This article has multiple issues. Please help improve it or discuss these issues on the talk page. (Learn how and when to remove these template messages)
In monotheistic thought, God is usually viewed as the supreme being, creator, and principal object of faith. God is usually conceived of as being omnipotent, omniscient, omnipresent and omnibenevolent as well as having an eternal and necessary existence. God is most often held to be incorporeal, with said characteristic being related to conceptions of transcendence or immanence.
Some religions describe God without reference to gender, while others use terminology that is gender-specific and gender-biased. God has been conceived as either personal or impersonal. In theism, God is the creator and sustainer of the universe, while in deism, God is the creator, but not the sustainer, of the universe. In pantheism, God is the universe itself. Atheism is an absence of belief in any God or deity, while agnosticism deems the existence of God unknown or unknowable. God has also been conceived as the source of all moral obligation, and the "greatest conceivable existent". Many notable philosophers have developed arguments for and against the existence of God.
Each monotheistic religion refers to its god using different names, some referring to cultural ideas about the god's identity and attributes. In ancient Egyptian Atenism, possibly the earliest recorded monotheistic religion, this deity was called Aten and proclaimed to be the one "true" Supreme Being and creator of the universe. In the Hebrew Bible, the titles of God include Elohim (God), Adonai (Lord) and others, and the name YHWH (Modern Hebrew: יהוה and Ancient Hebrew or Paleo Script: 𐤉𐤄𐤅𐤄). The names Yahweh and Jehovah, possible vocalizations of YHWH, are used in Christianity. In Judaism some of the Hebrew titles of God are considered holy names. In the Christian doctrine of the Trinity, one God coexists in three "persons" called the Father, the Son, and the Holy Spirit. In Islam, the title God ("Allah" in the Arabic language) is often used as a name, while Muslims also use a multitude of other titles for God. In Hinduism, Brahman is often considered a monistic concept of God. In Zoroastrianism, the God is called Ahura Mazda, meanwhile 101 other names are in use. In Chinese religion, Shangdi is conceived as the progenitor (first ancestor) of the universe, intrinsic to it and constantly bringing order to it. Other names for God include Baha in the Baháʼí Faith, Waheguru in Sikhism, Chukwu in Igbo, Hayyi Rabbi in Mandaeism, and Sang Hyang Widhi Wasa in Balinese Hinduism.
Etymology and usage
The earliest written form of the Germanic word God comes from the 6th-century Christian Codex Argenteus. The English word itself is derived from the Proto-Germanic * ǥuđan. The reconstructed Proto-Indo-European form * ǵhu-tó-m was likely based on the root * ǵhau(ə)-, which meant either "to call" or "to invoke". The Germanic words for God were originally neuter—applying to both genders—but during the process of the Christianization of the Germanic peoples from their indigenous Germanic paganism, the words became a masculine syntactic form.
In the English language, capitalization is used when the word is used as a proper noun, as well as for other names by which a god is known. Consequently, the capitalized form of god is not used for multiple gods or when used to refer to the generic idea of a deity. The English word God and its counterparts in other languages are normally used for any and all conceptions and, in spite of significant differences between religions, the term remains an English translation common to all. The same holds for Hebrew El, but in Judaism, God is also given a proper name, the tetragrammaton YHWH, in origin possibly the name of an Edomite or Midianite deity, Yahweh. In many English translations of the Bible, when the word LORD is in all capitals, it signifies that the word represents the tetragrammaton.
Allāh (Arabic: الله) is the Arabic term with no plural used by Muslims and Arabic speaking Christians and Jews meaning "The God", while ʾilāh (Arabic: إِلَٰه plural `āliha آلِهَة) is the term used for a deity or a god in general.
God may also be given a proper name in monotheistic currents of Hinduism which emphasize the personal nature of God, with early references to his name as Krishna-Vasudeva in Bhagavata or later Vishnu and Hari.
Ahura Mazda is the name for God used in Zoroastrianism. "Mazda", or rather the Avestan stem-form Mazdā-, nominative Mazdå, reflects Proto-Iranian *Mazdāh (female). It is generally taken to be the proper name of the spirit, and like its Sanskrit cognate medhā, means "intelligence" or "wisdom". Both the Avestan and Sanskrit words reflect Proto-Indo-Iranian *mazdhā-, from Proto-Indo-European mn̩sdʰeh1, literally meaning "placing (dʰeh1) one's mind (*mn̩-s)", hence "wise".
Waheguru (Punjabi: vāhigurū) is a term most often used in Sikhism to refer to God. It means "Wonderful Teacher" in the Punjabi language. Vāhi (a Middle Persian borrowing) means "wonderful" and guru (Sanskrit: guru) is a term denoting "teacher". Waheguru is also described by some as an experience of ecstasy which is beyond all descriptions. The most common usage of the word "Waheguru" is in the greeting Sikhs use with each other:
Waheguru Ji Ka Khalsa, Waheguru Ji Ki Fateh
Wonderful Lord's Khalsa, Victory is to the Wonderful Lord.
Baha, the "greatest" name for God in the Baháʼí Faith, is Arabic for "All-Glorious".
The philosophy of religion recognizes the following as essential attributes of God:
- Omnipotence (limitless power)
- Omniscience (limitless knowledge)
- Eternity (God is not bound by time)
- Goodness (God is wholly benevolent)
- Unity (God cannot be divided)
- Simplicity (God is not composite)
- Incorporeality (God is not material)
- Immutability (God is not subject to change)
- Impassability (God is not affected)
There is no clear consensus on the nature or the existence of God. The Abrahamic conceptions of God include the monotheistic definition of God in Judaism, the trinitarian view of Christians, and the Islamic concept of God.
The dharmic religions differ in their view of the divine: views of God in Hinduism vary by region, sect, and caste, ranging from monotheistic to polytheistic. Many polytheistic religions share the idea of a creator deity, although having a name other than "God" and without all of the other roles attributed to a singular God by monotheistic religions. Sikhism is sometimes seen as being pantheistic about God.
Śramaṇa religions are generally non-creationist, while also holding that there are divine beings (called Devas in Buddhism and Jainism) of limited power and lifespan. Jainism has generally rejected creationism, holding that soul substances (Jīva) are uncreated and that time is beginningless. Depending on one's interpretation and tradition, Buddhism can be conceived as being either non-theistic, trans-theistic, pantheistic, or polytheistic. However, Buddhism has generally rejected the specific monotheistic view of a Creator God. The Buddha criticizes the theory of creationism in the early Buddhist texts. Also, major Indian Buddhist philosophers, such as Nagarjuna, Vasubandhu, Dharmakirti and Buddhaghosa, consistently critiqued Creator God views put forth by Hindu thinkers.
