like
, that faith is &&; or to take, like
agree that none of the
arguments for God's existence are
compelling, but argue that
is not a product of
, but requires risk. There
would be no risk, they say, if the
arguments for God's existence were as
solid as the laws of logic, a position
summed up by
as: &The heart has reasons
which reason knows not of.&
Most major religions hold God not as
a metaphor, but a being that influences
our day-to-day existences. Many
believers allow for the existence of
other, less powerful spiritual beings,
and give them names such as
generally holds that God
exists realistically, objectively, and
independen that God
created and that
God is om personal
and interacting with the universe
through for example
and the prayers
of humans.
It holds that God is both transcendent
thus, God is
simultaneously infinite and in some way
present in the affairs of the world.
Not all theists subscribe to all the
above propositions, but usually a fair
number of them, c.f.,
Catholic theology holds that God is
and is not
involuntarily subject to time. Most
theists hold that God is omnipotent,
omniscient, and benevolent, although
this belief raises questions about God's
responsibility for evil and suffering in
the world. Some theists ascribe to God a
self-conscious or purposeful limiting of
omnipotence, omniscience, or
benevolence.
, by contrast, asserts
that, due to the nature of time, God's
omniscience does not mean the deity can
predict the future. &Theism& is
sometimes used to refer in general to
any belief in a god or gods, i.e.,
monotheism or polytheism.
holds that God is wholly
: God exists, but does
not intervene in the world beyond what
was necessary to create it.
In this view, God is not
, and does not
literally answer prayers or cause
miracles to occur. Common in Deism is a
belief that God has no interest in
humanity and may not even be aware of
, respectively, combine
Deism with the Pantheistic or
Panentheistic beliefs discussed below.
Main article:
The Name of God written in
17th century Ottoman artist
H?f&#305;z Osman. In Islam, it is
considered a sin to
Some writers such as
believe that the
concept of monotheism sees a gradual
development out of notions of
had a local patron deity, such
. The first claims of global
supremacy of a specific god date to the
depending on dating issues,
. Currents of
or monotheism emerge in
in the same period, with
. Philosophical
monotheism and the associated concept of
emerges in
, notably with
), elaborated into
the idea of
According to The Oxford Companion To
World Mythology, &The lack of cohesion
among early Hebrews made monotheism&–
even monolatry, the exclusive worship of
one god among many&– an
impossibility...And even then it can be
argued that the firm establishment of
monotheism in Judaism required the
rabbinical or Talmudic process of the
first century B.C.E. to the sixth
century C.E.&.
, a person who
spontaneously &discovers& monotheism is
, the original &#7717;an&#299;f
Austrian anthropologist
in the 1910s
postulated an
, &original& or
&primitive monotheism&, a thesis now
widely rejected in
occasionally defended in
hold that there is only
one god, and may claim that the one true
god is worshiped in different religions
under different names. The view that all
theists actually worship the same god,
whether they know it or not, is
especially emphasized in
Adherents of different religions,
however, generally disagree as to how to
God and what is
for mankind, if there is
one. There are different approaches to
reconciling the contradictory claims of
monotheistic religions. One view is
taken by exclusivists, who believe they
or have exclusive
, generally through
or encounter with the
Divine, which adherents of other
religions do not. Another view is
. A pluralist
typically believes that his religion is
the right one, but does not deny the
partial truth of other religions. An
example of a pluralist view in
Christianity is
, i.e., the belief
that one's religion is the fulfillment
of previous religions. A third approach
everybody is s an
example in Christianity is
: the doctrine that
is eventually available
for everyone. A fourth approach is
, mixing different
elements from different religions. An
example of syncretism is the
holds that God is the
universe and the universe is God,
holds that God contains,
but is not identical to, the U
the distinctions between the two are
subtle. It is also the view of the
, some views of Hinduism
which believes in
, Sikhism, some divisions
, some divisions of
, along with many varying
denominations and individuals within
denominations.
, Jewish mysticism, paints a
pantheistic/panentheistic view of God —
which has wide acceptance in
, particularly from
their founder
— but only as an
addition to the Jewish view of a
personal god, not in the original
pantheistic sense that denies or limits
persona to God.
, related to
is a form of theism which
holds that God is either not wholly good
or is fully malevolent as a consequence
. One such example
holds that the universe
can be explained without any reference
to the supernatural, or to a
supernatural being. Some non-theists
avoid the concept of God, whilst
accepting that it is significant to
other non-theists understand God
as a symbol of human values and
aspirations. Many schools of
may be considered
non-theistic.
proposed an
approach dividing the world of
philosophy into what he called && (NOMA). In this view,
questions of the
, such as those relating
of God, are
and are the proper domain of
. The methods of science
should then be used to answer any
empirical question about the natural
world, and theology should be used to
answer questions about ultimate meaning
and moral value. In this view, the
perceived lack of any empirical
footprint from the magisterium of the
supernatural onto natural events makes
science the sole player in the natural
Another view, advanced by
, is that the
existence of God is an empirical
question, on the grounds that &a
universe with a god would be a
completely different kind of universe
from one without, and it would be a
scientific difference.&
argues that while there
is a wide array of supernatural concepts
found around the world, in general,
supernatural beings tend to behave much
like people. The construction of gods
and spirits like persons is one of the
best known traits of religion. He cites
examples from
, which is, in his
opinion, more like a modern soap opera
than other religious systems.
demonstrate
through formalization that Boyer's
explanatory model matches physics'
in positing not
directly observable entities as
intermediaries.
contends that people
project human features onto non-human
aspects of the world because it makes
those aspects more familiar.
also suggested that
god concepts are projections of one's
was one of the
earliest to suggest that gods represent
an extension of human social life to
include supernatural beings. In line
with this reasoning, psychologist
contends that when
humans began living in larger groups,
they may have created gods as a means of
enforcing morality. In small groups,
morality can be enforced by social
forces such as gossip or reputation.
However it is much harder to enforce
morality using social forces in much
larger groups. He indicates that by
including ever watchful gods and
spirits, humans discovered an effective
strategy for restraining selfishness and
building more cooperative groups.
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