55-648: (Redirected from Divine Attributes ) The attributes of God or divine attributes may refer to: Attributes of God in Christianity Attributes of God in Islam Thirteen Attributes of Mercy in Judaism See also [ edit ] God (disambiguation) Topics referred to by the same term [REDACTED] This disambiguation page lists articles associated with
110-475: A different choice and therefore has no free will. Alternatively, a God with free will can make different choices based on knowledge of the future, and therefore God's knowledge of the future is imperfect or limited. While the providence of God usually refers to his activity in the world, it also implies his care for the universe, and is thus an attribute. Although the word is not used in the Bible to refer to God,
165-541: A good God, and whether it is more likely that God is good, evil, or non-existent. The graciousness of God is a key tenet of Christianity. In Exodus 34:5–6 , it is part of the Name of God , "Yahweh, Yahweh, the compassionate and gracious God". The descriptive of God in this text is, in Jewish tradition, called the " Thirteen Attributes of Mercy ". The holiness of God is that he is separate from sin and incorruptible. Noting
220-416: A little scarcely recognized influence upon those who uphold impassibility, at its best impassibility is trying to avoid a picture of God who is changeable, given over to mood swings, dependent on his creatures." In this way, impassibility is connected to the immutability of God, which says that God does not change, and to the aseity of God, which says that God does not need anything. Carson affirms that God
275-618: A part in church life for decades after it had ceased to be used in the English speaking churches. The Free Church of Scotland still presents a Bible to a child who can answer all 107 questions accurately at one sitting. In 1675, the Presbyterian Thomas Vincent in London published a popular exposition called The Shorter Catechism Explained . Later, Reformed catechisms such as the 1693 Baptist Keach's Catechism mimic
330-511: A title of God in the Book of Revelation . God's eternity may be seen as an aspect of his infinity , discussed below . The goodness of God means that "God is the final standard of good, and all that God is and does is worthy of approval." Many theologians consider the goodness of God as an overarching attribute - Louis Berkhof , for example, sees it as including kindness , love , grace , mercy and longsuffering . The idea that God
385-445: Is "all good" is called his omnibenevolence . Critics of Christian conceptions of God as all-good, all-knowing, and all-powerful cite the presence of evil in the world as evidence that it is impossible for all three attributes to be true; this apparent contradiction is known as the problem of evil . The evil God challenge is a thought experiment that explores whether the hypothesis that God might be evil has symmetrical consequences to
440-404: Is "without emotions whether of sorrow, pain or grief", some people interpret this as meaning that God is free from all attitudes "which reflect instability or lack of control." Robert Reymond says that "it should be understood to mean that God has no bodily passions such as hunger or the human drive for sexual fulfillment." D. A. Carson argues that "although Aristotle may exercise more than
495-575: Is a practice of teaching the Christian faith. New converts to Christianity were taught through lectures during the first four centuries of the Church's existence, but this practice was largely abandoned with the rise of Christendom . Christian humanists and Protestant Reformers sought to revive the practice, including the Reformed . John Calvin 's Genevan Catechism was especially influential among
550-551: Is able to suffer, but argues that if he does so "it is because he chooses to suffer". The impeccability of God is closely related to his holiness. It means that God is unable to sin, which is a stronger statement than merely saying that God does not sin. Robert Morey argues that God does not have the "absolute freedom" found in Greek philosophy . Whereas "the Greeks assumed the gods were 'free' to become demons if they so chose",
605-415: Is not – for example, saying he is immutable is saying that he does not change. The attributes of God may be classified under two main categories: Millard Erickson calls these categories God's greatness and goodness respectively. Sinclair Ferguson distinguishes "essential" divine attributes, which "have been expressed and experienced in its most intense and dynamic form among the three persons of
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#1732773143867660-690: Is so independent that he does not need us." It is based on Acts 17:25 , where it says that God "is not served by human hands, as if he needed anything" ( NIV ). This is often related to God's self-existence and his self-sufficiency . The eternity of God concerns his existence beyond time. Drawing on verses such as Psalm 90:2 ("Before the mountains were born or you brought forth the whole world, from everlasting to everlasting you are God"), Wayne Grudem states that, "God has no beginning, end, or succession of moments in his own being, and he sees all time equally vividly, yet God sees events in time and acts in time." The expression " Alpha and Omega " also used as