Monotheists believe that there is only one god, and may also believe this god is worshipped 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 the Baháʼí Faith, Hinduism and Sikhism.
In Christianity, the doctrine of the Trinity describes God as one God in three divine Persons (each of the three Persons is God himself). The Most Holy Trinity comprises God the Father, God the Son (Jesus), and God the Holy Spirit. In the past centuries, this fundamental mystery of the Christian faith was also summarized by the Latin formula Sancta Trinitas, Unus Deus (Holy Trinity, Unique God), reported in the Litanias Lauretanas.
Islam's most fundamental concept is tawhid meaning "oneness" or "uniqueness". God is described in the Quran as: "He is Allah, the One and Only; Allah, the Eternal, Absolute; He begetteth not, nor is He begotten; And there is none like unto Him." Muslims repudiate the Christian doctrine of the Trinity and the divinity of Jesus, comparing it to polytheism. In Islam, God is transcendent and does not resemble any of his creations in any way. Thus, Muslims are not iconodules, and are not expected to visualize God.
Theism, deism, and pantheism
Theism generally holds that God exists realistically, objectively, and independently of human thought; that God created and sustains everything; that God is omnipotent and eternal; and that God is personal and interacting with the universe through, for example, religious experience and the prayers of humans. Theism holds that God is both transcendent and immanent; thus, God is simultaneously infinite and, in some way, present in the affairs of the world. Not all theists subscribe to all of these propositions, but each usually subscribes to some of them (see, by way of comparison, family resemblance). Catholic theology holds that God is infinitely simple 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. Open Theism, by contrast, contends 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.
Deism holds that God is wholly transcendent: God exists, but does not intervene in the world beyond what was necessary to create it. In this view, God is not anthropomorphic, and neither answers prayers nor produces miracles. Common in Deism is a belief that God has no interest in humanity and may not even be aware of humanity. Pandeism combines Deism with Pantheistic beliefs. Pandeism is proposed to explain as to Deism why God would create a universe and then abandon it, and as to Pantheism, the origin and purpose of the universe.
Pantheism holds that God is the universe and the universe is God, whereas Panentheism holds that God contains, but is not identical to, the Universe. It is also the view of the Liberal Catholic Church; Theosophy; some views of Hinduism except Vaishnavism, which believes in panentheism; Sikhism; some divisions of Neopaganism and Taoism, along with many varying denominations and individuals within denominations. Kabbalah, Jewish mysticism, paints a pantheistic/panentheistic view of God—which has wide acceptance in Hasidic Judaism, particularly from their founder The Baal Shem Tov—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.
Dystheism, which is related to theodicy, is a form of theism which holds that God is either not wholly good or is fully malevolent as a consequence of the problem of evil. One such example comes from Dostoevsky's 1880 novel The Brothers Karamazov, in which Ivan Karamazov rejects God on the grounds that he allows children to suffer.[non-primary source needed]
In modern times, some more abstract concepts have been developed, such as process theology and open theism. The contemporaneous French philosopher Michel Henry has however proposed a phenomenological approach and definition of God as phenomenological essence of Life.
God has also been conceived as being incorporeal (immaterial), a personal being, the source of all moral obligation, and the "greatest conceivable existent". These attributes were all supported to varying degrees by the early Jewish, Christian and Muslim theologian philosophers, including Maimonides, Augustine of Hippo, and Al-Ghazali, respectively.
Non-theist views about God also vary. Some non-theists avoid the concept of God, whilst accepting that it is significant to many; other non-theists understand God as a symbol of human values and aspirations. The nineteenth-century English atheist Charles Bradlaugh declared that he refused to say "There is no God", because "the word 'God' is to me a sound conveying no clear or distinct affirmation"; he said more specifically that he disbelieved in the Christian god. Stephen Jay Gould proposed an approach dividing the world of philosophy into what he called "non-overlapping magisteria" (NOMA). In this view, questions of the supernatural, such as those relating to the existence and nature of God, are non-empirical and are the proper domain of theology. 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 world.
Another view, advanced by Richard Dawkins, 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." Carl Sagan argued that the doctrine of a Creator of the Universe was difficult to prove or disprove and that the only conceivable scientific discovery that could disprove the existence of a Creator (not necessarily a God) would be the discovery that the universe is infinitely old.
Stephen Hawking and co-author Leonard Mlodinow state in their 2010 book, The Grand Design, that it is reasonable to ask who or what created the universe, but if the answer is God, then the question has merely been deflected to that of who created God. Both authors claim however, that it is possible to answer these questions purely within the realm of science, and without invoking any divine beings.
Agnosticism and atheism
Agnosticism is the view that the truth values of certain claims—especially metaphysical and religious claims such as whether God, the divine or the supernatural exist—are unknown and perhaps unknowable.
Atheism is, in a broad sense, the rejection of belief in the existence of deities. In a narrower sense, atheism is specifically the position that there are no deities, although it can be defined as a lack of belief in the existence of any deities, rather than a positive belief in the nonexistence of any deities.
Pascal Boyer 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 Greek mythology, which is, in his opinion, more like a modern soap opera than other religious systems. Bertrand du Castel and Timothy Jurgensen demonstrate through formalization that Boyer's explanatory model matches physics' epistemology in positing not directly observable entities as intermediaries. Anthropologist Stewart Guthrie contends that people project human features onto non-human aspects of the world because it makes those aspects more familiar. Sigmund Freud also suggested that god concepts are projections of one's father.
Likewise, Émile Durkheim 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 Matt Rossano 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. Rossano indicates that by including ever-watchful gods and spirits, humans discovered an effective strategy for restraining selfishness and building more cooperative groups.
Arguments about the existence of God typically include empirical, deductive, and inductive types. Different views include that: "God does not exist" (strong atheism); "God almost certainly does not exist" (de facto atheism); "no one knows whether God exists" (agnosticism); "God exists, but this cannot be proven or disproven" (de facto theism); and that "God exists and this can be proven" (strong theism).
Countless arguments have been proposed to prove the existence of God. Some of the most notable arguments are the Five Ways of Aquinas, the Argument from desire proposed by C.S. Lewis, and the Ontological Argument formulated both by Anselm and René Descartes.
Anselm's approach was to define God as, "that than which nothing greater can be conceived". Famed pantheist philosopher Baruch Spinoza would later carry this idea to its extreme: "By God I understand a being absolutely infinite, i.e., a substance consisting of infinite attributes, of which each one expresses an eternal and infinite essence." For Spinoza, the whole of the natural universe is made of one substance, God, or its equivalent, Nature. His proof for the existence of God was a variation of the Ontological argument.
