In monotheistic thought, God is understood as the Most High and the main object of faith. The concept of God, as explained by theologians, usually includes the attributes of omniscience (omniscient), omnipotence (infinite power), omnipresence (present everywhere), and having an eternal and necessary existence. Depending on the type of person's theism, these attributes are used either in analogical ways, or in the literal sense as different attributes of God.
God is most often regarded as incorporeal (immaterial). Some religions describe God without referring to gender, while others use masculine terminology, using terms such as "He" or "Father", and some religions (such as Judaism) only attribute "genuine" to God. The corporeity and corporeity of God is related to the conception of transcendence (beyond nature) and immanence (residing in the world, in the world) of God, with synthesis positions such as "immanent transcendence".
God has been understood as personal or private. In theism, God is the creator and sustainer of the universe, while in deism God is the creator, but not the supporter of the universe. In pantheism, God is the universe itself. In atheism, God is not believed to exist, while God is considered unknown or unknowable in the context of agnosticism. God has also been understood as the source of all moral obligations, and "the greatest existence ever". Many famous philosophers have developed arguments for and against the existence of God.
Many different conceptions of God, and competing claims about God's characteristics, purposes, and actions, have led to the development of ideas of omnitheism, pandeism, or perennial philosophy, which postulates that there is an underlying theological truth, all of which are religions express a partial understanding, and as "the righteous in the great world religions in fact worship the one God, but through different and overlapping conceptions or mental images of Him."
Monotheists refer to their gods using names determined by their respective religions, with some of these names referring to certain cultural ideas about the identity and attributes of their deities. In the era of ancient Egyptian Atenisme, perhaps the earliest recorded monotheist religion, this god called Aten, is constituted as the only "Supreme Being" and the creator of the universe. In the Hebrew Scriptures and Judaism, "He Who", "I Am Me", and the tetragrammaton YHWH (Hebrew: ???? ?, Is traditionally interpreted as "I am I", "He Who Exists") is used as the names of God, while Yahweh and Jehovah are sometimes used in Christianity as YHWH's vocalizations. In the Christian doctrine of the Trinity, God, meaning in three persons, is called the Father, the Son, and the Holy Spirit. In Judaism, it is common to call God by the titular name Elohim or Adonai. In Islam, God's name is used, while Muslims also have titular titles for God. In Hinduism, Brahman is often regarded as a monistic concept of God. In Chinese religion, God (Shangdi) is understood as the ancestor (first ancestor) of the universe, intrinsically and continuously ordain it. Other religions have names for God, for example, Baha in BahÃÆ'¡'ÃÆ' Faith, Waheguru in Sikhism, and Ahura Mazda in Zoroastrianism.
Video God
Etymology and usage
The earliest written form of the Germanic word God (always, in this usage, capitalized) comes from the 6th century Christian Codex Argenteus . The English word itself comes from Proto-Germanic * *? U? An. Proto-Indo-European shapes reconstructed *? Hu-tÃÆ'³ -m is probably based on the root *? Hau (?) - , which means "calling" or "calling". The Germanic words for God were initially neutral - applicable to both sexes - but during the process of Christianizing the Germanic society from their indigenous German paganism, the words became a syntactic form of masculine.
In English, capitalization is used for names known by gods, including 'God'. Consequently, capital letters are not used for some gods (polytheism) or when used to refer to the generic idea of ​​the god. The English word God and his colleagues in other languages ​​are usually used for any and all conceptions and, apart from significant differences between religions, this term remains a general English translation for all. The same applies to Hebrew El , but in Judaism, God is also given the proper name, the YHWH tetragrammaton, which may be derived from the name of the god Edom or Midian, Yahweh. In many Bible translations, when the word LORD exists in all capitals, it denotes that the word represents the tetragrammaton.
