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Версия от 20:35, 20 декабря 2017
God the Father is a title given to God in modern monotheist religions, such as Christianity and Judaism in part because he is viewed as having an active interest in human affairs, in the way that a father would take an interest in his children who are dependent on him.<ref name=MillerX/><ref name=Eck15/><ref name=Barth15/> In Trinitarian Christianity, God the Father is regarded as the first person of the Holy Trinity, followed by Jesus Christ and the Holy Spirit.
In Judaism, God is described as "Father" as he is said to be the creator, life-giver, law-giver, and protector.<ref>Gerald J. Blidstein, 2006 Honor thy father and mother: filial responsibility in Jewish law and ethics ISBN 0-88125-862-8 page 1</ref> However, in Judaism the use of the Father title is generally a metaphor and is one of many titles by which Jews speak of and to God.<ref name=metaphor/>
Since the second century, Christian creeds included affirmation of belief in "God the Father (Almighty)", primarily as his capacity as "Father and creator of the universe".<ref name="kelly"/> Yet, in Christianity the concept of God as the father of Jesus is distinct from the concept of God as the Creator and father of all people, as indicated in the Apostle's Creed where the expression of belief in the "Father almighty, creator of heaven and earth" is immediately, but separately followed by in "Jesus Christ, his only Son, our Lord", thus expressing both senses of fatherhood.<ref name= Neville />
The Islamic view of God sees God as the unique creator of the universe and as the life-giver, but although traditional Islamic teaching does not formally prohibit using the term "Father" in reference to God, it does not propagate or encourage it.
Overview
In modern monotheist religious traditions, such as Christianity, Judaism and Bahá'í, God is addressed as the father, in part because of his active interest in human affairs, in the way that a father would take an interest in his children who are dependent on him and as a father, he will respond to humanity, his children, acting in their best interests.<ref name=MillerX>Calling God "Father" by John W. Miller (Nov 1999) ISBN 0809138972 pages x-xii</ref><ref name=Eck15>Diana L. Eck (2003) Encountering God: A Spiritual Journey from Bozeman to Banaras ISBN 0807073024 p. 98</ref><ref name=Barth15>Church Dogmatics, Vol. 2.1, Section 31: The Doctrine of God by Karl Barth (Sep 23, 2010) ISBN 0567012859 pages 15-17</ref> Many monotheists believe they can communicate with God and come closer to him through prayer - a key element of achieving communion with God.<ref>Floyd H. Barackman, 2002 Practical Christian Theology ISBN 0-8254-2380-5 page 117</ref><ref>Calling God "Father" by John W. Miller (Nov 1999) ISBN 0809138972 page 51</ref><ref>Church Dogmatics, Vol. 2.1, Section 31: The Doctrine of God by Karl Barth (Sep 23, 2010) ISBN 0567012859 pages 73-74</ref>
In general, the title Father (capitalized) signifies God's role as the life-giver, the authority, and powerful protector, often viewed as immense, omnipotent, omniscient, omnipresent with infinite power and charity that goes beyond human understanding.<ref>Lawrence Kimbrough, 2006 Contemplating God the Father B&H Publishing ISBN 0-8054-4083-6 page 3</ref> For instance, after completing his monumental work Summa Theologica, St. Thomas Aquinas concluded that he had not yet begun to understand God the Father.<ref>Thomas W. Petrisko, 2001 The Kingdom of Our Father St. Andrew's Press ISBN 1-891903-18-7 page 8</ref> Although the term "Father" implies masculine characteristics, God is usually defined as having the form of a spirit without any human biological gender, e.g. the Catechism of the Catholic Church #239 specifically states that "God is neither man nor woman: he is God".<ref>David Bordwell, 2002, Catechism of the Catholic Church,Continuum International Publishing ISBN 978-0-86012-324-8 page 84</ref><ref>Catechism at the Vatican website</ref> Although God is never directly addressed as "Mother", at times motherly attributes may be interpreted in Old Testament references such as Шаблон:Bibleref2, Шаблон:Bibleref2 or Шаблон:Bibleref2.<ref>Calling God "Father": Essays on the Bible, Fatherhood and Culture by John W. Miller (Nov 1999) ISBN 0809138972 pages 50-51</ref>
