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God in Christianity

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God in Christianity God in Christianity In Christianity, God is the eternal being who created and preserves all things. Christians believe God to be both transcendent (wholly independent of, and removed from, the material universe) and immanent (involved in the world).[1][2] Christian teachings of the immanence and involvement of God and his love for humanity exclude the belief that God is of the same substance as the created universe[3] but accept that God's divine nature was hypostatically united to human nature in the person of Jesus Christ, in an event known as the Incarnation. Early Christian views of God were expressed in the Pauline epistles and the early creeds, which proclaimed one God and the divinity of Jesus, almost in the same breath as in 1 Corinthians (8:5-6): "For even if there are so-called gods, whether in heaven or on earth (as indeed there are many 'gods' and many 'lords'), yet for us there is but one God, the Father, from whom all things came and for whom we live; and there is but one Lord, Jesus Christ, through whom all things came and through whom we live."[4][5][6] "Although the Judeo- Christian sect of the Ebionites protested against this apotheosis of Jesus,[7] the great mass of Gentile Christians accepted it."[8] This began to differentiate the Gentile Christian views of God from traditional Jewish teachings of the time.[4] The theology of the attributes and nature of God has been discussed since the earliest days of Christianity, with Irenaeus writing in the 2nd century: "His greatness lacks nothing, but contains all things".[9] In the 8th century, John of Damascus listed eighteen attributes which remain widely accepted.[10] As time passed, theologians developed systematic lists of these attributes, some based on statements in the Bible (e.g., the Lord's Prayer, stating that the Father is in Heaven), others based on theological reasoning.[11][12] The Kingdom of God is a prominent phrase in the Synoptic Gospels and while there is near unanimous agreement among scholars that it represents a key element of the teachings of Jesus, there is little scholarly agreement on its exact interpretation.[13][14] Although the New Testament does not have a formal doctrine of the Trinity as such, "it does repeatedly speak of the Father, the Son, and the Holy Spirit... in such a way as to compel a Trinitarian understanding of God." This never becomes a tritheism, i.e. this does not imply three Gods.[15] Around the year 200, Tertullian formulated a version of the doctrine of the Trinity which clearly affirmed the divinity of Jesus and came close to the later definitive form produced by the Ecumenical Council of 381.[16][17] The doctrine of the Trinity can be summed up as: "The One God exists in Three Persons and One Substance, as God the Father, God the Son and God the Holy Spirit."[18][19] Trinitarians, who form the large majority of Christians, hold it as a core tenet of their faith.[20][21] Nontrinitarian denominations define the Father, the Son, and the Holy Spirit in a number of different ways.[22] Contents Development of the theology of God Overview Name Attributes and nature Depiction Kingdom of God and eschatology Kingship and Kingdom End times Judgement Trinitarianism History and foundation The doctrine The Father The Son The Holy Spirit Trinitarian differences Nontrinitarianism See also Notes Sources External links Development of the theology of God Overview Early Christian views of God (before the gospels were written) are reflected in Apostle Paul's statement in 1 Corinthians (8:5-6), written ca. AD 53-54, i.e., about twenty years after the crucifixion of Jesus:[4] for us there is but one God, the Father, from whom all things came and for whom we live; and there is but one Lord, Jesus Christ, through whom all things came and through whom we live. Apart from asserting that there is but one God, Paul's statement (which is likely based on pre-Pauline confessions) includes a number of other significant elements: he distinguishes Christian belief from the Jewish background of the time by referring to Jesus and the Father almost in the same breath, and by conferring on Jesus the title of divine honor "Lord", as well as calling him Christ.[4][5] [6] A folio from Papyrus 46 containing a copy of 2 Corinthians 11:33–12:9. In the Acts (17:24-27) during the Areopagus sermon given by Paul, This folio dates to between 175 and he further characterizes the early Christian understanding:[23] 225 AD. The God that made the world and all things therein, he, being Lord of heaven and earth and reflects on the relationship between God and Christians:[23] that they should seek God, if haply they might feel after him and find him, though he is not far from each one of us for in him we live. The Pauline epistles also include a number of references to the Holy Spirit, with the theme which appears in 1 Thessalonians (4:8) "…God, the very God who gives you his Holy Spirit" appearing throughout his epistles.