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In the scriptures of the Abrahamic religions, God is described as being a personal creator, speaking in the first person and showing emotion such as anger and pride, and sometimes appearing in anthropomorphic shape. In the Pentateuch, for example, God talks with and instructs his prophets and is conceived as possessing volition, emotions (such as anger, grief and happiness), intention, and other attributes characteristic of a human person. Personal relationships with God may be described in the same ways as human relationships, such as a Father, as in Christianity, or a Friend as in Sufism.
A 2019 survey by the Pew Research Center reported that, of U.S. adults, 70% view that "God is a person with whom people can have a relationship," while 15% believe that "God is an impersonal force." A 2019 survey by the National Opinion Research Center reports that 77.5% of U.S. adults believe in a personal god. The 2014 Religious Landscape survey conducted by Pew reported that 77% of U.S. adults believe in a personal god.
In the Baháʼí Faith God is described as "a personal God, unknowable, inaccessible, the source of all Revelation, eternal, omniscient, omnipresent and almighty". Although transcendent and inaccessible directly, his image is reflected in his creation. The purpose of creation is for the created to have the capacity to know and love its creator. God communicates his will and purpose to humanity through intermediaries, known as Manifestations of God, who are the prophets and messengers that have founded religions from prehistoric times up to the present day.
In the case of the Christian belief in the Trinity, whether the Holy Spirit is impersonal or personal, is the subject of dispute, with experts in pneumatology debating the matter. Jesus (or God the Son) and God the Father are believed to be two persons or aspects of the same god. Jesus is of the same ousia or substance as God the Father, manifested in three hypostases or persons (the Father, the Son, and the Holy Spirit). Nontrinitarian Christians dispute that Jesus is a "hypostasis" or person of God.
In Islamic theology, the characterization of "God" in Islamic traditions has historically varied owing largely to manifold religious and doctrinal disputes pertaining to God in Islam. Exegetically, these mainly range from interpreting and explaining the attributes and names of God in Islamic texts to defining the nature of divine attributes themselves, a subject from which have sprung many definitions of "God" through tanzīh (setting apart; sanctification; transcendentalization), which concerns God, and taʽṭīl (setting aside; invalidation; apophasis), which concerns perceivedly improper ascriptions to God, but they also encompass creation from nothing (which is rejected by groups that incorporate tanāsuḵ al-ʼarwāḥ ("the transmigration of souls") in their beliefs and by others), direct divine causation as in seemingly extraordinary divine miracles (the rejection of which is condemnatorily ascribed to Avicenna in Al-Ghazali's polemic The Incoherence of Philosophers), and whether the Islamic "God" is transcendent or immanent (as in the controversy over the supposedly panthesitic or panentheistic doctrine of waḥdat al-wujūd ("the unity of being")).
In the Qurʼān, the singularity of Allāh is emphasized in multiple Sūrahs ("chapters"). Further, there are very many mentions of various divine punishments that have been brought upon disbelievers, some of which, such as the punishment of the Pharaoh and the Egyptians in the Quranic version of the story of Moses, are comparatively long and very detailed.
"Say: He is God, the One and Only; God, the Eternal, Absolute; He begetteth not, nor is He begotten; And there is none like unto Him." (Sura 112:1-4)
Thy Lord is self-sufficient, full of Mercy: if it were God's will, God could destroy you, and in your place appoint whom God will as your successors, even as God raised you up from the posterity of other people." (Sura 6:133, Yusuf Ali)
Jewish theology states that God is not a person. However, there exist frequent references to anthropomorphic characteristics of God in the Hebrew Bible such as the "Hand of God." Judaism holds that these are to be taken only as figures of speech. Their purpose is to make God more comprehensible to the human reader. As God is beyond human understanding, there are different ways of describing him. He is said to be both personal and impersonal; he has a relationship with his creation but is beyond all relationships.
In general, most deists view God as a personal god. This is illustrated by the 17th-century assertions of Lord Edward Herbert, universally regarded as the Father of English Deism, which stated that there is one Supreme God, and he ought to be worshipped. However, deism is a general belief encompassing people with varying specific beliefs, and the notion of God as a personal god cannot be ascribed to all deists.
Christian deism is a term applied both to Christians who incorporate deistic principles into their beliefs and to deists who follow the moral teachings of Jesus without believing in his divinity. With regard to those who are essentially deists who follow the moral teachings of Jesus, these are a subset of classical deists. Consequently, they believe in a personal God, but they do not necessarily believe in a personal relationship with God.
Classical deists who adhere to Herbert's common notion certainly believe in a personal God because those notions include the belief that God dispenses rewards and punishments both in this life and after it. This is not something which would be done by an impersonal force. However, a personal relationship with God is not contemplated, since living a virtuous and pious life is seen as the primary means of worshiping God.