Although similarities exist among religions, the common language and the shared concepts about God the Father among the Abrahamic religions is quite limited, and each religion has very specific belief structures and religious nomenclature with respect to the subject.<ref name=Byrne2>The Names of God in Judaism, Christianity, and Islam: A Basis for Interfaith Dialogue: by Máire Byrne (Sep 8, 2011) ISBN 144115356X pages 2-3</ref> While a religious teacher in one faith may be able to explain the concepts to his own audience with ease, significant barriers remain in communicating those concepts across religious boundaries.<ref name=Byrne2/>
In the New Testament, the Christian concept of God the Father may be seen as a continuation of the Jewish concept, but with specific additions and changes, which over time made the Christian concept become even more distinct by the start of the Middle Ages.<ref name=North111>Early Jewish and Christian Monotheism by Wendy North and Loren T. Stuckenbruck (May 27, 2004) ISBN 0567082938 pages 111-112</ref><ref name=LarryH96>One God, One Lord: Early Christian Devotion and Ancient Jewish Monotheism by Larry W. Hurtado (Oct 25, 2003) ISBN pages 96-100</ref><ref name=Q72/> The conformity to the Old Testament concepts is shown in Matthew 4:10 and Luke 4:8 where in response to temptation Jesus quotes Deuteronomy 6:13 and states: "It is written, you shall worship the Lord your God, and him only shall you serve."<ref name=North111/> However, 1 Corinthians 8:6 shows the distinct Christian teaching about the agency of Christ by first stating: "there is one God, the Father, of whom are all things, and we unto him" and immediately continuing with "and one Lord, Jesus Christ, through whom are all things, and we through him."<ref name=LarryH96/> This passage clearly acknowledges the Jewish teachings on the uniqueness of God, yet also states the role of Jesus as an agent in creation.<ref name=LarryH96/> Over time, the Christian doctrine began to fully diverge from Judaism through the teachings of the Church Fathers in the second century and by the fourth century belief in the Trinity was formalized.<ref name=LarryH96/><ref name=Q72>A History of the Christian Tradition, Vol. I by Thomas D. McGonigle and James F. Quigley (Sep 1988) ISBN 0809129647 pages 72-75 and 90</ref>
The Islamic concept of God differs from the Christian and Jewish views, the term "father" is not applied to God by Muslims, and the Christian notion of the Trinity is rejected in Islam.<ref name="Hans38"/><ref>Christian Theology: An Introduction by Alister E. McGrath (Oct 12, 2010) ISBN 1444335146 pages 237-238</ref>
Judaism
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In Judaism, God is called "Father" with a unique sense of familiarity. In addition to the sense in which God is "Father" to all men because he created the world (and in that sense "fathered" the world), the same God is also uniquely the patriarchal law-giver to the chosen people. He maintains a special, covenantal father-child relationship with the people, giving them the Shabbat, stewardship of his oracles, and a unique heritage in the things of God, calling Israel "my son" because he delivered the descendants of Jacob out of slavery in EgyptШаблон:Bibleref2c according to his oath to their father, Abraham. In the Hebrew Scriptures, in Isaiah 63:16 (ASV) it reads: "Thou, O Jehovah, art our Father; our Redeemer from everlasting is thy name." To God, according to Judaism, is attributed the fatherly role of protector. He is called the Father of the poor, of the orphan and the widow, their guarantor of justice. He is also called the Father of the king, as the teacher and helper over the judge of Israel.<ref>Marianne Meye Thompson The promise of the Father: Jesus and God in the New Testament ch.2 God as Father in the Old Testament and Second Temple Judaism p35 2000 "Christian theologians have often accentuated the distinctiveness of the portrait of God as Father in the New Testament on the basis of an alleged discontinuity"</ref>
