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God
God is the English name given to a singular being in theistic and deistic religions (and other belief systems) who is
either the sole deity in monotheism, or a single deity in polytheism.[1]
God is most often conceived of as the supernatural creator and overseer of the universe. Theologians have ascribed a
variety of attributes to the many different conceptions of God. The most common among these include omniscience
(infinite knowledge), omnipotence (unlimited power), omnipresence (present everywhere), omnibenevolence
(perfect goodness), divine simplicity, and eternal and necessary existence.
God has also been conceived as being incorporeal (immaterial), a personal being, the source of all moral obligation,
and the "greatest conceivable existent".[1] These attributes were all supported to varying degrees by the early Jewish,
Christian and Muslim theologian philosophers, including Maimonides,[2] Augustine of Hippo,[2] and Al-Ghazali,[3]
respectively. Many notable medieval philosophers and modern philosophers developed arguments for the existence
of God.[3] Many notable philosophers and intellectuals have, in contrast, developed arguments against the existence
of God.
Names of God
Conceptions of God can vary widely, but the word God in English—and its counterparts in other languages, such as
Latinate Deus, Greek Θεός, Slavic Bog, Sanskrit Ishvara or Deva, or Arabic Allah—are normally used for any and
all conceptions. The same holds for Hebrew El, but in Judaism, God is also given a proper name, the tetragrammaton
(written YHWH), in origin the name of a Edomite or Midianite deity, Yahweh. In many translations of the Bible,
when the word "LORD" is in all capitals, it signifies that the word represents the tetragrammaton.[8] 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.[9] For aboriginal Guanches
(Tenerife, Spain) God is called Achamán.[10]
It is difficult to distinguish between proper names and epitheta of God, such as the names and titles of Jesus in the
New Testament, the names of God in the Qur'an, and the various lists of the thousand names of Hindu gods and List
of titles and names of Krishna in Vaishnavism.
God 2
Throughout the Hebrew and Christian Bible there are many names for God that portray his (God is always
characterised as male in Biblical sources, except Genesis 1:26-27[11] ) nature and character. One of them is
elohim,[12] [13] (which is actually a plural word). Another one is El Shaddai, meaning “God Almighty”.[14] A third
notable name is El Elyon, which means “The Most High God”.[15]
Conceptions of God
Conceptions of God vary widely. Theologians and philosophers have
studied countless conceptions of God since the dawn of civilization.
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 to atheistic. Divinity were
recognized by the historical Buddha, particularly Śakra and Brahma.
However, other sentient beings, including gods, can at best only play a
supportive role in one's personal path to salvation. Conceptions of God
in the latter developments of the Mahayana tradition give a more
prominent place to notions of the divine.
and definition of God as phenomenological essence of Life.[17] known example of the depiction of God the
Father in Western art.
Existence of God
Many arguments which attempt to prove or disprove the existence of God have been proposed by philosophers,
theologians, and other thinkers for many centuries. In philosophical terminology, such arguments concern schools of
thought on the epistemology of the ontology of God.
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 perceived holes in evolutionary
theory and order and complexity in the world. Arguments against the existence of God typically include empirical,
deductive, and inductive types. Conclusions reached include: "God does not exist" (strong atheism); "God almost
certainly does not exist"[18] (de facto atheism); "no one knows whether God exists" (agnosticism); "God exists, but
this cannot be proven or disproven" (weak theism); and "God exists and this can be proven" (strong theism). There
are numerous variations on these positions.