Humanist deists accept the core principles of deism but incorporate humanist beliefs into their faith. Thus, humanistic deists believe in a personal God who created the universe. The key element that separates humanistic deists from other deists is the emphasis on the importance of human development over religious development and on the relationships among human beings over the relationships between humans and God. Those who self-identify as humanistic deists may take an approach based upon what is found in classical deism and allow their worship of God to manifest itself primarily (or exclusively) in the manner in which they treat others. Other humanistic deists may prioritize their relationships with other human beings over their relationship with God, yet still maintain a personal relationship with the Supreme Being.
Pandeists believe that in the process of creating the universe, God underwent a metamorphosis from a conscious and sentient being or force to an unconscious and unresponsive entity by becoming the universe. Consequently, pandeists do not believe that a personal god currently exists.
Polydeists reject the notion that one Supreme Being would have created the universe and then left it to its own devices which is a common belief shared by many deists. Rather, they conclude that several gods who are superhuman but not omnipotent each created parts of the universe. Polydeists hold an affirmative belief that the gods who created the universe are completely uninvolved in the world and pose no threat and offer no hope to humanity. Polydeists see living virtuous and pious lives as the primary components of worshiping God, firmly adhering to one of the common notions set forth by Herbert. Thus, polydeists believe that there are several personal Gods. Yet, they do not believe they can have a relationship with any of them.
Scientific deists believe, based on an analysis utilizing the scientific method, that a personal god created the universe. This analysis finds no evidence of a purpose God may have had for creation of the universe or evidence that God attempted to communicate such purpose to humanity. It therefore concludes that there is no purpose to creation other than that which human beings choose to make for themselves. Thus, scientific deists believe in a personal god, but generally do not believe in relationships between God and human beings, because the believe that there is no proof of a purpose for creation.
Spiritual deism is a belief in the core principles of deism with an emphasis on spirituality including the connections between humans and each other, nature and God. Within spiritual deism, there is an absolute belief in a personal God as the creator of the universe along with the ability to build a spiritual relationship with God. While Spiritual deism is nondogmatic, its followers generally believe that there can be no progress for mankind without a belief in a personal God.
Vaishnavism and Shaivism, traditions of Hinduism, subscribe to an ultimate personal nature of God. The Vishnu Sahasranama declares the person of Vishnu as both the Paramatma (supreme soul) and Parameshwara (supreme God) while the Rudram describes the same about Shiva. In Krishna-centered theology (Krishna is seen as a form of Vishnu by most, except Gaudiya Vaishnavism) the title Svayam Bhagavan is used exclusively to designate Krishna in his personal feature, it refers to Gaudiya Vaishnava, the Nimbarka Sampradaya and followers of Vallabha, while the person of Vishnu and Narayana is sometimes referred to as the ultimate personal god of other Vaishnava traditions.
Jainism explicitly denies existence of non-personal transcendent god and explicitly affirms existence of personal gods. All gods in Jainism are personal.
One of the major point of dispute between Digambara and Shwetambara is the gender of the gods. Digambara gods can only be men, and any man of at least eight years of age can become god if he follows the right procedure.
Gods are said to be free from the following eighteen imperfections:
- janma – (re)birth;
- jarā – old-age;
- triśā – thirst;
- kśudhā – hunger;
- vismaya – astonishment;
- arati – displeasure;
- kheda – regret;
- roga – sickness;
- śoka – grief;
- mada – pride;
- moha – delusion;
- bhaya – fear;
- nidrā – sleep;
- cintā – anxiety;
- sveda – perspiration;
- rāga – attachment;
- dveśa – aversion; and
- maraņa – death.
The four infinitudes of god are (ananta cātuṣṭaya) are:
- ananta jñāna, infinite knowledge
- ananta darśana, perfect perception due to the destruction of all darśanāvaraṇīya karmas
- ananta sukha, infinite bliss
- ananta vīrya – infinite energy
Those who re-establish the Jain faith are called Tirthankaras. They have additional attributes. Tirthankaras revitalize the sangha, the fourfold order consisting of male saints (sādhus), female saints (sādhvis), male householders (śrāvaka) and female householders (Śrāvika).
Jain texts mention forty-six attributes of arihants or tirthankaras. These attributes comprise four infinitudes (ananta chatushtaya), thirty-four miraculous happenings (atiśaya), and eight splendours (prātihārya).
The eight splendours (prātihārya) are:
- aśokavrikśa – the Ashoka tree;
- siṃhāsana– bejeweled throne;
- chatra – three-tier canopy;
- bhāmadal – halo of unmatched luminance;
- divya dhvani – divine voice of the Lord without lip movement;
- puśpavarśā – shower of fragrant flowers;
- camara – waving of sixty-four majestic hand-fans; and
- dundubhi – dulcet sound of kettle-drums and other musical instruments.
At the time of nirvana (final release), the arihant sheds off the remaining four aghati karmas:
- Nama (physical structure forming) Karma
- Gotra (status forming) Karma,
- Vedniya (pain and pleasure causing) Karma,
- Ayushya (life span determining) Karma.
And float at the top of the universe without losing their individuality and with the same shape and size as the body at the time of release.
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