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| Attributes of God in Christianity |
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| Emotions expressed by God |
Theattributes of God are specificcharacteristics ofGod discussed inChristian theology. These includeomniscience (the ability to know everything),omnipotence (the ability to do anything), andomnipresence (the ability to be present everywhere), which emphasize the infinite andtranscendentnature of God. Additionally, God is often described aseternal (without beginning or end) andimmutable (unchangeable), indicating a constant and perfect existence.
Other attributes includeholiness (moral purity),rectitude (righteousness),justice (fairness),love (compassionate care for creation),mercy (forgiveness and kindness), andgoodness (benevolent will toward others). God is also described assovereign over creation.
These attributes provide a framework for understanding how God is perceived to interact with the world and humanity, forming the basis for various theological doctrines. InReformed theology, God's attributes are often distinguished between those that can be shared with humans (such as love and justice) and those that cannot (such as omnipotence and omnipresence).
ManyReformed theologians distinguish between thecommunicable attributes (those that human beings can also have) and theincommunicable attributes (those that belong to God alone).[1]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."[2]
Many of these attributes only saywhat God 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'sgreatness andgoodness respectively.[3]
Sinclair Ferguson distinguishes "essential" divine attributes, which "have been expressed and experienced in its most intense and dynamic form among the three persons of 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.[4]
InAquinas' thought,Battista Mondin distinguishes between entitative attributes andpersonal attributes of the subsistent being that is God.[5]
Entitative attributes concerns God as regards to the fact that in Himessence andexistence coincide. They are: infinity, simplicity, indivisibility, uniqueness, immutability, eternity, and spirituality (meaning absence ofmatter).[5]
Personal attributes of God are life (fullness, beatitude, perfection), thought,will and freedom, love and friendship. The object of 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.[5]
TheWestminster 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."[6] This answer has been criticised, however, as having "nothing specifically Christian about it."[7] TheWestminster Larger Catechism adds certain attributes to this description, such as "all-sufficient," "incomprehensible," "every where present" and "knowing all things".[8]
Theaseity of God means "God is so independent that he does not need us."[9] It is based onActs 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'sself-existence and hisself-sufficiency.[10]
Theeternity of God concerns his existence beyond time. Drawing on verses such asPsalm 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."[11] The expression "Alpha and Omega" also used as a title of God in theBook of Revelation. God'seternity may be seen as an aspect of hisinfinity,discussed below.
Thegoodness of God means that "God is the final standard of good, and all that God is and does is worthy of approval."[12] Many theologians consider the goodness of God as an overarching attribute -Louis Berkhof, for example, sees it as includingkindness,love,grace,mercy andlongsuffering.[13] The idea that God is "all good" is called hisomnibenevolence.
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 theproblem of evil. Theevil God challenge is a thought experiment that explores whether the hypothesis that God might be evil has symmetrical consequences to a good God, and whether it is more likely that God is good, evil, or non-existent.
Thegraciousness of God is a key tenet of Christianity. InExodus 34:5–6, it is part of theName 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".[14]
Theholiness of God is that he is separate from sin and incorruptible. Noting the refrain of "Holy, holy, holy" inIsaiah 6:3 andRevelation 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."[15]
Theimmanence of God refers to him being in the world. It is thus contrasted with histranscendence, but Christian theologians usually emphasise that the two attributes are not contradictory. To hold to transcendence but not immanence isdeism, while to hold to immanence but not transcendence ispantheism. According toWayne Grudem, "the God of the Bible is no abstract deity removed from, and uninterested in his creation".[16] Grudem goes on to say that the whole Bible "is the story of God's involvement with his creation", but highlights verses such asActs 17:28, "in him we live and move and have our being".[16]
Immutability means God cannot change.James 1:17 refers to the "Father of the heavenly lights, who does not change like shifting shadows" (NIV).[17]Herman Bavinck notes that although the Bible talks about God changing a course of action, or becoming angry, these are 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."[18]Millard Erickson calls this attribute God'sconstancy.[3]
The immutability of God is being increasingly criticized by advocates ofopen theism,[19] which argues that God is open to influence through the prayers, decisions, and actions of people. Prominent adherents of open theism includeClark Pinnock,Thomas Jay Oord,John E. Sanders andGregory Boyd.