Scientist Isaac Newton saw the nontrinitarian God as the masterful creator whose existence could not be denied in the face of the grandeur of all creation. Nevertheless, he rejected polymath Leibniz' thesis that God would necessarily make a perfect world which requires no intervention from the creator. In Query 31 of the Opticks, Newton simultaneously made an argument from design and for the necessity of intervention:
For while comets move in very eccentric orbs in all manner of positions, blind fate could never make all the planets move one and the same way in orbs concentric, some inconsiderable irregularities excepted which may have arisen from the mutual actions of comets and planets on one another, and which will be apt to increase, till this system wants a reformation.
Thomas Aquinas asserted that the existence of God is self-evident in itself, but not to us: "Therefore I say that this proposition, "God exists", of itself is self-evident, for the predicate is the same as the subject.... Now because we do not know the essence of God, the proposition is not self-evident to us; but needs to be demonstrated by things that are more known to us, though less known in their nature—namely, by effects." Thomas believed that the existence of God can be demonstrated. Briefly in the Summa theologiae and more extensively in the Summa contra Gentiles, he considered in great detail five arguments for the existence of God, widely known as the quinque viae (Five Ways).
- Motion: Some things undoubtedly move, though cannot cause their own motion. Since there can be no infinite chain of causes of motion, there must be a First Mover not moved by anything else, and this is what everyone understands by God.
- Causation: As in the case of motion, nothing can cause itself, and an infinite chain of causation is impossible, so there must be a First Cause, called God.
- Existence of necessary and the unnecessary: Our experience includes things certainly existing but apparently unnecessary. Not everything can be unnecessary, for then once there was nothing and there would still be nothing. Therefore, we are compelled to suppose something that exists necessarily, having this necessity only from itself; in fact itself the cause for other things to exist.
- Gradation: If we can notice a gradation in things in the sense that some things are more hot, good, etc., there must be a superlative that is the truest and noblest thing, and so most fully existing. This then, we call God (Note: Thomas does not ascribe actual qualities to God Himself).
- Ordered tendencies of nature: A direction of actions to an end is noticed in all bodies following natural laws. Anything without awareness tends to a goal under the guidance of one who is aware. This we call God (Note that even when we guide objects, in Thomas's view, the source of all our knowledge comes from God as well).
Some theologians, such as the scientist and theologian Alister McGrath, argue that the existence of God is not a question that can be answered using the scientific method. Agnostic Stephen Jay Gould argues that science and religion are not in conflict and do not overlap.
Some findings in the fields of cosmology, evolutionary biology and neuroscience are interpreted by some atheists (including Lawrence M. Krauss and Sam Harris) as evidence that God is an imaginary entity only, with no basis in reality. These atheists argue that a single, omniscient God who is imagined to have created the universe and is particularly attentive to the lives of humans has been imagined, embellished and promulgated in a trans-generational manner. Richard Dawkins interprets such findings not only as a lack of evidence for the material existence of such a God, but as extensive evidence to the contrary.
The characteristics attributed often differ according to the conceptions of God in the tradition from which they arise. Many traditions see God as eternal and incorporeal and is seen as the perfect and constant embodiment of all virtues, powers and values. Many characteristics are described in human terms and Christian theologian Alister McGrath writes that one has to understand a "personal god" as an analogy. "To say that God is like a person is to affirm the divine ability and willingness to relate to others. This does not imply that God is human, or located at a specific point in the universe."
In the Judeo-Christian tradition, "the Bible has been the principal source of the conceptions of God". That the Bible "includes many different images, concepts, and ways of thinking about" God has resulted in perpetual "disagreements about how God is to be conceived and understood". Throughout the Hebrew and Christian Bibles there are many names for God. One of them is Elohim. Another one is El Shaddai, translated "God Almighty". A third notable name is El Elyon, which means "The High God". Also noted in the Hebrew and Christian Bibles is the name "I Am that I Am".
God is described and referred in the Quran and hadith by certain names or attributes, the most common being Al-Rahman, meaning "Most Compassionate" and Al-Rahim, meaning "Most Merciful". Many of these names are also used in the scriptures of the Baháʼí Faith.
The gender of God may be viewed as either a literal or an allegorical aspect of a deity who, in classical western philosophy, transcends bodily form. Polytheistic religions commonly attribute to each of the gods a gender, allowing each to interact with any of the others, and perhaps with humans, sexually. In most monotheistic religions, God has no counterpart with which to relate sexually. Thus, in classical western philosophy the gender of this one-and-only deity is most likely to be an analogical statement of how humans and God address, and relate to, each other. Namely, God is seen as begetter of the world and revelation which corresponds to the active (as opposed to the receptive) role in sexual intercourse.
Biblical sources usually refer to God using male or paternal words and symbolism, except Genesis 1:26–27, Psalm 123:2–3, and Luke 15:8–10 (female); Hosea 11:3–4, Deuteronomy 32:18, Isaiah 66:13, Isaiah 49:15, Isaiah 42:14, Psalm 131:2 (a mother); Deuteronomy 32:11–12 (a mother eagle); and Matthew 23:37 and Luke 13:34 (a mother hen).
Relationship with creation
Theistic religious traditions often require worship of God. Muslims believe that the purpose of existence is to worship God. To address the issue of an all-powerful being demanding to be worshipped, it is held that God does not need or benefit from worship but that it is for the benefit of the worshipper. Gandhi expressed the view that God does not need his supplication and that "Prayer is not an asking. It is a longing of the soul. It is a daily admission of one's weakness". Invoking God in prayer plays a significant role among many believers. Depending on the tradition, God can be viewed as a personal God who is invoked directly or there can be intermediaries, such as clergy, to contact God. Prayer often also includes supplication such as asking forgiveness. God is often believed to be forgiving. For example, a hadith states God would replace a sinless people with one who sinned but still asked repentance.
Adherents of different religions generally disagree as to how to best worship God and what is God's plan 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 are the chosen people or have exclusive access to absolute truth, generally through revelation or encounter with the Divine, which adherents of other religions do not. Another view is religious pluralism. 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 supersessionism, i.e., the belief that one's religion is the fulfillment of previous religions. A third approach is relativistic inclusivism, where everybody is seen as equally right; an example being universalism: the doctrine that salvation is eventually available for everyone. A fourth approach is syncretism, mixing different elements from different religions. An example of syncretism is the New Age movement.
Jews and Christians believe that humans are created in the image of God, and are the center, crown and key to God's creation, stewards for God, supreme over everything else God had made (Gen 1:26); for this reason, humans are in Christianity called the "Children of God".