In a prayer of Rosh Hashanah, Areshet Sfateinu, an ambivalent attitude toward the God is demonstrated, due to His role as a Father and as a King. Free translation of the relevant sentence may be: "today every creature is judged, either as sons or as slaves. If as sons, forgive us like a father forgives his son. If as slaves, we wait, hoping for good, until the verdict, your holy majesty." Another famous prayer emphasizing this dichotomy is called Avinu Malkeinu, which means “Our Father Our King” in Hebrew. Usually the entire congregation will sing the last verse of this prayer in unison, which says: "Our Father, our King, answer us as though we have no deed to plead our cause, save us with mercy and loving-kindness.<ref>Ariela Pelaia - What Is Rosh HaShanah? - The Jewish New Year of Rosh HaShanah - Rosh HaShanah Liturgy - About.com - Judaism. Retrieved 7 December 2013.</ref>
However, in Judaism "Father" is generally a metaphor; it is not a proper name for God but rather one of many titles by which Jews speak of and to God. In Christianity fatherhood is taken in a more literal and substantive sense, and is explicit about the need for the Son as a means of accessing the Father, making for a more metaphysical rather than metaphorical interpretation.<ref name=metaphor>God the Father in Rabbinic Judaism and Christianity: Transformed Background or Common Ground?, Alon Goshen-Gottstein. The Elijah Interfaith Institute, first published in Journal of Ecumenical Studies, 38:4, Spring 2001</ref>
ChristianityШаблон:Anchor
Телемапедия — вики-проект, нацеленный свести воедино все материалы и знания, доступные о Телеме и западной магической традиции в русскоязычном пространстве. Несмотря на молодость традиции, эта информация весьма обширна. Наша Телемапедия не содержит Великих Тайн Магии. Тайны магии каждый открывает для себя сам. Но Телемапедия содержит ключи к этим тайнам. Попробуйте их разгадать.
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Шаблон:See also Since the second century, creeds in the Western Church have included affirmation of belief in "God the Father (Almighty)", the primary reference being to "God in his capacity as Father and creator of the universe".<ref name="kelly">Kelly, J.N.D. Early Christian Creeds Longmans:1960, p.136; p.139; p.195 respectively</ref> This did not exclude either the fact the "eternal father of the universe was also the Father of Jesus the Christ" or that he had even "vouchsafed to adopt [the believer] as his son by grace".<ref name="kelly"/>
Creeds in the Eastern Church (known to have come from a later date) began with an affirmation of faith in "one God" and almost always expanded this by adding "the Father Almighty, Maker of all things visible and invisible" or words to that effect.<ref name="kelly"/>
By the end of the first century, Clement of Rome had repeatedly referred to the Father, Son and Holy Spirit, and linked the Father to creation, 1 Clement 19.2 stating: "let us look steadfastly to the Father and Creator of the universe".<ref name=Veli70>The Doctrine of God: A Global Introduction by Veli-Matti Kärkkäinen 2004 ISBN 0801027527 pages 70-74</ref> Around AD 213 in Adversus Praxeas (chapter 3) Tertullian provided a formal representation of the concept of the Trinity, i.e. that God exists as one "substance" but three "Persons": The Father, the Son and the Holy Spirit.<ref name=Olson29>The Trinity by Roger E. Olson, Christopher Alan Hall 2002 ISBN 0802848273 pages 29-31</ref><ref>Tertullian, First Theologian of the West by Eric Osborn (4 Dec 2003) ISBN 0521524954 pages 116-117</ref> Tertullian also discussed how the Holy Spirit proceeds from the Father and the Son.<ref name=Olson29/>
The Nicene Creed, which dates to 325, states that the Son (Jesus Christ) is "eternally begotten of the Father", indicating that their divine Father-Son relationship is seen as not tied to an event within time or human history.
