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This article discusses the term God in the context of monotheism and henotheism. See God (word) for the etymology and capitalization of the term. See deity, god (male deity) or goddess for details on polytheistic usages. See Names of God for terms used in other languages or specific belief systems. See God (disambiguation) for other uses.

God is a Germanic name for deified reference ("reverence") to the unitary concept of deity —most commonly described as an intelligent consciousness of infinite spiritual substance that underlies or permeates through the whole natural and physical universe, and is therefore said to be both its "creator and ruler." As the supreme deity, God is worshipped, and "his" favour is courted by believers, who claim to have a direct or mediated relationship with "him." As such, separate cultures have developed distinct and particular concepts of faith and worship, which are often foundational to particular ethnic belief systems and traditions.

Concepts of God can vary widely, despite the use of the same term for them all, and these conceptual differences are the fundamental distinctions between various religious definitions. According to monotheism, pantheism or panentheism, or (in critical context) the supreme deity of henotheistic religions, God may be conceived of in various degrees of abstraction: as a powerful, human-like, supernatural being, or as the deification of an esoteric, mystical or philosophical category, the Ultimate, the summum bonum, the Absolute Infinite, the Transcendent, or Existence or Being itself, the "ground of being," the "monistic substrate," that which we cannot understand, etc.

According to "universalist" views, God is available to all, though often only through particular methods and traditions. Ethnic religions may believe in a "supreme being" but may hold sharply ethnocentric views of God's "nature" and God's "plan." Some may regard any certain conceptions and traditions of worship as false or "blasphemous" —for example the use of anthropomorphic mythology and iconographic depictions of God may be regared as mere "symbolism" or else as idolatry.

Conceptions of God

Further information: Conceptions of God

Conceptions of God can vary widely, despite the use of the same term for them all. Theologians and philosophers have studied countless conceptions of God since the dawn of civilization. The question of the existence of God classically falls under the branch of philosophy known as metaphysics, but is also one of the key discussions taking place within the field of the philosophy of religion. The God of monotheism, pantheism or panentheism, or the supreme deity of henotheistic religions, may be conceived of in various degrees of abstraction.

The gathered conceptions come from different fields as:

History of monotheism

Main article: Monotheism
16th century Christian view of Genesis: God creates Adam (Michelangelo, Sistine Chapel)

Monotheistic religions today are often thought of as having relatively recent historical origins — although comparison is difficult as many religions claim to be very ancient or eternal. Eastern religions, especially in China and India, that have concepts of panentheism, are notably difficult to classify along Western notions of monotheism vs. polytheism. Attempting to compare the two may be likened to the geometric puzzle of comparing the number of sides of a square to those of a circle.

In the Ancient Orient, many cities had their own local god, although this henotheistic worship of a single god did not imply denial of the existence of other gods. The Hebrew Ark of the Covenant is supposed (by some scholars) to have adapted this practice to a nomadic lifestyle, paving their way for a singular God. Yet, many scholars now believe that it may have been the Zoroastrian religion of the Persian Empire that was the first monotheistic religion, and the Jews were influenced by such notions (this controversy is still being debated)[1].

The innovative cult of the Egyptian solar god Aten was promoted by the pharaoh Akhenaten (Amenophis IV), who ruled between 1358 and 1340 BC. The Aten cult is often cited as the earliest known example of monotheism, and is sometimes claimed to have been a formative influence on early Judaism, due to the presence of Hebrew slaves in Egypt. But even though Akhenaten's hymn to Aten offers strong evidence that Akhenaten considered Aten to be the sole, omnipotent creator, Akhenaten's program to enforce this monotheistic world-view ended with his death; the worship of other gods beside Aten never ceased outside his court, and the older polytheistic religions soon regained precedence.

