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The Canyon Diablo meteorites include the many fragments of the asteroid that created the Barringer Crater (Meteor Crater), Arizona, USA. Meteorites have been found around the crater rim, and are named for nearby Canyon Diablo, which lies about three to four miles west of the crater.
The asteroid fell about 50,000 years ago. The meteorites have been known and collected since the mid-19th century and were known and used by pre-historic Native Americans. The Barringer Crater, from the late 19th to the mid-20th century, was the center of a long dispute over the origin of craters that showed little evidence of volcanism. That debate was settled in the 1950s thanks to Eugene Shoemaker's study of the crater.
In 1953, Clair Cameron Patterson measured ratios of the lead isotopes in samples of the meteorite. The result permitted a refinement of the estimate of the age of the Earth to 4.550 billion years (± 70 million years).
The 80s project includes a total of 4 different passenger cars, 2 locomotives, and 2 pieces of rolling stock. All 8 of these items will be in a they were in the 1980s. Sense I have already built two locomotive that we’re at Strasburg during the 80s, I just need to change the paint schedule that they’re in. In addition to the new paint scheme I have also increased 90’s hight, and add more pipe detailing. I am much happier with how she looks after this updates and now I can finally go on to other projects!
Hong Kong Government Department
The Hong Kong Police Force | HKP
Police Vehicles, Police Officers, Marine Police, Traffic Police, Police Stations. All Districts, Hong Kong
Special Units & Divisions include Counter Terrorism, Police Tactical Unit (PTU), National Security Bureau, Diplomatic Protection & Security, Commercial Crime, CID, Dog Unit, Wanted & Missing Persons, Cyber Security & Technology Crime Bureau, Organised Crime and Triad Bureau, Narcotics Bureau, Criminal Intelligence, The Bomb Squad (EOD), Public Relations, Criminal Records, Police Training College and the Auxiliary Police etc.
All relevant and extensive information about the Hong Kong Police Force is available on their website
It is very comprehensive, the Hong Kong Police Force has a highly organised structure.
All Hong Kong Police Vehicles use the AM licence plate ie 2 digits and up to 4 numbers | Police vehicles have different colours, normal Police vehicles are white with red and blue stripes, the Police Traffic Division vehicles are white with yellow and blue checkerboard design.
Amazingly the Police Force have their own superstitions as well, the majority of the licence plates on Police Vehicles have lucky number combinations involving the numbers 6,8, and 9 ! Basically 6 means easy life, 8 means wealth and 9 means long life - this is very much Hong Kong Culture. The Police also use unmarked vehicles extensively which are NOT identified by the AM mark.
The Police Museum at 27 Coombe Road at the Peak is also worth a visit, see details on the website listed above.
☛.... and if you want to read about my views on Hong Kong, then go to my blog, link below
✚ www.j3consultantshongkong.com/j3c-blog
☛ Photography is simply a hobby for me, I do NOT sell my images and all of my images can be FREELY downloaded from this site in the original upload image size or 5 other sizes, please note that you DO NOT have to ask for permission to download and use any of my images!
Rough waves crashing on to Shoreham Beach this afternoon. Made me feel for those involved in the search for missing guys who tragically went in to sea at Brighton last night
Water, #94 in 101 pictures
The impressive and richly decorated Grand Staircase of Petworth House (NT), which opened this weekend for the new season
The staircase is decorated with murals by Louis Laguerre. The ceiling - shown here - depicts "The Assembly of the Gods".
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The Hunter Museum of American Art is an art museum in Chattanooga, Tennessee. The museum's collections include works representing the Hudson River School, 19th century genre painting, American Impressionism, the Ashcan School, early modernism, regionalism, and post-World War II modern and contemporary art.
The building itself represents three distinct architectural stages: the original 1904 classical revival mansion designed by Abram Garfield, the son of president James A. Garfield, which has housed the museum since its opening in 1952, a brutalist addition built in 1975, and a 2005 addition designed by Randall Stout which now serves as the entrance to the museum.
The museum is situated on an 80-foot (24 m) bluff overlooking the Tennessee River and downtown Chattanooga. The Faxon House, built in 1904, was built where a Confederate battery had been emplaced. Once a prestigious address for Victorian houses, the area is now home to the Bluff View Art District. The museum sits on a bluff that overlooks the Walnut Street Bridge. The Ruth S. and A. William Holmberg Pedestrian Bridge provides a pedestrian-friendly connection to the nearby Walnut Street Bridge and riverfront attractions.
The Hunter Museum is named after George Hunter, who inherited the Coca-Cola Bottling empire from his uncle Benjamin Thomas. Thomas was one of the entrepreneurs who created Chattanooga's Coca-Cola bottling empire. Their nephew, George Hunter, later joined Anne Thomas to create a philanthropic organization in Hunter's memory named the Benwood Foundation. The foundation's mission was to "promote religious, charitable, scientific, literary and educational activities for the advancement or well being of mankind". The centerpiece of the Benwood Foundation's gifts to the community of Chattanooga is the Hunter Museum of American Art, originally known as the Ross Faxon House.
In 2002 the Hunter Museum of American Art partnered with the City of Chattanooga, the Tennessee Aquarium and the Creative Discovery Museum to finish the 21st Century Waterfront Plan. The Hunter Museum portion of the project included a $22 million expansion and renovation, designed by Randall Stout that was completed in 2005. The project included 28,000 square feet of new construction, 34,000 square feet of renovation, a new entrance, a temporary exhibition space, restoration of the mansion, the creation of an outdoor sculpture and a complete reinstallation of the Museum's permanent collection.
The Hunter Museum of American Art includes 100 years of architectures and the most complete collection of American art in the Southeast. The museum also travels nationally for exhibits and curated shows. The collection spans from the colonial period to present day and covers a wide variety of media including painting, sculpture, contemporary studio glass, and crafts.
In 2006 the museum received national recognition from the Innovative Design in Engineering and Architecture with Structural Steels awards program. The award recognizes outstanding achievements in engineering and architecture on structural steel projects around the country. The Hunter Museum project earned Merit Award recognition in the category of Projects $15–$75 million.
In June 2015, the Hunter Museum of Art announced on their official website that they had chosen a new executive director, Virginia Ann Sharber.
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www.tnvacation.com/local/chattanooga-hunter-museum-americ...
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Celebrating the arts at Chalk It Up, in Downtown Baker City
The annual Chalk It Up Sidewalk Chalk Art Festival is one of numerous events celebrating the arts throughout Baker County. Other arts events include the Baker Open Artists Studio Tour in October, the monthly
HYPERLINK "http://www.eltrym.com/?p=content&id=Thursday+Art+Night"
Thursday Art Night at the historic Eltrym Theater
, the
HYPERLINK "http://www.eltrym.com/?p=content&id=We+Like+Em+Short+Film+Festival"
We Like ‘em Short Film Festival
in August and the
HYPERLINK "http://www.saltlickcity.com/"
Great Salt Lick Art Auction
in September. Downtown Baker City is also home to the Eastern Oregon Regional Theater and extensive collection of galleries, restaurants, and retailers throughout the downtown that routinely host live music and entertainment as well.
Visitors will also find numerous art galleries throughout Baker City’s historic downtown including the Crossroads Carnegie Art center in the restored Carnegie Library building and a trip to the small town of Halfway is not complete without a stop at the Halfway Whimsical Artists Co-op.
For more information about other art events and galleries throughout Baker County Oregon visit the Baker County Tourism website at
HYPERLINK "http://www.basecampbaker.com"
Page from the theatre programme for a production of "The Geisha" at the Hippodrome Theatre, Keighley, staged by Keighley Amateur Operatic and Dramatic Society in September 1919. This page includes adverts for F. Stansfield (ladies' blouses) of Lawkholme Crescent, and Geo. Feather (silversmith and optician) of Cavendish Street.
Keighley Amateur Operatic and Dramatic Society's production of "The Geisha" played at the Hippodrome Theatre in Keighley for six nights from Monday 22nd September to Saturday 27th September 1919. The Japanese musical comedy was written by Owen Hall with music by Sidney Jones. The KAODS production was produced by Edwin Bryan, with musical director Joseph Harker.
This was only the second production staged by the Keighley Amateur Operatic and Dramatic Society, following their debut with "Haddon Hall" in 1914. The outbreak of the First World War meant further productions were put on hold for over five years.
The story is set in a Japanese Tea House run by Chinaman Wun-Hi (played by Ernest Marsden). A troupe of Geisha are attached to the Tea House, including the celebrated O Mimosa San (Mabel Rothera). A party of English sailors from H. M. S. 'The Turtle' and English ladies from the yacht of Lady Constance Wynne (Gladys Broster) visit the Tea House. Officer Reginald Fairfax (Harry Shackleton) falls for the charms of Mimosa, despite being engaged to Molly Seamore (Ethel Bird). But Provincial Governor Marquis Imari (W. Bruce Johnston) also has his heart set on Mimosa and threatens to close down the Tea House and auction off the geisha. When this is carried out Lady Constance wins the bidding for Mimosa but Molly has disguised herself as a geisha and ends up being bought by the Marquis. Later at the Marquis' Palace, his wedding to Molly is about to take place when Lady Constance, Reginald and others from the English party arrive and set about sorting out the confusion. Reginald and Molly are reunited, the Marquis ends up with Tea House interpreter Juliette (Annie Battle), and Mimosa ends up with her intended, Captain Katana (Arthur G. Ramsden).
The show also starred Mary Stell, Marion Holmes, Maud Holmes, Agnes Battle, Doris Capper, Annie Watson, Nancy Wilkinson, Florence McDonnell, J. Louis Midgley, Harry Ambler, Dick Bird, Norah B. Holmes, and Frank Shuttleworth.
The Keighley News of Saturday 27th September 1919 reviewed the production: "A word of commendation is due to the members of the Keighley Amateur Operatic and Dramatic Society on the way in which they took in hand the task of reorganising their affairs and on the thoroughness with which the work was done to enable 'The Geisha' to be presented at the Keighley Hippodrome this week... The selection of 'The Geisha' proved a happy one. Light and catchy music, opportunities for dainty and vivacious acting by the ladies, and a breezy, nautical touch - all in keeping with present-day demand - are the characteristics of this popular comic opera."
"Evidence of excellent support was forthcoming immediately the booking of seats commenced, and it was obvious at an early date that the financial success of the affair was assured. It was therefore with extreme gratification that the committee were able to announce at the close of Monday night's performance that they had achieved a first night record and that in view of the initial success a performance would be given the Saturday afternoon in addition to those announced for each evening of the week."
The 40-page programme was printed by Wadsworth & Co. of Russell Street, Keighley. It measures approximately 195mm by 125mm. The programme was part of an anonymous donation given in 2022.
MEDRETE 17-4 includes participants from the Gabonese government, U.S. Army Africa, and the 14th Combat Support Hospital at Fort Benning, Ga. It is the fourth in a series of medical readiness training exercises that USARAF is scheduled to facilitate in various countries in Africa. The mutually beneficial exercise offers opportunities for the partnered militaries to share best practices and improve medical treatment processes. (U.S. Army Africa photo by Staff Sgt. Shejal Pulivarti)
Donax varaibilis Say, 1822 - variable coquina clam in Florida, USA. (December 2012)
Bivalves are bilaterally symmetrical molluscs having two calcareous, asymmetrical shells (valves) - they include the clams, oysters, and scallops. In most bivalves, the two shells are mirror images of each other (the major exception is the oysters). They occur in marine, estuarine, and freshwater environments. Bivalves are also known as pelecypods and lamellibranchiates.
Bivalves are sessile, benthic organisms - they occur on or below substrates. Most of them are filter-feeders, using siphons to bring in water, filter the water for tiny particles of food, then expel the used water. The majority of bivalves are infaunal - they burrow into unlithified sediments. In hard substrate environments, some forms make borings, in which the bivalve lives. Some groups are hard substrate encrusters, using a mineral cement to attach to rocks, shells, or wood.
The fossil record of bivalves is Cambrian to Recent. They are especially common in the post-Paleozoic fossil record.
Shown above is a variable coquina clam, Donax variabilis. It has a smooth, small, Tellina-like shell that varies considerably in color (hence the species name). It is common in shallow marine sandy environments, ranging from the intertidal zone to moderately shallow subtidal settings. This light-colored specimen is recently-deceased with its shells still articulated. It is in a supratidal part of a sandy marine shoreline. It likely reached this area during a then-recent storm, which usually results in a temporarily high sea level (storm surge). After the storm, the clam found itself in a non-permanently wet or moist environment and emerged from its burrow before dying.
Variable coquina clams can be abundant in intertidal zone sandy beach environments of southwestern Florida. When the sand is disturbed (pick up a couple handfuls in the swash zone and place it back down), many Donax are often visible - they immediately burrow back down into the sediments.
Classification: Animalia, Mollusca, Bivalvia, Heterodonta, Veneroida, Donacidae
Locality: supratidal zone of marine beach near the southern end of the western shoreline of Cayo Costa Island, Gulf of Mexico coast of southwestern Florida, USA (vicinity of 26° 36' 51.30" North latitude, 82° 13' 24.39" West longitude)
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More info. at:
Every year Tewkesbury hosts Europe’s largest medieval festival which includes the re-enactment of the battle. We attended on the Saturday in July 2011, with mixed weather but some very fine displays. The battle of Tewkesbury took place on May 4th 1471 between the royal houses of York, The White Rose, and Lancaster, The Red Rose. It started because Henry VI was considered insane and the country was without a strong leader. Edward of York, the most able leader left, was declared King in 1461. He had Henry locked in the tower of London and his wife Margaret of Anjou fled to France with their son also called Edward. When he reached 18 she decided to return to England and re-claim the throne for him. She landed at Weymouth on April 14, 1471, and set off for Wales, where Jasper Tudor awaited with re-enforcements for her army. Gathering supporters as they went, they headed for Gloucester to cross the Severn, only to find the city locked against them, by King Edward's orders. They headed for the next crossing point, Tewkesbury, but found that Edward's army was so close behind they had to stand and fight, rather than cross. Exhausted and outnumbered battle ensued but they were easily defeated, and so many of them were killed trying to get to the river that the field they ran through is still known today as Bloody Meadow. Margaret fled the scene with some of her ladies and was later found in a priory at Little Malvern. Prince Edward was killed either during the battle or just afterwards and he is interned in Tewkesbury Abbey. A brass plaque in the choir marks his last resting place, directly beneath a ceiling boss depicting the Yorkist badge.
An exhibit from the Alfa Romeo Museum at Arese - a 1750 GTam. Shame, it wasn't running properly on Friday, I could have run my one up the hill :-)
Quite a big turnout for a town with a total Population of about 8,500!
I hope this Link works to a Youtube video - with soundtrack - illustrating the Mens' Ba' Game
Includes:
( 1 ) Original 710Mini Battery
( 1 ) Mini Wax Glass Globe
( 1 ) Mini Herb Cartridge
( 1 ) Mini Liquid Cartridge
( 1 ) 710Nano Battery
( 1 ) Nano Liquid Cartridge
( 1 ) Nano Wax Glass Globe
( 1 ) Nano Wax Cartridge
( 1 ) Herb Adapter Cartridge
( 1 ) 710 Slim Battery
( 1 ) Slim Wax...
potterest.com/pin/710pen-ark-vape-pen-kit-wax-oil-ecig-dr...
A detail from a McLaren super car at work. I was asked to take a few pics of the team involved in getting the engine for this new variant in to production
On the National Road, in Lisbon, Howard County, Maryland.
The Maryland Historic Trust Historic Sites Survey includes the following description for this structure:
The I.O.O.F. building faces south on the north side of Route 144, east of HO-487 Mannings
Frame House. It is a two bay wide, four bay deep, two story high, gabled roof (running
north-south) frame building (covered with white rusticated metal siding, resting on a
stone foundation. A rectangular, double paneled south entrance is located in the east
bay, covered by a gabled roof portico, supported by two Doric columns. Four cement
steps, flanked by an iron railing lead to its landing.
Two second floor windows rest above, similar to the other windows of the building
which are vertically aligned, proportionally scaled, rectangular and double-hung,
holding six-over-six lights.
The west elevation holds four such first and second floor windows while the east elevation
holds four similar second floor windows and has a one story high, shed roofed addition,
one bay wide and four bays deep, along its entire wall.
The building presently houses the Church of the Open Bible and its school and office
space. It is in excellent condition, retaining original doors and woodwork as well
as a front staircase.
The foundation has been recently excavated and a cinder block basement constructed
beneath the building.
8. SIGNIFICANCE
SPECIFIC DATES circa 1860
The I.O.O.F. Building, which now houses the Church of the Open Bible is significant
architecturally, historically and in the social/humanitarian area.
Architecturally it is significant as one of three large public nineteenth century
buildings located in the town of Lisbon which are all similar in scale and proportion,
having gabled roofs running north-south, though each is now unique in its own stylistic
detail. The others are HO-244, The Lisbon M.E. Church and HO-205, Lee's Store and House.
Historically, this building is noteworthy as one of three social centers in the
nineteenth century town of Lisbon; the other two centers being the general store and
the church. This building housed the Rainbow Lodge No. 96 of the Independent Order
of Odd Fellows in 1860 and is delineated on both the 1860 Martenet Map and the 1878
Hopkins Atlas. It has served as one of the focal centers for the social life of this
community since 1860.
On January 27, 1857 this property was deeded to Charles C, Owings by William A.
Webb, part of lot #20 on the plat of the Village of Lisbon.
On July 21, 1860 Charles C. and Amelia Elizabeth Owings, owner at that time,
conveyed this property to the Grand Lodge of Maryland of the Independent Order of Odd
Fellows, for the sum of $100 (WWN21-62)
In later years it was owned by Robey Mullinix and conveyed to Edgar T. Barnes
on August 18, 1936 CBM Jr. 155-23). Later acquired by the Manning Family, it was
sold to the Church of the Open Bible September 24, 1976 (787-666).
Again a social focal point for the community in its use as a church, it also
serves the community by providing a school.
Significant architecturally, historically and in the social/humanitarian area,
the I.O.O.F. Building along with the entire village of Lisbon should be placed on
the National Register of Historic Places and the State Critical Areas Program.
Components include:
3 Speed SRAM Chain Drive
Velocity USA Deep-V Rims and matching Crank
Cantilever Brakes
Full Fenders and Rear Rack
The Capital Region that includes and embraces Victoria, British Columbia, continues to outpace all other cities in Canada for cycling mode share.
At 5.9% of commuters, our numbers are double, triple or orders of magnitude beyond the participation rate of all other cities in the country, with the next closest city, Kelowna (also in BC), with still less than half of our score, theirs at 2.6%.
Numbers were released June 26, 2013 and cover Census Metropolitan Areas, the larger urban and suburban regions in and around Canada's cities. More focused statistics that measure census tracts, individual municipalities or "cycling rich" neighbourhoods will likely show different, and higher numbers in communities where infrastructure investments are growing ride shares.
Raw numbers gathered from individual count locations in Victoria and other cities like Vancouver show dramatic increases in cycling where more supportive designs have been implemented.