There is a deep sense in which Christians believe that they are made participants in the eternal relationship of Father and Son, through Jesus Christ. Christians call themselves adopted children of God:<ref name=Paulway>Paul's Way of Knowing by Ian W. Scott (Dec 1, 2008) ISBN 0801036097 pages 159-160</ref><ref name=PaulPillar>Pillars of Paul's Gospel: Galatians and Romans by John F. O?Grady (May 1992) ISBN 080913327X page 162</ref>
The same notion is expressed in Шаблон:Bibleref2 where the Son of God extends the parental relationship to the believers.<ref name=PaulPillar/> Yet, in Christianity the concept of God as the father of Jesus is distinct from the concept of God as the Creator and father of all people, as indicated in the Apostle's Creed.<ref name= Neville >Symbols of Jesus: a Christology of symbolic engagement by Robert C. Neville 2002 ISBN 0-521-00353-9 page 26</ref> The profession in the Creed begins with expressing belief in the "Father almighty, creator of heaven and earth" and then immediately, but separately, in "Jesus Christ, his only Son, our Lord", thus expressing both senses of fatherhood within the Creed.<ref name= Neville/>
Trinitarian
To Trinitarian Christians (which include Roman Catholics, Eastern Orthodox, and most but not all Protestant denominations), God the Father is not at all a separate god from God the Son (of whom Jesus is the incarnation) and the Holy Spirit, the other Hypostases of the Christian Godhead.<ref name=Bromo515/><ref name=Oxf263/><ref name=UCP>Critical Terms for Religious Studies. Chicago: The University of Chicago Press, 1998. Credo Reference. 27 July 2009</ref> However, in Eastern Orthodox Trinitarian theology, God the Father is the "arche" or "principium" (beginning), the "source" or "origin" of both the Son and the Holy Spirit, and is considered the eternal source of the Godhead.<ref name=alan36/> The Father is the one who eternally begets the Son, and the Father eternally breaths the Holy Spirit.<ref name=Veli70/><ref name=alan36>The Westminster Dictionary of Christian Theology by Alan Richardson and John Bowden (Jan 1, 1983) ISBN 0664227481 page 36</ref>
As a member of the Trinity, God the Father is one with, co-equal to, co-eternal, and con-substantial with the Son and the Holy Spirit, each Person being the one eternal God and in no way separated: all alike are uncreated and omnipotent.<ref name=Veli70/> Because of this, the Trinity is beyond reason and can only be known by revelation.<ref name=Oxf263>The Oxford Handbook of the Trinity by Gilles Emery O. P. and Matthew Levering (27 Oct 2011) ISBN 0199557810 page 263</ref><ref name=VaticanReason>Catholic catechism at the Vatican web site, items: 242 245 237</ref>
The Trinitarians concept of God the Father is not pantheistic in that he is not viewed as identical to the universe or a vague notion that persists in it, but exists fully outside of creation, as its Creator.<ref name=Bromo515/><ref name=Kess68/> He is viewed as a loving and caring God, a Heavenly Father who is active both in the world and in people's lives.<ref name=Bromo515>International Standard Bible Encyclopedia: E-J by Geoffrey W. Bromiley (Mar 1982) ISBN 0802837824 pages 515-516</ref><ref name=Kess68>God Our Father by John Koessler (Sep 13, 1999) ISBN 0802440681 page 68</ref> He created all things visible and invisible in love and wisdom, and created man for his own sake.<ref name=Kess68/><ref>Catholic Catechism items: 356 and 295 at the Vatican web site</ref>
The emergence of Trinitarian theology of God the Father in early Christianity was based on two key ideas: first the shared identity of the Yahweh of the Old Testament and the God of Jesus in the New Testament, and then the self-distinction and yet the unity between Jesus and his Father.<ref name=Triglobal10>The Trinity: Global Perspectives by Veli-Matti Kärkkäinen (Jan 17, 2007) ISBN 0664228909 pages 10-13</ref><ref name=global169>Global Dictionary of Theology by William A. Dyrness, Veli-Matti Kärkkäinen, Juan F. Martinez and Simon Chan (Oct 10, 2008) ISBN 0830824545 pages 169-171</ref> An example of the unity of Son and Father is Matthew 11:27: "No one knows the Son except the Father and no one knows the Father except the Son", asserting the mutual knowledge of Father and Son.<ref name=Bromiley571 >The International Standard Bible Encyclopedia by Geoffrey W. Bromiley 1988 ISBN 0-8028-3785-9 page 571-572</ref>