Other early examples of monotheism include two late rigvedic hymns (10.129,130) to a Panentheistic creator god, Shri Rudram, a Vedic hymn to Rudra, an earlier aspect of Shiva often referred to by the ancient Brahmans as Stiva, a masculine fertility god, which expressed monistic theism, and is still chanted today; the Zoroastrian Ahuramazda and Chinese Shang Ti. The worship of polytheistic gods, on the other hand, is seen by many to predate monotheism, reaching back as far as the Paleolithic. Today, monotheistic religions are dominant, though other systems of belief still exist.


Names of God

Main article: Names of God

The noun God is the proper English name used for the deity of monotheistic faiths. Different names for God exist within different religious traditions:

  • Allah is the Arabic name of God, which is used by Arab Muslims and also by most non-Muslim Arabs. ilah, cognate to northwest Semitic El (Hebrew "El" or more specifically "Eloha", Aramaic "Eloi"), is the generic word for a god (any deity), Allah contains the article, literally "The God". Also, when speaking in English, Muslims often translate "Allah" as "God". One Islamic tradition states that Allah has 99 names while others say that all good names belong to Allah. Similarly, in the Aramaic of Jesus, the word Alaha is used for the name of God.
  • Yahweh, Jehovah (Hebrew: 'Yud-Hay-Vav-Hay', יה-וה ) are some of the names used for God in various translations of the Bible (all translating the same four letters - YHVH). El, and the plural/majestic form Elohim, is another term used frequently, though El can also simply mean god in reference to deities of other religions. Others include El Shaddai, Adonai, Amanuel, and Amen. When Moses asked "What is your name?" he was given the answer Ehyeh Asher Ehyeh, which literally means, "I am that I am," as a parallel to the Tetragrammaton Yud-Hay-Vav-Hay. See The name of God in Judaism for Jewish names of God. Most Orthodox Jews, and many Jews of other denominations, believe it wrong to write the word "God" on any substance which can be destroyed. Therefore, they will write "G-d" as what they consider a more respectful symbolic representation. Others consider this unnecessary because English is not the "Holy Language" (i.e. Hebrew), but still will not speak the Hebrew representation written in the Torah, "Yud-Hay-Vav-Hay", aloud, and will instead use other names such as "Adonai" ("my Lord", used in prayer, blessings and other religious rituals) or the euphemism "Hashem" (literally "The Name", used at all other times). Another name especially used by ultra-Orthodox Jews is "HaKadosh Baruch Hu", meaning "The Holy One, Blessed is He".
YHWH, the name of God or Tetragrammaton, in Phoenician (1100 BC to AD 300), Aramaic (10th Century BC to 0) and modern Hebrew scripts.
In early English Bibles, the Tetragrammaton was rendered in capitals: "IEHOUAH" in William Tyndale's version of 1525. The King James Version of 1611 renders YHWH as "The Lord", also as "Jehovah", see Psalms 83:18; Exodus 6:3.
Research in comparative mythology shows a linguistic correlation between Levantine Yaw and monotheistic Yahweh, suggesting that the god may in some manner be the predecessor in the sense of an evolving religion of Yahweh.
  • Elohim as "God" (with the plural suffix -im, but always used with singular agreement); often used to present the Holy Trinity
  • The Holy Trinity (one God in three Persons, the God the Father, the God the Son (Jesus Christ), and God the Holy Ghost/Holy Spirit) denotes God in almost all Christianity. Arab Christians will often also use "Allah" (the noun for "God" in Arabic) to refer to God.[citation needed]
  • Deus, cognate of the Greek Ζευς (Zeus) is the Latin word for God, and will be used in Latin portions of Roman Catholic masses. [2]
  • God is called Igzi'abihier (lit. "Lord of the Universe") or Amlak (lit. the plural of mlk, "king" or "lord") in the Ethiopian Orthodox Church.