During the early Parthian Empire, Ahura Mazda was visually represented for worship. This practice ended during the beginning of the Sasanian Empire. Zoroastrian iconoclasm, which can be traced to the end of the Parthian period and the beginning of the Sassanid, eventually put an end to the use of all images of Ahura Mazda in worship. However, Ahura Mazda continued to be symbolized by a dignified male figure, standing or on horseback, which is found in Sassanian investiture.
The Torah often ascribes human features to God, however, many other passages describe God as formless and otherworldly. Judaism is aniconic, meaning it overly lacks material, physical representations of both the natural and supernatural worlds. Furthermore, the worship of idols is strictly forbidden. The traditional view, elaborated by figures such as Maimonides, reckons that God is wholly incomprehensible and therefore impossible to envision, resulting in a historical tradition of "divine incorporeality". As such, attempting to describe God's "appearance" in practical terms is considered disrespectful to the deity and thus is deeply taboo, and arguably heretical.
Early Christians believed that the words of the Gospel of John 1:18: "No man has seen God at any time" and numerous other statements were meant to apply not only to God, but to all attempts at the depiction of God. However, later depictions of God are found. Some, like the Hand of God, are depiction borrowed from Jewish art.
Prior to the 10th century no attempt was made to use a human to symbolize God the Father in Western art. Yet, Western art eventually required some way to illustrate the presence of the Father, so through successive representations a set of artistic styles for symbolizing the Father using a man gradually emerged around the 10th century AD. A rationale for the use of a human is the belief that God created the soul of man in the image of his own (thus allowing human to transcend the other animals). It appears that when early artists designed to represent God the Father, fear and awe restrained them from a usage of the whole human figure. Typically only a small part would be used as the image, usually the hand, or sometimes the face, but rarely a whole human. In many images, the figure of the Son supplants the Father, so a smaller portion of the person of the Father is depicted.
By the 12th century depictions of God the Father had started to appear in French illuminated manuscripts, which as a less public form could often be more adventurous in their iconography, and in stained glass church windows in England. Initially the head or bust was usually shown in some form of frame of clouds in the top of the picture space, where the Hand of God had formerly appeared; the Baptism of Christ on the famous baptismal font in Liège of Rainer of Huy is an example from 1118 (a Hand of God is used in another scene). Gradually the amount of the human symbol shown can increase to a half-length figure, then a full-length, usually enthroned, as in Giotto's fresco of c. 1305 in Padua. In the 14th century the Naples Bible carried a depiction of God the Father in the Burning bush. By the early 15th century, the Très Riches Heures du Duc de Berry has a considerable number of symbols, including an elderly but tall and elegant full-length figure walking in the Garden of Eden, which show a considerable diversity of apparent ages and dress. The "Gates of Paradise" of the Florence Baptistry by Lorenzo Ghiberti, begun in 1425 use a similar tall full-length symbol for the Father. The Rohan Book of Hours of about 1430 also included depictions of God the Father in half-length human form, which were now becoming standard, and the Hand of God becoming rarer. At the same period other works, like the large Genesis altarpiece by the Hamburg painter Meister Bertram, continued to use the old depiction of Christ as Logos in Genesis scenes. In the 15th century there was a brief fashion for depicting all three persons of the Trinity as similar or identical figures with the usual appearance of Christ. In a Trinitarian Pietà, God the Father is often symbolized using a man wearing a papal dress and a papal crown, supporting the dead Christ in his arms. They are depicted as floating in heaven with angels who carry the instruments of the Passion.
In 1667 the 43rd chapter of the Great Moscow Council specifically included a ban on a number of symbolic depictions of God the Father and the Holy Spirit, which then also resulted in a whole range of other icons being placed on the forbidden list, mostly affecting Western-style depictions which had been gaining ground in Orthodox icons. The Council also declared that the person of the Trinity who was the "Ancient of Days" was Christ, as Logos, not God the Father. However some icons continued to be produced in Russia, as well as Greece, Romania, and other Orthodox countries.
In Mandaeism, Hayyi Rabbi (lit=The Great Life), or "The Great Living God", is the supreme God from which all things emanate. He is also known as "The First Life", since during the creation of the material world, Yushamin emanated from Hayyi Rabbi as the "Second Life." "The principles of the Mandaean doctrine: the belief of the only one great God, Hayyi Rabbi, to whom all absolute properties belong; He created all the worlds, formed the soul through his power, and placed it by means of angels into the human body. So He created Adam and Eve, the first man and woman." Mandaeans recognize God to be the eternal, creator of all, the one and only in domination who has no partner.
Gnostic cosmogony often depicts the creator god of the Old Testament as an evil lesser deity or Demiurge, while the higher benevolent god or Monad is thought of as something beyond comprehension having immeasurable light and not in time or among things that exist, but rather is greater than them in a sense. All people are said to have a piece of God or divine spark within them which has fallen from the immaterial world into the corrupt material world and is trapped unless gnosis is attained.
Muslims believe that God (Allah) is beyond all comprehension and equal, and does not resemble any of his creations in any way. Thus, Muslims are not iconodules, are not expected to visualize God, and instead of having pictures of Allah in their mosques, typically have religious calligraphy written on the wall.
In the Kitáb-i-Íqán, the primary theological work of the Baháʼí Faith, God is described as "Him Who is the central Orb of the universe, its Essence and ultimate Purpose." Bahá'u'lláh taught that God is directly unknowable to common mortals, but that his attributes and qualities can be indirectly known by learning from and imitating his divine Manifestations, which in Baháʼí theology are somewhat comparable to Hindu avatars or Abrahamic prophets. These Manifestations are the great prophets and teachers of many of the major religious traditions. These include Krishna, Buddha, Jesus, Zoroaster, Muhammad, Bahá'ú'lláh, and others. Although the faith is strictly monotheistic, it also preaches the unity of all religions and focuses on these multiple epiphanies as necessary for meeting the needs of humanity at different points in history and for different cultures, and as part of a scheme of progressive revelation and education of humanity.
Classical theists (such as ancient Greco-Medieval philosophers, Roman Catholics, Eastern Orthodox Christians, many Jews and Muslims, and some Protestants)[a] speak of God as a divinely simple 'nothing' that is completely transcendent (totally independent of all else), and having attributes such as immutability, impassibility, and timelessness. Theologians of theistic personalism (the view held by Rene Descartes, Isaac Newton, Alvin Plantinga, Richard Swinburne, William Lane Craig, and most modern evangelicals) argue that God is most generally the ground of all being, immanent in and transcendent over the whole world of reality, with immanence and transcendence being the contrapletes of personality. Carl Jung equated religious ideas of God with transcendental metaphors of higher consciousness, in which God can be just as easily be imagined "as an eternally flowing current of vital energy that endlessly changes shape ... as an eternally unmoved, unchangeable essence."