The concept of fatherhood of God does appear in the Old Testament, but is not a major theme.<ref name=Triglobal10/><ref name=Veli37/> While the view of God as the Father is used in the Old Testament, it only became a focus in the New Testament, as Jesus frequently referred to it.<ref name=Triglobal10/><ref name=Veli37/> This is manifested in the Lord's prayer which combines the earthly needs of daily bread with the reciprocal concept of forgiveness.<ref name=Veli37/> And Jesus' emphasis on his special relationship with the Father highlights the importance of the distinct yet unified natures of Jesus and the Father, building to the unity of Father and Son in the Trinity.<ref name=Veli37>The Doctrine of God: A Global Introduction by Veli-Matti Kärkkäinen 2004 ISBN 0801027527 pages 37-41</ref>
The paternal view of God as the Father extends beyond Jesus to his disciples, and the entire Church, as reflected in the petitions Jesus submitted to the Father for his followers at the end of the Farewell Discourse, the night before his crucifixion.<ref name=RobN26 >Symbols of Jesus by Robert C. Neville (Feb 4, 2002) ISBN 0521003539 pages 26-27</ref> Instances of this in the Farewell Discourse are John 14:20 as Jesus addresses the disciples: "I am in my Father, and you in me, and I in you" and in John 17:22 as he prays to the Father: "I have given them the glory that you gave me, that they may be one as we are one."<ref>Jesus and His Own: A Commentary on John 13-17 by Daniel B. Stevick (Apr 29, 2011) Eeardmans ISBN 0802848656 page 46</ref>
Nontrinitarian
Телемапедия — вики-проект, нацеленный свести воедино все материалы и знания, доступные о Телеме и западной магической традиции в русскоязычном пространстве. Несмотря на молодость традиции, эта информация весьма обширна. Наша Телемапедия не содержит Великих Тайн Магии. Тайны магии каждый открывает для себя сам. Но Телемапедия содержит ключи к этим тайнам. Попробуйте их разгадать.
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A number of groups reject the doctrine of the Trinity, but differ from one another in their views.<ref name=Metzger3643 >Trinitarian Soundings in Systematic Theology by Paul Louis Metzger 2006 ISBN 0567084108 pages 36 and 43</ref>
In Mormon theology, the most prominent conception of God is as a divine council of three distinct beings: Elohim (the Father), Jehovah (the Son, or Jesus), and the Holy Spirit. The Father and Son are considered to have perfected, material bodies, while the Holy Spirit has a body of spirit.<ref>Шаблон:Citation. See also: Шаблон:Citation.</ref> Mormons officially believe that God the Father presides over both the Son and Holy Spirit, where God the Father is greater than both, but they are one in the sense that they have a unity of purpose.<ref>Шаблон:Citation.</ref><ref>Шаблон:Citation.</ref>
In Jehovah's Witness theology, only God the Father (Jehovah) is the one true almighty God, even over his Son Jesus Christ. They teach that the pre-existent Christ is God's First-begotten Son, and that the Holy Spirit is God's active force (projected energy). They believe these three are united in purpose, but are not one being and are not equal in power. While the Witnesses acknowledge Christ's pre-existence, perfection, and unique "Sonship" from God the Father, and believe that Christ had an essential role in creation and redemption, and is the Messiah, they believe that only the Father is without beginning. They say that the Son was the Father's only direct creation, before all ages. God the Father is emphasized in Jehovah's Witness meetings and services more than Christ the Son, as they teach that the Father is greater than the Son.<ref>Шаблон:Cite book</ref>
Oneness Pentecostalism teaches that God is a singular spirit who is one person, not three divine persons, individuals or minds. God the Father, Son and Holy Spirit are merely titles reflecting the different personal manifestations of the One True God in the universe.<ref>James Roberts - Oneness vs. Trinitarian Theology - Westland United Pentecostal Church. Retrieved 13 April 2012.</ref><ref name="basic.doctrine.list.father.is.holy.ghost">See also David Bernard, A Handbook of Basic Doctrines, Word Aflame Press, 1988. ISBN 0-932581-37-4 needs page num</ref>
Islam
Телемапедия — вики-проект, нацеленный свести воедино все материалы и знания, доступные о Телеме и западной магической традиции в русскоязычном пространстве. Несмотря на молодость традиции, эта информация весьма обширна. Наша Телемапедия не содержит Великих Тайн Магии. Тайны магии каждый открывает для себя сам. Но Телемапедия содержит ключи к этим тайнам. Попробуйте их разгадать.