715-520: Is subject to human limitations." The incorporeality or spirituality of God refers to him being a Spirit. This is derived from Jesus ' statement in John 4:24 , "God is Spirit." Robert Reymond suggests that it is the fact of his spiritual essence that underlies the second commandment , which prohibits every attempt to fashion an image of him." The infinity of God includes both his eternity and his immensity . Isaiah 40:28 says that " Yahweh
770-406: Is the everlasting God," while Solomon acknowledges in 1 Kings 8:27 that "the heavens , even the highest heaven, cannot contain you". Infinity permeates all other attributes of God: his goodness, love, power, etc. are all considered to be infinite. The relationship between the infinity of God and mathematical infinity has often been discussed. Georg Cantor 's work on infinity in mathematics
825-1047: Is thus related to the unity of God. Grudem notes that this is a less common use of the word "simple" - that is, "not composed of parts". Grudem distinguishes between God's "unity of singularity" (in that God is one God) and his "unity of simplicity". The sovereignty of God is related to his omnipotence , providence , and kingship , yet it also encompasses his freedom , and is in keeping with his goodness, righteousness, holiness, and impeccability. It refers to God being in complete control as he directs all things — no person, organization, government or any other force can stop God from executing his purpose. This attribute has been particularly emphasized in Calvinism . The Calvinist writer A. W. Pink appeals to Isaiah 46:10 ("My purpose will stand, and I will do all that I please") and argues, "Subject to none, influenced by none, absolutely independent; God does as He pleases, only as He pleases always as He pleases." Other Christian writers contend that
880-677: The Confession of Faith , and to base the catechisms off this document rather than the Apostles' Creed. The Larger Catechism was completed and forwarded to Parliament on 22 October 1647, and another committee was set up for the Shorter Catechism composed of Herbert Palmer as chairman, Charles Herle , Thomas Temple , John Lightfoot , John Greene, Philip Delme, Edmund Calamy the Elder , and Stanley Gower . When Palmer died soon after
935-803: The KJV ) reads "...there are three that bear record in heaven, the Father, the Word, and the Holy Ghost, and these three are one", but this Comma Johanneum is almost universally rejected as a Latin corruption. The statement, known as the Shema Yisrael , after its first two words in Hebrew, says "Hear, O Israel: Yahweh our God, Yahweh is one" ( Deuteronomy 6:4 ). In the New Testament , Jesus upholds
990-572: The Sacraments of Baptism and Holy Communion . The final set of questions, 98–107, teach and explain the Lord's Prayer . This organization mimics the earlier Heidelberg Catechism used by many Continental Reformed churches. The most famous of the questions (known to a great many Presbyterian children) is the first: Q. What is the chief end of man? A. Man's chief end is to glorify God, and to enjoy him forever. The Church of Scotland approved
1045-727: The Solemn League and Covenant was as a result signed between the English and Scots the Assembly's work also became the framing of "four points or parts of uniformity": a Confession of Faith, Form of Church Government, Directory for Worship, and Catechizing. Although the church in Scotland (the Kirk) had produced The New Catechisme according to the Forme of the Kirk of Scotland in 1644, it
1100-838: The Triunity of God - three persons in one (or triune ): Father , Son , and the Holy Spirit . Support for the doctrine of the Triunity comes from several verses on the Bible and the New Testament's trinitarian formulae , such as the Great Commission of Matthew 28:19 , "Therefore go and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit". Also, 1 John 5:7 (of
1155-808: The Westminster Assembly , a synod of English and Scottish theologians and laymen intended to bring the Church of England into greater conformity with the Church of Scotland . The assembly also produced the Westminster Confession of Faith and the Westminster Larger Catechism . A version without Scripture citations was completed on 25 November 1647 and presented to the Long Parliament , and Scripture citations were added on 14 April 1649. Catechesis
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#17327731438671210-425: The communicable attributes (those that human beings can also have) and the incommunicable attributes (those that belong to God alone). Donald Macleod , however, argues that "All the suggested classifications are artificial and misleading, not least that which has been most favoured by Reformed theologians – the division into communicable and incommunicable attributes." Many of these attributes only say what God