Many philosophers developed arguments for the existence of God, while attempting to comprehend the precise implications of God's attributes. Reconciling some of those attributes—particularly the attributes of the God of theistic personalism—generated important philosophical problems and debates. For example, God's omniscience may seem to imply that God knows how free agents will choose to act. If God does know this, their ostensible free will might be illusory, or foreknowledge does not imply predestination, and if God does not know it, God may not be omniscient.
The last centuries of philosophy have seen vigorous questions regarding the arguments for God's existence raised by such philosophers as Immanuel Kant, David Hume and Antony Flew, although Kant held that the argument from morality was valid. The theist response has been either to contend, as does Alvin Plantinga, that faith is "properly basic", or to take, as does Richard Swinburne, the evidentialist position. Some theists agree that only some of the arguments for God's existence are compelling, but argue that faith is not a product of reason, 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 Pascal as "the heart has reasons of which reason does not know."
- Swinburne, R.G. "God" in Honderich, Ted. (ed)The Oxford Companion to Philosophy, Oxford University Press, 1995.
- David Bordwell (2002). Catechism of the Catholic Church, Continuum International Publishing ISBN 978-0-86012-324-8 p. 84
- "Catechism of the Catholic Church – IntraText". Archived from the original on 3 March 2013. Retrieved 30 December 2016.
- Platinga, Alvin. "God, Arguments for the Existence of", Routledge Encyclopedia of Philosophy, Routledge, 2000.
- Jan Assmann, Religion and Cultural Memory: Ten Studies, Stanford University Press 2005, p. 59
- M. Lichtheim, Ancient Egyptian Literature, Vol. 2, 1980, p. 96
- "What is God's name in Hebrew? | AHRC". www.ancient-hebrew.org. Retrieved 29 December 2021.
- Pantheism: A Non-Theistic Concept of Deity – p. 136, Michael P. Levine – 2002
- The Intellectual Devotional: Revive Your Mind, Complete Your Education, and Roam confidently with the cultured class, David S. Kidder, Noah D. Oppenheim, p. 364
- A Feast for the Soul: Meditations on the Attributes of God : ... – p. x, Baháʾuʾlláh, Joyce Watanabe – 2006
- Philosophy and Faith of Sikhism – p. ix, Kartar Singh Duggal – 1988
- Afigbo, A. E; Falola, Toyin (2006). Myth, history and society: the collected works of Adiele Afigbo. Trenton, NJ: Africa World Press. ISBN 978-1-59221-419-8. OCLC 61361536.
- Buckley, Jorunn Jacobsen (2002). The Mandaeans: ancient texts and modern people. New York: Oxford University Press. ISBN 0-19-515385-5. OCLC 65198443.
- Nashmi, Yuhana (24 April 2013), "Contemporary Issues for the Mandaean Faith", Mandaean Associations Union, retrieved 28 December 2021
- McDaniel, June (2013), A Modern Hindu Monotheism: Indonesian Hindus as 'People of the Book'. The Journal of Hindu Studies, Oxford University Press, doi:10.1093/jhs/hit030
- The ulterior etymology is disputed. Apart from the unlikely hypothesis of adoption from a foreign tongue, the OTeut. "ghuba" implies as its preTeut-type either "*ghodho-m" or "*ghodto-m". The former does not appear to admit of explanation; but the latter would represent the neut. pple. of a root "gheu-". There are two Aryan roots of the required form ("*g,heu-" with palatal aspirate) one with meaning 'to invoke' (Skr. "hu") the other 'to pour, to offer sacrifice' (Skr "hu", Gr. χεηi;ν, OE "geotàn" Yete v). OED Compact Edition, G, p. 267
- Barnhart, Robert K. (1995). The Barnhart Concise Dictionary of Etymology: the Origins of American English Words, p. 323. HarperCollins. ISBN 0-06-270084-7
- "'God' in Merriam-Webster (online)". Merriam-Webster, Inc. Retrieved 19 July 2012.
- Webster's New World Dictionary; "God n. ME < OE, akin to Ger gott, Goth guth, prob. < IE base * ĝhau-, to call out to, invoke > Sans havaté, (he) calls upon; 1. any of various beings conceived of as supernatural, immortal, and having special powers over the lives and affairs of people and the course of nature; deity, esp. a male deity: typically considered objects of worship; 2. an image that is worshiped; idol 3. a person or thing deified or excessively honored and admired; 4. [G-] in monotheistic religions, the creator and ruler of the universe, regarded as eternal, infinite, all-powerful, and all-knowing; Supreme Being; the Almighty"
- Dictionary.com; "God /gɒd/ noun: 1. the one Supreme Being, the creator and ruler of the universe. 2. the Supreme Being considered with reference to a particular attribute. 3. (lowercase) one of several deities, esp. a male deity, presiding over some portion of worldly affairs. 4. (often lowercase) a supreme being according to some particular conception: the God of mercy. 5. Christian Science. the Supreme Being, understood as Life, Truth, Love, Mind, Soul, Spirit, Principle. 6. (lowercase) an image of a deity; an idol. 7. (lowercase) any deified person or object. 8. (often lowercase) Gods, Theater. 8a. the upper balcony in a theater. 8b. the spectators in this part of the balcony."
- Barton, G.A. (2006). A Sketch of Semitic Origins: Social and Religious. Kessinger Publishing. ISBN 978-1-4286-1575-5.
- "God". Islam: Empire of Faith. PBS. Retrieved 18 December 2010.
- "Islam and Christianity", Encyclopedia of Christianity (2001): Arabic-speaking Christians and Jews also refer to God as Allāh.
- L. Gardet. "Allah". Encyclopaedia of Islam Online.
- Hastings 2003, p. 540 harvnb error: no target: CITEREFHastings2003 (help)
- Boyce 1983, p. 685. sfn error: no target: CITEREFBoyce1983 (help)
- Bunnin, Yu & 2008 188. sfn error: no target: CITEREFBunninYu2008188 (help)
- Froese, Paul; Christopher Bader (Fall–Winter 2004). "Does God Matter? A Social-Science Critique". Harvard Divinity Bulletin. 4. 32.
- Nayanar, Prof. A. Chakravarti (2005). Samayasāra of Ācārya Kundakunda. p.190, Gāthā 10.310, New Delhi: Today & Tomorrows Printer and Publisher.
- Narada Thera (2006) "The Buddha and His Teachings," pp. 268-269, Jaico Publishing House.
- Hayes, Richard P., "Principled Atheism in the Buddhist Scholastic Tradition", Journal of Indian Philosophy, 16:1 (1988:Mar) p. 2.