Island Highway in View Royal, for example, has enjoyed increases in cycling traffic approaching 300% since the project illustrated was completed, reshaping a tight and unfriendly route with generous bike lanes, traffic calming greenspace, but also including safety features for vehicle traffic like left turn lane options.
The Island Highway project is one of many in the region I have helped to advance as an advocate or design consultant to local engineers working to build a more sustainable region.
Census info at: www12.statcan.gc.ca/nhs-enm/2011/as-sa/99-012-x/2011003/t...
The preparedness packs include medicines and supplies to treat a variety of conditions, from trauma injuries to chronic conditions. Each year, experience and feedback from partners is used to improve the contents and packaging of the pack.
The versatile materials in the hurricane packs can also be life-saving during other types of emergencies, as demonstrated during the Haiti Cholera Outbreak. The waterproof packs are designed to use in clinic settings or at alternate care sites. They are easy to transport during a hurricane.
Direct Relief is able to supply these preparedness materials only with the generous donations of several pharmaceutical and medical material corporations.
Any contents remaining after the hurricane season, ending November 30, are absorbed into clinic inventories to assure that the resources are used and benefit their uninsured patient populations.
Three lancet windows in the chancel of Balderton St Giles contain scrambled medieval glass, allegedly from the 14thC and 15thC, found buried in the churchyard. One of the other lancets incorporates later grey and gold stained diamond-quarries matching those in the patterned window (now in the W-wall of the S-aisle (N), but before 1925 it was the chancel E-window).
Recognisable fragments include:
The head of a bishop; two bearded heads; a golden-headed boy with a page-boy haircut; two clean-shaven faces; three faces with golden curls; a face by a pillar; two saints or angels wearing chain mail; an angel in chain mail playing a bowed instrument; hands pointing or blessing with golden rays behind; two birds; a fish; two feet emerging from a robe; the hands and chains of a censing angel; chain mail; wheat, a heraldic lion, etc.
Dolphin
Order: Cetacea
Dolphins are part of the family of toothed whales that includes orcas and pilot whales. They are mammals and breathe through a blowhole on the top of their head. Dolphin coloration varies, but they are generally gray in color with darker backs than the rest of their bodies.
Go Wild!Help protect dolphins from unsafe tuna fishing and dirty drilling off our coasts! By Adopting a Dolphin, you'll make a splash with a truly meaningful gift that helps protect these playful and highly intelligent animals!
Size The Amazonian River dolphin is the smallest of the dolphin species at five feet in length. It weighs about 100 lbs. The largest dolphin species is the orca. Male orcas grow to about 18 feet in length and weigh about 19,000 pounds!
Lifespan Most dolphin species have a long lifespan. It is estimated that some individuals may have lived for more than 100 years.
Diet
Variety including fish, squid and crustaceans.
Population
It is difficult to estimate population numbers since there are many different species spanning a large geographic area.
Range
Most species live in tropical and temperate oceans throughout the world. Five species live in rivers.
Behavior
Dolphins are well known for their agility and playful behavior, making them a favorite of wildlife watchers. Many species will leap out of the water, spy-hop (rise vertically out of the water to view their surroundings) and follow ships, often synchronizing their movements with one another. Scientists believe that dolphins conserve energy by swimming alongside ships, a practice known as bow-riding.
Dolphins live in social groups of five to several hundred. They use echolocation to find prey and often hunt together by surrounding a school of fish, trapping them and taking turns swimming through the school and catching fish. Dolphins will also follow seabirds, other whales and fishing boats to feed opportunistically on the fish they scare up or discard.
Petroxestes pera Wilson & Palmer, 1988 - bivalve borings in the Ordovician of Ohio, USA.
These slit-shaped structures are borings made by fossil clams. Borings are one of many categories of trace fossils - any indirect evidence of ancient life. Other examples of trace fossils include burrows, tracks, trails, footprints, and bitemarks. Traces (also called ichnofossils) record the behavior of ancient organisms. Trace fossils are given scientific names in a similar style as living organisms or body fossils.
The Petroxestes borings shown here near Cincinnati, Ohio were made by the bivalve Corallidomus scobina. Bivalves are bilaterally symmetrical molluscs having two calcareous, asymmetrical shells (valves) - they include the clams, oysters, and scallops. In most bivalves, the two shells are mirror images of each other (the major exception is the oysters). They occur in marine, estuarine, and freshwater environments. Bivalves are also known as pelecypods and lamellibranchiates.
Bivalves are sessile, benthic organisms - they occur on or below substrates. Most of them are filter-feeders, using siphons to bring in water, filter the water for tiny particles of food, then expel the used water. The majority of bivalves are infaunal - they burrow into unlithified sediments. In hard substrate environments, some forms make borings, in which the bivalve lives. Some groups are hard substrate encrusters, using a mineral cement to attach to rocks, shells, or wood.
The fossil record of bivalves is Cambrian to Recent. They are especially common in the post-Paleozoic fossil record.
Petroxestes borings very rarely have a bivalve body fossil still occupying the slit. The type specimen of Petroxestes pera is a boring incised into a solid, calcareous, bryozoan colony. The examples shown here were drilled into a carbonate hardground, which is a synsedimentarily-cemented surface directly exposed on the seafloor. Some hard-substrate seafloor surfaces are composed of other rock types - such as basalt - and are called rockgrounds. Many marine hardground environments were in moderately high-energy, relatively shallow water. Organisms occupying such settings frequently physically attached themselves to the hardground seafloor (= encrusters) or drilled into the substrate (= borers).
Petroxestes pera borings were sometimes so abundant on ancient Cincinnatian hardgrounds that early stratigraphers called the surfaces "turkey tracks", in reference to their similar appearance with certain bird footprints (e.g., see: www.flickr.com/photos/jsjgeology/26798916929).
That the term "turkey track" referred to Petroxestes hardgrounds has been forgotten over the decades. Modern Cincinnatian geologists misidentify Trichophycus venosum-burrowed surfaces as the "turkey tracks" of old - I've seen this in the literature and in museum exhibits.
The best true turkey track layer I know of is the one shown here - it's an extensive horizon at Caesar Creek Lake State Park in Ohio. Exposures and talus blocks can be seen in the emergency spillway and along the Flat Fork trail and at creek cuts along Flat Fork itself. Some of the best examples in the spillway have been vandalized. The only occurrences I have seen for certain are in the upper Waynesville Formation. I have also encountered this, or a similar, horizon in the Waynesville Formation near Dayton, Ohio.
Stratigraphy: Turkey Track Layer, upper Waynesville Formation, Richmondian Stage, upper Cincinnatian Series, upper Upper Ordovician
Locality: talus block along the cut wall of Caesar Creek Lake's emergency spillway (between Clarksville Road and Roaring Run), northeastern Warren County, southwestern Ohio, USA
Sexy bikini.
Includes appliers for:
Lolas tango
Mirage
Omega
Cute/Phat
Sking Brazilia
G. Inc Perfect body (uses omega appliers)
Ghetto Booty
Maitreya
VS Fusion
Lena
Belleza
slink physique clothing applier
wowmeh applier
Eve applier hud pulpy and slim
I have an inworld shop. Use the telepad at the landing point.
maps.secondlife.com/secondlife/Static%20Beats/84/236/59
Marketplace store.
marketplace.secondlife.com/p/Sexy-Dreams-Sandara-bikini-b...
papers include:
- lined notebook paper
- music composition paper
- light blue writing paper
- white sketch paper
- screen printed pages
- offset press run-offs
- maps
- genko yoshi paper (Japanese character writing paper)
Istanbul's city pictures almost always include "Kiz Kulesi". "Kiz Kulesi" is called in English Maiden's Tower or Leander's Tower. The Maiden's Tower is located on a small islet at a very short distance from the shores of the district "Uskudar" in the Asian side of the city. It can be seen from Topkapi Palace, Dolmabahçe Palace, Ortakoy distric and many other interesting places of Istanbul.
According to a Turkish legend a princess was locked up in the tower by her father because of a prophecy. The prophecy alerted him saying that his daughter would die by the bite of a snake. The father wanted to protect the princess and put her in the Maiden's tower. Unfortunately at the end of the story, the princess dies by the snake that was brought to the islet in a basket of grapes.
The Leander's Tower is the other name you will come across for the same place. There is a legend which has taken place in the city of Abydos in the straight of Dardanelles but somehow mistakenly related to the Maiden's Tower. Leander tried to see his lover Hero and attempted to cross the straight and drowns.
In the 12th century, the emperor Manuel Comnenus has built a small fortress where the tower is located. He wanted to tie a chain to close the Bosphorus straight. The other end of the chain was tied to Tower of Mangana.
Until today the tower is used as a lighthouse, semaphore station, quarantine, customs control area, and home for retired naval officers. The building that you can see today dates back to 18th century.
Shoreham was buzzing today, with a Christmas market, music and dance. A band was entertaining the Christmas shoppers in East Street
The Trade Facilitation Programme (TFP) currently includes over 100 issuing banks in the EBRD regions and more than 800 confirming banks worldwide. The event gave 150 guests the opportunity to review and discuss current market challenges with key industry specialists, regulators and representatives from the World Trade Organization, the International Chamber of Commerce HQ and the local, national International Chamber of Commerce (ICC) committees industry. It also featured the highly popular annual award ceremony for ‘The Most Active EBRD TFP Banks’ and ‘Deal of the Year’, co-hosted with the “Financial Times Special Editions”.
Moderators
Anna Brod
Principal Banker, EBRD
Kamola Makhmudova
Associate Director, Senior Banker, TFP, EBRD
Rudolf Putz
Head Trade Facilitation Programme (TFP), EBRD
Speakers
Marc Auboin
Counsellor, World Trade Organization
Faycal Badawi
Director of Foreign Banking Relations & Trade Financing, BMCE Bank Of Africa
Chafic Haddad
Head of EMEA, Financial Institutions, Citi
Andrea Hauptmann
Executive Director, Head of Guarantees Department, Raiffeisen Bank International AG
William Howarth
President, International Compliance Association
Alan Ketley
Managing Director, Global AML Advisory, MUFG
Hans Krohn
Regional Head CIS, Commerzbank AG
David Yung-Lo Lin
Representative, Taipei Representative Office in the UK
Francis Malige
Managing Director Financial Institutions Group, EBRD
Jelena Moraca
Corporate Strategy & Transactional Banking Department Deputy m, Eurobank A. D.
Ulf-Peter Noetzel
Global Head of Trade Finance Financial Institutions, Deutsche Bank AG
Vincent O'Brien
Chair, ICC Banking Commission
Selma Omić
COO - Member of the Management Board, Addiko Bank dd
Lakis Pantelides
Manager Trade Services, Bank of Cyprus Group
Sanela Pašić
CEO - President of the Management Board, Addiko Bank dd
Elena Ristevska
Senior Officer, Komercijalna Banka AD Skopje
Senad Softić
Governor, Central Bank of Bosnia and Herzegovina
Such a joy to watch this Hummingbird Hawk Moth systematically probing each little flower in turn for nectar. Tricky to keep it in focus as it flitted about soooo quickly.
Washington Park is a public urban park in Portland, Oregon, USA. It includes a zoo, forestry museum, arboretum, children's museum, rose garden, Japanese garden, amphitheatre, memorials, archery range, tennis courts, soccer field, picnic areas, playgrounds, public art and many acres of wild forest with miles of trails. Washington Park covers more than 410 acres (166 hectares) on mostly steep, wooded hillsides which range in elevation from 200 feet (61 m) at 24th & W Burnside to 870 feet (265 m) at SW Fairview Blvd. It comprises 159.7 acres (64.63 hectares) of city park land that has been officially designated as "Washington Park" by the City of Portland,[1] as well as the adjacent 64 acre Oregon Zoo and the 187 acre Hoyt Arboretum, which together make up the area described as "Washington Park" on signs and maps.[2]
Contents
1 History
2 Notable features
2.1 Statues and fountains
3 Public access
4 See also
5 References
6 External links
History
Garden near north entrance
A blossoming tree at night in Washington park.
The City of Portland purchased the original 40.78 acres (16.5 hectares) in 1871 from Amos King for $32,624, a controversially high price for the time.[3][4] The area, designated "City Park", was wilderness with few roads. Thick brush, trees and roaming cougar discouraged access. In the mid-1880s, Charles M. Meyers was hired as park keeper. A former seaman without landscape training, he transformed the park by drawing on memories of his native Germany and European parks. By 1900, there were roads, trails, landscaped areas with lawns, manicured hedges, flower gardens, and a zoo. Cable cars were added in 1890 and operated until the 1930s.
In 1903, John Charles Olmsted of Olmsted Brothers, a nationally known landscape architecture firm, recommended several changes to the park including the present name, location of the entrance, separate roads and pedestrian paths, and replacement of formal gardens with native species. The name was officially changed from City Park to Washington Park in 1909.[5]
When the county poor farm closed in 1922, the 160 acres (64.75 hectares) were added to Washington Park.
Portland's zoo was founded in Washington Park in 1887 near where the reservoirs are presently located. It moved in 1925 to what is now the Japanese Garden, and moved again in 1959 to its present location at the park's southern edge. The only surviving structure from the old zoo is the elephant barn, now converted into a picnic shelter and decorated with tile mosaic of various animals and a life-size brick relief sculpture of an elephant and calf.
The City of Portland plans to demolish the existing number 3 and 4 outdoor reservoirs, then replace them with underground reservoirs covered by reflecting pools, due to their age and a federal mandate to cover all reservoirs.[6] The $67 million project has attracted opposition from historical preservationists and residents concerned about construction impacts.[7]
A detail from a McLaren super car at work. I was asked to take a few pics of the team involved with getting the engine for this new variant in to production. In the car, the top of the engine can be seen under a clear perspex cover.
Seoul – officially the Seoul Special City – is the capital and largest metropolis of the Republic of Korea (commonly known as South Korea), forming the heart of the Seoul Capital Area, which includes the surrounding Incheon metropolis and Gyeonggi province, the world's 16th largest city. It is home to over half of all South Koreans along with 678,102 international residents.
Situated on the Han River, Seoul's history stretches back more than two thousand years when it was founded in 18 BCE by Baekje, one of the Three Kingdoms of Korea. It continued as the capital of Korea under the Joseon Dynasty. The Seoul Capital Area contains five UNESCO World Heritage Sites: Changdeok Palace, Hwaseong Fortress, Jongmyo Shrine, Namhansanseong and the Royal Tombs of the Joseon Dynasty. Seoul is surrounded by mountains, the tallest being Mt. Bukhan, the world's most visited national park per square foot. Modern landmarks include the iconic N Seoul Tower, the gold-clad 63 Building, the neofuturistic Dongdaemun Design Plaza, Lotte World, the world's second largest indoor theme park, Moonlight Rainbow Fountain, the world's longest bridge fountain and the Sevit Floating Islands. The birthplace of K-pop and the Korean Wave, Seoul received over 10 million international visitors in 2014, making it the world's 9th most visited city and 4th largest earner in tourism.
Today, Seoul is considered a leading and rising global city, resulting from an economic boom called the Miracle on the Han River which transformed it to the world's 4th largest metropolitan economy with a GDP of US$845.9 billion in 2014 after Tokyo, New York City and Los Angeles. In 2015, it was rated Asia's most livable city with the second highest quality of life globally by Arcadis. A world leading technology hub centered on Gangnam and Digital Media City, the Seoul Capital Area boasts 15 Fortune Global 500 companies such as Samsung, the world's largest technology company, as well as LG and Hyundai-Kia. In 2014, the city's GDP per capita (PPP) of $39,786 was comparable to that of France and Finland. Ranked sixth in the Global Power City Index and Global Financial Centres Index, the metropolis exerts a major influence in global affairs as one of the five leading hosts of global conferences.
Seoul is the world's most wired city and ranked first in technology readiness by PwC's Cities of Opportunity report. It is served by the KTX high-speed rail and the Seoul Subway, providing 4G LTE, WiFi and DMB inside subway cars. Seoul is connected via AREX to Incheon International Airport, rated the world's best airport nine years in a row (2005–2013) by Airports Council International. Lotte World Tower, a 556-metre supertall skyscraper with 123 floors, has been built in Seoul and become the OECD's tallest in 2016, with the world's tallest art gallery. Its Lotte Cinema houses the world's largest cinema screen. Seoul's COEX Mall is the world's largest underground shopping mall.
Seoul hosted the 1986 Asian Games, 1988 Summer Olympics, 2002 FIFA World Cup, the Miss Universe 1980 pageant, and the 2010 G-20 Seoul summit. A UNESCO City of Design, Seoul was named the 2010 World Design Capital.
ETYMOLOGY
The city has been known in the past by the names Wirye-seong (Hangul: 위례성; Hanja: 慰禮城, during the Baekje era), Hanju (Hangul: 한주; Hanja: 漢州, during the Silla era), Namgyeong (Hangul: 남경; Hanja: 南京, during the Goryeo era), Hanseong (Hangul: 한성; Hanja: 漢城, during both the Baekje and Joseon eras), Hanyang (Hangul: 한양; Hanja: 漢陽, during the Joseon era), Gyeongseong (京城, during the colonial era).
During Japan's annexation in Korea, "Hanseong" (Hangul: 한성; Hanja: 漢城) was renamed to "Keijō" (京城, or Template:Korean 한국, Gyeongseong) by the Imperial authorities to prevent confusion with the hanja '漢', as it also refers to the Han Chinese. In reality, the ancient name of Seoul, Hanseong (Hangul: 한성; Hanja: 漢城), originally had the meaning of "big" or "vast".
Its current name originated from the Korean word meaning "capital city," which is believed to be derived from the word Seorabeol (Hangul: 서라벌; Hanja: 徐羅伐), which originally referred to Gyeongju, the capital of Silla.
Unlike most place names in Korea, "Seoul" has no corresponding hanja (Chinese characters used in the Korean language). On January 18, 2005, Seoul government officially changed its official Chinese language name to Shou'er (simplified Chinese: 首尔; traditional Chinese: 首爾; pinyin: Shǒu'ěr) from the historic Hancheng (simplified Chinese: 汉城; traditional Chinese: 漢城; pinyin: Hànchéng), of which use is becoming less common.
HISTOY
Settlement of the Han River area, where present-day Seoul is located, began around 4000 BC.
Seoul is first recorded as Wiryeseong, the capital of Baekje (founded in 18 BC) in the northeastern Seoul area. There are several city walls remaining in the area that date from this time. Pungnaptoseong, an earthen wall just outside Seoul, is widely believed to have been at the main Wiryeseong site. As the Three Kingdoms competed for this strategic region, control passed from Baekje to Goguryeo in the 5th century, and from Goguryeo to Silla in the 6th century.
In the 11th century Goryeo, which succeeded Unified Silla, built a summer palace in Seoul, which was referred to as the "Southern Capital". It was only from this period that Seoul became a larger settlement. When Joseon replaced Goryeo, the capital was moved to Seoul (also known as Hanyang and later as Hanseong), where it remained until the fall of the dynasty. The Gyeongbok Palace, built in the 14th century, served as the royal residence until 1592. The other large palace, Changdeokgung, constructed in 1405, served as the main royal palace from 1611 to 1872.