The doctrine of theimpassibility of God is a controversial one.[20] It is usually defined as the inability of God to suffer, while recognising thatJesus, who isbelieved to be God, sufferedin his human nature. TheWestminster Confession of Faith says that God is "without body, parts, or passions". Although most Christians historically (saintAthanasius,Augustine,Aquinas, andCalvin being examples) take this to mean that God 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."[21]Robert Reymond says that "it should be understood to mean that God has nobodily passions such as hunger or the human drive for sexual fulfillment."[22]
D. A. Carson argues that "although Aristotle may exercise more than 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."[23] In this way, impassibility is connected to theimmutability of God, which says that God does not change, and to theaseity of God, which says that God does not need anything. Carson affirms that God is able to suffer, but argues that if he does so "it is because he chooses to suffer".[24]
Theimpeccability of God is closely related to his holiness. It means that God isunable to sin, which is a stronger statement than merely saying that Goddoes not sin.[25]Robert Morey argues that God does not have the "absolute freedom" found inGreek philosophy. Whereas "the Greeks assumed the gods were 'free' to become demons if they so chose", the God of the Bible "is 'free' to act only in conformity to His nature."[26]
The incomprehensibility of God means that he is not able to befully known.Isaiah 40:28 says "his understanding no one can fathom".[27]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 is subject to human limitations."[28]
Theincorporeality orspirituality of God refers to him being a Spirit. This is derived fromJesus' statement inJohn 4:24, "God is Spirit."[29]Robert Reymond suggests that it is the fact of hisspiritual essence that underlies thesecond commandment, which prohibits every attempt to fashion animage of him."[30]
The infinity of God includes both hiseternity and hisimmensity.Isaiah 40:28 says that "Yahweh is the everlasting God,"[31] whileSolomon acknowledges in1 Kings 8:27 that "theheavens, even the highest heaven, cannot contain you".[32] 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 andmathematical infinity has often been discussed.[33]Georg Cantor's work on infinity in mathematics was accused of undermining God's infinity, but Cantor argued that God's infinity is theabsolute infinite, which transcends other forms of infinity.[34]
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."[35]
D. A. Carson speaks of the "difficult doctrine of thelove of God," since "when informed Christians talk about the love of God they mean something very different from what is meant in the surrounding culture."[36] Carson distinguishes between the love theFather has for theSon, God's general love for his creation, God's "salvific stance towards his fallen world," his "particular, effectual, selecting love toward hiselect," and love that is conditioned on obedience.
The love of God is particularly emphasised by adherents of thesocial Trinitarian school of theology. Kevin Bidwell argues that this school, which includesJürgen Moltmann andMiroslav Volf, "deliberately advocates self-giving love and freedom at the expense of Lordship and a whole array of other divine attributes."[37]
While themission of God is not traditionally included in this list,David Bosch has argued that "mission is not primarily an activity of the church, but an attribute of God."[38]Christopher J. H. Wright argues for a biblical basis for Mission that goes beyond theGreat 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."[39]
Many theologians see mystery as God's primary attribute because he only reveals certain knowledge to the human race.Karl Barth said "God is ultimate mystery."[40]Karl Rahner views "God" as "mystery" and theology as "the 'science' of mystery."[41]Nikolai Berdyaev deems "inexplicable Mystery" as God's "most profound definition."[42]Ian Ramsey defines God as "permanent mystery."[43]
Theomnipotence of God refers to Him being "all powerful". This is often conveyed with the phrase "Almighty", as in the Old Testament title "God Almighty" (the conventional translation of the Hebrew titleEl Shaddai) and the title "God the Father Almighty" in theApostles' 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."[44]
Theomnipresence of God refers to him being present everywhere.Berkhof distinguishes between God'simmensity and hisomnipresence, saying that the former "points to the fact that God transcends all space and is not subject to its limitations," emphasising histranscendence, while the latter denotes that God "fills every part of space with His entire Being," emphasising hisimmanence.[45] InPsalm 139,David says, "If I go up to the heavens, you are there; if I make my bed in thedepths, you are there" (Psalm 139:8,NIV).[46]
Theomniscience of God refers to him being "all-knowing".Berkhof regards thewisdom of God as a "particular aspect of his knowledge."[47]
Anargument from free will proposes that omniscience andfree 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 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 theprovidence of God usually refers to his activity in the world, it also implies his care for the universe, and is thus an attribute.[48] Although the word is not used in the Bible to refer to God, the concept is found in verses such asActs 17:25, which says that God "gives all men life and breath and everything else" (NIV).[49]
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.[50]
Therectitude 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, hisdistributive justice. Luther'schange of mind and subsequent interpretation of the phrase as referring to the rectitude which Godimputes to the believer was a major factor in theProtestant Reformation.More recently, however, scholars such asN. T. Wright have argued that the verse refers to an attribute of God after all - this time, his covenant faithfulness.[51]
Thesimplicity of God means he is not partly this and partly that, but that whatever he is, he is so entirely. It is thus related to theunity 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".[52]
Thesovereignty of God is related to hisomnipotence,providence, andkingship, yet it also encompasses hisfreedom, 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 inCalvinism. The Calvinist writerA. W. Pink appeals toIsaiah 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."[53] Other Christian writers contend that the sovereign God desires to be influenced by prayer and that he "can and will change His mind when His people pray."[54][55]
God'stranscendence means that he is outside space and time, and therefore eternal and unable to be changed by forces within the universe.[56] It is thus closely related to God'simmutability, and is contrasted with hisimmanence.
Triunitarian traditions of Christianity propose theTriunity of God - three persons in one (ortriune):Father,Son, and theHoly Spirit.[57] Support for the doctrine of the Triunity comes from several verses on the Bible and the New Testament'strinitarian formulae, such as theGreat Commission ofMatthew 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 theKJV) reads "...there are three that bear record in heaven, the Father, the Word, and the Holy Ghost, and these three are one", but thisComma Johanneum is almost universally rejected as a Latin corruption.[58]
The statement, known as theShema Yisrael, after its first two words in Hebrew, says "Hear, O Israel: Yahweh our God, Yahweh is one" (Deuteronomy 6:4). In theNew Testament,Jesus upholds the unity of God by quoting these words inMark 12:29. TheApostle Paul also affirms the unity of God in verses likeEphesians 4:6.[59]
The unity of God is also related to hissimplicity.
Theveracity of God means his truth-telling.Titus 1:2 refers to "God, who does not lie."[3] Amongevangelicals, God's veracity is often regarded as the basis of the doctrine ofbiblical inerrancy.Greg Bahnsen says,
Only with an inerrant autograph can we avoid attributing error to 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.[60]
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