- Hsueh-Li Cheng. "Nāgārjuna's Approach to the Problem of the Existence of God" in Religious Studies, Vol. 12, No. 2 (Jun., 1976), pp. 207-216 (10 pages), Cambridge University Press.
- Hayes, Richard P., "Principled Atheism in the Buddhist Scholastic Tradition", Journal of Indian Philosophy, 16:1 (1988:Mar.).
- Harvey, Peter (2019). "Buddhism and Monotheism", p. 1. Cambridge University Press.
- See Swami Bhaskarananda, Essentials of Hinduism (Viveka Press 2002) ISBN 1-884852-04-1
- "Sri Guru Granth Sahib". Sri Granth. Retrieved 30 June 2011.
- "What Is the Trinity?". Archived from the original on 19 February 2014.
- Quran 112:1–4
- D. Gimaret. "Allah, Tawhid". Encyclopædia Britannica Online.
- Robyn Lebron (2012). Searching for Spiritual Unity...Can There Be Common Ground?. p. 117. ISBN 978-1-4627-1262-5.
- Müller, Max. (1878) Lectures on the Origin and Growth of Religion: As Illustrated by the Religions of India. London: Longmans, Green and Co.
- Smart, Jack; John Haldane (2003). Atheism and Theism. Blackwell Publishing. p. 8. ISBN 978-0-631-23259-9.
- Lemos, Ramon M. (2001). A Neomedieval Essay in Philosophical Theology. Lexington Books. p. 34. ISBN 978-0-7391-0250-3.
- "Philosophy of Religion.info – Glossary – Theism, Atheism, and Agonisticism". Philosophy of Religion.info. Archived from the original on 24 April 2008. Retrieved 16 July 2008.
- "Theism – definition of theism by the Free Online Dictionary, Thesaurus and Encyclopedia". TheFreeDictionary.com. Retrieved 16 July 2008.
- Alan H. Dawe (2011). The God Franchise: A Theory of Everything. p. 48. ISBN 978-0-473-20114-2.
Pandeism: This is the belief that God created the universe, is now one with it, and so, is no longer a separate conscious entity. This is a combination of pantheism (God is identical to the universe) and deism (God created the universe and then withdrew Himself).
- Sean F. Johnston (2009). The History of Science: A Beginner's Guide. p. 90. ISBN 978-1-85168-681-0.
In its most abstract form, deism may not attempt to describe the characteristics of such a non-interventionist creator, or even that the universe is identical with God (a variant known as pandeism).
- Paul Bradley (2011). This Strange Eventful History: A Philosophy of Meaning. p. 156. ISBN 978-0-87586-876-9.
Pandeism combines the concepts of Deism and Pantheism with a god who creates the universe and then becomes it.
- Allan R. Fuller (2010). Thought: The Only Reality. p. 79. ISBN 978-1-60844-590-5.
Pandeism is another belief that states that God is identical to the universe, but God no longer exists in a way where He can be contacted; therefore, this theory can only be proven to exist by reason. Pandeism views the entire universe as being from God and now the universe is the entirety of God, but the universe at some point in time will fold back into one single being which is God Himself that created all. Pandeism raises the question as to why would God create a universe and then abandon it? As this relates to pantheism, it raises the question of how did the universe come about what is its aim and purpose?
- Peter C. Rogers (2009). Ultimate Truth, Book 1. p. 121. ISBN 978-1-4389-7968-7.
As with Panentheism, Pantheism is derived from the Greek: 'pan'= all and 'theos' = God, it literally means "God is All" and "All is God." Pantheist purports that everything is part of an all-inclusive, indwelling, intangible God; or that the Universe, or nature, and God are the same. Further review helps to accentuate the idea that natural law, existence, and the Universe which is the sum total of all that is, was, and shall be, is represented in the theological principle of an abstract 'god' rather than an individual, creative Divine Being or Beings of any kind. This is the key element that distinguishes them from Panentheists and Pandeists. As such, although many religions may claim to hold Pantheistic elements, they are more commonly Panentheistic or Pandeistic in nature.
- John Culp (2013). "Panentheism," Stanford Encyclopedia of Philosophy, Spring.
- The Project Gutenberg EBook of The Brothers Karamazov by Fyodor Dostoyevsky pp. 259–61
- Henry, Michel (2003). I am the Truth. Toward a philosophy of Christianity. Translated by Susan Emanuel. Stanford University Press. ISBN 978-0-8047-3780-7.
- Edwards, Paul. "God and the philosophers" in Honderich, Ted. (ed)The Oxford Companion to Philosophy, Oxford University Press, 1995. ISBN 978-1-61592-446-2.
- "A Plea for Atheism. By 'Iconoclast'", London, Austin & Co., 1876, p. 2.
- Dawkins, Richard (2006). The God Delusion. Great Britain: Bantam Press. ISBN 978-0-618-68000-9.
- Dawkins, Richard (23 October 2006). "Why There Almost Certainly Is No God". The Huffington Post. Retrieved 10 January 2007.
- Sagan, Carl (1996). The Demon Haunted World. New York: Ballantine Books. p. 278. ISBN 978-0-345-40946-1.
- Stephen Hawking; Leonard Mlodinow (2010). The Grand Design. Bantam Books. p. 172. ISBN 978-0-553-80537-6.
- Hepburn, Ronald W. (2005) . "Agnosticism". In Donald M. Borchert (ed.). The Encyclopedia of Philosophy. Vol. 1 (2nd ed.). MacMillan Reference USA (Gale). p. 92. ISBN 978-0-02-865780-6.
In the most general use of the term, agnosticism is the view that we do not know whether there is a God or not.(p. 56 in 1967 edition)
- Rowe, William L. (1998). "Agnosticism". In Edward Craig (ed.). Routledge Encyclopedia of Philosophy. Taylor & Francis. ISBN 978-0-415-07310-3.
In the popular sense, an agnostic is someone who neither believes nor disbelieves in God, whereas an atheist disbelieves in God. In the strict sense, however, agnosticism is the view that human reason is incapable of providing sufficient rational grounds to justify either the belief that God exists or the belief that God does not exist. In so far as one holds that our beliefs are rational only if they are sufficiently supported by human reason, the person who accepts the philosophical position of agnosticism will hold that neither the belief that God exists nor the belief that God does not exist is rational.