Originally, the city was entirely surrounded by a massive circular stone wall to provide its citizens security from wild animals, thieves and attacks. The city has grown beyond those walls and although the wall no longer stands (except along Bugaksan Mountain (Hangul: 북악산; Hanja: 北岳山), north of the downtown area), the gates remain near the downtown district of Seoul, including most notably Sungnyemun (commonly known as Namdaemun) and Heunginjimun (commonly known as Dongdaemun). During the Joseon dynasty, the gates were opened and closed each day, accompanied by the ringing of large bells at the Bosingak belfry. In the late 19th century, after hundreds of years of isolation, Seoul opened its gates to foreigners and began to modernize. Seoul became the first city in East Asia to introduce electricity in the royal palace, built by the Edison Illuminating Company and a decade later Seoul also implemented electrical street lights.
Much of the development was due to trade with foreign countries like France and United States. For example, the Seoul Electric Company, Seoul Electric Trolley Company, and Seoul Fresh Spring Water Company were all joint Korean–American owned enterprises. In 1904, an American by the name of Angus Hamilton visited the city and said, "The streets of Seoul are magnificent, spacious, clean, admirably made and well-drained. The narrow, dirty lanes have been widened, gutters have been covered, roadways broadened. Seoul is within measurable distance of becoming the highest, most interesting and cleanest city in the East.
"After the annexation treaty in 1910, the Empire of Japan annexed Korea and renamed the city Gyeongseong ("Kyongsong" in Korean and "Keijo" in Japanese). Japanese technology was imported, the city walls were removed, some of the gates demolished. Roads became paved and Western-style buildings were constructed. The city was liberated at the end of World War II.
In 1945, the city was officially named Seoul, and was designated as a special city in 1949.
During the Korean War, Seoul changed hands between the Russian/Chinese-backed North Korean forces and the American-backed South Korean forces several times, leaving the city heavily damaged after the war. The capital was temporarily relocated to Busan. One estimate of the extensive damage states that after the war, at least 191,000 buildings, 55,000 houses, and 1,000 factories lay in ruins. In addition, a flood of refugees had entered Seoul during the war, swelling the population of the city and its metropolitan area to an estimated 1.5 million by 1955.
Following the war, Seoul began to focus on reconstruction and modernization. As Korea's economy started to grow rapidly from the 1960s, urbanization also accelerated and workers began to move to Seoul and other larger cities. From the 1970s, the size of Seoul administrative area greatly expanded as it annexed a number of towns and villages from several surrounding counties.
According to 2012 census data, the population of the Seoul area makes up around 20% of the total population of South Korea, Seoul has become the economic, political and cultural hub of the country, with several Fortune Global 500 companies, including Samsung, SK Holdings, Hyundai, POSCO and LG Group headquartered there.
Seoul was the host city of the 1986 Asian Games and 1988 Summer Olympics as well as one of the venues of the Football World Cup 2002.
GEOGRAPHY
Seoul is in the northwest of South Korea. Seoul proper comprises 605.25 km2, with a radius of approximately 15 km, roughly bisected into northern and southern halves by the Han River. The Han River and its surrounding area played an important role in Korean history. The Three Kingdoms of Korea strove to take control of this land, where the river was used as a trade route to China (via the Yellow Sea). The river is no longer actively used for navigation, because its estuary is located at the borders of the two Koreas, with civilian entry barred. Historically, the city was during the Joseon Dynasty bounded by the Seoul Fortress Wall, which stretched between the four main mountains in central Seoul: Namsan, Naksan, Bukaksan and Inwangsan. The city is bordered by eight mountains, as well as the more level lands of the Han River plain and western areas. Due to its geography and to economic development policies, Seoul is a very polycentric city. The area that was the old capital in the Joseon Dynasty, and mostly comprises Jongno District and Jung District, constitutes the historical and political center of the city. However, for example, the city's financial capital is widely considered to be in Yeouido, while its economic capital is Gangnam District.
CLIMATE
Seoul is either classified as a humid subtropical climate (Köppen Cwa), using the −3 °C isotherm of the original Köppen scheme, or a humid continental climate (Köppen Dwa), using the 0 °C isotherm preferred by some climatologists. Summers are generally hot and humid, with the East Asian monsoon taking place from June until September. August, the warmest month, has average high and low temperatures of 29.6 and 22.4 °C with higher temperatures possible. Winters are often cold to freezing with average January high and low temperatures of 1.5 and −5.9 °C and are generally much drier than summers, with an average of 28 days of snow annually. Sometimes, temperatures do drop dramatically to below −10.0 °C, in odd occasions rarely as low as −15.0 °C in the mid winter period between January and February.
ADMINISTRATIVE DISTRICTS
Seoul is divided into 25 gu (Hangul: 구; Hanja: 區) (district). The gu vary greatly in area (from 10 to 47 km2) and population (from fewer than 140,000 to 630,000). Songpa has the most people, while Seocho has the largest area. The government of each gu handles many of the functions that are handled by city governments in other jurisdictions. Each gu is divided into "dong" (Hangul: 동; Hanja: 洞) or neighbourhoods. Some gu have only a few dong while others like Jongno District have a very large number of distinct neighbourhoods. Gu of Seoul consist of 423 administrative dongs (Hangul: 행정동) in total. Dong are also sub-divided into 13,787 tong (Hangul: 통; Hanja: 統), which are further divided into 102,796 ban in total.
DEMOGRAPHICS
Seoul proper is noted for its population density, which is almost twice that of New York and eight times greater than Rome. Its metropolitan area was the most densely populated in the OECD in Asia in 2012, and second worldwide after that of Paris. As of December 2013, the population was 10.14 million, in 2012, it was 10,442,426. As of the end of June 2011, 10.29 million Republic of Korea citizens lived in the city. This was a 24% decrease from the end of 2010. The population of Seoul has been dropping since the early 1990s, the reasons being the high costs of living and an aging population.
The number of foreigners living in Seoul is 255,501 in 2010 according to Seoul officials.[58] As of June 2011, 281,780 foreigners were located in Seoul. Of them, 186,631 foreigners (66%) were Chinese citizens of Korean ancestry. This was an 8.84% increase from the end of 2010 and a 12.85% increase from June 2010. The next largest group was Chinese citizens who are not of Korean ethnicity; 29,901 of them resided in Seoul. The next highest group consisted of the 9,999 United States citizens who were not of Korean ancestry. The next highest group were the Republic of China (Taiwan) citizens, at 8,717.
The two major religions in Seoul are Christianity and Buddhism. Other religions include Muism (indigenous religion) and Confucianism. Seoul is home to one of the world's largest Christians congregations, Yoido Full Gospel Church , which has around 830,000 members. Seoul is home to the world's largest modern university founded by a Buddhist Order, Dongguk University. Other Christian faiths like The Church of Jesus Christ of Latter-day Saints (Mormons) maintains a presence in the city.
ECONOMY
Seoul is the business and financial hub of South Korea. Although it accounts for only 0.6 percent of the nation's land area, 48.3 percent of South Korea's bank deposits were held in Seoul in 2003, and the city generated 23 percent of the country's GDP overall in 2012. In 2008 the Worldwide Centers of Commerce Index ranked Seoul No.9. The Global Financial Centres Index in 2015 listed Seoul as the 6th financially most competitive city in the world. The Economist Intelligence Unit ranked Seoul 15th in the list of "Overall 2025 City Competitiveness" regarding future competitiveness of cities.
MANUFACTURING
The traditional, labour-intensive manufacturing industries have been continuously replaced by information technology, electronics and assembly-type of industries; however, food and beverage production, as well as printing and publishing remained among the core industries. Major manufacturers are headquartered in the city, including Samsung, LG, Hyundai, Kia and SK. Notable food and beverage companies include Jinro, whose soju is the most sold alcoholic drink in the world, beating out Smirnoff vodka; top selling beer producers Hite (merged with Jinro) and Oriental Brewery. It also hosts food giants like Seoul Dairy Cooperative, Nongshim Group, Ottogi, CJ, Orion, Maeil Dairy, Namyang dairy and Lotte.
FINANCE
Seoul hosts large concentration of headquarters of International companies and banks, including 15 companies on fortune 500 list such as Samsung, LG and Hyundai. Most bank headquarters and the Korea Exchange are located in Yeouido (Yeoui island), which is often called "Korea's Wall Street" and has been serving as the financial center of the city since the 1980s. The Seoul international finance center & SIFC MALL, Hanhwa 63 building, the Hanhwa insurance company head office. Hanhwa is one of the three largest Korean insurance companies, along with Samsung Life and Gangnam & Kyob life insurance group.
COMMERCE
The largest wholesale and retail market in South Korea, the Dongdaemun Market, is located in Seoul. Myeongdong is a shopping and entertainment area in downtown Seoul with mid- to high-end stores, fashion boutiques and international brand outlets. The nearby Namdaemun Market, named after the Namdaemun Gate, is the oldest continually running market in Seoul.
Insadong is the cultural art market of Seoul, where traditional and modern Korean artworks, such as paintings, sculptures and calligraphy are sold. Hwanghak-dong Flea Market and Janganpyeong Antique Market also offer antique products. Some shops for local designers have opened in Samcheong-dong, where numerous small art galleries are located. Itaewon caters mainly to foreign tourists and American soldiers based in the city. The Gangnam district is one of the most affluent areas in Seoul and is noted for the fashionable and upscale Apgujeong-dong and Cheongdam-dong areas and the COEX Mall. Wholesale markets include Noryangjin Fisheries Wholesale Market and Garak Market.
The Yongsan Electronics Market is the largest electronics market in Asia. Electronics markets are Gangbyeon station metro line 2 Techno mart, ENTER6 MALL & Shindorim station Technomart mall complex.
Times Square is one of Seoul's largest shopping malls featuring the CGV Starium, the world's largest permanent 35 mm cinema screen.
KOREA WORLD TRADE CENTER COMPLEX which comprises COEX mall, congress center, 3 Inter-continental hotels, Business tower (Asem tower), Residence hotel,Casino and City airport terminal was established in 1988 Seoul Olympic . 2nd World trade trade center is planning at Seoul Olympic stadium complex as MICE HUB by Seoul city. Ex-Kepco head office building was purchased by Hyundai motor group with 9billion USD to build 115-storey Hyundai GBC & hotel complex until 2021. Now ex-kepco 25-storey building is under demolition.
ARCHITECTURE
The traditional heart of Seoul is the old Joseon Dynasty city, now the downtown area, where most palaces, government offices, corporate headquarters, hotels, and traditional markets are located. Cheonggyecheon, a stream that runs from west to east through the valley before emptying into the Han River, was for many years covered with concrete, but was recently restored by an urban revival project in 2005. Jongno street, meaning "Bell Street," has been a principal street and one of the earliest commercial steets of the city, on which one can find Bosingak, a pavilion containing a large bell. The bell signaled the different times of the day and controlled the four major gates to the city. North of downtown is Bukhan Mountain, and to the south is the smaller Namsan. Further south are the old suburbs, Yongsan District and Mapo District. Across the Han River are the newer and wealthier areas of Gangnam District, Seocho District and surrounding neighborhoods.
HISTORICAL ARCHITECTURE
Seoul has many historical and cultural landmarks. In Amsa-dong Prehistoric Settlement Site, Gangdong District, neolithic remains were excavated and accidentally discovered by a flood in 1925.
Urban and civil planning was a key concept when Seoul was first designed to serve as a capital in the late 14th century. The Joseon Dynasty built the "Five Grand Palaces" in Seoul – Changdeokgung, Changgyeonggung, Deoksugung, Gyeongbokgung and Gyeonghuigung – all of which are located in the district of Jongno District and Jung District. Among them, Changdeokgung was added to the UNESCO World Heritage List in 1997 as an "outstanding example of Far Eastern palace architecture and garden design". The main palace, Gyeongbokgung, underwent a large-scale restoration project. The palaces are considered exemplary architecture of the Joseon period. Beside the palaces, Unhyeongung is known for being the royal residence of Regent Daewongun, the father of Emperor Gojong at the end of the Joseon Dynasty.
Seoul has been surrounded by walls that were built to regulate visitors from other regions and protect the city in case of an invasion. Pungnap Toseong is a flat earthen wall built at the edge of the Han River which is widely believed to be the site of Wiryeseong. Mongchon Toseong (Hangul: 몽촌토성; Hanja: 蒙村土城) is another earthen wall built during the Baekje period which is now located inside the Olympic Park. The Fortress Wall of Seoul was built early in the Joseon Dynasty for protection of the city. After many centuries of destruction and rebuilding, approximately ⅔ of the wall remains, as well as six of the original eight gates. These gates include Sungnyemun and Heunginjimun, commonly known as Namdaemun (South Great Gate) and Dongdaemun (East Great Gate). Namdaemun was the oldest wooden gate until a 2008 arson attack, and was re-opened after complete restoration in 2013. Situated near the gates are the traditional markets and largest shopping center, Namdaemun Market and Dongdaemun Market.
There are also many buildings constructed with international styles in the late 19th and early 20th centuries. The Independence Gate was built in 1897 to inspire an independent spirit. Seoul Station was opened in 1900 as Gyeongseong Station.
MODERN ARCHITECTURE
Various high-rise office buildings and residential buildings, like the Gangnam Finance Center, the Tower Palace, N Seoul Tower and Jongno Tower, dominate the city's skyline. A series of new high rises are under construction, including the Lotte World Tower, scheduled to be completed by 2016. As of July 2016, and excluding the still unopened Lotte World Tower, the tallest building in the city is the 279-metre-high Three International Finance Center.
The World Trade Center Seoul, located in Gangnam District, hosts various expositions and conferences. Also in Gangnam District is the COEX Mall, a large indoor shopping and entertainment complex. Downstream from Gangnam District is Yeouido, an island that is home to the National Assembly, major broadcasting studios, and a number of large office buildings, as well as the Korea Finance Building and the Yoido Full Gospel Church. The Olympic Stadium, Olympic Park, and Lotte World are located in Songpa District, on the south side of the Han River, upstream from Gangnam District. Two new modern landmarks of Seoul are Dongdaemun Design Plaza & Park, designed by Zaha Hadid, and the new wave-shaped Seoul City Hall, by Yoo Kerl of iArc.
In 2010 Seoul was designated the World Design Capital for the year.
CULTURE
TECHNOLOGY
Seoul has a very technologically advanced infrastructure. It has the world's highest fibre-optic broadband penetration, resulting in the world's fastest internet connections with speeds up to 1 Gbps. Seoul provides free Wi-Fi access in outdoor spaces. This 47.7 billion won ($44 million) project will give residents and visitors Internet access at 10,430 parks, streets and other public places by 2015.
MUSEUMS
Seoul is home to 115 museums, including four national and nine official municipal museums. Amongst the city's national museum, The National Museum of Korea is the most representative of museums in not only Seoul but all of South Korea. Since its establishment in 1945, the museum has built a collection of 220,000 artifacts. In October 2005, the museum moved to a new building in Yongsan Family Park. The National Folk Museum is situated on the grounds of the Gyeongbokgung Palace in the district of Jongno District and uses replicas of historical objects to illustrate the folk history of the Korean people. The National Palace Museum of Korea is also located on the grounds of the Gyeongbokgung Palace. Finally, the Seoul branch of the National Museum of Modern and Contemporary Art, whose main museum is located in Gwacheon, opened in 2013, in Sogyeok-dong.
Bukchon Hanok Village and Namsangol Hanok Village are old residential districts consisting of hanok Korean traditional houses, parks, and museums that allows visitors to experience traditional Korean culture.
The War Memorial, one of nine municipal museums in Seoul, offers visitors an educational and emotional experience of various wars in which Korea was involved, including Korean War themes. The Seodaemun Prison is a former prison built during the Japanese occupation, and is currently used as a historic museum.The Seoul Museum of Art and Ilmin Museum of Art have preserved the appearance of the old building that is visually unique from the neighboring tall, modern buildings. The former is operated by Seoul City Council and sits adjacent to Gyeonghuigung Palace, a Joseon dynasty royal palace. Leeum, Samsung Museum of Art, is widely regarded as one of Seoul's largest private museum. For many Korean film lovers from all over the world, the Korean Film Archive is running the Korean Film Museum and Cinematheque KOFA in its main center located in Digital Media City (DMC), Sangam-dong. The Tteok & Kitchen Utensil Museum and Kimchi Field Museum provide information regarding Korean culinary history.
RELIGIOUS MONUMENTS
There are also religious buildings that take important roles in Korean society and politics. The Wongudan altar was a sacrificial place where Korean rulers held heavenly rituals since the Three Kingdoms period. Since the Joseon Dynasty adopted Confucianism as its national ideology in the 14th century, the state built many Confucian shrines. The descendants of the Joseon royal family still continue to hold ceremonies to commemorate ancestors at Jongmyo. It is the oldest royal Confucian shrine preserved and the ritual ceremonies continue a tradition established in the 14th century. Munmyo and Dongmyo were built during the same period. Although Buddhism was suppressed by the Joseon state, it has continued its existence. Jogyesa is the headquarters of the Jogye Order of Korean Buddhism. Hwagyesa and Bongeunsa are also major Buddhist temples in Seoul.
The Myeongdong Cathedral is a landmark of the Myeongdong, Jung District and the biggest Catholic church established in 1883. It is a symbol of Catholicism in Korea. It was also a focus for political dissent in the 1980s. In this way the Roman Catholic Church has a very strong influence in Korean society.
There are many Protestant churches in Seoul. The most numerous are Presbyterian, but there are also many Methodist, Baptist, and Lutheran churches. Yoido Full Gospel Church is a Pentecostal church affiliated with the Assemblies of God on Yeouido in Seoul. With approximately 830,000 members (2007), it is the largest Pentecostal Christian congregation in the world, which has been recognized by the Guinness Book of World Records.
FESTIVALS
In October 2012 KBS Hall in Seoul hosted major international music festivals – First ABU TV and Radio Song Festivals within frameworks of Asia-Pacific Broadcasting Union 49th General Assembly. Hi! Seoul Festival is a seasonal cultural festival held four times a year every spring, summer, autumn, and winter in Seoul, South Korea since 2003. It is based on the "Seoul Citizens' Day" held on every October since 1994 to commemorate the 600 years history of Seoul as the capital of the country. The festival is arranged under the Seoul Metropolitan Government. As of 2012, Seoul has hosted Ultra Music Festival Korea, an annual dance music festival that takes place on the 2nd weekend of June.
TRANSPORTATION
Seoul features one of the world's most advanced transportation infrastructures that is constantly under expansion. Its system dates back to the era of the Korean Empire, when the first streetcar lines were laid and a railroad linking Seoul and Incheon was completed. Seoul's most important streetcar line ran along Jongno until it was replaced by Line 1 of the subway system in the early 1970s. Other notable streets in downtown Seoul include Euljiro, Teheranno, Sejongno, Chungmuro, Yulgongno, and Toegyero. There are nine major subway lines stretching for more than 250 km, with one additional line planned. As of 2010, 25% of the population has a commute time of an hour or more.