All? h (Arabic: ???? ?) is an Arabic term without plural used by Muslims and Arabic speaking Arabs and Jews who means "God" (with the letter G), while "? il? h" (Arabic: ??? ?) is a term used for gods or deities in general. God may also be given the proper name in the monotheistic stream of Hinduism which emphasizes the personal nature of God, with early references to his name as Krishna-Vasudeva in the Bhagavata or later Vishnu and Hari.
Ahura Mazda is a name for God used in Zoroastrianism. "Mazda", or rather the shape of the Avestan stem Mazd? - , nominative MazdÃÆ'  ¥ , reflecting the Proto-Iranian Mazd? H (female) . It is generally regarded as the proper name of the spirit, and like its Sanskrit Sanskrit medh? , meaning "intelligence" or "wisdom". Both Avantan and Sanskrit words reflect the Proto-Indo-Iranian * mazdh? - , from Proto-Indo-European mn? Sd? Eh 1 , literally means "put ( d? Eh 1 ) one's thoughts ( * mn? -s ) ", then" wise ".
Waheguru ( Punjabi: v? Higur? ) is the most commonly used term in Sikhism to refer to God. It means "Extraordinary Teacher" in Punjabi. V? hi (middle Persian loan) means "beautiful" and teacher ( Sanskrit: teacher ) is a term that shows" teacher ". Waheguru is also described by some as an ecstasy experience that is beyond all description. The most common use of the word "Waheguru" is in the Sikh words used for each other:
Flood , the "biggest" name for God in Bahá'à religion, is Arabic for "All-Glorious".
Maps God
General conception
There is no clear consensus about the nature or even the existence of God. Abraham's conceptions of God include the monotheistic definition of God in Judaism, the Christian trinitarian outlook, and the Islamic concept of God. The dharma religions differ in their view of the divine: the Lord's view in Hinduism varies by region, sect, and caste, from monotheistic to polytheistic. Many religions of polytheism share the idea of ​​a creator god, despite having a name other than "God" and without all other roles attributed to a single God by a monotheistic religion. Jainism is polytheism and non-creationist. Depending on one's interpretation and tradition, Buddhism can be understood as an atheist, non-theistic, pantheistic, pentheistic, or polytheistic.
Unity
Monoteis believes that there is only one god, and can claim that a true god is worshiped in different religions with different names. The views that all the theis are really worshiping the same god, whether they know it or not, are specifically emphasized in Bahá'á Iman, Hinduism and Sikhism. In Christianity, the doctrine of the Trinity describes God as one God in three persons. The Trinity consists of God the Father, the Son of God (metaphysically manifested by Jesus), and the Holy Spirit. The most basic concept of Islam is tawhid (which means "unity" or "uniqueness"). God is described in the Qur'an as: "Say: He is Allah, One and Only, Allah, the Eternal, Absolute: He has no begotten, nor is He begotten, and there is nothing like Him." The Muslims denied the Christian doctrine of the Trinity and divinity of Jesus, comparing it with polytheism. In Islam, God is beyond all understanding or the equivalent and does not resemble His creation in any way. Thus, Muslims are not iconodules, and are not expected to visualize God.
Henotheism is the belief and worship of a single god when accepting the existence or possibility of existence of other gods.
Theism, deism, and pantheism
Theism generally states that God exists in a realistic, objective, and independent of human thought; that God created and sustained everything; that God is omnipotent and immortal; and that God is personal and interacts with the universe through, for example, religious experience and human prayers. Theism states that God is transcendent and immanent; thus, God is simultaneously infinite and, in some way, present in world affairs. Not everybody subscribes to all these propositions, but each usually subscribes to some of them (see, by comparison, family resemblance). Catholic theology holds that God is very simple and timeless. Most theists argue that God is omnipotent, omniscient, and benevolent, though this belief raises the question of God's responsibility for evil and suffering in the world. Some theists consider God as self-conscious self-limitation or purpose of omnipotence, omniscience, or virtue. Open Theism, by contrast, argues that, because of the nature of time, the omniscience of God does not mean the god can predict the future. Theism is sometimes used to refer generally to any belief in a god or god, ie, monotheism or polytheism.