[24] In John 14:26 Jesus also refers to "the Holy Spirit, whom the Father will send in my name".[25] By the end of the 1st century, Clement of Rome had repeatedly referred to the Father, Son and Holy Spirit, and linked the Father to creation, 1 Clement 19.2 stating: "let us look steadfastly to the Father and creator of the universe".[26] By the middle of the 2nd century, in Against Heresies Irenaeus had emphasized (Book 4, chapter 5) that the Creator is the "one and only God" and the "maker of heaven and earth".[26] These preceded the formal presentation of the concept of Trinity by Tertullian early in the 3rd century.[26] The period from the late 2nd century to the beginning of the 4th century (approximately 180-313) is generally called the "epoch of the Great Church" and also the Ante-Nicene Period and witnessed significant theological development, and the consolidation and formalization of a number of Christian teachings.[27] From the 2nd century onward, western creeds started with an affirmation of belief in "God the Father (Almighty)" and the primary reference of this phrase was to "God in his capacity as Father and creator of the universe".[28] This did not exclude either the fact the "eternal father of the universe was also the Father of Jesus the Christ" or that he had even "vouchsafed to adopt [the believer] as his son by grace".[28] Eastern creeds (those we know come from a later date) began with an affirmation of faith in "one God" and almost always expanded this by adding "the Father Almighty, Maker of all things visible and invisible" or words to that effect.[28] As time passed, theologians and philosophers developed more precise understandings of the nature of God and began to produce systematic lists of his attributes (i.e., qualities or characteristics). These varied in detail, but traditionally the attributes fell into two groups, those based on negation (God is impassible) and those positively based on eminence (God is infinitely good).[12] Ian Ramsey suggested that there are three groups and that some attributes such as simplicity and perfection have a different logical dynamic which from such attributes as infinite goodness since there are relative forms of the latter but not of the former.[29] Throughout the Christian development of ideas about God, the Bible “has been, both in theory and in fact, the dominant influence” in the Western world.[30] Name In Christian theology the name of God has always had much deeper meaning and significance than being just a label or designator. It is not a human invention, but has divine origin and is based on divine revelation.[31][32] Respect for the name of God is one of the Ten Commandments, which Christians teachings view not simply an avoidance of the improper use of the name of God, but as a directive to exalt it, through both pious deeds and praise.[33] This is reflected in the first petition in the Lord's Prayer addressed to God the Father: "Hallowed be thy Name".[34] Going back to the Church Fathers, the name of God has been seen as a representation of the entire system of "divine truth" revealed to the faithful "that believe on his name" as in John 1:12 or "walk in the name of the Lord our God" in Micah 4:5.[35][36] In Revelation 3:12 those who bear the name of God are destined for Heaven. John 17:6 presents the teachings of Jesus as the manifestation of the name of God to his disciples.[35] John 12:27 presents the sacrifice of Jesus the Lamb of God, and the ensuing salvation delivered through it as the glorification of the name of God, with the voice from Heaven confirming Jesus' petition ("Father, glorify thy name") by saying: "I have both glorified it, and will glorify it again" referring to the Baptism and crucifixion of Jesus.[37] The Bible usually uses the name of God in the singular (e.g., Ex. 20:7 or Ps. 8:1), generally using the terms in a very general sense rather than referring to any special designation of God.[38] However, general references to the name of God may branch to [38] other special forms which express his multifaceted attributes. The Tetragrammaton YHWH, the Scripture presents many references to the names for God, but the key name of God written in Hebrew, old names in the Old Testament are: God the High and Exalted One, El- church of Ragunda, Sweden Shaddai and Yahweh.
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