BUS
Seoul's bus system is operated by the Seoul Metropolitan Government (S.M.G.), with four primary bus configurations available servicing most of the city. Seoul has many large intercity/express bus terminals. These buses connect Seoul with cities throughout South Korea. The Seoul Express Bus Terminal, Central City Terminal and Seoul Nambu Terminal are located in the district of Seocho District. In addition, East Seoul Bus Terminal in Gwangjin District and Sangbong Terminal in Jungnang District operate in the east of the city.
SUBWAY
Seoul has a comprehensive urban railway network that interconnects every district of the city and the surrounding areas. With more than 8 million passengers per day, Seoul has one of the busiest subway systems in the world. The Seoul Metropolitan Subway has 19 total lines which serve Seoul, Incheon, Gyeonggi province, western Gangwon province, and northern Chungnam province. In addition, in order to cope with the various modes of transport, Seoul's metropolitan government employs several mathematicians to coordinate the subway, bus, and traffic schedules into one timetable. The various lines are run by Korail, Seoul Metro, Seoul Metropolitan Rapid Transit Corporation, NeoTrans Co. Ltd., AREX, and Seoul Metro Line 9 Corporation.
TRAIN
Seoul is connected to every major city in South Korea by rail. Seoul is also linked to most major South Korean cities by the KTX high-speed train, which has a normal operation speed of more than 300 km/h. Major railroad stations include:
Seoul Station, Yongsan District: Gyeongbu line (KTX/Saemaul/Mugunghwa-ho), Gyeongui line (Saemaul/Commuter)
Yongsan Station, Yongsan District: Honam line (KTX/Saemaul/Mugunghwa), Jeolla/Janghang lines (Saemaul/Mugunghwa)
Yeongdeungpo Station, Yeongdeungpo District: Gyeongbu/Honam/Janghang lines (Saemaul/Mugunghwa)
Cheongnyangni Station, Dongdaemun District: Gyeongchun/Jungang/Yeongdong/Taebaek lines (Mugunghwa)
In addition, Suseo Station,in Gangnam District, is scheduled to open in late 2016, and offer KTX service on the newly built Suseo High Speed Railway.
AIRPORTS
Two international airports serve Seoul. Gimpo International Airport, formerly in Gimpo but annexed to Seoul in 1963, was for many years (since its original construction during the Korean War) the only international airport serving Seoul. Other domestic airports were also built around the time of the war, including Yeouido.
When it opened in March 2001, Incheon International Airport on Yeongjong island in Incheon changed the role of Gimpo Airport significantly. Incheon is now responsible for almost all international flights and some domestic flights, while Gimpo serves only domestic flights with the exception of flights to Haneda Airport in Tokyo, Osaka Kansai International Airport, Taipei Songshan Airport in Taipei, Hongqiao Airport in Shanghai, and Beijing Capital International Airport in Beijing. This has led to a significant drop in flights from Gimpo Airport, though it remains one of South Korea's busiest airports.
Meanwhile, Incheon International Airport has become, along with Hong Kong, a major transportation center for East Asia.
Incheon and Gimpo are linked to Seoul by highways, and to each other by the Incheon International Airport Railroad, which is also linked to Incheon line #1. Gimpo is also linked by subway (line No. 5 and #9). The Incheon International Airport Railroad, connecting the airport directly to Seoul Station in central Seoul, was recently opened. Shuttle buses also transfer passengers between Incheon and Gimpo airports.
CYCLING
Cycling is becoming increasingly popular in Seoul and in the entire country. Both banks of the Han River have cycling paths that run all the way across the city along the river. In addition, Seoul introduced in 2015 a bicycle-sharing system named Ddareungi.
EDUCATION
UNICERSITIES
Seoul is home to the majority of South Korea's most prestigious universities, including Seoul National University, Yonsei University, Korea University, Sungkyunkwan University, Sogang University, Hanyang University, Chung-Ang University, Ewha Womans University, Hankuk University of Foreign Studies, Hongik University, Kyung Hee University, Soongsil University, Sookmyung Women's University, Korea Military Academy, and the University of Seoul.
SECONDARY EDUCATION
Education from grades 1–12 is compulsory. Students spend six years in elementary school, three years in middle school, and three years in high school. Secondary schools generally require that the students wear uniforms. There is an exit exam for graduating from high school and many students proceeding to the university level are required to take the College Scholastic Ability Test that is held every November. Although there is a test for non-high school graduates, called school qualification exam, most of Koreans take the test
Seoul is home to various specialized schools, including three science high schools (Hansung Science High School, Sejong Science High School and Seoul Science High School), and six foreign language High Schools (Daewon Foreign Language High School, Daeil Foreign Language High School, Ewha Girls' Foreign Language High School, Hanyoung Foreign Language High School, Myungduk Foreign Language High School and Seoul Foreign Language High School). Seoul Metropolitan Office of Education comprises 235 College-Preparatory High Schools, 80 Vocational Schools, 377 Middle Schools, and 33 Special Education Schools as of 2009.
INTERNATIONAL RELATIONS
Seoul is a member of the Asian Network of Major Cities 21 and the C40 Cities Climate Leadership Group.
WIKIPEDIA
In monotheism, God is conceived of as the Supreme Being and principal object of faith.[3] The concept of God as described by most theologians includes the attributes of omniscience (infinite knowledge), omnipotence (unlimited power), omnipresence (present everywhere), divine simplicity, and as having an eternal and necessary existence. Many theologians also describe God as being omnibenevolent (perfectly good), and all loving.
God is most often held to be non-corporeal,[3] and to be without any human biological sex,[4][5] yet the concept of God actively creating the universe (as opposed to passively)[6] has caused many religions to describe God using masculine terminology, using such terms as "Him" or "Father". Furthermore, some religions (such as Judaism) attribute only a purely grammatical "gender" to God.[7]
In theism, God is the creator and sustainer of the universe, while in deism, God is the creator, but not the sustainer, of the universe. In pantheism, God is the universe itself. In atheism, God is not believed to exist, while God is deemed unknown or unknowable within the context of agnosticism. God has also been conceived as being incorporeal (immaterial), a personal being, the source of all moral obligation, and the "greatest conceivable existent".[3] Many notable philosophers have developed arguments for and against the existence of God.[8]
There are many names for God, and different names are attached to different cultural ideas about God's identity and attributes. In the ancient Egyptian era of Atenism, possibly the earliest recorded monotheistic religion, this deity was called Aten,[9] premised on being the one "true" Supreme Being and Creator of the Universe.[10] In the Hebrew Bible and Judaism, "He Who Is", "I Am that I Am", and the tetragrammaton YHWH (Hebrew: יהוה, which means: "I am who I am"; "He Who Exists") are used as names of God, while Yahweh and Jehovah are sometimes used in Christianity as vocalizations of YHWH. In the Christian doctrine of the Trinity, God, consubstantial in three persons, is called the Father, the Son, and the Holy Spirit. In Judaism, it is common to refer to God by the titular names Elohim or Adonai, the latter of which is believed by some scholars to descend from the Egyptian Aten.[11][12][13][14][15] In Islam, the name Allah, "Al-El", or "Al-Elah" ("the God") is used, while Muslims also have a multitude of titular names for God. In Hinduism, Brahman is often considered a monistic deity.[16] Other religions have names for God, for instance, Baha in the Bahá'í Faith,[17] Waheguru in Sikhism,[18] and Ahura Mazda in Zoroastrianism.[19]
The many different conceptions of God, and competing claims as to God's characteristics, aims, and actions, have led to the development of ideas of omnitheism, pandeism,[20][21] or a perennial philosophy, which postulates that there is one underlying theological truth, of which all religions express a partial understanding, and as to which "the devout in the various great world religions are in fact worshipping that one God, but through different, overlapping concepts or mental images of Him."[22]
Contents [hide]
1Etymology and usage
2General conceptions
2.1Oneness
2.2Theism, deism and pantheism
2.3Other concepts
3Non-theistic views
3.1Agnosticism and atheism
3.2Anthropomorphism
4Existence
5Specific attributes
5.1Names
5.2Gender
5.3Relationship with creation
6Depiction
6.1Zoroastrianism
6.2Islam
6.3Judaism
6.4Christianity
7Theological approaches
8Distribution of belief
9See also
9.1In specific religions
10References
11Further reading
12External links
Etymology and usage
The Mesha Stele bears the earliest known reference (840 BCE) to the Israelite God Yahweh.
Main article: God (word)
The earliest written form of the Germanic word God (always, in this usage, capitalized[23]) comes from the 6th-century Christian Codex Argenteus. The English word itself is derived from the Proto-Germanic * ǥuđan. The reconstructed Proto-Indo-European form * ǵhu-tó-m was likely based on the root * ǵhau(ə)-, which meant either "to call" or "to invoke".[24] The Germanic words for God were originally neuter—applying to both genders—but during the process of the Christianization of the Germanic peoples from their indigenous Germanic paganism, the words became a masculine syntactic form.[25]
The word 'Allah' in Arabic calligraphy
In the English language, the capitalized form of God continues to represent a distinction between monotheistic "God" and "gods" in polytheism.[26][27] The English word God and its counterparts in other languages are normally used for any and all conceptions and, in spite of significant differences between religions, the term remains an English translation common to all. The same holds for Hebrew El, but in Judaism, God is also given a proper name, the tetragrammaton YHWH, in origin possibly the name of an Edomite or Midianite deity, Yahweh. In many translations of the Bible, when the word LORD is in all capitals, it signifies that the word represents the tetragrammaton.[28]
Allāh (Arabic: الله) is the Arabic term with no plural used by Muslims and Arabic speaking Christians and Jews meaning "The God" (with a capital G), while "ʾilāh" (Arabic: إله) is the term used for a deity or a god in general.[29][30][31] God may also be given a proper name in monotheistic currents of Hinduism which emphasize the personal nature of God, with early references to his name as Krishna-Vasudeva in Bhagavata or later Vishnu and Hari.[32]
Ahura Mazda is the name for God used in Zoroastrianism. "Mazda", or rather the Avestan stem-form Mazdā-, nominative Mazdå, reflects Proto-Iranian *Mazdāh (female). It is generally taken to be the proper name of the spirit, and like its Sanskrit cognate medhā, means "intelligence" or "wisdom". Both the Avestan and Sanskrit words reflect Proto-Indo-Iranian *mazdhā-, from Proto-Indo-European mn̩sdʰeh1, literally meaning "placing (dʰeh1) one's mind (*mn̩-s)", hence "wise".[33]
Waheguru (Punjabi: vāhigurū) is a term most often used in Sikhism to refer to God. It means "Wonderful Teacher" in the Punjabi language. Vāhi (a Middle Persian borrowing) means "wonderful" and guru (Sanskrit: guru) is a term denoting "teacher". Waheguru is also described by some as an experience of ecstasy which is beyond all descriptions. The most common usage of the word "Waheguru" is in the greeting Sikhs use with each other:
Waheguru Ji Ka Khalsa, Waheguru Ji Ki Fateh
Wonderful Lord's Khalsa, Victory is to the Wonderful Lord.
Baha, the "greatest" name for God in the Baha'i faith, is Arabic for "All-Glorious".
General conceptions
Main article: Conceptions of God
There is no clear consensus on the nature or even the existence of God.[34] The Abrahamic conceptions of God include the monotheistic definition of God in Judaism, the trinitarian view of Christians, and the Islamic concept of God. The dharmic religions differ in their view of the divine: views of God in Hinduism vary by region, sect, and caste, ranging from monotheistic to polytheistic. Divinity was recognized by the historical Buddha, particularly Śakra and Brahma. However, other sentient beings, including gods, can at best only play a supportive role in one's personal path to salvation. Conceptions of God in the latter developments of the Mahayana tradition give a more prominent place to notions of the divine.[citation needed]
Oneness
Main articles: Monotheism and Henotheism
The Trinity is the belief that God is composed of The Father, The Son (embodied metaphysically in the physical realm by Jesus), and The Holy Spirit.
Monotheists hold that there is only one god, and may claim that the one true god is worshiped in different religions under different names. The view that all theists actually worship the same god, whether they know it or not, is especially emphasized in Hinduism[35] and Sikhism.[36] In Christianity, the doctrine of the Trinity describes God as one God in three persons. The Trinity comprises The Father, The Son (embodied metaphysically by Jesus), and The Holy Spirit.[37] Islam's most fundamental concept is tawhid (meaning "oneness" or "uniqueness"). God is described in the Quran as: "Say: He is Allah, the One and Only; Allah, the Eternal, Absolute; He begetteth not, nor is He begotten; And there is none like unto Him."[38][39] Muslims repudiate the Christian doctrine of the Trinity and the divinity of Jesus, comparing it to polytheism. In Islam, God is beyond all comprehension or equal and does not resemble any of his creations in any way. Thus, Muslims are not iconodules, and are not expected to visualize God.[40]
Henotheism is the belief and worship of a single god while accepting the existence or possible existence of other deities.[41]
Theism, deism and pantheism
Main articles: Theism, Deism, and Pantheism
Theism generally holds that God exists realistically, objectively, and independently of human thought; that God created and sustains everything; that God is omnipotent and eternal; and that God is personal and interacting with the universe through, for example, religious experience and the prayers of humans.[42] Theism holds that God is both transcendent and immanent; thus, God is simultaneously infinite and in some way present in the affairs of the world.[43] Not all theists subscribe to all of these propositions, but each usually subscribes to some of them (see, by way of comparison, family resemblance).[42] Catholic theology holds that God is infinitely simple and is not involuntarily subject to time. Most theists hold that God is omnipotent, omniscient, and benevolent, although this belief raises questions about God's responsibility for evil and suffering in the world. Some theists ascribe to God a self-conscious or purposeful limiting of omnipotence, omniscience, or benevolence. Open Theism, by contrast, asserts that, due to the nature of time, God's omniscience does not mean the deity can predict the future. Theism is sometimes used to refer in general to any belief in a god or gods, i.e., monotheism or polytheism.[44][45]
"God blessing the seventh day", a watercolor painting depicting God, by William Blake (1757 – 1827)
Deism holds that God is wholly transcendent: God exists, but does not intervene in the world beyond what was necessary to create it.[43] In this view, God is not anthropomorphic, and neither answers prayers nor produces miracles. Common in Deism is a belief that God has no interest in humanity and may not even be aware of humanity. Pandeism and Panendeism, respectively, combine Deism with the Pantheistic or Panentheistic beliefs.[21][46][47] Pandeism is proposed to explain as to Deism why God would create a universe and then abandon it,[48] and as to Pantheism, the origin and purpose of the universe.[48][49]
Pantheism holds that God is the universe and the universe is God, whereas Panentheism holds that God contains, but is not identical to, the Universe.[50] It is also the view of the Liberal Catholic Church; Theosophy; some views of Hinduism except Vaishnavism, which believes in panentheism; Sikhism; some divisions of Neopaganism and Taoism, along with many varying denominations and individuals within denominations. Kabbalah, Jewish mysticism, paints a pantheistic/panentheistic view of God—which has wide acceptance in Hasidic Judaism, particularly from their founder The Baal Shem Tov—but only as an addition to the Jewish view of a personal god, not in the original pantheistic sense that denies or limits persona to God.[citation needed]
Other concepts
Dystheism, which is related to theodicy, is a form of theism which holds that God is either not wholly good or is fully malevolent as a consequence of the problem of evil. One such example comes from Dostoevsky's The Brothers Karamazov, in which Ivan Karamazov rejects God on the grounds that he allows children to suffer.[51]
In modern times, some more abstract concepts have been developed, such as process theology and open theism. The contemporaneous French philosopher Michel Henry has however proposed a phenomenological approach and definition of God as phenomenological essence of Life.[52]
God has also been conceived as being incorporeal (immaterial), a personal being, the source of all moral obligation, and the "greatest conceivable existent".[3] These attributes were all supported to varying degrees by the early Jewish, Christian and Muslim theologian philosophers, including Maimonides,[53] Augustine of Hippo,[53] and Al-Ghazali,[8] respectively.
Non-theistic views
See also: Evolutionary origin of religions and Evolutionary psychology of religion
Non-theist views about God also vary. Some non-theists avoid the concept of God, whilst accepting that it is significant to many; other non-theists understand God as a symbol of human values and aspirations. The nineteenth-century English atheist Charles Bradlaugh declared that he refused to say "There is no God", because "the word 'God' is to me a sound conveying no clear or distinct affirmation";[54] he said more specifically that he disbelieved in the Christian god. Stephen Jay Gould proposed an approach dividing the world of philosophy into what he called "non-overlapping magisteria" (NOMA). In this view, questions of the supernatural, such as those relating to the existence and nature of God, are non-empirical and are the proper domain of theology. The methods of science should then be used to answer any empirical question about the natural world, and theology should be used to answer questions about ultimate meaning and moral value. In this view, the perceived lack of any empirical footprint from the magisterium of the supernatural onto natural events makes science the sole player in the natural world.[55]
Another view, advanced by Richard Dawkins, is that the existence of God is an empirical question, on the grounds that "a universe with a god would be a completely different kind of universe from one without, and it would be a scientific difference."[56] Carl Sagan argued that the doctrine of a Creator of the Universe was difficult to prove or disprove and that the only conceivable scientific discovery that could disprove the existence of a Creator (not necessarily a God) would be the discovery that the universe is infinitely old.[57]
Stephen Hawking and co-author Leonard Mlodinow state in their book, The Grand Design, that it is reasonable to ask who or what created the universe, but if the answer is God, then the question has merely been deflected to that of who created God. Both authors claim however, that it is possible to answer these questions purely within the realm of science, and without invoking any divine beings.[58] Neuroscientist Michael Nikoletseas has proposed that questions of the existence of God are no different from questions of natural sciences. Following a biological comparative approach, he concludes that it is highly probable that God exists, and, although not visible, it is possible that we know some of his attributes.[59]
Agnosticism and atheism
Agnosticism is the view that, the truth values of certain claims – especially metaphysical and religious claims such as whether God, the divine or the supernatural exist – are unknown and perhaps unknowable.[60][61][62]
Atheism is, in a broad sense, the rejection of belief in the existence of deities, or a God.[63][64] In a narrower sense, atheism is specifically the position that there are no deities.[65]
Anthropomorphism
Main article: Anthropomorphism
Pascal Boyer argues that while there is a wide array of supernatural concepts found around the world, in general, supernatural beings tend to behave much like people. The construction of gods and spirits like persons is one of the best known traits of religion. He cites examples from Greek mythology, which is, in his opinion, more like a modern soap opera than other religious systems.[66] Bertrand du Castel and Timothy Jurgensen demonstrate through formalization that Boyer's explanatory model matches physics' epistemology in positing not directly observable entities as intermediaries.[67] Anthropologist Stewart Guthrie contends that people project human features onto non-human aspects of the world because it makes those aspects more familiar. Sigmund Freud also suggested that god concepts are projections of one's father.[68]
Likewise, Émile Durkheim was one of the earliest to suggest that gods represent an extension of human social life to include supernatural beings. In line with this reasoning, psychologist Matt Rossano contends that when humans began living in larger groups, they may have created gods as a means of enforcing morality. In small groups, morality can be enforced by social forces such as gossip or reputation. However, it is much harder to enforce morality using social forces in much larger groups. Rossano indicates that by including ever-watchful gods and spirits, humans discovered an effective strategy for restraining selfishness and building more cooperative groups.[69]
Existence
Main article: Existence of God
St. Thomas Aquinas summed up five main arguments as proofs for God's existence.
