God is either the sole deity in monotheism or the monist 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 have developed arguments for and against the existence of God.[3]
God has many names, and different names are attached to different cultural ideas about who God is and what his aspects are. "I Am that I Am," written in Hebrew as "Ehyeh Asher Ehyeh," is the name considered to be one God originally gave to himself. The name YHVH, also called the "Tetragrammaton," is an initialism of unknown components, used as a name for God. The names Yahweh and Jehovah, are used by some Christians as a vocalization of YHVH, but in Judaism it is common to refer to God by the titular names Elohim or Adonai (cf. Names of God in Judaism). In Arabic, the name Allah ("the God") is used, and because of the predominance of Islam among Arab speakers, the name "Allah" has connotations with Islamic faith and culture (cf. God in Islam). Muslims regard a multitude of titular names for God (cf. Names of God in Islam).
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. Most linguists[who?] agree that the reconstructed Proto-Indo-European form * ǵhu-tó-m was based on the root * ǵhau(ə)-, which meant either "to call" or "to invoke".[4] 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 word became a masculine syntactic form.[5]
In the English language, the capitalized form of God continues to represent a distinction between monotheistic "God" and "gods" in polytheism.[6][7] 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 (written YHWH), in origin the name of an 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] Allāh (Arabic: الله allāh) is the Arabic term with no plural or gender used by Muslims and Arabic speaking Christians and Jews meaning "The God" (with a capital G), while "ʾilāh" (Arabic: إله ellāh) is the term used for a deity or a god in general.[9][10][11] 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.[12]
There is no clear consensus on the nature of God.[13] 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.[citation needed]
Main articles:
Monotheism and
HenotheismMonotheists hold that there is only one god, and may claim that the one true god is worshiped 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 Hinduism[14] and Sikhism.[15]
Islam's most fundamental concept is a strict monotheism called tawhīd. God is described in the Qur'an as: "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."[16][17] Muslims repudiate the Christian doctrine of the Trinity and divinity of Jesus, comparing it to polytheism. In Islam, God is beyond all comprehension or equal and does not resemble any of his creations in any way. Thus, Muslims are not iconodules, and are not expected to visualize God.[18]
Henotheism is the belief and worship of a single god while accepting the existence or possible existence of other deities.[citation needed]
Main articles:
Theism,
Deism, and
PantheismTheism generally holds that God exists realistically, objectively, and independently of human thought; that God created and sustains everything; that God is omnipotent and eternal; personal and interacting with the universe through for example religious experience and the prayers of humans.[19] 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.[20] Not all theists subscribe to all the above propositions, but usually a fair number of them, c.f., family resemblance.[19] 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 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.[21][22]
Deism holds that God is wholly transcendent: God exists, but does not intervene in the world beyond what was necessary to create it.[20] 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. Pandeism and Panendeism, respectively, combine Deism with the Pantheistic or Panentheistic beliefs discussed below.[citation needed]
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; the distinctions between the two are subtle. 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.[citation needed]
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 The Brothers Karamazov, in which Ivan Karamazov rejects God on the grounds that he allows children to suffer.[23] Another example would be Theistic Satanism.[citation needed]
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. Others such as Richard Dawkins see the idea of God as entirely pernicious.[citation 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.[24]
Renowned physicist Stephen Hawking and co-author Leonard Mlodinow state in their 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. In this view it is accepted that some entity exists that needs no creator, and that entity is called God. This is known as the first-cause argument for the existence of 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.[25]
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.[citation needed]
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"[26] (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.[citation needed]
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.[27][28] Agnostic Stephen Jay Gould argues that science and religion are not in conflict and do not overlap.[citation needed]
Main article:
Names of GodIt is difficult to distinguish between proper names and epitheta of God. Throughout the Hebrew and Christian Bible there are many names for God that portray his nature and character. One of them is elohim,[29][30] (which is actually a plural word). Another one is El Shaddai, meaning “God Almighty”.[31] A third notable name is El Elyon, which means “The Most High God”.[32]
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" (See Names of God in Islam).[33]
Vaishnavism, a tradition in Hinduism, has list of titles and names of Krishna.
Main article:
Gender of GodThe gender of God can be viewed as a literal or as an allegorical aspect of a deity. In polytheistic religions, the gods are more likely to have literal sexual genders which would enable them to interact with each other, and even with humans, in a sexual way. In most monotheistic religions, there is no comparable being for God to relate to in a literal gender-based way, so 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, with no sexual connotations.