1265-431: The impassibility of God is a controversial one. It is usually defined as the inability of God to suffer, while recognising that Jesus , who is believed to be God , suffered in his human nature . The Westminster Confession of Faith says that God is "without body, parts, or passions". Although most Christians historically (saint Athanasius , Augustine , Aquinas , and Calvin being examples) take this to mean that God
1320-466: The social Trinitarian school of theology. Kevin Bidwell argues that this school, which includes Jürgen Moltmann and Miroslav Volf , "deliberately advocates self-giving love and freedom at the expense of Lordship and a whole array of other divine attributes." While the mission of God is not traditionally included in this list, David Bosch has argued that " mission is not primarily an activity of
1375-421: The wisdom of God as a "particular aspect of his knowledge." An argument from free will proposes that omniscience and free will are incompatible and that as a result either God does not exist or any concept of God that contains both of these elements is incorrect. An omniscient God has knowledge of the future, and thus what choices He will make. Because God's knowledge of the future is perfect, He cannot make
1430-582: The British Reformed. The most popular British catechisms included works by John Craig , James Ussher , Herbert Palmer , John Ball , and Anthony Tuckney . On John Knox 's return to Scotland after long exile because he was deemed by the authorities a heretic, the First Book of Discipline (1560) was drafted. It required that a Sabbath afternoon session be set aside for examination of young children in catechism, and this practice eventually
1485-570: The Church of Scotland) in the Reformed faith. It is based on the Larger Catechism, which was intended for use by ministers as they taught the faith to their congregations in preaching. The Catechism is in a question and answer format, which had been popularized by Martin Luther as a way to help children learn the meaning of the material, rather than simply memorizing the Lord's Prayer , Ten Commandments , and Apostles' Creed as had been
1540-609: The God of the Bible "is 'free' to act only in conformity to His nature." The incomprehensibility of God means that he is not able to be fully known . Isaiah 40:28 says "his understanding no one can fathom". Louis Berkhof states that "the consensus of opinion" through most of church history has been that God is the "Incomprehensible One". Berkhof, however, argues that, "in so far as God reveals Himself in His attributes, we also have some knowledge of His Divine Being, though even so our knowledge
1595-433: The God of truth. An error in the original would be attributable to God Himself, because He, in the pages of Scripture, takes responsibility for the very words of the biblical authors. Errors in copies, however, are the sole responsibility of the scribes involved, in which case God's veracity is not impugned. Westminster Shorter Catechism The Westminster Shorter Catechism is a catechism written in 1646 and 1647 by
1650-746: The Old Testament title "God Almighty" (the conventional translation of the Hebrew title El Shaddai ) and the title " God the Father Almighty " in the Apostles' Creed . C. S. Lewis clarifies this concept: "His Omnipotence means power to do all that is intrinsically possible, not to do the intrinsically impossible. You may attribute miracles to him, but not nonsense. This is no limit to his power." The omnipresence of God refers to him being present everywhere. Berkhof distinguishes between God's immensity and his omnipresence , saying that
1705-499: The Trinity—;when nothing else existed." In this way, the wrath of God is not an essential attribute because it had "no place in the inner communion among the three persons of the eternal Trinity." Ferguson notes that it is, however, a manifestation of God's eternal righteousness, which is an essential attribute. In Aquinas ' thought, Battista Mondin distinguishes between entitative attributes and personal attributes of
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1760-690: The Westminster Shorter Catechism in 1648, and thereafter it was the manual for instruction. However, because a significant portion of the Scottish Highland population spoke only Gaelic , the Synod of Argyll in 1649 instructed seven of its ministers to translate the Westminster Shorter Catechism into that language. The result was published that same year, and the Gaelic Shorter Catechism continued to play
1815-447: The church, but an attribute of God." Christopher J. H. Wright argues for a biblical basis for Mission that goes beyond the Great Commission , and suggests that "missionary texts" may sparkle like gems, but that "simply laying out such gems on a string is not yet what one could call a missiological hermeneutic of the whole Bible itself." Many theologians see mystery as God's primary attribute because he only reveals certain knowledge to
