In Christian theology, historically patripassianism is a version of Sabellianism in the Eastern church. Modalism is the belief that God the Father, Jesus Christ, and the Holy Spirit are three different modes or emanations of one monadic God, as perceived by the believer, rather than three distinct persons within the Godhead and that there are no real or substantial differences between the three, such that the identity of the Spirit or the Son is that of the Father.
Ancient of Days is a name for God in the Book of Daniel.
Emanationism is an idea in the cosmology or cosmogony of certain religious or philosophical systems. Emanation, from the Latin emanare meaning "to flow from" or "to pour forth or out of", is the mode by which all things are derived from the first reality, or principle. All things are derived from the first reality or perfect God by steps of degradation to lesser degrees of the first reality or God, and at every step the emanating beings are less pure, less perfect, less divine. Emanationism is a transcendent principle from which everything is derived, and is opposed to both creationism and materialism.
The doctrine or theory of immanence holds that the divine encompasses or is manifested in the material world. It is held by some philosophical and metaphysical theories of divine presence. Immanence is usually applied in monotheistic, pantheistic, pandeistic, or panentheistic faiths to suggest that the spiritual world permeates the mundane. It is often contrasted with theories of transcendence, in which the divine is seen to be outside the material world.
Nontrinitarianism is a form of Christianity that rejects the mainstream Christian theology of the Trinity—the belief that God is three distinct hypostases or persons who are coeternal, coequal, and indivisibly united in one being, or essence. Certain religious groups that emerged during the Protestant Reformation have historically been known as antitrinitarian.
Spirit(s) commonly refers to:
In some Gnostic systems, the supreme being is known as the Monad, the One, the Absolute, Aiōn Teleos, Bythos, Proarchē, Hē Archē, the Ineffable Parent, and/or the primal Father. The Monad is an adaptation of concepts of the monad in Greek philosophy to Christian belief systems.
Sefirot, meaning emanations, are the 10 attributes/emanations in Kabbalah, through which Ein Sof reveals itself and continuously creates both the physical realm and the seder hishtalshelut. The term is alternatively transliterated into English as sephirot/sephiroth, singular sefira/sephirah.
Ein Sof, or Eyn Sof, in Kabbalah, is understood as God prior to any self-manifestation in the production of any spiritual realm, probably derived from Solomon ibn Gabirol's term, "the Endless One". Ein Sof may be translated as "unending", "(there is) no end", or infinity. It was first used by Azriel, who, sharing the Neoplatonic belief that God can have no desire, thought, word, or action, emphasized by it the negation of any attribute. Of the Ein Sof, nothing ("Ein") can be grasped ("Sof"-limitation). It is the origin of the Ohr Ein Sof, the "Infinite Light" of paradoxical divine self-knowledge, nullified within the Ein Sof prior to creation. In Lurianic Kabbalah, the first act of creation, the Tzimtzum self "withdrawal" of God to create an "empty space", takes place from there. In Hasidic Judaism, the Tzimtzum is only the illusionary concealment of the Ohr Ein Sof, giving rise to monistic panentheism. Consequently, Hasidism focuses on the Atzmus divine essence, rooted higher within the Godhead than the Ein Sof, which is limited to infinitude, and reflected in the essence (etzem) of the Torah and the soul.
In Christian theology, the doctrine of incarnation teaches that the pre-existent divine person of Jesus Christ, God the Son, the second person of the Trinity, and the eternally begotten Logos, took upon human nature and "was made flesh" by being conceived in the womb of a woman, the Virgin Mary, also known as the Theotokos. The doctrine of the incarnation then entails that Jesus was at the same time both fully God and fully human.
Para Tattva is a Sanskrit phrase meaning “Supreme Truth,” as studied, realised, worshipped and revealed by the saints of India's Vedic tradition.
Conceptions of God in classical theist, monotheist, pantheist, and panentheist traditions – or of the supreme deity in henotheistic religions – can extend to various levels of abstraction:
Godhead refers to the aspect or substratum of God that lies behind God's actions or properties, and its nature has been the subject of long debate in every major religion.
Cataphatic theology or kataphatic theology is theology that uses "positive" terminology to describe or refer to the divine – specifically, God – i.e. terminology that describes or refers to what the divine is believed to be, in contrast to the "negative" terminology used in apophatic theology to indicate what it is believed the divine is not.
In Judaism, God has been conceived in a variety of ways. Traditionally, Judaism holds that Yahweh—that is, the god of Abraham, Isaac and Jacob, and the national god of the Israelites—delivered them from slavery in Egypt, and gave them the Law of Moses at Mount Sinai as described in the Torah. Jews traditionally believe in a monotheistic conception of God, characterized by both transcendence and immanence.
Svayam Bhagavan is a Sanskrit concept in Hinduism, referring to the absolute representation of Bhagavan as the Supreme God in a monotheistic framework. The concept is most commonly associated with a male deity, for instance in Hindu sub-movements like Krishnaism and Gaudiya Vaishnavism, in which Krishna is regarded as Svayam Bhagavan.
In Gaudiya Vaishnavism, a sect of Hinduism, there are considered to be three primary energies of forces of existence: the internal (spiritual), external (material), and taṭasthā which can be translated as "marginal".
Atzmus or Atzmut is the descriptive term referred to in Kabbalah, and explored in Hasidic thought, for the divine essence.
Partzufim or Partsufim, meaning "Divine Personas", are particular reconfigured arrangements of the ten sefirot, divine attributes/emanations of Kabbalah. Each partzuf is thus a configuration of disparate entities into a harmonious unit. The names of the partzufim are derived from the Zohar, the foundational text of Kabbalah. There, they are synonymous terms for the sefirot. Their full doctrinal significance emerged in 16th century Lurianic Kabbalah with reference to the cosmic processes of Tohu and Tikun, "Chaos and Rectification".
Kabbalah, the central system in Jewish mysticism, uses anthropomorphic mythic symbols to metaphorically describe manifestations of God in Judaism. Based on the verses "God created man in his own image, in the image of God created he him; male and female created he them" and "from my flesh shall I see God", Kabbalah uses the form of the human body to describe the structure of the human soul, and the nature of supernal Divine emanations. A particular concern of Kabbalah is sexual unity between male and female potencies in Divinity on high, depicted as interaction of the two sides in the sephiroth, Adam Kadmon the divine Anthropos, between archetypal partzufim or divine personas, and the redemption of the exiled Shekhinah, feminine divine presence, from captivity among the impure forces called qlippoth "husks" below.