Some theologians, such as the scientist and theologian A.E. McGrath, argue that the existence of God cannot be
adjudicated on for or against by using scientific method.[19] [20] Agnostic Stephen Jay Gould argues that science and
religion are not in conflict and do not overlap. (Non-overlapping magisteria)
God 3
Theological approaches
Theologians and philosophers have ascribed a number of attributes to God, including omniscience, omnipotence,
omnipresence, perfect goodness, divine simplicity, and eternal and necessary existence. God has been described as
incorporeal, a personal being, the source of all moral obligation, and the greatest conceivable being existent.[1] These
attributes were all claimed to varying degrees by the early Jewish, Christian and Muslim scholars, including St
Augustine,[2] Al-Ghazali,[3] and Maimonides.[2]
Many medieval philosophers developed arguments for the existence of God,[3] 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 may seem to imply that God knows how free agents will
choose to act. If God does know this, their apparent free will might be illusory, or foreknowledge does not imply
predestination; and if God does not know it, God may not be omniscient.[21]
However, if by its essential nature, free will is not predetermined, then the effect of its will can never be perfectly
predicted by anyone, regardless of intelligence and knowledge. Although knowledge of the options presented to that
will, combined with perfect-infinite intelligence, could be said to provide God with omniscience if omniscience is
defined as knowledge or understanding of all that is.
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, like Alvin Plantinga, that faith is "properly basic";
or to take, like Richard Swinburne, the evidentialist position.[22] Some theists agree that none 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 which reason knows not of."[23]
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 angels, saints,
djinni, demons, and devas.
History of monotheism
Some writers such as Karen Armstrong believe that the concept of
monotheism sees a gradual development out of notions of henotheism
and monolatrism. In the Ancient Near East, each city had a local patron
deity, such as Shamash at Larsa or Sin at Ur. The earliest known
claims of global supremacy of a specific god date to the Late Bronze
Age, with Akhenaten's Great Hymn to the Aten, and, depending on
dating issues, Zoroaster's Gathas to Ahura Mazda. Currents of monism
or monotheism emerge in Vedic India in the same period, with e.g. the
Nasadiya Sukta. Philosophical monotheism and the associated concept
of absolute good and evil emerges in Classical Antiquity, notably with
Plato (c.f. Euthyphro dilemma), elaborated into the idea of The One in
Neoplatonism.
The Name of God written in Arabic calligraphy
According to The Oxford Companion To World Mythology, "The lack by 17th century Ottoman artist Hâfız Osman. In
Islam, it is considered a sin to anthropomorphize
of cohesion among early Hebrews made monotheism – even
God.
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.".[28] In Islamic theology, a person who spontaneously "discovers" monotheism is called a
ḥanīf, the original ḥanīf being Abraham.
Austrian anthropologist Wilhelm Schmidt in the 1910s postulated an Urmonotheismus, "original" or "primitive
monotheism", a thesis now widely rejected in comparative religion but still occasionally defended in creationist
circles.
Anthropomorphism
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.[33] 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.[34] 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.[35]
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. He indicates that by including ever watchful gods and spirits, humans
discovered an effective strategy for restraining selfishness and building more cooperative groups.[36]
God 6
Notes
[1] Swinburne, R.G. "God" in Honderich, Ted. (ed)The Oxford
Companion to Philosophy, Oxford University Press, 1995.
The percentage of population in European countries who responded
[2] Edwards, Paul. "God and the philosophers" in Honderich, Ted.
in a 2005 census that they "believe there is a God". Countries with
(ed)The Oxford Companion to Philosophy, Oxford University
Roman Catholic (e.g.: Poland, Portugal) Eastern Orthodox (Greece,
Press, 1995.
Romania, Cyprus) or Muslim (Turkey, Cyprus) majorities tend to
[3] Platinga, Alvin. "God, Arguments for the Existence of,"
poll highest.
Routledge Encyclopedia of Philosophy, Routledge, 2000.
[4] 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
[5] Barnhart, Robert K (1995). The Barnhart Concise Dictionary of Etymology: the Origins of American English Words, page 323.
HarperCollins. ISBN 0-06-270094-7
[6] 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
[7] Dictionary.com (http:/ / dictionary. reference. com/ browse/ God); "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.
[8] Barton, G.A. (2006). A Sketch of Semitic Origins: Social and Religious. Kessinger Publishing. ISBN 142861575X.