Isaac Newton saw the existence of a Creator necessary in the movement of astronomical objects.
Arguments about the existence of God typically include empirical, deductive, and inductive types. Different views include that: "God does not exist" (strong atheism); "God almost certainly does not exist" (de facto atheism); "no one knows whether God exists" (agnosticism[70]);"God exists, but this cannot be proven or disproven" (de facto theism); and that "God exists and this can be proven" (strong theism).[55]
Countless arguments have been proposed to prove the existence of God.[71] Some of the most notable arguments are the Five Ways of Aquinas, the Argument from Desire proposed by C.S. Lewis, and the Ontological Argument formulated both by St. Anselm and René Descartes.[72]
St. Anselm's approach was to define God as, "that than which nothing greater can be conceived". Famed pantheist philosopher Baruch Spinoza would later carry this idea to its extreme: "By God I understand a being absolutely infinite, i.e., a substance consisting of infinite attributes, of which each one expresses an eternal and infinite essence." For Spinoza, the whole of the natural universe is made of one substance, God, or its equivalent, Nature.[73] His proof for the existence of God was a variation of the Ontological argument.[74]
Scientist Isaac Newton saw God as the masterful creator whose existence could not be denied in the face of the grandeur of all creation.[75] Nevertheless, he rejected polymath Leibniz' thesis that God would necessarily make a perfect world which requires no intervention from the creator. In Query 31 of the Opticks, Newton simultaneously made an argument from design and for the necessity of intervention:
For while comets move in very eccentric orbs in all manner of positions, blind fate could never make all the planets move one and the same way in orbs concentric, some inconsiderable irregularities excepted which may have arisen from the mutual actions of comets and planets on one another, and which will be apt to increase, till this system wants a reformation.[76]
St. Thomas believed that the existence of God is self-evident in itself, but not to us. "Therefore I say that this proposition, "God exists", of itself is self-evident, for the predicate is the same as the subject.... Now because we do not know the essence of God, the proposition is not self-evident to us; but needs to be demonstrated by things that are more known to us, though less known in their nature—namely, by effects."[77] St. Thomas believed that the existence of God can be demonstrated. Briefly in the Summa theologiae and more extensively in the Summa contra Gentiles, he considered in great detail five arguments for the existence of God, widely known as the quinque viae (Five Ways).
For the original text of the five proofs, see quinque viae
Motion: Some things undoubtedly move, though cannot cause their own motion. Since there can be no infinite chain of causes of motion, there must be a First Mover not moved by anything else, and this is what everyone understands by God.
Causation: As in the case of motion, nothing can cause itself, and an infinite chain of causation is impossible, so there must be a First Cause, called God.
Existence of necessary and the unnecessary: Our experience includes things certainly existing but apparently unnecessary. Not everything can be unnecessary, for then once there was nothing and there would still be nothing. Therefore, we are compelled to suppose something that exists necessarily, having this necessity only from itself; in fact itself the cause for other things to exist.
Gradation: If we can notice a gradation in things in the sense that some things are more hot, good, etc., there must be a superlative that is the truest and noblest thing, and so most fully existing. This then, we call God (Note: Thomas does not ascribe actual qualities to God Himself).
Ordered tendencies of nature: A direction of actions to an end is noticed in all bodies following natural laws. Anything without awareness tends to a goal under the guidance of one who is aware. This we call God (Note that even when we guide objects, in Thomas's view, the source of all our knowledge comes from God as well).[78]
Alister McGrath, a formerly atheistic scientist and theologian who has been highly critical of Richard Dawkins' version of atheism
Some theologians, such as the scientist and theologian A.E. McGrath, argue that the existence of God is not a question that can be answered using the scientific method.[79][80] Agnostic Stephen Jay Gould argues that science and religion are not in conflict and do not overlap.[81]
Some findings in the fields of cosmology, evolutionary biology and neuroscience are interpreted by some atheists (including Lawrence M. Krauss and Sam Harris) as evidence that God is an imaginary entity only, with no basis in reality.[82][83][84] These atheists claim that a single, omniscient God who is imagined to have created the universe and is particularly attentive to the lives of humans has been imagined, embellished and promulgated in a trans-generational manner.[85] Richard Dawkins interprets such findings not only as a lack of evidence for the material existence of such a God, but as extensive evidence to the contrary.[55] However, his views are opposed by some theologians and scientists including Alister McGrath, who argues that existence of God is compatible with science.[86]
Neuroscientist Michael Nikoletseas has proposed that questions of the existence of God are no different from questions of natural sciences. Following a biological comparative approach, he concludes that it is highly probable that God exists, and, although not visible, it is possible that we know some of his attributes.[59]
Specific attributes
Different religious traditions assign differing (though often similar) attributes and characteristics to God, including expansive powers and abilities, psychological characteristics, gender characteristics, and preferred nomenclature. The assignment of these attributes often differs according to the conceptions of God in the culture from which they arise. For example, attributes of God in Christianity, attributes of God in Islam, and the Thirteen Attributes of Mercy in Judaism share certain similarities arising from their common roots.
Names
Main article: Names of God
99 names of Allah, in Chinese Sini (script)
The word God is "one of the most complex and difficult in the English language." In the Judeo-Christian tradition, "the Bible has been the principal source of the conceptions of God". That the Bible "includes many different images, concepts, and ways of thinking about" God has resulted in perpetual "disagreements about how God is to be conceived and understood".[87]
Throughout the Hebrew and Christian Bibles there are many names for God. One of them is Elohim. Another one is El Shaddai, meaning "God Almighty".[88] A third notable name is El Elyon, which means "The Most High God".[89]
God is described and referred in the Quran and hadith by certain names or attributes, the most common being Al-Rahman, meaning "Most Compassionate" and Al-Rahim, meaning "Most Merciful" (See Names of God in Islam).[90]
Supreme soul
The Brahma Kumaris use the term "Supreme Soul" to refer to God. They see God as incorporeal and eternal, and regard him as a point of living light like human souls, but without a physical body, as he does not enter the cycle of birth, death and rebirth. God is seen as the perfect and constant embodiment of all virtues, powers and values and that He is the unconditionally loving Father of all souls, irrespective of their religion, gender, or culture.[91]
Vaishnavism, a tradition in Hinduism, has list of titles and names of Krishna.
Gender
Main article: Gender of God
The gender of God may be viewed as either a literal or an allegorical aspect of a deity who, in classical western philosophy, transcends bodily form.[92][93] Polytheistic religions commonly attribute to each of the gods a gender, allowing each to interact with any of the others, and perhaps with humans, sexually. In most monotheistic religions, God has no counterpart with which to relate sexually. Thus, in classical western philosophy the gender of this one-and-only deity is most likely to be an analogical statement of how humans and God address, and relate to, each other. Namely, God is seen as begetter of the world and revelation which corresponds to the active (as opposed to the receptive) role in sexual intercourse.[6]
Biblical sources usually refer to God using male words, except Genesis 1:26-27,[94][95] Psalm 123:2-3, and Luke 15:8-10 (female); Hosea 11:3-4, Deuteronomy 32:18, Isaiah 66:13, Isaiah 49:15, Isaiah 42:14, Psalm 131:2 (a mother); Deuteronomy 32:11-12 (a mother eagle); and Matthew 23:37 and Luke 13:34 (a mother hen).
Relationship with creation
See also: Creator deity, Prayer, and Worship
And Elohim Created Adam by William Blake, c.1795
Prayer plays a significant role among many believers. Muslims believe that the purpose of existence is to worship God.[96][97] He is viewed as a personal God and there are no intermediaries, such as clergy, to contact God. Prayer often also includes supplication and asking forgiveness. God is often believed to be forgiving. For example, a hadith states God would replace a sinless people with one who sinned but still asked repentance.[98] Christian theologian Alister McGrath writes that there are good reasons to suggest that a "personal god" is integral to the Christian outlook, but that one has to understand it is an analogy. "To say that God is like a person is to affirm the divine ability and willingness to relate to others. This does not imply that God is human, or located at a specific point in the universe."[99]
Adherents of different religions generally disagree as to how to best worship God and what is God's plan for mankind, if there is one. There are different approaches to reconciling the contradictory claims of monotheistic religions. One view is taken by exclusivists, who believe they are the chosen people or have exclusive access to absolute truth, generally through revelation or encounter with the Divine, which adherents of other religions do not. Another view is religious pluralism. A pluralist typically believes that his religion is the right one, but does not deny the partial truth of other religions. An example of a pluralist view in Christianity is supersessionism, i.e., the belief that one's religion is the fulfillment of previous religions. A third approach is relativistic inclusivism, where everybody is seen as equally right; an example being universalism: the doctrine that salvation is eventually available for everyone. A fourth approach is syncretism, mixing different elements from different religions. An example of syncretism is the New Age movement.
Jews and Christians believe that humans are created in the likeness of God, and are the center, crown and key to God's creation, stewards for God, supreme over everything else God had made (Gen 1:26); for this reason, humans are in Christianity called the "Children of God".[100]
Depiction
God is defined as incorporeal,[3] and invisible from direct sight, and thus cannot be portrayed in a literal visual image.
The respective principles of religions may or may not permit them to use images (which are entirely symbolic) to represent God in art or in worship .
Zoroastrianism
Ahura Mazda (depiction is on the right, with high crown) presents Ardashir I (left) with the ring of kingship. (Relief at Naqsh-e Rustam, 3rd century CE)
During the early Parthian Empire, Ahura Mazda was visually represented for worship. This practice ended during the beginning of the Sassanid empire. Zoroastrian iconoclasm, which can be traced to the end of the Parthian period and the beginning of the Sassanid, eventually put an end to the use of all images of Ahura Mazda in worship. However, Ahura Mazda continued to be symbolized by a dignified male figure, standing or on horseback which is found in Sassanian investiture.[101]
Islam
Further information: God in Islam
Muslims believe that God (Allah) is beyond all comprehension or equal and does not resemble any of His creations in any way. Thus, Muslims are not iconodules, are not expected to visualize God.[40]
Judaism
At least some Jews do not use any image for God, since God is the unimageable Being who cannot be represented in material forms.[102] In some samples of Jewish Art, however, sometimes God, or at least His Intervention, is indicated by a Hand Of God symbol, which represents the bath Kol (literally "daughter of a voice") or Voice of God;[103] this use of the Hand Of God is carried over to Christian Art.
Christianity
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Early Christians believed that the words of the Gospel of John 1:18: "No man has seen God at any time" and numerous other statements were meant to apply not only to God, but to all attempts at the depiction of God.[104]
Use of the symbolic Hand of God in the Ascension from the Drogo Sacramentary, c. 850
However, later on the Hand of God symbol is found several times in the only ancient synagogue with a large surviving decorative scheme, the Dura Europos Synagogue of the mid-3rd century, and was probably adopted into Early Christian art from Jewish art. It was common in Late Antique art in both East and West, and remained the main way of symbolizing the actions or approval of God the Father in the West until about the end of the Romanesque period. It also represents the bath Kol (literally "daughter of a voice") or voice of God,[103] just like in Jewish Art.
In situations, such as the Baptism of Christ, where a specific representation of God the Father was indicated, the Hand of God was used, with increasing freedom from the Carolingian period until the end of the Romanesque. This motif now, since the discovery of the 3rd century Dura Europos synagogue, seems to have been borrowed from Jewish art, and is found in Christian art almost from its beginnings.
The use of religious images in general continued to increase up to the end of the 7th century, to the point that in 695, upon assuming the throne, Byzantine emperor Justinian II put an image of Christ on the obverse side of his gold coins, resulting in a rift which ended the use of Byzantine coin types in the Islamic world.[105] However, the increase in religious imagery did not include depictions of God the Father. For instance, while the eighty second canon of the Council of Trullo in 692 did not specifically condemn images of The Father, it suggested that icons of Christ were preferred over Old Testament shadows and figures.[106]
The beginning of the 8th century witnessed the suppression and destruction of religious icons as the period of Byzantine iconoclasm (literally image-breaking) started. Emperor Leo III (717–741), suppressed the use of icons by imperial edict of the Byzantine Empire, presumably due to a military loss which he attributed to the undue veneration of icons.[107] The edict (which was issued without consulting the Church) forbade the veneration of religious images but did not apply to other forms of art, including the image of the emperor, or religious symbols such as the cross.[108] Theological arguments against icons then began to appear with iconoclasts arguing that icons could not represent both the divine and the human natures of Jesus at the same time. In this atmosphere, no public depictions of God the Father were even attempted and such depictions only began to appear two centuries later.
The Second Council of Nicaea in 787 effectively ended the first period of Byzantine iconoclasm and restored the honouring of icons and holy images in general.[109] However, this did not immediately translate into large scale depictions of God the Father. Even supporters of the use of icons in the 8th century, such as Saint John of Damascus, drew a distinction between images of God the Father and those of Christ.
In his treatise On the Divine Images John of Damascus wrote: "In former times, God who is without form or body, could never be depicted. But now when God is seen in the flesh conversing with men, I make an image of the God whom I see".[110] The implication here is that insofar as God the Father or the Spirit did not become man, visible and tangible, images and portrait icons can not be depicted. So what was true for the whole Trinity before Christ remains true for the Father and the Spirit but not for the Word. John of Damascus wrote:[111]
"If we attempt to make an image of the invisible God, this would be sinful indeed. It is impossible to portray one who is without body:invisible, uncircumscribed and without form."
Around 790 Charlemagne ordered a set of four books that became known as the Libri Carolini (i.e. "Charles' books") to refute what his court mistakenly understood to be the iconoclast decrees of the Byzantine Second Council of Nicaea regarding sacred images. Although not well known during the Middle Ages, these books describe the key elements of the Catholic theological position on sacred images. To the Western Church, images were just objects made by craftsmen, to be utilized for stimulating the senses of the faithful, and to be respected for the sake of the subject represented, not in themselves. The Council of Constantinople (869) (considered ecumenical by the Western Church, but not the Eastern Church) reaffirmed the decisions of the Second Council of Nicaea and helped stamp out any remaining coals of iconoclasm. Specifically, its third canon required the image of Christ to have veneration equal with that of a Gospel book:[112]
We decree that the sacred image of our Lord Jesus Christ, the liberator and Savior of all people, must be venerated with the same honor as is given the book of the holy Gospels. For as through the language of the words contained in this book all can reach salvation, so, due to the action which these images exercise by their colors, all wise and simple alike, can derive profit from them.
But images of God the Father were not directly addressed in Constantinople in 869. A list of permitted icons was enumerated at this Council, but symbols of God the Father were not among them.[113] However, the general acceptance of icons and holy images began to create an atmosphere in which God the Father could be symbolized.
Prior to the 10th century no attempt was made to use a human to symbolize God the Father in Western art.[104] Yet, Western art eventually required some way to illustrate the presence of the Father, so through successive representations a set of artistic styles for symbolizing the Father using a man gradually emerged around the 10th century AD. A rationale for the use of a human is the belief that God created the soul of Man in the image of His own (thus allowing Human to transcend the other animals).
It appears that when early artists designed to represent God the Father, fear and awe restrained them from a usage of the whole human figure. Typically only a small part would be used as the image, usually the hand, or sometimes the face, but rarely a whole human. In many images, the figure of the Son supplants the Father, so a smaller portion of the person of the Father is depicted.[114]
By the 12th century depictions of God the Father had started to appear in French illuminated manuscripts, which as a less public form could often be more adventurous in their iconography, and in stained glass church windows in England. Initially the head or bust was usually shown in some form of frame of clouds in the top of the picture space, where the Hand of God had formerly appeared; the Baptism of Christ on the famous baptismal font in Liège of Rainer of Huy is an example from 1118 (a Hand of God is used in another scene). Gradually the amount of the human symbol shown can increase to a half-length figure, then a full-length, usually enthroned, as in Giotto's fresco of c. 1305 in Padua.[115] In the 14th century the Naples Bible carried a depiction of God the Father in the Burning bush. By the early 15th century, the Très Riches Heures du Duc de Berry has a considerable number of symbols, including an elderly but tall and elegant full-length figure walking in the Garden of Eden, which show a considerable diversity of apparent ages and dress. The "Gates of Paradise" of the Florence Baptistry by Lorenzo Ghiberti, begun in 1425 use a similar tall full-length symbol for the Father. The Rohan Book of Hours of about 1430 also included depictions of God the Father in half-length human form, which were now becoming standard, and the Hand of God becoming rarer. At the same period other works, like the large Genesis altarpiece by the Hamburg painter Meister Bertram, continued to use the old depiction of Christ as Logos in Genesis scenes. In the 15th century there was a brief fashion for depicting all three persons of the Trinity as similar or identical figures with the usual appearance of Christ.
In an early Venetian school Coronation of the Virgin by Giovanni d'Alemagna and Antonio Vivarini, (c. 1443) The Father is depicted using the symbol consistently used by other artists later, namely a patriarch, with benign, yet powerful countenance and with long white hair and a beard, a depiction largely derived from, and justified by, the near-physical, but still figurative, description of the Ancient of Days.[116]
. ...the Ancient of Days did sit, whose garment was white as snow, and the hair of his head like the pure wool: his throne was like the fiery flame, and his wheels as burning fire. (Daniel 7:9)
Usage of two Hands of God"(relatively unusual) and the Holy Spirit as a dove in Baptism of Christ, by Verrocchio, 1472
In the Annunciation by Benvenuto di Giovanni in 1470, God the Father is portrayed in the red robe and a hat that resembles that of a Cardinal. However, even in the later part of the 15th century, the symbolic representation of the Father and the Holy Spirit as "hands and dove" continued, e.g. in Verrocchio's Baptism of Christ in 1472.[117]
God the Father with His Right Hand Raised in Blessing, with a triangular halo representing the Trinity, Girolamo dai Libri c. 1555
In Renaissance paintings of the adoration of the Trinity, God may be depicted in two ways, either with emphasis on The Father, or the three elements of the Trinity. The most usual depiction of the Trinity in Renaissance art depicts God the Father using an old man, usually with a long beard and patriarchal in appearance, sometimes with a triangular halo (as a reference to the Trinity), or with a papal crown, specially in Northern Renaissance painting. In these depictions The Father may hold a globe or book (to symbolize God's knowledge and as a reference to how knowledge is deemed divine). He is behind and above Christ on the Cross in the Throne of Mercy iconography. A dove, the symbol of the Holy Spirit may hover above. Various people from different classes of society, e.g. kings, popes or martyrs may be present in the picture. In a Trinitarian Pietà, God the Father is often symbolized using a man wearing a papal dress and a papal crown, supporting the dead Christ in his arms. They are depicted as floating in heaven with angels who carry the instruments of the Passion.[118]
Representations of God the Father and the Trinity were attacked both by Protestants and within Catholicism, by the Jansenist and Baianist movements as well as more orthodox theologians. As with other attacks on Catholic imagery, this had the effect both of reducing Church support for the less central depictions, and strengthening it for the core ones. In the Western Church, the pressure to restrain religious imagery resulted in the highly influential decrees of the final session of the Council of Trent in 1563. The Council of Trent decrees confirmed the traditional Catholic doctrine that images only represented the person depicted, and that veneration to them was paid to the person, not the image.[119]
Artistic depictions of God the Father were uncontroversial in Catholic art thereafter, but less common depictions of the Trinity were condemned. In 1745 Pope Benedict XIV explicitly supported the Throne of Mercy depiction, referring to the "Ancient of Days", but in 1786 it was still necessary for Pope Pius VI to issue a papal bull condemning the decision of an Italian church council to remove all images of the Trinity from churches.[120]
The famous The Creation of Adam by Michelangelo, c.1512
God the Father is symbolized in several Genesis scenes in Michelangelo's Sistine Chapel ceiling, most famously The Creation of Adam (whose image of near touching hands of God and Adam is iconic of humanity, being a reminder that Man is created in the Image and Likeness of God (Gen 1:26)).God the Father is depicted as a powerful figure, floating in the clouds in Titian's Assumption of the Virgin in the Frari of Venice, long admired as a masterpiece of High Renaissance art.[121] The Church of the Gesù in Rome includes a number of 16th century depictions of God the Father. In some of these paintings the Trinity is still alluded to in terms of three angels, but Giovanni Battista Fiammeri also depicted God the Father as a man riding on a cloud, above the scenes.[122]
In both the Last Judgment and the Coronation of the Virgin paintings by Rubens he depicted God the Father using the image that by then had become widely accepted, a bearded patriarchal figure above the fray. In the 17th century, the two Spanish artists Velázquez (whose father-in-law Francisco Pacheco was in charge of the approval of new images for the Inquisition) and Murillo both depicted God the Father using a patriarchal figure with a white beard in a purple robe.