Deism states that God is completely transcendent: God exists, but does not intervene in the world beyond what is necessary to create it. In this view, God is not anthropomorphic, and does not answer prayers or produce miracles. Common in Deism is the belief that God is not interested in humanity and even unaware of humanity. Pandeism combines Deism with Pantheistic beliefs. Pandeism was proposed to explain about Deism why God created the universe and then abandoned it, and for Pantheism, the origin and destination of the universe.
Pantheism states that God is the universe and the universe is God, while Panentheism states that God contains, but not identical with, the Universe. This is also the view of the Liberal Catholic Church; Theosophy; some Hinduism views except Vaishnavism, who believe in panentheism; Sikhism; several divisions of Neopaganism and Taoism, along with various denominations and individuals in denominations. Kabbalah, Jewish mysticism, depicts a pantheistic/panentheistic view of God - which has wide acceptance in Hasidic Judaism, especially from their founder, The Baal Shem Tov - but only in addition to the Jewish view of a personal god, not in the original pantheistic sense that denies or limits persona to God.
Other concepts
Dheheheism, associated with theodicy, is a form of theism that states that God is not wholly good or wholly evil as a consequence of the problem of evil. One example comes from Dostoevsky The Brothers Karamazov , in which Ivan Karamazov refuses God on the grounds that he allows children to suffer.
In modern times, some abstract concepts have been developed, such as process theology and open theism. Contemporary French philosopher Michel Henry has proposed a phenomenological approach and the definition of God as the phenomenological essence of Life.
God has also been understood as an incorporeal (immaterial), a personal being, the source of all moral obligations, and "the greatest existence ever". These attributes are all supported by various circles by early Jewish, Christian, and Muslim theologian philosophers, including Maimonides, Augustine of Hippo, and Al-Ghazali, respectively.
Non-theistic look
The non-theis views of God also vary. Some non-theists avoid the concept of God, while accepting that it matters to many; other non-theists understand God as a symbol of human values ​​and aspirations. The 19th century British atheist Charles Bradlaugh declared that he refused to say "There is no God," because "the word 'God' to me is a voice that does not convey a clear or distinct affirmation"; he says more specifically that he does not believe in a Christian god. Stephen Jay Gould proposed an approach that divides the world of philosophy into what he calls "non-overlapping magisteria" (Noma). In this view, the supernatural questions, such as those relating to the existence and nature of God, are non-empirical and are the proper theological domain. The method of science must then be used to answer every empirical question about nature, and theology should be used to answer questions about the highest meanings and moral values. In this view, the assumption of the lack of an empirical trace from the supernatural magisterium to natural events makes science the only player in the natural world.
Another view, argued by Richard Dawkins, is that the existence of God is an empirical question, arguing that "the universe with the god will be a completely different kind of universe from without, and that will be a scientific difference." Carl Sagan argues that the doctrine of the Creator of the Universe is difficult to prove or disprove and that the only irrefutable scientific discovery that can deny the existence of the Creator (not always God) is the discovery that the universe is infinite.
Stephen Hawking and co-author Leonard Mlodinow state in their book, The Grand Design that it makes sense to ask who or what created the universe, but if the answer is God, then the question has just been deflected with who creating God. Both authors claim however that it is possible to answer these questions purely in the field of science, and without invoking divine beings.
Agnosticism and atheism
Agnosticism is the view that the truth values ​​of certain claims - especially the metaphysical and religious claims such as whether God, the divine or the supernatural - are unknown and may be unknowable.
Atheism, in its broadest sense, denies belief in the existence of a god. In a narrow sense, atheism is specifically a position where there is no god.
