Religion
    
    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 , 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, anger, and forgiveness.
    Conceptions of God
    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 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 survey. 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 , an attempt is made to synthesize transcendence and immanence. In the Asian religions 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).
    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. Some theologians have tried to combine philosophical and experiential 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.
    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), emphasizing 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 personal 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 Sшren 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.
    Judaism, Christianity, and Islam
    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.
    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 forbidden 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. ............