The Ancient of Days (1794) Watercolor etching by William Blake
While representations of God the Father were growing in Italy, Spain, Germany and the Low Countries, there was resistance elsewhere in Europe, even during the 17th century. In 1632 most members of the Star Chamber court in England (except the Archbishop of York) condemned the use of the images of the Trinity in church windows, and some considered them illegal.[123] Later in the 17th century Sir Thomas Browne wrote that he considered the representation of God the Father using an old man "a dangerous act" that might lead to Egyptian symbolism.[124] In 1847, Charles Winston was still critical of such images as a "Romish trend" (a term used to refer to Roman Catholics) that he considered best avoided in England.[125]
In 1667 the 43rd chapter of the Great Moscow Council specifically included a ban on a number of symbolic depictions of God the Father and the Holy Spirit, which then also resulted in a whole range of other icons being placed on the forbidden list,[126][127] mostly affecting Western-style depictions which had been gaining ground in Orthodox icons. The Council also declared that the person of the Trinity who was the "Ancient of Days" was Christ, as Logos, not God the Father. However some icons continued to be produced in Russia, as well as Greece, Romania, and other Orthodox countries.
Theological approaches
Theologians and philosophers have attributed to God such characteristics as omniscience, omnipotence, omnipresence, perfect goodness, divine simplicity, and eternal and necessary existence. God has been described as incorporeal, a personal being, the source of all moral obligation, and the greatest conceivable being existent.[3] These attributes were all claimed to varying degrees by the early Jewish, Christian and Muslim scholars, including Maimonides,[53] St Augustine,[53] and Al-Ghazali.[128]
Many philosophers developed arguments for the existence of God,[8] while attempting to comprehend the precise implications of God's attributes. Reconciling some of those attributes generated important philosophical problems and debates. For example, God's omniscience may seem to imply that God knows how free agents will choose to act. If God does know this, their ostensible free will might be illusory, or foreknowledge does not imply predestination, and if God does not know it, God may not be omniscient.[129]
However, if by its essential nature, free will is not predetermined, then the effect of its will can never be perfectly predicted by anyone, regardless of intelligence and knowledge. Although knowledge of the options presented to that will, combined with perfectly infinite intelligence, could be said to provide God with omniscience if omniscience is defined as knowledge or understanding of all that is.
The last centuries of philosophy have seen vigorous questions regarding the arguments for God's existence raised by such philosophers as Immanuel Kant, David Hume and Antony Flew, although Kant held that the argument from morality was valid. The theist response has been either to contend, as does Alvin Plantinga, that faith is "properly basic", or to take, as does Richard Swinburne, the evidentialist position.[130] Some theists agree that only some of the arguments for God's existence are compelling, but argue that faith is not a product of reason, but requires risk. There would be no risk, they say, if the arguments for God's existence were as solid as the laws of logic, a position summed up by Pascal as "the heart has reasons of which reason does not know."[131] A recent theory using concepts from physics and neurophysiology proposes that God can be conceptualized within the theory of integrative level.[132]
Many religious believers allow for the existence of other, less powerful spiritual beings such as angels, saints, jinn, demons, and devas.[133][134][135][136][137]
Distribution of belief
Includes a section on the Seattle World’s Fair, April 21 – October 21, 1962.
The front cover includes an illustration of the 600-foot-tall Space Needle built for the fair (and still dominating the Seattle skyline}. Its design typifies the exciting material exhibited in the Century 21 Expo, which was then the first international exposition in the U.S. in 10 years.
The front cover also includes a photo by Ray Atkeson of Mount Shuksan towering above Heather Meadows. A broad, heavily traveled road winds among snow-fed lakes to reach this area in Mt. Baker National Forest in Washington State.
Young people involved with Include Youth's Give and Take Scheme in the Southern area got together for a little event celebrating their big achievements on Thursday November 15 2012, at One Eighty on the hill, Armagh.
Our Essential Employability Programme delivering essential and employability skills to young people on our Give & Take Scheme is funded through Big Lottery Fund’s Reaching Out Empowering Young People programme.
For more information about Include Youth's Give and Take Scheme visit: includeyouth.org/index.php?/giveandtake
El Lissitzky, 1890-1941, Proun 1919
Albertina - Sammlung Batliner
In spring of 2007, the Albertina also received the previously based in Salzburg "Batliner Collection" as unrestricted permanent loan. The collection of Rita and Herbert Batliner includes important works by modern masters, from French impressionism to German expressionism of the "Blue Rider" and the "bridge" to works of the Fauvist or the Russian avant-garde from Chagall to Malevich.
de.wikipedia.org / wiki / Albertina_ (Vienna)
The Albertina
The architectural history of the Palais
(Pictures you can see by clicking on the link at the end of page!)
Image: The oldest photographic view of the newly designed Palais Archduke Albrecht, 1869
"It is my will that the expansion of the inner city of Vienna with regard to a suitable connection of the same with the suburbs as soon as possible is tackled and at this on Regulirung (regulation) and beautifying of my Residence and Imperial Capital is taken into account. To this end I grant the withdrawal of the ramparts and fortifications of the inner city and the trenches around the same".
This decree of Emperor Franz Joseph I, published on 25 December 1857 in the Wiener Zeitung, formed the basis for the largest the surface concerning and architecturally most significant transformation of the Viennese cityscape. Involving several renowned domestic and foreign architects a "master plan" took form, which included the construction of a boulevard instead of the ramparts between the inner city and its radially upstream suburbs. In the 50-years during implementation phase, an impressive architectural ensemble developed, consisting of imperial and private representational buildings, public administration and cultural buildings, churches and barracks, marking the era under the term "ring-street style". Already in the first year tithe decided a senior member of the Austrian imperial family to decorate the facades of his palace according to the new design principles, and thus certified the aristocratic claim that this also "historicism" said style on the part of the imperial house was attributed.
Image: The Old Albertina after 1920
It was the palace of Archduke Albrecht (1817-1895), the Senior of the Habsburg Family Council, who as Field Marshal held the overall command over the Austro-Hungarian army. The building was incorporated into the imperial residence of the Hofburg complex, forming the south-west corner and extending eleven meters above street level on the so-called Augustinerbastei.
The close proximity of the palace to the imperial residence corresponded not only with Emperor Franz Joseph I and Archduke Albert with a close familial relationship between the owner of the palace and the monarch. Even the former inhabitants were always in close relationship to the imperial family, whether by birth or marriage. An exception here again proves the rule: Don Emanuel Teles da Silva Conde Tarouca (1696-1771), for which Maria Theresa in 1744 the palace had built, was just a close friend and advisor of the monarch. Silva Tarouca underpins the rule with a second exception, because he belonged to the administrative services as Generalhofbaudirektor (general court architect) and President of the Austrian-Dutch administration, while all other him subsequent owners were highest ranking military.
In the annals of Austrian history, especially those of military history, they either went into as commander of the Imperial Army, or the Austrian, later kk Army. In chronological order, this applies to Duke Carl Alexander of Lorraine, the brother-of-law of Maria Theresa, as Imperial Marshal, her son-in-law Duke Albert of Saxe-Teschen, also field marshal, whos adopted son, Archduke Charles of Austria, the last imperial field marshal and only Generalissimo of Austria, his son Archduke Albrecht of Austria as Feldmarschalil and army Supreme commander, and most recently his nephew Archduke Friedrich of Austria, who held as field marshal from 1914 to 1916 the command of the Austro-Hungarian troops. Despite their military profession, all five generals conceived themselves as patrons of the arts and promoted large sums of money to build large collections, the construction of magnificent buildings and cultural life. Charles Alexander of Lorraine promoted as governor of the Austrian Netherlands from 1741 to 1780 the Academy of Fine Arts, the Théâtre de Ja Monnaie and the companies Bourgeois Concert and Concert Noble, he founded the Academie royale et imperial des Sciences et des Lettres, opened the Bibliotheque Royal for the population and supported artistic talents with high scholarships. World fame got his porcelain collection, which however had to be sold by Emperor Joseph II to pay off his debts. Duke Albert began in 1776 according to the concept of conte Durazzo to set up an encyclopedic collection of prints, which forms the core of the world-famous "Albertina" today.
Image : Duke Albert and Archduchess Marie Christine show in family cercle the from Italy brought along art, 1776. Frederick Henry Füger.
1816 declared to Fideikommiss and thus in future indivisible, inalienable and inseparable, the collection 1822 passed into the possession of Archduke Carl, who, like his descendants, it broadened. Under him, the collection was introduced together with the sumptuously equipped palace on the Augustinerbastei in the so-called "Carl Ludwig'schen fideicommissum in 1826, by which the building and the in it kept collection fused into an indissoluble unity. At this time had from the Palais Tarouca by structural expansion or acquisition a veritable Residenz palace evolved. Duke Albert of Saxe-Teschen was first in 1800 the third floor of the adjacent Augustinian convent wing adapted to house his collection and he had after 1802 by his Belgian architect Louis de Montoyer at the suburban side built a magnificent extension, called the wing of staterooms, it was equipped in the style of Louis XVI. Only two decades later, Archduke Carl the entire palace newly set up. According to scetches of the architect Joseph Kornhäusel the 1822-1825 retreaded premises presented themselves in the Empire style. The interior of the palace testified from now in an impressive way the high rank and the prominent position of its owner. Under Archduke Albrecht the outer appearance also should meet the requirements. He had the facade of the palace in the style of historicism orchestrated and added to the Palais front against the suburbs an offshore covered access. Inside, he limited himself, apart from the redesign of the Rococo room in the manner of the second Blondel style, to the retention of the paternal stock. Archduke Friedrich's plans for an expansion of the palace were omitted, however, because of the outbreak of the First World War so that his contribution to the state rooms, especially, consists in the layout of the Spanish apartment, which he in 1895 for his sister, the Queen of Spain Maria Christina, had set up as a permanent residence.
Picture: The "audience room" after the restoration: Picture: The "balcony room" around 1990
The era of stately representation with handing down their cultural values found its most obvious visualization inside the palace through the design and features of the staterooms. On one hand, by the use of the finest materials and the purchase of masterfully manufactured pieces of equipment, such as on the other hand by the permanent reuse of older equipment parts. This period lasted until 1919, when Archduke Friedrich was expropriated by the newly founded Republic of Austria. With the republicanization of the collection and the building first of all finished the tradition that the owner's name was synonymous with the building name:
After Palais Tarouca or tarokkisches house it was called Lorraine House, afterwards Duke Albert Palais and Palais Archduke Carl. Due to the new construction of an adjacently located administration building it received in 1865 the prefix "Upper" and was referred to as Upper Palais Archduke Albrecht and Upper Palais Archduke Frederick. For the state a special reference to the Habsburg past was certainly politically no longer opportune, which is why was decided to name the building according to the in it kept collection "Albertina".
Picture: The "Wedgwood Cabinet" after the restoration: Picture: the "Wedgwood Cabinet" in the Palais Archduke Friedrich, 1905
This name derives from the term "La Collection Albertina" which had been used by the gallery Inspector Maurice von Thausing in 1870 in the Gazette des Beaux-Arts for the former graphics collection of Duke Albert. For this reason, it was the first time since the foundation of the palace that the name of the collection had become synonymous with the room shell. Room shell, hence, because the Republic of Austria Archduke Friedrich had allowed to take along all the movable goods from the palace in his Hungarian exile: crystal chandeliers, curtains and carpets as well as sculptures, vases and clocks. Particularly stressed should be the exquisite furniture, which stems of three facilities phases: the Louis XVI furnitures of Duke Albert, which had been manufactured on the basis of fraternal relations between his wife Archduchess Marie Christine and the French Queen Marie Antoinette after 1780 in the French Hofmanufakturen, also the on behalf of Archduke Charles 1822-1825 in the Vienna Porcelain Manufactory by Joseph Danhauser produced Empire furnitures and thirdly additions of the same style of Archduke Friedrich, which this about 1900 at Portois & Ffix as well as at Friedrich Otto Schmidt had commissioned.
The "swept clean" building got due to the strained financial situation after the First World War initially only a makeshift facility. However, since until 1999 no revision of the emergency equipment took place, but differently designed, primarily the utilitarianism committed office furnitures complementarily had been added, the equipment of the former state rooms presented itself at the end of the 20th century as an inhomogeneous administrative mingle-mangle of insignificant parts, where, however, dwelt a certain quaint charm. From the magnificent state rooms had evolved depots, storage rooms, a library, a study hall and several officed.
Image: The Albertina Graphic Arts Collection and the Philipphof after the American bombing of 12 März 1945.
Image: The palace after the demolition of the entrance facade, 1948-52
Worse it hit the outer appearance of the palace, because in times of continued anti-Habsburg sentiment after the Second World War and inspired by an intolerant destruction will, it came by pickaxe to a ministerial erasure of history. In contrast to the graphic collection possessed the richly decorated facades with the conspicuous insignia of the former owner an object-immanent reference to the Habsburg past and thus exhibited the monarchial traditions and values of the era of Francis Joseph significantly. As part of the remedial measures after a bomb damage, in 1948 the aristocratic, by Archduke Albert initiated, historicist facade structuring along with all decorations was cut off, many facade figures demolished and the Hapsburg crest emblems plunged to the ground. Since in addition the old ramp also had been cancelled and the main entrance of the bastion level had been moved down to the second basement storey at street level, ended the presence of the old Archduke's palace after more than 200 years. At the reopening of the "Albertina Graphic Collection" in 1952, the former Hapsburg Palais of splendour presented itself as one of his identity robbed, formally trivial, soulless room shell, whose successful republicanization an oversized and also unproportional eagle above the new main entrance to the Augustinian road symbolized. The emocratic throw of monuments had wiped out the Hapsburg palace from the urban appeareance, whereby in the perception only existed a nondescript, nameless and ahistorical building that henceforth served the lodging and presentation of world-famous graphic collection of the Albertina. The condition was not changed by the decision to the refurbishment because there were only planned collection specific extensions, but no restoration of the palace.
Image: The palace after the Second World War with simplified facades, the rudiment of the Danubiusbrunnens (well) and the new staircase up to the Augustinerbastei
This paradigm shift corresponded to a blatant reversal of the historical circumstances, as the travel guides and travel books for kk Residence and imperial capital of Vienna dedicated itself primarily with the magnificent, aristocratic palace on the Augustinerbastei with the sumptuously fitted out reception rooms and mentioned the collection kept there - if at all - only in passing. Only with the repositioning of the Albertina in 2000 under the direction of Klaus Albrecht Schröder, the palace was within the meaning and in fulfillment of the Fideikommiss of Archduke Charles in 1826 again met with the high regard, from which could result a further inseparable bond between the magnificent mansions and the world-famous collection. In view of the knowing about politically motivated errors and omissions of the past, the facades should get back their noble, historicist designing, the staterooms regain their glamorous, prestigious appearance and culturally unique equippment be repurchased. From this presumption, eventually grew the full commitment to revise the history of redemption and the return of the stately palace in the public consciousness.
Image: The restored suburb facade of the Palais Albertina suburb
The smoothed palace facades were returned to their original condition and present themselves today - with the exception of the not anymore reconstructed Attica figures - again with the historicist decoration and layout elements that Archduke Albrecht had given after the razing of the Augustinerbastei in 1865 in order. The neoclassical interiors, today called after the former inhabitants "Habsburg Staterooms", receiving a meticulous and detailed restoration taking place at the premises of originality and authenticity, got back their venerable and sumptuous appearance. From the world wide scattered historical pieces of equipment have been bought back 70 properties or could be returned through permanent loan to its original location, by which to the visitors is made experiencable again that atmosphere in 1919 the state rooms of the last Habsburg owner Archduke Frederick had owned. The for the first time in 80 years public accessible "Habsburg State Rooms" at the Palais Albertina enable now again as eloquent testimony to our Habsburg past and as a unique cultural heritage fundamental and essential insights into the Austrian cultural history. With the relocation of the main entrance to the level of the Augustinerbastei the recollection to this so valuable Austrian Cultural Heritage formally and functionally came to completion. The vision of the restoration and recovery of the grand palace was a pillar on which the new Albertina should arise again, the other embody the four large newly built exhibition halls, which allow for the first time in the history of the Albertina, to exhibit the collection throughout its encyclopedic breadh under optimal conservation conditions.
Image: The new entrance area of the Albertina
64 meter long shed roof. Hans Hollein.
The palace presents itself now in its appearance in the historicist style of the Ringstrassenära, almost as if nothing had happened in the meantime. But will the wheel of time should not, cannot and must not be turned back, so that the double standards of the "Albertina Palace" said museum - on the one hand Habsburg grandeur palaces and other modern museum for the arts of graphics - should be symbolized by a modern character: The in 2003 by Hans Hollein designed far into the Albertina square cantilevering, elegant floating flying roof. 64 meters long, it symbolizes in the form of a dynamic wedge the accelerated urban spatial connectivity and public access to the palace. It advertises the major changes in the interior as well as the huge underground extensions of the repositioned "Albertina".
Christian Benedictine
Art historian with research interests History of Architecture, building industry of the Hapsburgs, Hofburg and Zeremonialwissenschaft (ceremonial sciences). Since 1990 he works in the architecture collection of the Albertina. Since 2000 he supervises as director of the newly founded department "Staterooms" the restoration and furnishing of the state rooms and the restoration of the facades and explores the history of the palace and its inhabitants.