Anthropomorphism
Pascal Boyer argues that while there are various supernatural concepts found throughout the world, in general, supernatural beings tend to behave like humans. The building of gods and spirits like people is one of the most recognizable religious traits. He cites examples from Greek mythology, which, in his opinion, is more like a modern soap opera than any other religious system. Bertrand du Castel and Timothy Jurgensen demonstrated through the formalization that Boyer's explanatory model matched the epistemology of physics in proposing entities that could not be directly observed as intermediaries. Anthropologist Stewart Guthrie argues that people project human traits to the non-human aspects of the world because they make those aspects more intimate. Sigmund Freud also states that the concept of god is the projection of one's father.
Likewise, Durkheim's miles are one of the earliest to show that gods are an extension of the human social life to include supernatural beings. In line with this reason, psychologist Matt Rossano argues that when humans begin to live in larger groups, they may have created gods as a means of upholding morality. In small groups, morality can be established by social forces such as gossip or reputation. However, it is much more difficult to enforce morality using social forces in a much larger group. Rossano points out that by incorporating the ever-vigilant god and spirit, human beings find effective strategies to withhold selfishness and build more cooperative groups.
Existence
Arguments about the existence of God usually include the 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 can not be proved or proven" ( de facto theism); and that "God exists and this can be proved" (strong theism).
Countless arguments have been put forward to prove the existence of God. Some of the most important arguments are the Five Ways of Aquinas, the Argument of the Desires proposed by the C.S. Lewis, and the Ontological Arguments formulated well by St. Anselm and Renà © Descartes.
Approach St. Anselm is defining God as, "which is no greater than anything comprehensible". The famous pantheist philosopher Baruch Spinoza will bring this idea to its extremes: "For God's sake I perceive an infinite absolute, that is, a substance consisting of infinite attributes, each of which expresses eternal and infinite essence." For Spinoza, the whole universe is made of one substance, God, or the equivalent, Nature. The proof for the existence of God is a variation of the Ontological argument.
Scientist Isaac Newton sees the nontrinitarian God as a master creator whose existence can not be denied in the face of the grandeur of all creation. Nevertheless, he rejected Polymath Leibniz's thesis that God would create a perfect world that did not require intervention from the creator. In Query 31 of Opticks , Newton simultaneously makes the arguments of the design and for the purposes of the intervention:
For a while comets move in very eccentric orbs in all positions, the blind fate can never make all planets move one and the same way in concentric orbits, some insignificant irregularities except that may arise from joint action of comets and planets on one another , and which will tend to increase, until the system wants reform.
Saint Thomas believes that the existence of God is real in itself, but not to us. "Therefore I say that this proposition," God exists ", is in itself self-evident, because the predicate is the same as the subject.... Now because we do not know God's essence, the proposition is not self-explanatory to us, things that are better known to us, though less well known in their nature - that is, by effect. " Thomas believes that God's existence can be demonstrated. Briefly in Summa theologiae and more extensively in Summa contra Gentiles, he considers in great detail five arguments for the existence of God, which is widely known as quinque viae/i> (Five Ways).
- Motion: Some things no doubt move, although they can not cause their own movement. Since there is no cause chain of infinite movement, there must be a First Mover that is not moved by anything else, and this is what everyone understands by God.
- Cause: As in the case of movement, nothing can cause itself, and the infinite cause chain is impossible, so there must be a First Cause, called God.
- Existence necessary and unnecessary: ​​Our experience includes things that must be there but seemingly unnecessary. Not everything can be unnecessary, because so nothing and still nothing. Therefore, we are forced to assume something that exists, requiring this only from itself; in fact it's itself the cause for other things there.
- Gradations: If we can see gradations in things in the sense that some things are hotter, better, etc., there must be a superlative that is the most correct and noblest, and so the most complete one exists. This then, we call on the Lord (Note: Thomas does not mean the true qualities for God Himself).
- Trends in properties ordered: The direction of action to the end is noticed in all bodies that follow natural laws. Anything without consciousness tends to be a goal under the guidance of a conscious person. This we call God (Notice that even as we guide objects, in Thomas's view, the source of all our knowledge comes from God as well).
Some theologians, such as scientists and theologians A.E. McGrath, argues that the existence of God is not a question that can be answered by using the scientific method. Agnostic Stephen Jay Gould argues that science and religion do not conflict and do not overlap.