  • Jah is the name of God in the Rastafari movement.
  • The Maasai name for "God" is Ngai, which occurs in the volcano name Ol Doinyo Lengai ("the mountain of God").
  • The Mi'kmaq name for "God" is Niskam.
  • Some churches (United Church of Canada, Religious Science) are using "the One" alongside "God" as a more gender-neutral way of referring to God (See also Oneness).
  • Ishvara is the term used for God among the Hindus. In Sanskrit, it means the Supreme Lord. Most Hindus worship the personal form of God or Saguna Brahman, as Vishnu, Shiva, or directly as the Supreme Cosmic Spirit Brahman through the Gayatri mantra. A common prayer for Hindus is the Vishnu sahasranama, which is a hymn describing the one thousand names of God. Ishvara must not be confused with the numerous deities of the Hindus. In modern Hindi, Ishvara is also called Bhagavan.
  • Baquan is a phonetical pronunciation for God in several Pacific Islander religions.
  • Buddhism is non-theistic (see God in Buddhism): instead of extolling an anthropomorphic creator God, Gautama Buddha employed negative theology to avoid speculation and keep the undefined as ineffable [citation needed]. Buddha believed the more important issue was to bring beings out of suffering to liberation. Enlightened ones are called Arhats or Buddha (e.g, the Buddha Sakyamuni), and are venerated. A bodhisattva is an altruistic being who has vowed to attain Buddhahood in order to help others to become Awakened ("Buddha") too. Buddhism also teaches of the existence of the devas or heavenly beings who temporarily dwell in celestial states of great happiness but are not yet free from the cycle of reincarnations (samsara). Some Mahayana and Tantra Buddhist scriptures do express ideas which are extremely close to pantheism, with a cosmic Buddha (Adibuddha) being viewed as the sustaining Ground of all being - although this is very much a minority vision within Buddhism.
  • Jains invoke the five paramethis: Siddha, Arahant, Acharya, Upadhyaya, Sadhu. The arhantas include the 24 Tirthankaras from Lord Rishabha to Mahavira. But Jain philosophy as such does not recognize any Supreme Omnipotent creator God.
  • Sikhs worship God with these common names Waheguru Wondrous God, Satnaam (True is Your Name), Akal (the Eternal) or Onkar (some similarity to the Hindu Aum). When reciting these names, devotion, dedication and a genuine appreciation and acceptance of the Almighty and His blessings is essential if one is to gain anything by the meditation. Just mechanical reciting of the words brings little advantage to the devotee. Help of the Guru is essential to reach God.
  • In Surat Shabda Yoga, names used for God include Anami Purush (nameless power) and Radha Swami (lord of the soul, symbolized as Radha).
  • The Bahá'í Faith refers to God using the local word for God in whatever language is being spoken. In the Bahá'í Writings in Arabic, Allah is used. Bahá'ís share some naming traditions with Islam, but see "Bahá" (Glory or Splendour) as The Greatest Name of God. God's names are seen as his attributes, and God is often, in prayers, referred to by these titles and attributes.
  • Zoroastrians worship Ahura Mazda.
  • To many Native American religions, God is called "The Great Spirit", "The Master of Life", "The Master of Breath", or "Grandfather". For example, in the Algonquian first nations culture, Gitche Manitou or "Great Spirit" was the name adopted by French missionaries for the Christian God. Other similar names may also be used.
  • Followers of Eckankar refer to God as SUGMAD or HU; the latter name is pronounced as a spiritual practice.
  • In Chinese , the name Shang Ti 上帝 (Hanyu Pinyin: shàng dì) (literally King Above), is the name given for God in the Standard Mandarin Union Version of the Bible. Shen 神 (lit. spirit, or deity) was also adopted by Protestant missionaries in China to refer to the Christian God.