1870-655: The concept is found in verses such as Acts 17:25 , which says that God "gives all men life and breath and everything else" ( NIV ). A distinction is usually made between "general providence," which refers to God's continuous upholding the existence and natural order of the universe, and "special providence," which refers to God's extraordinary intervention in the life of people. The rectitude of God may refer to his holiness, to his justice, or to his saving activity. Martin Luther grew up believing that this referred to an attribute of God - namely, his distributive justice . Luther's change of mind and subsequent interpretation of
1925-580: The constitution of this committee, another committee was formed with only Anthony Tuckney, Stephen Marshall , and John Ward, along with Samuel Rutherford (one of the Scottish commissioners, who could not vote). Anthony Tuckney is believed to be the most influential of the committee members on the Catechism. The previously published catechisms of James Ussher and John Ball, as well as the theology of William Perkins were also relied upon, however many of
1980-475: The former "points to the fact that God transcends all space and is not subject to its limitations," emphasising his transcendence , while the latter denotes that God "fills every part of space with His entire Being," emphasising his immanence . In Psalm 139 , David says, "If I go up to the heavens, you are there; if I make my bed in the depths , you are there" ( Psalm 139:8 , NIV ). The omniscience of God refers to him being "all-knowing". Berkhof regards
2035-401: The human race. Karl Barth said "God is ultimate mystery." Karl Rahner views "God" as "mystery" and theology as "the 'science' of mystery." Nikolai Berdyaev deems "inexplicable Mystery" as God's "most profound definition." Ian Ramsey defines God as "permanent mystery," The omnipotence of God refers to Him being "all powerful". This is often conveyed with the phrase "Almighty", as in
2090-524: The love of God they mean something very different from what is meant in the surrounding culture." Carson distinguishes between the love the Father has for the Son , God's general love for his creation, God's "salvific stance towards his fallen world," his "particular, effectual, selecting love toward his elect ," and love that is conditioned on obedience. The love of God is particularly emphasised by adherents of
2145-486: The phrase as referring to the rectitude which God imputes to the believer was a major factor in the Protestant Reformation . More recently , however, scholars such as N. T. Wright have argued that the verse refers to an attribute of God after all - this time, his covenant faithfulness. The simplicity of God means he is not partly this and partly that, but that whatever he is, he is so entirely. It
2200-598: The practice prior to the Reformation. The catechism is composed of 107 questions and answers. The first 12 questions concern God as Creator . Questions 13–20 deal with original sin and the fallen state of man's nature. Questions 21–38 concern Christ the Redeemer and the benefits that flow from redemption. The next set of questions, 39–84, discuss the Ten Commandments . Questions 85–97 teach concerning
2255-505: The refrain of " Holy, holy, holy " in Isaiah 6:3 and Revelation 4:8 , R. C. Sproul points out that "only once in sacred Scripture is an attribute of God elevated to the third degree... The Bible never says that God is love, love, love; or mercy, mercy, mercy; or wrath, wrath, wrath; or justice, justice, justice. It does say that He is holy, holy, holy, that the whole earth is full of His glory." The immanence of God refers to him being in
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2310-551: The result of changes in the heart of God's people (Numbers 14.) "Scripture testifies that in all these various relations and experiences, God remains ever the same." Millard Erickson calls this attribute God's constancy. The immutability of God is being increasingly criticized by advocates of open theism , which argues that God is open to influence through the prayers, decisions, and actions of people. Prominent adherents of open theism include Clark Pinnock , Thomas Jay Oord , John E. Sanders and Gregory Boyd . The doctrine of
2365-563: The similarities between the Assembly's Shorter Catechism and earlier ones may be explained by the common theological vocabulary of the time. The Shorter Catechism was largely based on the Larger Catechism, though the Shorter may have incorporated more of the earlier abandoned catechism than the Larger. It was sent to Parliament on 25 November 1647, a little over a month after the Larger Catechism. Scripture citations were added on 14 April 1648. It
2420-405: The sovereign God desires to be influenced by prayer and that he "can and will change His mind when His people pray." God's transcendence means that he is outside space and time, and therefore eternal and unable to be changed by forces within the universe. It is thus closely related to God's immutability , and is contrasted with his immanence . Triunitarian traditions of Christianity propose