In monotheism, God is conceived of as the Supreme Being and principal object of faith.[3] The concept of God as described by most theologians includes the attributes of omniscience (infinite knowledge), omnipotence (unlimited power), omnipresence (present everywhere), divine simplicity, and as having an eternal and necessary existence. Many theologians also describe God as being omnibenevolent (perfectly good), and all loving.
God is most often held to be non-corporeal,[3] and to be without any human biological sex,[4][5] yet the concept of God actively creating the universe (as opposed to passively)[6] has caused many religions to describe God using masculine terminology, using such terms as "Him" or "Father". Furthermore, some religions (such as Judaism) attribute only a purely grammatical "gender" to God.[7]
In theism, God is the creator and sustainer of the universe, while in deism, God is the creator, but not the sustainer, of the universe. In pantheism, God is the universe itself. In atheism, God is not believed to exist, while God is deemed unknown or unknowable within the context of agnosticism. God has also been conceived as being incorporeal (immaterial), a personal being, the source of all moral obligation, and the "greatest conceivable existent".[3] Many notable philosophers have developed arguments for and against the existence of God.[8]
There are many names for God, and different names are attached to different cultural ideas about God's identity and attributes. In the ancient Egyptian era of Atenism, possibly the earliest recorded monotheistic religion, this deity was called Aten,[9] premised on being the one "true" Supreme Being and Creator of the Universe.[10] In the Hebrew Bible and Judaism, "He Who Is", "I Am that I Am", and the tetragrammaton YHWH (Hebrew: יהוה, which means: "I am who I am"; "He Who Exists") are used as names of God, while Yahweh and Jehovah are sometimes used in Christianity as vocalizations of YHWH. In the Christian doctrine of the Trinity, God, consubstantial in three persons, is called the Father, the Son, and the Holy Spirit. In Judaism, it is common to refer to God by the titular names Elohim or Adonai, the latter of which is believed by some scholars to descend from the Egyptian Aten.[11][12][13][14][15] In Islam, the name Allah, "Al-El", or "Al-Elah" ("the God") is used, while Muslims also have a multitude of titular names for God. In Hinduism, Brahman is often considered a monistic deity.[16] Other religions have names for God, for instance, Baha in the Bahá'í Faith,[17] Waheguru in Sikhism,[18] and Ahura Mazda in Zoroastrianism.[19]
The many different conceptions of God, and competing claims as to God's characteristics, aims, and actions, have led to the development of ideas of omnitheism, pandeism,[20][21] or a perennial philosophy, which postulates that there is one underlying theological truth, of which all religions express a partial understanding, and as to which "the devout in the various great world religions are in fact worshipping that one God, but through different, overlapping concepts or mental images of Him."[22]
Contents [hide]
1Etymology and usage
2General conceptions
2.1Oneness
2.2Theism, deism and pantheism
2.3Other concepts
3Non-theistic views
3.1Agnosticism and atheism
3.2Anthropomorphism
4Existence
5Specific attributes
5.1Names
5.2Gender
5.3Relationship with creation
6Depiction
6.1Zoroastrianism
6.2Islam
6.3Judaism
6.4Christianity
7Theological approaches
8Distribution of belief
9See also
9.1In specific religions
10References
11Further reading
12External links
Etymology and usage
The Mesha Stele bears the earliest known reference (840 BCE) to the Israelite God Yahweh.
Main article: God (word)
The earliest written form of the Germanic word God (always, in this usage, capitalized[23]) comes from the 6th-century Christian Codex Argenteus. The English word itself is derived from the Proto-Germanic * ǥuđan. The reconstructed Proto-Indo-European form * ǵhu-tó-m was likely based on the root * ǵhau(ə)-, which meant either "to call" or "to invoke".[24] The Germanic words for God were originally neuter—applying to both genders—but during the process of the Christianization of the Germanic peoples from their indigenous Germanic paganism, the words became a masculine syntactic form.[25]
The word 'Allah' in Arabic calligraphy
In the English language, the capitalized form of God continues to represent a distinction between monotheistic "God" and "gods" in polytheism.[26][27] The English word God and its counterparts in other languages are normally used for any and all conceptions and, in spite of significant differences between religions, the term remains an English translation common to all. The same holds for Hebrew El, but in Judaism, God is also given a proper name, the tetragrammaton YHWH, in origin possibly the name of an Edomite or Midianite deity, Yahweh. In many translations of the Bible, when the word LORD is in all capitals, it signifies that the word represents the tetragrammaton.[28]
Allāh (Arabic: الله) is the Arabic term with no plural used by Muslims and Arabic speaking Christians and Jews meaning "The God" (with a capital G), while "ʾilāh" (Arabic: إله) is the term used for a deity or a god in general.[29][30][31] God may also be given a proper name in monotheistic currents of Hinduism which emphasize the personal nature of God, with early references to his name as Krishna-Vasudeva in Bhagavata or later Vishnu and Hari.[32]
Ahura Mazda is the name for God used in Zoroastrianism. "Mazda", or rather the Avestan stem-form Mazdā-, nominative Mazdå, reflects Proto-Iranian *Mazdāh (female). It is generally taken to be the proper name of the spirit, and like its Sanskrit cognate medhā, means "intelligence" or "wisdom". Both the Avestan and Sanskrit words reflect Proto-Indo-Iranian *mazdhā-, from Proto-Indo-European mn̩sdʰeh1, literally meaning "placing (dʰeh1) one's mind (*mn̩-s)", hence "wise".[33]
Waheguru (Punjabi: vāhigurū) is a term most often used in Sikhism to refer to God. It means "Wonderful Teacher" in the Punjabi language. Vāhi (a Middle Persian borrowing) means "wonderful" and guru (Sanskrit: guru) is a term denoting "teacher". Waheguru is also described by some as an experience of ecstasy which is beyond all descriptions. The most common usage of the word "Waheguru" is in the greeting Sikhs use with each other:
Waheguru Ji Ka Khalsa, Waheguru Ji Ki Fateh
Wonderful Lord's Khalsa, Victory is to the Wonderful Lord.
Baha, the "greatest" name for God in the Baha'i faith, is Arabic for "All-Glorious".
General conceptions
Main article: Conceptions of God
There is no clear consensus on the nature or even the existence of God.[34] The Abrahamic conceptions of God include the monotheistic definition of God in Judaism, the trinitarian view of Christians, and the Islamic concept of God. The dharmic religions differ in their view of the divine: views of God in Hinduism vary by region, sect, and caste, ranging from monotheistic to polytheistic. Divinity was recognized by the historical Buddha, particularly Śakra and Brahma. However, other sentient beings, including gods, can at best only play a supportive role in one's personal path to salvation. Conceptions of God in the latter developments of the Mahayana tradition give a more prominent place to notions of the divine.[citation needed]
Oneness
Main articles: Monotheism and Henotheism
The Trinity is the belief that God is composed of The Father, The Son (embodied metaphysically in the physical realm by Jesus), and The Holy Spirit.
Monotheists hold that there is only one god, and may claim that the one true god is worshiped in different religions under different names. The view that all theists actually worship the same god, whether they know it or not, is especially emphasized in Hinduism[35] and Sikhism.[36] In Christianity, the doctrine of the Trinity describes God as one God in three persons. The Trinity comprises The Father, The Son (embodied metaphysically by Jesus), and The Holy Spirit.[37] Islam's most fundamental concept is tawhid (meaning "oneness" or "uniqueness"). God is described in the Quran as: "Say: He is Allah, the One and Only; Allah, the Eternal, Absolute; He begetteth not, nor is He begotten; And there is none like unto Him."[38][39] Muslims repudiate the Christian doctrine of the Trinity and the divinity of Jesus, comparing it to polytheism. In Islam, God is beyond all comprehension or equal and does not resemble any of his creations in any way. Thus, Muslims are not iconodules, and are not expected to visualize God.[40]
Henotheism is the belief and worship of a single god while accepting the existence or possible existence of other deities.[41]
Theism, deism and pantheism
Main articles: Theism, Deism, and Pantheism
Theism generally holds that God exists realistically, objectively, and independently of human thought; that God created and sustains everything; that God is omnipotent and eternal; and that God is personal and interacting with the universe through, for example, religious experience and the prayers of humans.[42] Theism holds that God is both transcendent and immanent; thus, God is simultaneously infinite and in some way present in the affairs of the world.[43] Not all theists subscribe to all of these propositions, but each usually subscribes to some of them (see, by way of comparison, family resemblance).[42] Catholic theology holds that God is infinitely simple and is not involuntarily subject to time. Most theists hold that God is omnipotent, omniscient, and benevolent, although this belief raises questions about God's responsibility for evil and suffering in the world. Some theists ascribe to God a self-conscious or purposeful limiting of omnipotence, omniscience, or benevolence. Open Theism, by contrast, asserts that, due to the nature of time, God's omniscience does not mean the deity can predict the future. Theism is sometimes used to refer in general to any belief in a god or gods, i.e., monotheism or polytheism.[44][45]
"God blessing the seventh day", a watercolor painting depicting God, by William Blake (1757 – 1827)
Deism holds that God is wholly transcendent: God exists, but does not intervene in the world beyond what was necessary to create it.[43] In this view, God is not anthropomorphic, and neither answers prayers nor produces miracles. Common in Deism is a belief that God has no interest in humanity and may not even be aware of humanity. Pandeism and Panendeism, respectively, combine Deism with the Pantheistic or Panentheistic beliefs.[21][46][47] Pandeism is proposed to explain as to Deism why God would create a universe and then abandon it,[48] and as to Pantheism, the origin and purpose of the universe.[48][49]
Pantheism holds that God is the universe and the universe is God, whereas Panentheism holds that God contains, but is not identical to, the Universe.[50] It is also the view of the Liberal Catholic Church; Theosophy; some views of Hinduism except Vaishnavism, which believes in panentheism; Sikhism; some divisions of Neopaganism and Taoism, along with many varying denominations and individuals within denominations. Kabbalah, Jewish mysticism, paints a pantheistic/panentheistic view of God—which has wide acceptance in Hasidic Judaism, particularly from their founder The Baal Shem Tov—but only as an addition to the Jewish view of a personal god, not in the original pantheistic sense that denies or limits persona to God.[citation needed]
Other concepts
Dystheism, which is related to theodicy, is a form of theism which holds that God is either not wholly good or is fully malevolent as a consequence of the problem of evil. One such example comes from Dostoevsky's The Brothers Karamazov, in which Ivan Karamazov rejects God on the grounds that he allows children to suffer.[51]
In modern times, some more abstract concepts have been developed, such as process theology and open theism. The contemporaneous French philosopher Michel Henry has however proposed a phenomenological approach and definition of God as phenomenological essence of Life.[52]
God has also been conceived as being incorporeal (immaterial), a personal being, the source of all moral obligation, and the "greatest conceivable existent".[3] These attributes were all supported to varying degrees by the early Jewish, Christian and Muslim theologian philosophers, including Maimonides,[53] Augustine of Hippo,[53] and Al-Ghazali,[8] respectively.
Non-theistic views
See also: Evolutionary origin of religions and Evolutionary psychology of religion
Non-theist views about God also vary. Some non-theists avoid the concept of God, whilst accepting that it is significant to many; other non-theists understand God as a symbol of human values and aspirations. The nineteenth-century English atheist Charles Bradlaugh declared that he refused to say "There is no God", because "the word 'God' is to me a sound conveying no clear or distinct affirmation";[54] he said more specifically that he disbelieved in the Christian god. Stephen Jay Gould proposed an approach dividing the world of philosophy into what he called "non-overlapping magisteria" (NOMA). In this view, questions of the supernatural, such as those relating to the existence and nature of God, are non-empirical and are the proper domain of theology. The methods of science should then be used to answer any empirical question about the natural world, and theology should be used to answer questions about ultimate meaning and moral value. In this view, the perceived lack of any empirical footprint from the magisterium of the supernatural onto natural events makes science the sole player in the natural world.[55]
Another view, advanced by Richard Dawkins, is that the existence of God is an empirical question, on the grounds that "a universe with a god would be a completely different kind of universe from one without, and it would be a scientific difference."[56] Carl Sagan argued that the doctrine of a Creator of the Universe was difficult to prove or disprove and that the only conceivable scientific discovery that could disprove the existence of a Creator (not necessarily a God) would be the discovery that the universe is infinitely old.[57]
Stephen Hawking and co-author Leonard Mlodinow state in their book, The Grand Design, that it is reasonable to ask who or what created the universe, but if the answer is God, then the question has merely been deflected to that of who created God. Both authors claim however, that it is possible to answer these questions purely within the realm of science, and without invoking any divine beings.[58] Neuroscientist Michael Nikoletseas has proposed that questions of the existence of God are no different from questions of natural sciences. Following a biological comparative approach, he concludes that it is highly probable that God exists, and, although not visible, it is possible that we know some of his attributes.[59]
Agnosticism and atheism
Agnosticism is the view that, the truth values of certain claims – especially metaphysical and religious claims such as whether God, the divine or the supernatural exist – are unknown and perhaps unknowable.[60][61][62]
Atheism is, in a broad sense, the rejection of belief in the existence of deities, or a God.[63][64] In a narrower sense, atheism is specifically the position that there are no deities.[65]
Anthropomorphism
Main article: Anthropomorphism
Pascal Boyer argues that while there is a wide array of supernatural concepts found around the world, in general, supernatural beings tend to behave much like people. The construction of gods and spirits like persons is one of the best known traits of religion. He cites examples from Greek mythology, which is, in his opinion, more like a modern soap opera than other religious systems.[66] Bertrand du Castel and Timothy Jurgensen demonstrate through formalization that Boyer's explanatory model matches physics' epistemology in positing not directly observable entities as intermediaries.[67] Anthropologist Stewart Guthrie contends that people project human features onto non-human aspects of the world because it makes those aspects more familiar. Sigmund Freud also suggested that god concepts are projections of one's father.[68]
Likewise, Émile Durkheim was one of the earliest to suggest that gods represent an extension of human social life to include supernatural beings. In line with this reasoning, psychologist Matt Rossano contends that when humans began living in larger groups, they may have created gods as a means of enforcing morality. In small groups, morality can be enforced by social forces such as gossip or reputation. However, it is much harder to enforce morality using social forces in much larger groups. Rossano indicates that by including ever-watchful gods and spirits, humans discovered an effective strategy for restraining selfishness and building more cooperative groups.[69]
Existence
Main article: Existence of God
St. Thomas Aquinas summed up five main arguments as proofs for God's existence.
Isaac Newton saw the existence of a Creator necessary in the movement of astronomical objects.
Arguments about the existence of God typically include empirical, deductive, and inductive types. Different views include that: "God does not exist" (strong atheism); "God almost certainly does not exist" (de facto atheism); "no one knows whether God exists" (agnosticism[70]);"God exists, but this cannot be proven or disproven" (de facto theism); and that "God exists and this can be proven" (strong theism).[55]
Countless arguments have been proposed to prove the existence of God.[71] Some of the most notable arguments are the Five Ways of Aquinas, the Argument from Desire proposed by C.S. Lewis, and the Ontological Argument formulated both by St. Anselm and René Descartes.[72]
St. Anselm's approach was to define God as, "that than which nothing greater can be conceived". Famed pantheist philosopher Baruch Spinoza would later carry this idea to its extreme: "By God I understand a being absolutely infinite, i.e., a substance consisting of infinite attributes, of which each one expresses an eternal and infinite essence." For Spinoza, the whole of the natural universe is made of one substance, God, or its equivalent, Nature.[73] His proof for the existence of God was a variation of the Ontological argument.[74]
Scientist Isaac Newton saw God as the masterful creator whose existence could not be denied in the face of the grandeur of all creation.[75] Nevertheless, he rejected polymath Leibniz' thesis that God would necessarily make a perfect world which requires no intervention from the creator. In Query 31 of the Opticks, Newton simultaneously made an argument from design and for the necessity of intervention:
For while comets move in very eccentric orbs in all manner of positions, blind fate could never make all the planets move one and the same way in orbs concentric, some inconsiderable irregularities excepted which may have arisen from the mutual actions of comets and planets on one another, and which will be apt to increase, till this system wants a reformation.[76]
St. Thomas believed that the existence of God is self-evident in itself, but not to us. "Therefore I say that this proposition, "God exists", of itself is self-evident, for the predicate is the same as the subject.... Now because we do not know the essence of God, the proposition is not self-evident to us; but needs to be demonstrated by things that are more known to us, though less known in their nature—namely, by effects."[77] St. Thomas believed that the existence of God can be demonstrated. Briefly in the Summa theologiae and more extensively in the Summa contra Gentiles, he considered in great detail five arguments for the existence of God, widely known as the quinque viae (Five Ways).
For the original text of the five proofs, see quinque viae
Motion: Some things undoubtedly move, though cannot cause their own motion. Since there can be no infinite chain of causes of motion, there must be a First Mover not moved by anything else, and this is what everyone understands by God.
Causation: As in the case of motion, nothing can cause itself, and an infinite chain of causation is impossible, so there must be a First Cause, called God.
Existence of necessary and the unnecessary: Our experience includes things certainly existing but apparently unnecessary. Not everything can be unnecessary, for then once there was nothing and there would still be nothing. Therefore, we are compelled to suppose something that exists necessarily, having this necessity only from itself; in fact itself the cause for other things to exist.
Gradation: If we can notice a gradation in things in the sense that some things are more hot, good, etc., there must be a superlative that is the truest and noblest thing, and so most fully existing. This then, we call God (Note: Thomas does not ascribe actual qualities to God Himself).
Ordered tendencies of nature: A direction of actions to an end is noticed in all bodies following natural laws. Anything without awareness tends to a goal under the guidance of one who is aware. This we call God (Note that even when we guide objects, in Thomas's view, the source of all our knowledge comes from God as well).[78]
Alister McGrath, a formerly atheistic scientist and theologian who has been highly critical of Richard Dawkins' version of atheism
Some theologians, such as the scientist and theologian A.E. McGrath, argue that the existence of God is not a question that can be answered using the scientific method.[79][80] Agnostic Stephen Jay Gould argues that science and religion are not in conflict and do not overlap.[81]
Some findings in the fields of cosmology, evolutionary biology and neuroscience are interpreted by some atheists (including Lawrence M. Krauss and Sam Harris) as evidence that God is an imaginary entity only, with no basis in reality.[82][83][84] These atheists claim that a single, omniscient God who is imagined to have created the universe and is particularly attentive to the lives of humans has been imagined, embellished and promulgated in a trans-generational manner.[85] Richard Dawkins interprets such findings not only as a lack of evidence for the material existence of such a God, but as extensive evidence to the contrary.[55] However, his views are opposed by some theologians and scientists including Alister McGrath, who argues that existence of God is compatible with science.[86]
Neuroscientist Michael Nikoletseas has proposed that questions of the existence of God are no different from questions of natural sciences. Following a biological comparative approach, he concludes that it is highly probable that God exists, and, although not visible, it is possible that we know some of his attributes.[59]
Specific attributes
Different religious traditions assign differing (though often similar) attributes and characteristics to God, including expansive powers and abilities, psychological characteristics, gender characteristics, and preferred nomenclature. The assignment of these attributes often differs according to the conceptions of God in the culture from which they arise. For example, attributes of God in Christianity, attributes of God in Islam, and the Thirteen Attributes of Mercy in Judaism share certain similarities arising from their common roots.