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In Islamic theology, God (Arabic: Allāh) is the all-powerful and all-knowing creator, sustainer, ordainer, and judge of the universe.<ref name="EoQ-Quran">Gerhard Böwering, God and his Attributes, Encyclopedia of the Quran</ref><ref name="esp22">John L. Esposito, Islam: The Straight Path, Oxford University Press, 1998, p.22</ref> Islam puts a heavy emphasis on the conceptualization of God as strictly singular (tawhid).<ref>John L. Esposito, Islam: The Straight Path, Oxford University Press, 1998, p.88</ref> God is unique (wahid) and inherently One (ahad), all-merciful and omnipotent.<ref name="Britannica">"Allah." Encyclopædia Britannica. 2007. Encyclopædia Britannica</ref> The Qur'an asserts the existence of a single and absolute truth that transcends the world; a unique and indivisible being who is independent of the entire creation.<ref name="EncRel">Vincent J. Cornell, Encyclopedia of Religion, Vol 5, pp.3561-3562</ref>
Even though traditional Islamic teaching does not formally prohibit using the term "Father" in reference to God, it does not propagate or encourage it. But nonetheless, there are some authentic narratives of the Islamic Prophet Muhammad, in which he compares the mercy of Allah toward his worshipers to that of a mother to her infant child,<ref>Sahih al-Bukhari 5999</ref>Шаблон:Primary source-inline Шаблон:Citation needed span
However, the Islamic teaching neither accepts the Christian Father-Son position of God and Jesus (who is referred to in Islam as Prophet Isa) nor recognizes any unique relationship between God and Jesus (See Jesus in Islam).<ref name=Hans38>The Concept of Monotheism in Islam and Christianity by Hans Köchler 1982 ISBN 3-7003-0339-4 page 38</ref> The Muslim doctrine strictly reiterates the Absolute Oneness of God, and totally separates between Him and other beings (whether humans, angel or any other holy figure). This is the particular reason in which usage of the term "father" in reference to God is not encouraged in Islam, in order not to cause any misunderstanding of the term "father" as an acceptance of the conception of Jesus the Son by any way. One irreconcilable difference is the Trinity doctrine, which is part of the essential core structure of the fundamental concept of God in orthodox Christianity. Islam likewise firmly disavows any Christian Trinitarianism.<ref name="Peters1">F.E. Peters, Islam, p.4, Princeton University Press, 2003 and Шаблон:Cite quran.</ref>
The Qur'an strictly affirms the absolute indivisibility and Oneness of God, and rejects any form of Dualism or Trinitarianism. Chapter 112 of the Qur'an states:<ref name="EncRel"/>
"Say: He is God, the One and Only; God, the Eternal, Absolute; He begetteth not, nor is He begotten; And there is none like unto Him." (Sura Шаблон:Cite quran, Yusuf Ali)
Hinduism
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In Hinduism, Bhagavan Krishna in the Bhagavad Gita, chapter 9, verse 17, stated: "I am the Father of this world, the Mother, the Dispenser and the Grandfather", one commentator adding: "God being the source of the universe and the beings in it, He is held as the Father, the Mother and the Grandfather".<ref>"The Bhagavad Gita" by Srimath Swami Chidbhavananda 2009 ISBN 81-8085-147-8 page 501</ref> A genderless Brahman is also considered the Creator and Life-giver, and the Shakta Goddess is viewed as the divine mother and life-bearer.<ref>Gods, Goddesses, and Mythology Set by C. Scott Littleton 2005 ISBN 0-7614-7559-1 page 908</ref><ref>Fundamentals of the Faith by Peter Kreeft 1988 ISBN 0-89870-202-X page 93</ref>
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Телемапедия — вики-проект, нацеленный свести воедино все материалы и знания, доступные о Телеме и западной магической традиции в русскоязычном пространстве. Несмотря на молодость традиции, эта информация весьма обширна. Наша Телемапедия не содержит Великих Тайн Магии. Тайны магии каждый открывает для себя сам. Но Телемапедия содержит ключи к этим тайнам. Попробуйте их разгадать.
