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God, the center and focus of religious faith, a holy being or ultimate reality to whom worship and prayer are addressed. Especially in monotheistic religions (see Monotheism), God is considered the creator or source of everything that exists and is spoken of in terms of perfect attributes—for instance, infinitude, immutability, eternity, goodness, knowledge (omniscience), and power (omnipotence). Most religions traditionally ascribe to God certain human characteristics that can be understood either literally or metaphorically, such as will, love, aanger, and forgiveness.


Many religious thinkers have held that God is so different from finite beings that he must be considered essentially a mystery beyond the powers of human conception. Nevertheless, most philosophers and theologians have assumed that a limited knowledge of God is possible (see Theology) and have formulated different conceptions of him in terms of divine attributes and paths of knowledge. A range of types, each shading into the other, can be abstracted from this ssurvey. In the monotheism of Judaism and Islam, Holy Being is conceived at its most transcendent and personal level. In the Christian doctrine of the Trinity (see Christianity), an attempt is made to synthesize transcendence and immanence. In the Asian rreligions considered, the immanence and impersonal nature of Holy Being are stressed (although some forms of Hinduism and Buddhism do not exclude personal aspects of the divine).

A Philosophical and Religious Approaches

The philosophical and religious conceptions of God have at times been sharply distinguished. In the 17th century, for instance, French mathematician and religious thinker Blaise Pascal unfavorably contrasted the “God of the philosophers,” an abstract idea, with the “God of faith,” an experienced, living reality. In general, mystics, who claim direct experience of the divine being, have asserted the superiority of their knowledge of God to the rational demonstrations of God’s existence and attributes propounded by philosophers and theologians (see Mysticism). Some theologians have tried to combine philosophical and eexperiential approaches to God, as in 20th-century German theologian Paul Tillich’s twofold way of speaking of God as the “ground of being” and “ultimate concern.” A certain tension is probably inevitable, however, between the way that theologians speak of God and the way most believers think of and experience him.

B Primary Attributes

God may be conceived as transcendent (beyond the world), emphasizing his otherness, his independence from and power over the world order; or as immanent (present within the world), eemphasizing his presence and participation within the world process. He has been thought of as personal, by analogy with human individuals; some theologians, on the other hand, have maintained that the concept of personality is inadequate to God and that he must be conceived as impersonal or suprapersonal. In the great monotheistic religions, God is worshiped as the One, the supreme unity that embraces or has created all things; but polytheism, the belief in many gods, has also flourished throughout history.

These contrasts are sometimes united in a single theological scheme. Thus, while theism (belief in a supreme being) emphasizes divine transcendence and pantheism (belief that God is the sum of all things) identifies God with the world order, in panentheism God is understood as both transcendent and immanent. The Christian doctrine of the Trinity and similar doctrines in other religions acknowledge both the unity and the inner diversity of God. Christianity is a form of monotheism in which the absolute unity of God has been modified. It has also been argued that God has both personal and impersonal aspects, or even that he alone is truly personal and that at the finite level there is only an imperfect approximation of ppersonal being. These attempts to unite seemingly opposite characteristics are common in religious and mystical writers and are intended to do justice to the variety and complexity of religious experience. Fifteenth-century German philosopher Nicholas of Cusa, for instance, believed that God can be apprehended only through mystical intuition. Nineteenth-century Danish philosopher Søren Kierkegaard insisted on the parodoxical nature of religious faith. These formulations suggest that the logic of discourse about God is necessarily different from the logic that applies to finite entities.


In Judaism, Christianity, and Islam, the three religions rooted in the biblical tradition, God is conceived primarily in terms of his transcendence, personality, and unity.

A The Jewish Idea of God

The idea of transcendence is introduced in the opening verses of the Hebrew Scriptures, in which God is presented as creator, and this conception impresses itself on all Jewish discourse about God. To say the world is created means that it is not independent of God or an emanation of God, but external to him, a product of his will, so that he is Lord of all the earth. This explains the Jewish concern over idolatry—no creature can represent the Creator, so it is fforbidden to make any material image of him. Nonetheless, it is also part of the creation teaching that the human being is made in the image of God. Thus, the Hebrew understanding of God was frankly anthropomorphic (humanoid). He promised and threatened, he could be angry and even jealous; but his primary attributes were righteousness, justice, mercy, truth, and faithfulness. He is represented as king, judge, and shepherd. He binds himself by covenants to his people and thus limits himself. Such a God, even if anthropomorphic, is a living God. It is true that the name of God, Yahweh (see Jehovah), was understood as “I am who I am,” but this was not taken by the Hebrews of biblical times in the abstract, metaphysical sense in which it was interpreted later. The Hebrew God was unique, and his command was, “You shall have no other gods beside me!” (although in some biblical passages the Spirit of the Lord and the angel of the Lord and, in later Jewish speculation, the divine wisdom appear to be almost secondary divine beings).

B Christian Conceptions

Christianity began as a Jewish sect and thus took over the Hebrew God, the Jewish Scriptures eventually becoming, for

Christians, the Old Testament. During his ministry, Jesus Christ was probably understood as a prophet of God, but by the end of the 1st century Christians had come to view him as a divine being in his own right (see Christology), and this created tension with the monotheistic tradition of Judaism. The solution of the problem was the development of the doctrine of the triune God, or Trinity, which, although it is suggested in the New Testament, was not fully fformulated until the 4th century. The God of the Old Testament became, for Christians, the Father, a title that Jesus himself has applied to him and that was meant to stress his love and care rather than his power. Jesus himself, acknowledged as the Christ, was understood as the incarnate Son, or Word (Logos), the concrete manifestation of God within the finite order. Both expressions, Son and Word, imply a being who is both distinct from the Father and yet sso closely akin to him as to be “of the same substance” (Greek homoousios) with him. The Holy Spirit—said in the West to proceed from the Father and the Son, in the East to proceed from the Father alone (see FFilioque)—is the immanent presence and activity of God in the creation, which he strives to bring to perfection. Although Christian theology speaks of the three “persons” of the Trinity, these are not persons in the modern sense, but three ways of being of the one God.

C Islam

Islam arose as a powerful reaction against the ancient pagan cults of Arabia, and as a consequence it is the most starkly monotheistic of the three biblically rooted religions. The name Allah means simply “the God.” He is personal, transcendent, and unique, and Muslims are forbidden to depict him in any creaturely form. The primary creed is that “There is no god but Allah, and Muhammad is the apostle of Allah.” Allah has sseven basic attributes: life, knowledge, power, will, hearing, seeing, and speech. The last three are not to be understood in an anthropomorphic sense. His will is absolute, and everything that happens depends on it, even to the extent that believers and unbelievers are predestined to faith or unbelief.


Despite the differences, the conceptions of God in Judaism, Christianity, and Islam have an obvious kinship. The great religions of Asia, however, belong to a quite different realm oof theological ideas. Even to use the word ...

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