Names
Main article: Names of God
99 names of Allah, in Chinese Sini (script)
The word God is "one of the most complex and difficult in the English language." In the Judeo-Christian tradition, "the Bible has been the principal source of the conceptions of God". That the Bible "includes many different images, concepts, and ways of thinking about" God has resulted in perpetual "disagreements about how God is to be conceived and understood".[87]
Throughout the Hebrew and Christian Bibles there are many names for God. One of them is Elohim. Another one is El Shaddai, meaning "God Almighty".[88] A third notable name is El Elyon, which means "The Most High God".[89]
God is described and referred in the Quran and hadith by certain names or attributes, the most common being Al-Rahman, meaning "Most Compassionate" and Al-Rahim, meaning "Most Merciful" (See Names of God in Islam).[90]
Supreme soul
The Brahma Kumaris use the term "Supreme Soul" to refer to God. They see God as incorporeal and eternal, and regard him as a point of living light like human souls, but without a physical body, as he does not enter the cycle of birth, death and rebirth. God is seen as the perfect and constant embodiment of all virtues, powers and values and that He is the unconditionally loving Father of all souls, irrespective of their religion, gender, or culture.[91]
Vaishnavism, a tradition in Hinduism, has list of titles and names of Krishna.
Gender
Main article: Gender of God
The gender of God may be viewed as either a literal or an allegorical aspect of a deity who, in classical western philosophy, transcends bodily form.[92][93] Polytheistic religions commonly attribute to each of the gods a gender, allowing each to interact with any of the others, and perhaps with humans, sexually. In most monotheistic religions, God has no counterpart with which to relate sexually. Thus, in classical western philosophy the gender of this one-and-only deity is most likely to be an analogical statement of how humans and God address, and relate to, each other. Namely, God is seen as begetter of the world and revelation which corresponds to the active (as opposed to the receptive) role in sexual intercourse.[6]
Biblical sources usually refer to God using male words, except Genesis 1:26-27,[94][95] Psalm 123:2-3, and Luke 15:8-10 (female); Hosea 11:3-4, Deuteronomy 32:18, Isaiah 66:13, Isaiah 49:15, Isaiah 42:14, Psalm 131:2 (a mother); Deuteronomy 32:11-12 (a mother eagle); and Matthew 23:37 and Luke 13:34 (a mother hen).
Relationship with creation
See also: Creator deity, Prayer, and Worship
And Elohim Created Adam by William Blake, c.1795
Prayer plays a significant role among many believers. Muslims believe that the purpose of existence is to worship God.[96][97] He is viewed as a personal God and there are no intermediaries, such as clergy, to contact God. Prayer often also includes supplication and asking forgiveness. God is often believed to be forgiving. For example, a hadith states God would replace a sinless people with one who sinned but still asked repentance.[98] Christian theologian Alister McGrath writes that there are good reasons to suggest that a "personal god" is integral to the Christian outlook, but that one has to understand it is an analogy. "To say that God is like a person is to affirm the divine ability and willingness to relate to others. This does not imply that God is human, or located at a specific point in the universe."[99]
Adherents of different religions generally disagree as to how to best worship God and what is God's plan for mankind, if there is one. There are different approaches to reconciling the contradictory claims of monotheistic religions. One view is taken by exclusivists, who believe they are the chosen people or have exclusive access to absolute truth, generally through revelation or encounter with the Divine, which adherents of other religions do not. Another view is religious pluralism. A pluralist typically believes that his religion is the right one, but does not deny the partial truth of other religions. An example of a pluralist view in Christianity is supersessionism, i.e., the belief that one's religion is the fulfillment of previous religions. A third approach is relativistic inclusivism, where everybody is seen as equally right; an example being universalism: the doctrine that salvation is eventually available for everyone. A fourth approach is syncretism, mixing different elements from different religions. An example of syncretism is the New Age movement.
Jews and Christians believe that humans are created in the likeness of God, and are the center, crown and key to God's creation, stewards for God, supreme over everything else God had made (Gen 1:26); for this reason, humans are in Christianity called the "Children of God".[100]
Depiction
God is defined as incorporeal,[3] and invisible from direct sight, and thus cannot be portrayed in a literal visual image.
The respective principles of religions may or may not permit them to use images (which are entirely symbolic) to represent God in art or in worship .
Zoroastrianism
Ahura Mazda (depiction is on the right, with high crown) presents Ardashir I (left) with the ring of kingship. (Relief at Naqsh-e Rustam, 3rd century CE)
During the early Parthian Empire, Ahura Mazda was visually represented for worship. This practice ended during the beginning of the Sassanid empire. Zoroastrian iconoclasm, which can be traced to the end of the Parthian period and the beginning of the Sassanid, eventually put an end to the use of all images of Ahura Mazda in worship. However, Ahura Mazda continued to be symbolized by a dignified male figure, standing or on horseback which is found in Sassanian investiture.[101]
Islam
Further information: God in Islam
Muslims believe that God (Allah) is beyond all comprehension or equal and does not resemble any of His creations in any way. Thus, Muslims are not iconodules, are not expected to visualize God.[40]
Judaism
At least some Jews do not use any image for God, since God is the unimageable Being who cannot be represented in material forms.[102] In some samples of Jewish Art, however, sometimes God, or at least His Intervention, is indicated by a Hand Of God symbol, which represents the bath Kol (literally "daughter of a voice") or Voice of God;[103] this use of the Hand Of God is carried over to Christian Art.
Christianity
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Early Christians believed that the words of the Gospel of John 1:18: "No man has seen God at any time" and numerous other statements were meant to apply not only to God, but to all attempts at the depiction of God.[104]
Use of the symbolic Hand of God in the Ascension from the Drogo Sacramentary, c. 850
However, later on the Hand of God symbol is found several times in the only ancient synagogue with a large surviving decorative scheme, the Dura Europos Synagogue of the mid-3rd century, and was probably adopted into Early Christian art from Jewish art. It was common in Late Antique art in both East and West, and remained the main way of symbolizing the actions or approval of God the Father in the West until about the end of the Romanesque period. It also represents the bath Kol (literally "daughter of a voice") or voice of God,[103] just like in Jewish Art.
In situations, such as the Baptism of Christ, where a specific representation of God the Father was indicated, the Hand of God was used, with increasing freedom from the Carolingian period until the end of the Romanesque. This motif now, since the discovery of the 3rd century Dura Europos synagogue, seems to have been borrowed from Jewish art, and is found in Christian art almost from its beginnings.
The use of religious images in general continued to increase up to the end of the 7th century, to the point that in 695, upon assuming the throne, Byzantine emperor Justinian II put an image of Christ on the obverse side of his gold coins, resulting in a rift which ended the use of Byzantine coin types in the Islamic world.[105] However, the increase in religious imagery did not include depictions of God the Father. For instance, while the eighty second canon of the Council of Trullo in 692 did not specifically condemn images of The Father, it suggested that icons of Christ were preferred over Old Testament shadows and figures.[106]
The beginning of the 8th century witnessed the suppression and destruction of religious icons as the period of Byzantine iconoclasm (literally image-breaking) started. Emperor Leo III (717–741), suppressed the use of icons by imperial edict of the Byzantine Empire, presumably due to a military loss which he attributed to the undue veneration of icons.[107] The edict (which was issued without consulting the Church) forbade the veneration of religious images but did not apply to other forms of art, including the image of the emperor, or religious symbols such as the cross.[108] Theological arguments against icons then began to appear with iconoclasts arguing that icons could not represent both the divine and the human natures of Jesus at the same time. In this atmosphere, no public depictions of God the Father were even attempted and such depictions only began to appear two centuries later.
The Second Council of Nicaea in 787 effectively ended the first period of Byzantine iconoclasm and restored the honouring of icons and holy images in general.[109] However, this did not immediately translate into large scale depictions of God the Father. Even supporters of the use of icons in the 8th century, such as Saint John of Damascus, drew a distinction between images of God the Father and those of Christ.
In his treatise On the Divine Images John of Damascus wrote: "In former times, God who is without form or body, could never be depicted. But now when God is seen in the flesh conversing with men, I make an image of the God whom I see".[110] The implication here is that insofar as God the Father or the Spirit did not become man, visible and tangible, images and portrait icons can not be depicted. So what was true for the whole Trinity before Christ remains true for the Father and the Spirit but not for the Word. John of Damascus wrote:[111]
"If we attempt to make an image of the invisible God, this would be sinful indeed. It is impossible to portray one who is without body:invisible, uncircumscribed and without form."
Around 790 Charlemagne ordered a set of four books that became known as the Libri Carolini (i.e. "Charles' books") to refute what his court mistakenly understood to be the iconoclast decrees of the Byzantine Second Council of Nicaea regarding sacred images. Although not well known during the Middle Ages, these books describe the key elements of the Catholic theological position on sacred images. To the Western Church, images were just objects made by craftsmen, to be utilized for stimulating the senses of the faithful, and to be respected for the sake of the subject represented, not in themselves. The Council of Constantinople (869) (considered ecumenical by the Western Church, but not the Eastern Church) reaffirmed the decisions of the Second Council of Nicaea and helped stamp out any remaining coals of iconoclasm. Specifically, its third canon required the image of Christ to have veneration equal with that of a Gospel book:[112]
We decree that the sacred image of our Lord Jesus Christ, the liberator and Savior of all people, must be venerated with the same honor as is given the book of the holy Gospels. For as through the language of the words contained in this book all can reach salvation, so, due to the action which these images exercise by their colors, all wise and simple alike, can derive profit from them.
But images of God the Father were not directly addressed in Constantinople in 869. A list of permitted icons was enumerated at this Council, but symbols of God the Father were not among them.[113] However, the general acceptance of icons and holy images began to create an atmosphere in which God the Father could be symbolized.
Prior to the 10th century no attempt was made to use a human to symbolize God the Father in Western art.[104] Yet, Western art eventually required some way to illustrate the presence of the Father, so through successive representations a set of artistic styles for symbolizing the Father using a man gradually emerged around the 10th century AD. A rationale for the use of a human is the belief that God created the soul of Man in the image of His own (thus allowing Human to transcend the other animals).
It appears that when early artists designed to represent God the Father, fear and awe restrained them from a usage of the whole human figure. Typically only a small part would be used as the image, usually the hand, or sometimes the face, but rarely a whole human. In many images, the figure of the Son supplants the Father, so a smaller portion of the person of the Father is depicted.[114]
By the 12th century depictions of God the Father had started to appear in French illuminated manuscripts, which as a less public form could often be more adventurous in their iconography, and in stained glass church windows in England. Initially the head or bust was usually shown in some form of frame of clouds in the top of the picture space, where the Hand of God had formerly appeared; the Baptism of Christ on the famous baptismal font in Liège of Rainer of Huy is an example from 1118 (a Hand of God is used in another scene). Gradually the amount of the human symbol shown can increase to a half-length figure, then a full-length, usually enthroned, as in Giotto's fresco of c. 1305 in Padua.[115] In the 14th century the Naples Bible carried a depiction of God the Father in the Burning bush. By the early 15th century, the Très Riches Heures du Duc de Berry has a considerable number of symbols, including an elderly but tall and elegant full-length figure walking in the Garden of Eden, which show a considerable diversity of apparent ages and dress. The "Gates of Paradise" of the Florence Baptistry by Lorenzo Ghiberti, begun in 1425 use a similar tall full-length symbol for the Father. The Rohan Book of Hours of about 1430 also included depictions of God the Father in half-length human form, which were now becoming standard, and the Hand of God becoming rarer. At the same period other works, like the large Genesis altarpiece by the Hamburg painter Meister Bertram, continued to use the old depiction of Christ as Logos in Genesis scenes. In the 15th century there was a brief fashion for depicting all three persons of the Trinity as similar or identical figures with the usual appearance of Christ.
In an early Venetian school Coronation of the Virgin by Giovanni d'Alemagna and Antonio Vivarini, (c. 1443) The Father is depicted using the symbol consistently used by other artists later, namely a patriarch, with benign, yet powerful countenance and with long white hair and a beard, a depiction largely derived from, and justified by, the near-physical, but still figurative, description of the Ancient of Days.[116]
. ...the Ancient of Days did sit, whose garment was white as snow, and the hair of his head like the pure wool: his throne was like the fiery flame, and his wheels as burning fire. (Daniel 7:9)
Usage of two Hands of God"(relatively unusual) and the Holy Spirit as a dove in Baptism of Christ, by Verrocchio, 1472
In the Annunciation by Benvenuto di Giovanni in 1470, God the Father is portrayed in the red robe and a hat that resembles that of a Cardinal. However, even in the later part of the 15th century, the symbolic representation of the Father and the Holy Spirit as "hands and dove" continued, e.g. in Verrocchio's Baptism of Christ in 1472.[117]
God the Father with His Right Hand Raised in Blessing, with a triangular halo representing the Trinity, Girolamo dai Libri c. 1555
In Renaissance paintings of the adoration of the Trinity, God may be depicted in two ways, either with emphasis on The Father, or the three elements of the Trinity. The most usual depiction of the Trinity in Renaissance art depicts God the Father using an old man, usually with a long beard and patriarchal in appearance, sometimes with a triangular halo (as a reference to the Trinity), or with a papal crown, specially in Northern Renaissance painting. In these depictions The Father may hold a globe or book (to symbolize God's knowledge and as a reference to how knowledge is deemed divine). He is behind and above Christ on the Cross in the Throne of Mercy iconography. A dove, the symbol of the Holy Spirit may hover above. Various people from different classes of society, e.g. kings, popes or martyrs may be present in the picture. In a Trinitarian Pietà, God the Father is often symbolized using a man wearing a papal dress and a papal crown, supporting the dead Christ in his arms. They are depicted as floating in heaven with angels who carry the instruments of the Passion.[118]
Representations of God the Father and the Trinity were attacked both by Protestants and within Catholicism, by the Jansenist and Baianist movements as well as more orthodox theologians. As with other attacks on Catholic imagery, this had the effect both of reducing Church support for the less central depictions, and strengthening it for the core ones. In the Western Church, the pressure to restrain religious imagery resulted in the highly influential decrees of the final session of the Council of Trent in 1563. The Council of Trent decrees confirmed the traditional Catholic doctrine that images only represented the person depicted, and that veneration to them was paid to the person, not the image.[119]
Artistic depictions of God the Father were uncontroversial in Catholic art thereafter, but less common depictions of the Trinity were condemned. In 1745 Pope Benedict XIV explicitly supported the Throne of Mercy depiction, referring to the "Ancient of Days", but in 1786 it was still necessary for Pope Pius VI to issue a papal bull condemning the decision of an Italian church council to remove all images of the Trinity from churches.[120]
The famous The Creation of Adam by Michelangelo, c.1512
God the Father is symbolized in several Genesis scenes in Michelangelo's Sistine Chapel ceiling, most famously The Creation of Adam (whose image of near touching hands of God and Adam is iconic of humanity, being a reminder that Man is created in the Image and Likeness of God (Gen 1:26)).God the Father is depicted as a powerful figure, floating in the clouds in Titian's Assumption of the Virgin in the Frari of Venice, long admired as a masterpiece of High Renaissance art.[121] The Church of the Gesù in Rome includes a number of 16th century depictions of God the Father. In some of these paintings the Trinity is still alluded to in terms of three angels, but Giovanni Battista Fiammeri also depicted God the Father as a man riding on a cloud, above the scenes.[122]
In both the Last Judgment and the Coronation of the Virgin paintings by Rubens he depicted God the Father using the image that by then had become widely accepted, a bearded patriarchal figure above the fray. In the 17th century, the two Spanish artists Velázquez (whose father-in-law Francisco Pacheco was in charge of the approval of new images for the Inquisition) and Murillo both depicted God the Father using a patriarchal figure with a white beard in a purple robe.
The Ancient of Days (1794) Watercolor etching by William Blake
While representations of God the Father were growing in Italy, Spain, Germany and the Low Countries, there was resistance elsewhere in Europe, even during the 17th century. In 1632 most members of the Star Chamber court in England (except the Archbishop of York) condemned the use of the images of the Trinity in church windows, and some considered them illegal.[123] Later in the 17th century Sir Thomas Browne wrote that he considered the representation of God the Father using an old man "a dangerous act" that might lead to Egyptian symbolism.[124] In 1847, Charles Winston was still critical of such images as a "Romish trend" (a term used to refer to Roman Catholics) that he considered best avoided in England.[125]
In 1667 the 43rd chapter of the Great Moscow Council specifically included a ban on a number of symbolic depictions of God the Father and the Holy Spirit, which then also resulted in a whole range of other icons being placed on the forbidden list,[126][127] mostly affecting Western-style depictions which had been gaining ground in Orthodox icons. The Council also declared that the person of the Trinity who was the "Ancient of Days" was Christ, as Logos, not God the Father. However some icons continued to be produced in Russia, as well as Greece, Romania, and other Orthodox countries.
Theological approaches
Theologians and philosophers have attributed to God such characteristics as omniscience, omnipotence, omnipresence, perfect goodness, divine simplicity, and eternal and necessary existence. God has been described as incorporeal, a personal being, the source of all moral obligation, and the greatest conceivable being existent.[3] These attributes were all claimed to varying degrees by the early Jewish, Christian and Muslim scholars, including Maimonides,[53] St Augustine,[53] and Al-Ghazali.[128]
Many philosophers developed arguments for the existence of God,[8] while attempting to comprehend the precise implications of God's attributes. Reconciling some of those attributes generated important philosophical problems and debates. For example, God's omniscience may seem to imply that God knows how free agents will choose to act. If God does know this, their ostensible free will might be illusory, or foreknowledge does not imply predestination, and if God does not know it, God may not be omniscient.[129]
However, if by its essential nature, free will is not predetermined, then the effect of its will can never be perfectly predicted by anyone, regardless of intelligence and knowledge. Although knowledge of the options presented to that will, combined with perfectly infinite intelligence, could be said to provide God with omniscience if omniscience is defined as knowledge or understanding of all that is.
The last centuries of philosophy have seen vigorous questions regarding the arguments for God's existence raised by such philosophers as Immanuel Kant, David Hume and Antony Flew, although Kant held that the argument from morality was valid. The theist response has been either to contend, as does Alvin Plantinga, that faith is "properly basic", or to take, as does Richard Swinburne, the evidentialist position.[130] Some theists agree that only some of the arguments for God's existence are compelling, but argue that faith is not a product of reason, but requires risk. There would be no risk, they say, if the arguments for God's existence were as solid as the laws of logic, a position summed up by Pascal as "the heart has reasons of which reason does not know."[131] A recent theory using concepts from physics and neurophysiology proposes that God can be conceptualized within the theory of integrative level.[132]
Many religious believers allow for the existence of other, less powerful spiritual beings such as angels, saints, jinn, demons, and devas.[133][134][135][136][137]
Distribution of belief