Theological approaches

Main article: Theology

Theologians attempt to explicate (and in some cases systematize) beliefs; some express their own experience of the divine. Theologians ask questions such as, 'What is the nature of God?' 'What does it mean for God to be singular?' 'If people believe in God as a duality or trinity, what do these terms signify?' 'Is God transcendent, immanent, or some mix of the two?' 'What is the relationship between God and the universe, and God and humankind?'[citation needed]

It is also important to note that most major religions hold God not as a metaphor, but a being that influences our day-to-day existences. This is to say that people who have rejected the teachings of such religions typically view God as a metaphor or stand-in for the common aspirations and beliefs all humans share, rather than a sentient part of life; whereas organized religion tends to believe the opposite.

Most believers allow for the existence of other, less powerful spiritual beings, and give them names such as angels, saints, Djinni, demons, and devas.

Theism and Deism

Michelangelo's depiction of God in the painting Creation of the Sun and Moon in the Sistine Chapel.

Theism holds that God exists realistically, objectively, and independently of human thought; that God created and sustains everything; that God is omnipotent and eternal, and is personal, interested and answers prayer. It holds that God is both transcendent and immanent; thus, God is simultaneously infinite and in some way present in the affairs of the world. 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, asserts that, due to the nature of time, God's omniscience does not mean he 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 for God to create it. In this view, God is not anthropomorphic, 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 humanity.

Monotheism and Pantheism

Monotheism holds that there is only one God, and/or that the one true God is worshipped in different religions under different names. It is important to note, however, that monotheists of one religion can, and often do, consider the monotheistic god of a different religion to be a false god. For instance, many Christian fundamentalists consider the God of Islam (Allah) to be a false god or demon. However, theologians and linguists argue that "Allah" is merely the Arabic word for "God," and not the literal name of a specifically Muslim God (this is more clearly shown by the fact that Arabic-speaking Christians and Jews refer to God as "Allah" with no problem whatsoever). To Muslims, the Bible is a holy scripture and Jesus is a Holy Prophet, so Islam is considered a continuation of Christianity. Many Jews consider the messiah of Christianity (Jesus) to be a false god and some monotheists (notably fundamentalist Christians) hold that there is one triune God, and that all gods of other religions are actually demons in disguise (as in 2nd Corinthians 11 verse 14). Eastern religious believers and liberal Christians are more likely to assume those of other faiths worship the same God as they, just under a different name and/or form. Muslims believe that Jesus, although the Messiah and one of the holy Prophets, is not the son of God, because relating God to any partners or spouses or offspring is considered blasphemy and apostasy.

File:UniversalForm.jpg
Krishna, the eighth incarnation of Vishnu, one of the manifestations of the ultimate reality or God in Hinduism.

Pantheism holds that God is the universe and the universe is God. Panentheism holds that God contains, but is not identical to, the Universe. The distinctions between the two are subtle, and some consider them unhelpful. It is also the view of the Liberal Catholic Church, Theosophy, Hinduism, some divisions of Buddhism, 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.

Speculative dilemmas

Dystheism is a form of theism which holds that God is malevolent as a consequence of the problem of evil. Dystheistic speculation is common in theology, but there is no known church of practicing dystheists. See also Satanism.

Nontheism 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 many; other non-theists understand God as a symbol of human values and aspirations.

Notes and references

  • Harris interactive, While Most Americans Believe in God, Only 36% Attend a Religious Service Once a Month or More Often
  • Pew research center, The 2004 Political Landscape Evenly Divided and Increasingly Polarized - Part 8: Religion in American Life
  • BBC, Nigeria leads in religious belief
  • Pickover, Cliff, The Paradox of God and the Science of Omniscience, Palgrave/St Martin's Press, 2001. ISBN 1-403-96457-2
  • Miles, Jack, God: A Biography, Knopf, 1995, ISBN 0679743685 Book description.
  • Armstrong, Karen, A History of God: The 4,000-Year Quest of Judaism, Christianity and Islam, Ballantine Books, 1994. ISBN 0434024562
  • Sharp, Michael, The Book of Light: The Nature of God, the Structure of Consciousness, and the Universe Within You. Avatar Publications, 2005. ISBN 0973855525. free as eBook
  • Paul Tillich, Systematic Theology, Vol. 1 (Chicago: University of Chicago Press, 1951). ISBN 0226803376
  • AnonymousGod's Existence Boon to Scholars.

See also

General overview

General approaches

Various issues

Specific conceptions

General practices

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