- "agnostic, agnosticism". OED Online, 3rd ed. Oxford University Press. 2012.
agnostic. : A. n[oun]. :# A person who believes that nothing is known or can be known of immaterial things, especially of the existence or nature of God. :# In extended use: a person who is not persuaded by or committed to a particular point of view; a sceptic. Also: person of indeterminate ideology or conviction; an equivocator. : B. adj[ective]. :# Of or relating to the belief that the existence of anything beyond and behind material phenomena is unknown and (as far as can be judged) unknowable. Also: holding this belief. :# a. In extended use: not committed to or persuaded by a particular point of view; sceptical. Also: politically or ideologically unaligned; non-partisan, equivocal. agnosticism n. The doctrine or tenets of agnostics with regard to the existence of anything beyond and behind material phenomena or to knowledge of a First Cause or God.
- Nielsen 2013: "Instead of saying that an atheist is someone who believes that it is false or probably false that there is a God, a more adequate characterization of atheism consists in the more complex claim that to be an atheist is to be someone who rejects belief in God for the following reasons ... : for an anthropomorphic God, the atheist rejects belief in God because it is false or probably false that there is a God; for a nonanthropomorphic God ... because the concept of such a God is either meaningless, unintelligible, contradictory, incomprehensible, or incoherent; for the God portrayed by some modern or contemporary theologians or philosophers ... because the concept of God in question is such that it merely masks an atheistic substance—e.g., "God" is just another name for love, or ... a symbolic term for moral ideals."
- Edwards 2005: "On our definition, an 'atheist' is a person who rejects belief in God, regardless of whether or not his reason for the rejection is the claim that 'God exists' expresses a false proposition. People frequently adopt an attitude of rejection toward a position for reasons other than that it is a false proposition. It is common among contemporary philosophers, and indeed it was not uncommon in earlier centuries, to reject positions on the ground that they are meaningless. Sometimes, too, a theory is rejected on such grounds as that it is sterile or redundant or capricious, and there are many other considerations which in certain contexts are generally agreed to constitute good grounds for rejecting an assertion."
- Rowe 1998: "As commonly understood, atheism is the position that affirms the nonexistence of God. So an atheist is someone who disbelieves in God, whereas a theist is someone who believes in God. Another meaning of 'atheism' is simply nonbelief in the existence of God, rather than positive belief in the nonexistence of God. ... an atheist, in the broader sense of the term, is someone who disbelieves in every form of deity, not just the God of traditional Western theology."
- Boyer, Pascal (2001). Religion Explained. New York: Basic Books. pp. 142–243. ISBN 978-0-465-00696-0.
boyer modern soap opera.
- du Castel, Bertrand; Jurgensen, Timothy M. (2008). Computer Theology. Austin, Texas: Midori Press. pp. 221–22. ISBN 978-0-9801821-1-8.
- Barrett, Justin (1996). "Conceptualizing a Nonnatural Entity: Anthropomorphism in God Concepts" (PDF). Cognitive Psychology. 31 (3): 219–47. doi:10.1006/cogp.1996.0017. PMID 8975683. S2CID 7646340.
- Rossano, Matt (2007). "Supernaturalizing Social Life: Religion and the Evolution of Human Cooperation" (PDF). Human Nature (Hawthorne, N.Y.). 18 (3): 272–94. doi:10.1007/s12110-007-9002-4. PMID 26181064. S2CID 1585551. Retrieved 25 June 2009.
- Thomas Henry Huxley, an English biologist, was the first to come up with the word agnostic in 1869 Dixon, Thomas (2008). Science and Religion: A Very Short Introduction. Oxford: Oxford University Press. p. 63. ISBN 978-0-19-929551-7. However, earlier authors and published works have promoted an agnostic points of view. They include Protagoras, a 5th-century BCE Greek philosopher. "The Internet Encyclopedia of Philosophy – Protagoras (c. 490 – c. 420 BCE)". Archived from the original on 14 October 2008. Retrieved 6 October 2008.
While the pious might wish to look to the gods to provide absolute moral guidance in the relativistic universe of the Sophistic Enlightenment, that certainty also was cast into doubt by philosophic and sophistic thinkers, who pointed out the absurdity and immorality of the conventional epic accounts of the gods. Protagoras' prose treatise about the gods began 'Concerning the gods, I have no means of knowing whether they exist or not or of what sort they may be. Many things prevent knowledge including the obscurity of the subject and the brevity of human life.'
- Aquinas, Thomas (1990). Kreeft, Peter (ed.). Summa of the Summa. Ignatius Press. p. 63.
- Aquinas, Thomas (1990). Kreeft, Peter (ed.). Summa of the Summa. Ignatius Press. pp. 65–69.
- Curley, Edwin M. (1985). The Collected Works of Spinoza. Princeton University Press. ISBN 978-0-691-07222-7.
- Nadler, Steven (21 August 2012) . "Baruch Spinoza". Baruch Spinoza. Stanford Encyclopedia of Philosophy.
- Snobelen, Stephen D. (1999). "Isaac Newton, heretic: the strategies of a Nicodemite" (PDF). British Journal for the History of Science. 32 (4): 381–419. doi:10.1017/S0007087499003751. S2CID 145208136. Archived from the original (PDF) on 8 September 2014. Retrieved 7 September 2014.
- Webb, R.K. ed. Knud Haakonssen. "The emergence of Rational Dissent." Enlightenment and Religion: Rational Dissent in eighteenth-century Britain. Cambridge University Press, Cambridge: 1996. p19.
- Newton, 1706 Opticks (2nd Edition), quoted in H.G. Alexander 1956 (ed): The Leibniz-Clarke correspondence, University of Manchester Press.
- "SUMMA THEOLOGIAE: The existence of God (Prima Pars, Q. 2)". Retrieved 30 December 2016.
- Summa of Theology I, q. 2, The Five Ways Philosophers Have Proven God's Existence
- Alister E. McGrath (2005). Dawkins' God: genes, memes, and the meaning of life. Wiley-Blackwell. ISBN 978-1-4051-2539-0.
- Floyd H. Barackman (2001). Practical Christian Theology: Examining the Great Doctrines of the Faith. Kregel Academic. ISBN 978-0-8254-2380-2.
- Gould, Stephen J. (1998). Leonardo's Mountain of Clams and the Diet of Worms. Jonathan Cape. p. 274. ISBN 978-0-224-05043-2.
- Krauss L. A Universe from Nothing. Free Press, New York. 2012. ISBN 978-1-4516-2445-8
- Harris, S. The end of faith. W.W. Norton and Company, New York. 2005. ISBN 0-393-03515-8
- Culotta, E (2009). "The origins of religion". Science. 326 (5954): 784–87. Bibcode:2009Sci...326..784C. doi:10.1126/science.326_784. PMID 19892955.
- Ramsay, Tamasin (September 2010). Custodians of Purity An Ethnography of the Brahma Kumaris (Thesis). Monash University. pp. 107–08.