[9] Hastings 2003, p. 540
[10] Guanche Religion (http:/ / www. eldia. es/ 2009-08-23/ CRITERIOS/ 3-Religion-guanche. htm)
[11] Elaine H. Pagels "What Became of God the Mother? Conflicting Images of God in Early Christianity" (http:/ / holyspirit-shekinah. org/ _/
what_became_of_god_the_mother-1. htm) Signs, Vol. 2, No. 2 (Winter, 1976), pp. 293-303
[12] Isa. 45:18; 54:5; Jer. 32:27; Gen. 1:1; Deut. 5:23; 8:15; Ps. 68:7
[13] Bible Gateway, http:/ / www. biblegateway. com/ . & nbsp;. & nbsp;. (http:/ / www. biblegateway. com/ passage/ ?search=Isa. 54:5&
version=31)
[14] Gen. 17:1; 28:3; 35:11; Ex. 6:31; Ps. 91:1, 2
[15] Gen. 14:19; Ps. 9:2; Dan. 7:18, 22, 25
[16] "DOES GOD MATTER? A Social-Science Critique" (http:/ / www. hds. harvard. edu/ news/ bulletin/ articles/ does_god_matter. html). by
Paul Froese and Christopher Bader. . Retrieved 2007-05-28.
[17] Michel Henry : I am the Truth. Toward a philosophy of Christianity (Stanford University Press, 2002)
[18] Dawkins, Richard. "Why There Almost Certainly Is No God" (http:/ / www. huffingtonpost. com/ richard-dawkins/
why-there-almost-certainl_b_32164. html). The Huffington Post. . Retrieved 2007-01-10.
God 7
References
• Beck, Guy L. (Ed.) (2005). Alternative Krishnas: Regional and Vernacular Variations on a Hindu Deity (http://
books.google.com/?id=0SJ73GHSCF8C). SUNY Press. ISBN 0791464156.
• 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
• Harris interactive, While Most Americans Believe in God, Only 36% Attend a Religious Service Once a Month or
More Often
• Miles, Jack, God: A Biography, Knopf, 1995, ISBN 0-679-74368-5 Book description (http://www.jackmiles.
com/default.asp?ID=15).
• Armstrong, Karen, A History of God: The 4,000-Year Quest of Judaism, Christianity and Islam, Ballantine
Books, 1994. ISBN 0-434-02456-2
• National Geographic Family Reference Atlas of the World, National Geographic Society, 2002.
• Pew research center, The 2004 Political Landscape Evenly Divided and Increasingly Polarized – Part 8: Religion
in American Life
• Sharp, Michael, The Book of Light: The Nature of God, the Structure of Consciousness, and the Universe Within
You. Avatar Publications, 2005. ISBN 0-9738555-2-5. free as eBook (http://bookoflight.michaelsharp.org/
?act=intro0973855525)
• Paul Tillich, Systematic Theology, Vol. 1 (Chicago: University of Chicago Press, 1951). ISBN 0-226-80337-6
• Hastings, James Rodney (2nd edition 1925–1940, reprint 1955, 2003) [1908–26]. [[Encyclopedia of Religion and
Ethics (http://books.google.com/?id=Kaz58z--NtUC&pg=PA540&vq=Krishna)]]. John A Selbie (Volume 4
God 8
External links
• Concept of God in Christianity (http://www.armatabianca.org/eng/padre.php?sottomenu=4)
• Concept of God in Islam (http://www.islam-info.ch/en/Who_is_Allah.htm)
• God Christian perspective (http://www.allaboutgod.com)
• God in Judaism (http://www.chabad.org/search/keyword.asp?kid=3001)
• Hindu Concept of God (http://www.shaivam.org/hipgodco.htm)
• Jewish Literacy (http://www.aish.com/literacy/concepts/Understanding_God.asp)
• Mystical view of God (http://www.fatherspeaks.net)
• Relation of God to the Universe (http://www.newadvent.org/cathen/06614a.htm)
• Discussion about God in Germany 2009 (http://knol.google.com/k/nils-horn/
the-science-of-proving-god-s-existence/d0nwq0okqs4d/28/)
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