God is usually characterised as male in Biblical sources, except: female in Genesis 1:26-27,[34][35] Psalm 123:2-3, and Luke 15:8-10; a mother in Hosea 11:3-4, Deuteronomy 32:18, Isaiah 66:13, Isaiah 49:15, Isaiah 42:14, Psalm 131:2; a mother eagle in Deuteronomy 32:11-12; and a mother hen in Matthew 23:37 and Luke 13:34.
Christian theologian Alister McGrath writes that there are good reasons to suggest that a "personal god" is integral to the Christian outlook, but that one has to understand it is 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."[36] Muslims believe that the purpose of existence is to worship God.[37][38] He is viewed as a personal God and there are no intermediaries, such as clergy, to contact God who states “We are nearer to him than (his) jugular vein”[39]
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 in Christianity is 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.
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.[40]
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.[41] 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."[42]
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.[citation needed]
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.[43]
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."[26] 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 challenge it would be an infinitely old universe.[44]
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.[45] 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.[46] 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.[47][not in citation given]
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.[48]
As of 2000, approximately 53% of the world's population identifies with one of the three primary Abrahamic religions (33% Christian, 20% Islam, <1% Judaism), 6% with Buddhism, 13% with Hinduism, 6% with traditional Chinese religion, 7% with various other religions, and less than 15% as non-religious. Most of these religious beliefs involve a god or gods.[49] Abrahamic religions beyond Christianity, Islam and Judaism include Baha'i, Samaritanism, the Rastafari movement, Yazidism, and the Unification Church.)
- ^ a b c Swinburne, R.G. "God" in Honderich, Ted. (ed)The Oxford Companion to Philosophy, Oxford University Press, 1995.
- ^ a b c d Edwards, Paul. "God and the philosophers" in Honderich, Ted. (ed)The Oxford Companion to Philosophy, Oxford University Press, 1995.
- ^ a b c d Platinga, Alvin. "God, Arguments for the Existence of," Routledge Encyclopedia of Philosophy, Routledge, 2000.
- ^ 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, page 323. HarperCollins. ISBN 0-06-270094-7
- ^ 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 1-4286-1575-X.
- ^ "God". Islam: Empire of Faith. PBS. http://www.pbs.org/empires/islam/faithgod.html. Retrieved 2010-12-18.
- ^ "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
- ^ "DOES GOD MATTER? A Social-Science Critique". by Paul Froese and Christopher Bader. http://www.hds.harvard.edu/news/bulletin/articles/does_god_matter.html. Retrieved 2007-05-28. [dead link]
- ^ See Swami Bhaskarananda, Essentials of Hinduism (Viveka Press 2002) ISBN 1-884852-04-1
- ^ "Sri Guru Granth Sahib". Sri Granth. http://www.srigranth.org/servlet/gurbani.gurbani?Action=Page&Param=1350&english=t&id=57718. Retrieved 2011-06-30. [dead link]
- ^ Quran 112:1–4
- ^ D. Gimaret. "Allah, Tawhid". Encyclopaedia Britannica Online.
- ^ Robyn Lebron (2012). Searching for Spiritual Unity...Can There Be Common Ground?. p. 117. ISBN 1-4627-1262-2.
- ^ a b Smart, Jack; John Haldane (2003). Atheism and Theism. Blackwell Publishing. p. 8. ISBN 0-631-23259-1.
- ^ a b Lemos, Ramon M. (2001). A Neomedieval Essay in Philosophical Theology. Lexington Books. p. 34. ISBN 0-7391-0250-8.
- ^ "Philosophy of Religion.info – Glossary – Theism, Atheism, and Agonisticism". Philosophy of Religion.info. Archived from the original on April 24, 2008. http://web.archive.org/web/20080424071443/http://www.philosophyofreligion.info/definitions.html. Retrieved 2008-07-16.
- ^ "Theism – definition of theism by the Free Online Dictionary, Thesaurus and Encyclopedia". TheFreeDictionary. http://www.thefreedictionary.com/theism. Retrieved 2008-07-16.
- ^ The Project Gutenberg EBook of The Brothers Karamazov by Fyodor Dostoyevsky pp259-261
- ^ Michel Henry : I am the Truth. Toward a philosophy of Christianity (Stanford University Press, 2002)
- ^ p. 172, "The Grand Design", Stephen Hawking, Leonard mlodinow
- ^ a b Dawkins, Richard. "Why There Almost Certainly Is No God". The Huffington Post. http://www.huffingtonpost.com/richard-dawkins/why-there-almost-certainl_b_32164.html. Retrieved 2007-01-10.