2475-462: The subsistent being that is God. Entitative attributes concerns God as regards to the fact that in Him essence and existence coincide. They are: infinity, simplicity, indivisibility, uniqueness, immutability, eternity, and spirituality (meaning absence of matter ). Personal attributes of God are life (fullness, beatitude, perfection), thought, will and freedom, love and friendship. The object of
2530-823: The thinking and will of God is God Himself, so to speak, His essence, since He is the Highest Good and the perfection of all perfections. But God also addresses His thought and His will towards to the human creatures for their own good. The Westminster Shorter Catechism 's definition of God is an enumeration of his attributes: "God is a Spirit, infinite, eternal, and unchangeable in his being, wisdom, power, holiness, justice, goodness, and truth." This answer has been criticised, however, as having "nothing specifically Christian about it." The Westminster Larger Catechism adds certain attributes to this description, such as "all-sufficient," "incomprehensible," "every where present" and "knowing all things". The aseity of God means "God
2585-756: The title Attributes of God . If an internal link led you here, you may wish to change the link to point directly to the intended article. Retrieved from " https://en.wikipedia.org/w/index.php?title=Attributes_of_God&oldid=1221124612 " Category : Disambiguation pages Hidden categories: Short description is different from Wikidata All article disambiguation pages All disambiguation pages Attributes of God in Christianity The attributes of God are specific characteristics of God discussed in Christian theology . Many Reformed theologians distinguish between
2640-541: The unity of God by quoting these words in Mark 12:29 . The Apostle Paul also affirms the unity of God in verses like Ephesians 4:6 . The unity of God is also related to his simplicity . The veracity of God means his truth-telling. Titus 1:2 refers to "God, who does not lie." Among evangelicals , God's veracity is often regarded as the basis of the doctrine of biblical inerrancy . Greg Bahnsen says, Only with an inerrant autograph can we avoid attributing error to
2695-436: The whole Bible "is the story of God's involvement with his creation", but highlights verses such as Acts 17:28 , "in him we live and move and have our being". Immutability means God cannot change. James 1:17 refers to the "Father of the heavenly lights, who does not change like shifting shadows" ( NIV ). Herman Bavinck notes that although the Bible talks about God changing a course of action, or becoming angry, these are
2750-420: The world. It is thus contrasted with his transcendence , but Christian theologians usually emphasise that the two attributes are not contradictory. To hold to transcendence but not immanence is deism , while to hold to immanence but not transcendence is pantheism . According to Wayne Grudem , "the God of the Bible is no abstract deity removed from, and uninterested in his creation". Grudem goes on to say that
2805-454: Was abandoned by the committee assigned to the catechism after some work in 1645, followed by another failed attempt at a single catechism from the Summer of 1646 to 14 January 1647 At this point, the committee decided that it would need to produce two catechisms rather than one, as the needs of ministers and children were very different. The committee also decided to wait until the completion of
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#17327731438672860-443: Was accused of undermining God's infinity, but Cantor argued that God's infinity is the absolute infinite , which transcends other forms of infinity. J. I. Packer saw God's jealousy as "zeal to protect a love relationship or to avenge it when broken," thus making it "an aspect of his covenant love for his own people." D. A. Carson speaks of the "difficult doctrine of the love of God ," since "when informed Christians talk about
2915-602: Was adopted in the Kirk . Catechizing became a part of life in the Scottish Churches with itinerant catechists being employed to instruct the people—a practice that continued into the 19th century. In 1643, the Westminster Assembly , which was designed to bring the two national churches into greater conformity, was convened at the height of the English Civil War to reform the Church of England . When
2970-500: Was aimed particularly at children and youth, and was not adopted by the Westminster Assembly of Divines. Twelve or fourteen of the members of the Westminster Assembly had produced catechisms themselves prior to the Assembly. Herbert Palmer was one of the most respected catechists in the country, and it was expected that his catechism, first published in 1640, would be the basis for the Assembly's. It appears that this idea
3025-581: Was passed Parliament 22–25 September and ordered to be printed with the title The Grounds and Principles of Religion Contained in a Shorter Catechism . The Church of Scotland approved it in July 1648, and it passed the Scottish Parliament in February of the next year. The purpose of the Shorter Catechism is to educate children and others "of weaker capacity" (according to a preface written by
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