Some findings in the field of cosmology, evolutionary biology, and neuroscience are interpreted by some atheists (including Lawrence M. Krauss and Sam Harris) as proof that God is merely an imaginary entity, without foundation in reality. These atheists claim that the single-minded, imaginary God who has created the universe and is especially concerned with human life has been envisioned, embodied and enacted in trans-generations. Richard Dawkins interprets such findings not only as a lack of evidence of material existence from such a God, but as broad evidence for the contrary. However, his views are challenged by several theologians and scientists including Alister McGrath, who argue that God's existence is compatible with science.
Custom attribute
Different religious traditions provide different (although often identical) attributes and characteristics to God, including their expansive powers and abilities, psychological characteristics, gender characteristics, and favored nomenclature. The assignment of these attributes is often different according to the conception of God in the culture from which they appear. For example, the attributes of God in Christianity, the attributes of God in Islam, and the Thirteen Attributes of Mercy in Judaism have certain similarities that arise from their common roots.
Name
The word God is "one of the most complicated and difficult in English." In the Judeo-Christian tradition, "the Bible has become the main source of God's conception". That the Bible "includes many different images, concepts, and ways of thinking" God has caused eternal disagreement "about how God should be understood and understood".
In all the Hebrew and Christian Bibles there are many names for God. One is Elohim. The other is El Shaddai , translated "God Almighty". The third famous name is El Elyon , which means "The High God".
God is described and referred to in the Qur'an and the hadith with certain names or attributes, the most common is the Al-Rahman , which means "Most Merciful" and Al-Rahim < , meaning "Most Merciful" (See Names of God in Islam).
Many of these names are also used in the scriptures of Bahá'¡'á Iman.
Brahma Kumaris uses the term "High Soul" to refer to God. They see God as incorporeal and eternal, and regard him as a point of living light like the human soul, but without a physical body, for it does not enter the cycle of birth, death and rebirth. God is seen as a perfect and constant embodiment of all virtues, strengths and values ​​and that he is the loving Father of all souls, regardless of their religion, gender, or culture.
Vaishnavism, a tradition in Hinduism, has a list of degrees and the name Krishna.
Gender
The sex of God can be seen as a literal or allegorical aspect of a god who, in classical western philosophy, goes beyond body shape. Polytheistic religions generally associate with each gender gods, allowing each to interact with others, and possibly with humans, sexually. In most monotheistic religions, God does not have sexually related partners. Thus, in classical western philosophy the gender of this only god is most likely an analogical statement of how humans and God speak, and relate to one another. That is, God is seen as a condenser of the world and a revelation that corresponds to an active role (as opposed to receptive) in sexual intercourse.
Bible sources usually refer to God using the words of men, except Genesis 1: 26-27, Psalm 123: 2-3, and Luke 15: 8-10 (women); Hosea 11: 3-4, Deuteronomy 32:18, Isaiah 66:13, Isaiah 49:15, Isaiah 42:14, Psalm 131: 2 (mother); Deuteronomy 32: 11-12 (hawk eagle); and Matthew 23:37 and Luke 13:34 (chicken parent).
Relationship with creation
Prayer plays an important role among many believers. Muslims believe that the purpose of its existence is to worship God. He is seen as a personal God and there is no intermediary, like a priest, to contact God. Prayer often also includes pleading and asking for forgiveness. God is often believed to be forgiving. For example, a hadith states that God will replace innocent people with sinners but still ask for repentance. Christian theologian Alister McGrath writes that there is good reason to claim that "personal god" is an integral part of the Christian view, but what must be understood is analogies. "To say that God is like a person is to affirm the divine ability and willingness to connect with others, it does not imply that God is human, or lies at a certain point in the universe."