На сегодняшний день наш проект поддерживается узким кругом лиц. Однако мы будем рады помощи заинтересованных авторов, которые смогут вносить посильный вклад в развитие ресурса. Мы надеемся, что Телемапедия приносит пользу всем, кто заинтересован в западной магической традиции и в Телеме.
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For about a thousand years, no attempt was made to portray God the Father in human form, because early Christians believed that the words of Exodus 33:20 "Thou canst not see my face: for there shall no man see Me and live" and of the Gospel of John 1:18: "No man hath seen God at any time" were meant to apply not only to the Father, but to all attempts at the depiction of the Father.<ref name=Cornwell2>James Cornwell, 2009 Saints, Signs, and Symbols: The Symbolic Language of Christian Art ISBN 0-8192-2345-X page 2</ref> Typically only a small part of the body of Father would be represented, usually the hand, or sometimes the face, but rarely the whole person, and in many images, the figure of the Son supplants the Father, so a smaller portion of the person of the Father is depicted.<ref>Adolphe Napoléon Didron, 2003 Christian iconography: or The history of Christian art in the middle ages ISBN 0-7661-4075-X pages 169</ref>
In the early medieval period God was often represented by Christ as the Logos, which continued to be very common even after the separate figure of God the Father appeared. Western art eventually required some way to illustrate the presence of the Father, so through successive representations a set of artistic styles for the depiction of the Father in human form gradually emerged around the tenth century AD.<ref name="Cornwell2"/>
By the twelfth century depictions of a figure of God the Father, essentially based on the Ancient of Days in the Book of Daniel had started to appear in French manuscripts and in stained glass church windows in England. In the 14th century the illustrated Naples Bible had a depiction of God the Father in the Burning bush. By the 15th century, the Rohan Book of Hours included depictions of God the Father in human form or anthropomorphic imagery. The depiction remains rare and often controversial in Eastern Orthodox art, and by the time of the Renaissance artistic representations of God the Father were freely used in the Western Church.<ref>George Ferguson, 1996 Signs & symbols in Christian art ISBN 0-19-501432-4 page 92</ref>
See also
References
Шаблон:Christian theology Шаблон:Christianity footer Шаблон:Use dmy dates
In comparative mythology, sky father is a term for a recurring concept of a sky god who is addressed as a "father", often the father of a pantheon. The concept of "sky father" may also be taken to include Sun gods with similar characteristics. The concept is complementary to an "earth mother".
"Sky Father" is a direct translation of the Vedic Dyaus Pita, etymologically identical to the Greek Zeus Pater.<ref>dyaus in Vedic still retained the meaning "sky", while the Greek Zeus had become a proper name exclusively.</ref> While there are numerous parallels adduced from outside of Indo-European mythology, the concept is far from universal (e.g. Egyptian mythology has a "Heavenly Mother").