- ^ Alister E. McGrath (2005). Dawkins' God: genes, memes, and the meaning of life. Wiley-Blackwell. ISBN 978-1-4051-2539-0. http://books.google.com/books?id=V9dr6167AJ8C.
- ^ Floyd H. Barackman (2001). Practical Christian Theology: Examining the Great Doctrines of the Faith. Kregel Academic. ISBN 978-0-8254-2380-2. http://books.google.com/books?id=Jb5aRB7OxWsC.
- ^ Isa. 45:18; 54:5; Jer. 32:27; Gen. 1:1; Deut. 5:23; 8:15; Ps. 68:7
- ^ "Bible Gateway, http://www.biblegateway.com/". Biblegateway.com. http://www.biblegateway.com/passage/?search=Isa.%2054:5&version=31. Retrieved 2011-06-30.
- ^ 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
- ^ Bentley, David (September 1999). The 99 Beautiful Names for God for All the People of the Book. William Carey Library. ISBN 0-87808-299-9.
- ^ 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 (October 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. http://books.google.com/?id=2_gPKQEACAAJ&dq=god+and+sex. Retrieved May 5, 2011. "humans are modeled on elohim, specifically in their sexual differences."
- ^ McGrath, Alister (2006). Christian Theology: An Introduction. Blackwell Publishing. p. 205. ISBN 1-4051-5360-1.
- ^ "Human Nature and the Purpose of Existence". Patheos.com. http://www.patheos.com/Library/Islam/Beliefs/Human-Nature-and-the-Purpose-of-Existence.html. Retrieved 2011-01-29.
- ^ Quran 51:56
- ^ Quran 50:16
- ^ 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. http://www.religion-online.org/showarticle.asp?title=53. Retrieved 2007-02-20.
- ^ Pascal, Blaise. Pensées, 1669.
- ^ Dawkins, Richard (2006). The God Delusion. Great Britain: Bantam Press. ISBN 0-618-68000-4.
- ^ Sagan, Carl (1996). The Demon Haunted World p.278. New York: Ballantine Books. ISBN 0-345-40946-9.
- ^ Boyer, Pascal (2001). Religion Explained,. New York: Basic Books. pp. 142–243. ISBN 0-465-00696-5. http://books.google.com/?id=wreF80OHTicC&pg=PA142&lpg=PA142&dq=boyer+modern+soap+opera.
- ^ du Castel, Bertrand; Jurgensen, Timothy M. (2008). Computer Theology,. Austin, Texas: Midori Press. pp. 221–222. ISBN 0-9801821-1-5.
- ^ Barrett, Justin (1996) (PDF). Conceptualizing a Nonnatural Entity: Anthropomorphism in God Concepts. http://www.yale.edu/cogdevlab/People/Lab_Members/Frank/Frank%27s%20papers%20pdfs%20/Frank%27s%20articles/conceptualizingnonnaturalentity.pdf.
- ^ Rossano, Matt (2007) (PDF). Supernaturalizing Social Life: Religion and the Evolution of Human Cooperation. http://www2.selu.edu/Academics/Faculty/mrossano/recentpubs/Supernaturalizing.pdf. Retrieved 2009-06-25.
- ^ National Geographic Family Reference Atlas of the World p. 49
- Beck, Guy L. (Ed.) (2005). Alternative Krishnas: Regional and Vernacular Variations on a Hindu Deity. SUNY Press. ISBN 0-7914-6415-6. http://books.google.com/?id=0SJ73GHSCF8C.
- 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.[dead link]
- 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
- 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. John A Selbie (Volume 4 of 24 ( Behistun (continued) to Bunyan.) ed.). Edinburgh: Kessinger Publishing, LLC. p. 476. ISBN 0-7661-3673-6. http://books.google.com/?id=Kaz58z--NtUC&pg=PA540&vq=Krishna. Retrieved 5 March 2008. "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."
- Emanuel Swedenborg, Angelic Wisdom Concerning The Divine Love and The Divine Wisdom (New York: Swedenborg Foundation, 1954)
- Emanuel Swedenborg, Angelic Wisdom Concerning The Divine Providence (New York: Swedenborg Foundation, 1954)
This audio file was created from a revision of the "
God" article dated 2008-01-06, and does not reflect subsequent edits to the article. (
Audio help)