Adherents of different religions generally disagree about how best to worship God and what God's plan for humanity, if any. There are different approaches to reconciling contradictory monotheistic religious claims. One view is taken by the exclusivists, who believe that they are the chosen people or have exclusive access to absolute truth, generally through revelation or encounter with the Divine, which other believers do not. Another view is religious pluralism. A pluralist usually believes that his religion is true, but does not deny the truth of some of the other religions. An example of a pluralist view in Christianity is supersessionism, namely the belief that one's religion is the fulfillment of previous religions. The third approach is relativistic inclusivism, in which everyone is equally right; the example being universalism: the doctrine that salvation is finally made available to everyone. The fourth approach is syncretism, mixing elements of different religions. An example of syncretism is the New Age movement.
Jews and Christians believe that man is created in the likeness of God, and is the center, the crown and the key to the creation of God, the servant to God, the supreme of everything God has made (Gen. 1:26) ; For this reason, humanity in Christianity is called the "Children of God".
Description
Zoroastrianism
During the early Parthian Empire, Ahura Mazda was visually represented for worship. This practice ended at the beginning of the Sassanid empire. The Zoroastrian icoclasm, which can be traced to the end of the Parthian period and the beginning of Sassanid, eventually ends the use of all images of Ahura Mazda in worship. However, the Ahura Mazda continues to be symbolized by the figure of a man of dignity, standing or riding a horse found in the Sassanian heritage.
Judaism
At least some Jews do not use any images for God, for God is an inconceivable Being that can not be represented in material forms. However, in some examples of Jewish Art, sometimes God, or at least his intervention, is indicated by the symbol of the Hand of God, representing the bath Kol (literally "princess of the voice") or the Voice of God.
The burning fire that is not consumed by the fire is described in the Book of Exodus as a symbolic representation of God when he appeared to Moses.
Christianity
The early Christians believed that the words of the Gospel of John 1:18: "No one has ever seen God at all" and many other statements are meant to apply not only to God, but also to all the attempts of God.
However, God's depiction was later discovered. Some, like the Hand of God, are portrayals borrowed from Jewish art.
The beginning of the 8th century witnessed the suppression and destruction of religious icons as the Byzantine iconoclasm period (literally shoot-image ) begins. The Council of Nicea II in 787 effectively ended the first period of the Byzantine iconoclasm and restored the honor of icons and holy images in general. However, this is not immediately translated into the greatest portrayal of God the Father. Even the proponents of the use of icons in the 8th century, like Saint John of Damascus, draw the distinction between the images of God the Father and the people of Christ.
Before the 10th century no attempt was made to use humans to symbolize God the Father in Western art. However, Western art eventually requires several ways to illustrate the presence of the Father, so through successive representations a set of artistic styles to symbolize the Father using a man gradually emerged around the 10th century. The rationale for human use is the belief that God created the human soul in its own image (thus allowing humans to transcend other animals).
It seems that when the early artists were designed to represent God the Father, fear and admiration restrained them from the use of the human figure as a whole. Usually only a small part will be used as a picture, usually a hand, or sometimes a face, but seldom intact human. In many pictures, the figure of the Son replaces the Father, so that a small part of the person of the Father is depicted.
In the 12th century the depiction of God the Father began to appear in French manuscript manuscripts, which as less common forms often became bolder in their iconography, and in stained glass windows in England. Initially the head or sculpture is usually displayed in some form of a cloud frame at the top of the drawing room, where the Lord's Hand had appeared before; The baptism of Christ on the famous baptismal letter in LiÃÆ'¨ge of Rainer of Huy is an example of 1118 (God's Hand is used in another scene). Gradually the number of human symbols shown can increase to a half-long number, then full length, usually enthroned, as in Giotto's painting of c. 1305 in Padua. In the 14th century, the Naples Bible contains the depiction of God the Father in the burning bushes. At the beginning of the 15th century, TrÃÆ'¨s Riches Heures du Duc de Berry has many symbols, including the tall old man and the elegant full-length figure that runs in the Garden of Eden, which shows a considerable diversity of ages and dresses. The "Gates of Paradise" by Florence Baptistry by Lorenzo Ghiberti, beginning in 1425 uses the same full-length symbol for the Father. The Rohan book The hour of about 1430 also includes the portrayal of God the Father in the half-length human form, now standard, and the Lord's Hand becoming more rare. In the same period other works, such as the great Genesis altar by Hamburg artist Meister Bertram, continue to use the old depictions of Christ as Logos in the Genesis scene. In the fifteenth century there was a brief fashion for describing the three personalities of the Trinity as identical or identical figures of the usual appearance of Christ.