- McGrath, Alister (2006). Christian Theology: An Introduction. Blackwell Publishing. p. 205. ISBN 978-1-4051-5360-7.
- Francis Schüssler Fiorenza and Gordon D. Kaufman, "God", Ch 6, in Mark C. Taylor, ed, Critical Terms for Religious Studies (University of Chicago, 1998/2008), 136–40.
- Gen. 17:1; 28:3; 35:11; Ex. 6:31; Ps. 91:1, 2
- Gen. 14:19; Ps. 9:2; Dan. 7:18, 22, 25
- Exodus 3:13-15
- Bentley, David (1999). The 99 Beautiful Names for God for All the People of the Book. William Carey Library. ISBN 978-0-87808-299-5.
- Aquinas, Thomas. "First part: Question 3: The simplicity of God: Article 1: Whether God is a body?". Summa Theologica. New Advent.
- William G. T. Shedd, ed. (1885). "The Seventh". The Confessions of Augustine. Warren F. Draper.
- Lang, David; Kreeft, Peter (2002). "Why Male Priests?". Why Matter Matters: Philosophical and Scriptural Reflections on the Sacraments. Our Sunday Visitor. ISBN 978-1-931709-34-7.
- Elaine H. Pagels "What Became of God the Mother? Conflicting Images of God in Early Christianity" Signs, Vol. 2, No. 2 (Winter, 1976), pp. 293–303
- Coogan, Michael (2010). "6. Fire in Divine Loins: God's Wives in Myth and Metaphor". God and Sex. What the Bible Really Says (1st ed.). New York, Boston: Twelve. Hachette Book Group. p. 175. ISBN 978-0-446-54525-9. Retrieved 5 May 2011.
humans are modeled on elohim, specifically in their sexual differences.
- "Human Nature and the Purpose of Existence". Patheos.com. Retrieved 29 January 2011.
- Quran 51:56
- "Salat: daily prayers". BBC. Retrieved 12 April 2022.
- Richards, Glyn (2005). The Philosophy of Gandhi: A Study of his Basic Ideas. Routledge. ISBN 1135799342.
- "Allah would replace you with a people who sin". islamtoday.net. Archived from the original on 14 October 2013. Retrieved 13 October 2013.
- Boyce 1983, p. 686. sfn error: no target: CITEREFBoyce1983 (help)
- James Cornwell, 2009 Saints, Signs, and Symbols: The Symbolic Language of Christian Art ISBN 0-8192-2345-X p. 2
- Adolphe Napoléon Didron, 2003 Christian iconography: or The history of Christian art in the middle ages ISBN 0-7661-4075-X p. 169
- Arena Chapel, at the top of the triumphal arch, God sending out the angel of the Annunciation. See Schiller, I, fig 15
- Irene Earls, 1987 Renaissance art: a topical dictionary ISBN 0-313-24658-0 pp. 8, 283
- Oleg Tarasov, 2004 Icon and devotion: sacred spaces in Imperial Russia ISBN 1-86189-118-0 p. 185
- "Council of Moscow – 1666–1667". Retrieved 30 December 2016.
- Al-Saadi, Qais (27 September 2014), "Ginza Rabba "The Great Treasure" The Holy Book of the Mandaeans in English", Mandaean Associations Union, retrieved 8 October 2021
- Hanish, Shak (2019). The Mandaeans In Iraq. In Rowe, Paul S. (2019). Routledge Handbook of Minorities in the Middle East. London and New York: Routledge. p. 163. ISBN 9781317233794.
- Bataille, Georges (1930). "Base Materialism and Gnosticism". Visions of Excess: Selected Writings, 1927-1939: 47.
- Marvin Meyer; Willis Barnstone (30 June 2009). "The Secret Book of John". The Gnostic Bible. Shambhala. Retrieved 15 October 2021.
- Denova, Rebecca (9 April 2021). "Gnosticism". World History Encyclopedia. Retrieved 15 October 2021.
- Plantinga, Alvin. "God, Arguments for the Existence of", Routledge Encyclopedia of Philosophy, Routledge, 2000.
- 1998, God, concepts of, Edward Craig, Routledge Encyclopedia of Philosophy, Taylor & Francis, 
- Jung, Carl (1976) . "Answer to Job". In Joseph Campbell (ed.). The Portable Jung. Penguin Books. pp. 522–23. ISBN 978-0-14-015070-4.
- Wierenga, Edward R. "Divine foreknowledge" in Audi, Robert. The Cambridge Companion to Philosophy. Cambridge University Press, 2001.
- Beaty, Michael (1991). "God Among the Philosophers". The Christian Century. Archived from the original on 9 January 2007. Retrieved 20 February 2007.
- Pascal, Blaise. Pensées, 1669.
- "More Americans Believe in Angels than Global Warming". Outsidethebeltway.com. 8 December 2009. Retrieved 4 December 2012.
- Van, David (18 September 2008). "Guardian Angels Are Here, Say Most Americans". Time. Archived from the original on 19 September 2008. Retrieved 4 December 2012.
- "Poll: Nearly 8 in 10 Americans believe in angels". CBS News. 23 December 2011. Retrieved 4 December 2012.
- Salmon, Jacqueline L. "Most Americans Believe in Higher Power, Poll Finds". washingtonpost.com. Retrieved 4 December 2012.
- Qur'an 15:27
|Library resources about |
- Bunnin, Nicholas; Yu, Jiyuan (2008). The Blackwell Dictionary of Western Philosophy. Blackwells. ISBN 9780470997215.
- Pickover, Cliff, The Paradox of God and the Science of Omniscience, Palgrave/St Martin's Press, 2001. ISBN 1-4039-6457-2
- Collins, Francis, The Language of God: A Scientist Presents Evidence for Belief, Free Press, 2006. ISBN 0-7432-8639-1
- Miles, Jack, God: A Biography, Vintage, 1996. ISBN 0-679-74368-5
- Armstrong, Karen, A History of God: The 4,000-Year Quest of Judaism, Christianity and Islam, Ballantine Books, 1994. ISBN 0-434-02456-2
- Paul Tillich, Systematic Theology, Vol. 1 (Chicago: University of Chicago Press, 1951). ISBN 0-226-80337-6
- Hastings, James Rodney (1925–2003) [1908–26]. Encyclopedia of Religion and Ethics. John A Selbie (Volume 4 of 24 (Behistun (continued) to Bunyan.) ed.). Edinburgh: Kessinger Publishing, LLC. p. 476. ISBN 978-0-7661-3673-1.
The encyclopedia will contain articles on all the religions of the world and on all the great systems of ethics. It will aim at containing articles on every religious belief or custom, and on every ethical movement, every philosophical idea, every moral practice.