In an early Venetian school The Virgins of the Virgin by Giovanni d'Alemagna and Antonio Vivarini, (c.443) The father was described using a symbol consistently used by another artist later, a patriarch, Strong appearance and with long white hair and beard, portrayals are largely derived from, and justified by, near-physical, but still figurative, descriptions of the Ancient of Days.
.... Ancient Day was seated, whose clothes were white as snow, and his head hair was like pure wool: his throne was like a flame, and his wheels were like a burning fire. (Daniel 7: 9)
In the Annunciation by Benvenuto di Giovanni in 1470, God's Father was depicted in a red robe and a Cardinal-like hat. However, even in the late part of the 15th century, the symbolic representation of the Father and the Holy Spirit as "hands and dove" continues, ie. in Verrocchio's Baptism of Christ in 1472.
In Renaissance paintings of the worship of the Trinity, God can be described in two ways, either with an emphasis on the Father, or three elements of the Trinity. The most prevalent portrayal of the Trinity in Renaissance art illustrates God the Father using an old man, usually with a long beard and patriarchal appearance, sometimes with a triangular circle (as a reference to the Trinity), or with a papal crown, especially in the painting of the Northern Renaissance. In this description, the Father can hold the globe or book (to symbolize God's knowledge and as a reference to how knowledge is considered sacred). He is behind and above Christ on the Cross in the iconic icon of the Throne. The dove, the emblem of the Holy Spirit, may float above. Various people from different classes of society, e.g. kings, whales or martyrs may be present in the picture. In Pietern Trinitarian, God the Father is often symbolized by a man dressed in a papal dress and a papal crown, supporting the dead Christ in his arms. They are depicted floating in heaven with angels carrying the tools of Passion.
Representatives of God the Father and the Trinity were attacked by Protestants and in Catholics, by Jansenist and Baianist movements and orthodox theologians. As with other attacks on Catholic imagery, this has the effect of reducing the Church's support for less central portrayals, and strengthening them to the core. In the Western Church, the pressure to hold back the religious image resulted in a very influential decree in the final session of the Council of Trent in 1563. The decision of the Council of Trent confirms the traditional Catholic doctrine that images represent only the person depicted, and that worship of them is paid to the person, not the image.
The artistic portrayal of God the Father is not controversial in later Catholic art, but the less general description of the Trinity is condemned. In 1745 Pope Benedict XIV explicitly supported the portrayal of the Mercy Throne, referring to "Ancient Times", but in 1786, Pope Pius VI still needed to issue a papal rebuttum condemning the Italian church council's decision to remove all images. Trinity of the churches.
God's Father is symbolized in several scenes of the Sistine Chapel scene in Michelangelo, the most famous Creation of Adam (whose image is close to touching the hands of God and Adam is a human icon, being a reminder that Humans are created in Figures and God's resemblance ( Gen 1:26 )). The Father is portrayed as a strong figure, floating in the cloud at the Titian
In the Judgment's
While the representation of God the Father grew up in Italy, Spain, Germany and the Low Countries, there was resistance elsewhere in Europe, even during the 17th century. In 1632 most members of the Chamber Star Court in England (except the Archbishop of York) condemned the use of Trinity images in church windows, and some considered them illegal. Then in the 17th century Sir Thomas Browne wrote that he considered the representation of God the Father using an old man of "dangerous acts" that might lead to Egyptian symbolism. In 1847, Charles Winston was still criticizing images such as "Romish trends" (a term used to refer to Roman Catholicism) which he deems best best avoided in Britain.
In 1667 the 43rd chapter of the Great Council of Moscow specifically included a prohibition on a number of symbolic representations of God the Father and the Holy Spirit, which then also produced a variety of other icons placed on the forbidden list, mostly affecting the West. -dropping style that has gained ground in the Orthodox icon. The council also states that the person of the Trinity who is the "Ancient Age" is Christ, like the Logos, not God the Father. But some icons continue to be produced in Russia, as well as Greece, Romania, and other Orthodox countries.
Islam
Muslims believe that God (God) is beyond all understanding or equivalent and does not resemble His creation in any way. Thus, Muslims are not icodules, not expected to visualize God.
BahÃÆ'¡'ÃÆ' Faith
BahÃÆ'¡'u'llÃÆ'¡h teaches that God is not directly known to ordinary people, but that his attributes and qualities can be indirectly known by learning from and imitating his divine manifestations, which in BahÃÆ'¡'Ã te theology is somewhat proportional to Hindu avatar or prophet Ibrahim. This manifestation is the prophets and professors of many great religious traditions. These include Krishna, Buddha, Jesus, Zoroaster, Muhammad, BahÃÆ'¡'ÃÆ'º'llÃÆ'¡h, and others. Although his faith is very monotheistic, he also teaches the unity of all religions and focuses on these enlightenments necessary to meet humanitarian needs at various points in history and for different cultures, and as part of a progressive revelation and education scheme. humanity.
Theological approach
Classical theists (such as the Ancient Greek-Medieval Greek philosophers, Roman Catholic, Eastern Orthodox Christians, many Jews and Muslims, and some Protestants) speak of God as a "totally absent" transcendent simple divine (totally independent of others ), and possesses qualities such as incompetence, inability, and time irregularities. The theologians of theistic personalism (the views held by Rene Descartes, Isaac Newton, Alvin Plantinga, Richard Swinburne, William Lane Craig, and most modern evangelicals) argue that God is generally the basis of all beings, immanent and transcendent over the whole world. reality, with immanence and transcendence into contrapletes of personality. God is also generally defined as having the necessary existence, because need is considered a good thing to have, and just as God has omnipotence and omniscience, he has the need to be maximized.
The attributes of God classical theism are all claimed by early Jewish, Christian and Muslim scholars, including Maimonides, St. Augustine, and Al-Ghazali.
Many philosophers develop arguments for the existence of God, while trying to understand the precise implications of the attributes of God. Reconciling some of these attributes - especially the attributes of theistic God of theistic personism - produces important philosophical issues and debates. For example, the omniscience of God may imply that God knows how free actors will choose to act. If God knew this, their real free will might be illusion, or previous knowledge does not imply predestination, and if God does not know it, God may not be omniscient.
The last centuries of philosophy have seen powerful questions about the arguments of the existence of God raised by philosophers such as Immanuel Kant, David Hume and Antony Flew, although Kant argues that the argument of morality is valid. The teist's response has been good to argue, as did Alvin Plantinga, that faith is "the true foundation", or to take, as does Richard Swinburne, the position of evidentialist. Some theists agree that only a few arguments for the existence of God are interesting, but argue that faith is not a product of reason, but it requires risk. There would be no risk, they argue, if the argument for the existence of God is as powerful as the law of logic, the position Pascal concludes as "the heart has an unknown reason."
Many believers allow the existence of other less powerful spiritual beings such as angels, saints, jinns, demons, and gods.
See also
- Absolute (philosophy)
- Apeiron (cosmology)
- Goddess
- God (male deity)
- Logo
- Logos (Christianity)
- Monad (philosophy)
- The relationship between religion and science
References
Further reading
External links
- The concept of God in Christianity
- The concept of God in Islam
- God's Christian perspective
- The Hindu concept of God
- Jewish Literacy
Source of the article : Wikipedia
0 Comments