"Sky Father" in historical mythology
- Indo-European mythology
- In the early Vedic pantheon, Dyaus Pita "Sky Father" appears already in a very marginal position, but in comparative mythology is often reconstructed as having stood alongside Prithvi Mata "Earth Mother" in prehistoric times.
- In Ancient Rome, the sky father, or sky god, was Jupiter (Zeus, Ζεύς, in Ancient Greece), often depicted by birds, usually the eagle or hawk, and clouds or other sky phenomena. Nicknames included "Sky God" and "Cloud Gatherer." While many attribute a sky god to the sun, Jupiter ruled mainly over the clouds and the heavens, while Apollo is referred to as the god of the sun. Apollo was, however, the son of Jupiter.
- In Māori mythology, Ranginui was the sky father. In this story, the sky father and earth mother Papatuanuku, embraced and had divine children.
- Wākea is a sky father in Hawaiian mythology.
- In Native American mythology and Native American religion, the sky father is a common character in creation myth.<ref>Шаблон:Cite book</ref>
- In China, in Daoist belief, 天 (tian), meaning sky, is associated with light, the positive, male, etc., whereas 地 (di) meaning earth or land, is associated with dark, the negative, female, etc.
- Shangdi 上帝 (Hanyu Pinyin: shàng dì) (literally "King Above") was a supreme God worshipped in ancient China. It is also used to refer to the Christian God in the Standard Chinese Union Version of the Bible.
- Zhu, Tian Zhu 主,天主 (lit. "Lord" or "Lord in Heaven") is translated from the English word, "Lord", which is a formal title of the Christian God in Mainland China's Christian churches.
- Tian 天 (lit. "sky" or "heaven") is used to refer to the sky as well as a personification of it. Whether it possesses sentience in the embodiment of an omnipotent, omniscient being is a difficult question for linguists and philosophers.
- Tengri "sky", chief god of the early religion of the Turkic peoples.
- In Ancient Egypt, Horus was ruler of the sky. He was shown as a typical male humanoid, however, he appeared to have the head of a falcon. It is not uncommon for birds to represent the sky in ancient religions, due to their ability to fly.
- In the ancient prehispanic territory of Colombia Muisca people, (Muisca mythology), used to worship Bochica as the sky father.<ref>Paul Herrmann, Michael Bullock (1954). Conquest by Man. Harper & Brothers. pp. 186. OCLC 41501509.</ref>
- "Taevaisa" (Taevas = sky, isa = father) is the word by which adherents in Estonia of the Maausk (faith of the land) and the Taara native beliefs refer to God. Although both branches of the original Estonian religion - which are largely just different ways of approaching what is in essence the same thing, to the extent that it remains extant - are pantheistic, heaven has a definite and important place in the ancient pre-Christian Estonian belief system. All things are sacred for those of the faith of the land, but the idea of a sky father - among other "sacrednesses" - is something all Estonians are well aware of. In newer history, after the arrival of Christianity, the ideas of a sky father and "a father who art in heaven" have become somewhat conflated. One way or another, the phrase "taevaisa" remains in common use in Estonia.
- The Liber Sancti Iacobi by Aymericus Picaudus tells that the Basques called God Urcia, a word found in compounds for the names of some week days and meteorological phenomena.<ref name=Trask>Trask, L. The History of Basque (1997) Routledge ISBN 0-415-13116-2</ref><ref name=Barandiaran>Jose M. de Barandiaran Mitologia Vasca (1996) Txertoa ISBN 84-7148-117-0</ref> The current usage is Jaungoikoa, that can be interpreted as "the lord of above". The imperfect grammaticality of the word leads some to conjecture that it is a folk etymology applied to jainkoa, now considered a shorter synonym.
"Nomadic" hypothesis
In late 19th century opinions on comparative religion, in a line of thinking that begins with Friedrich Engels and J. J. Bachofen, and which received major literary promotion in The Golden Bough by James G. Frazer, it was believed that worship of a sky father was characteristic of nomadic peoples, and that worship of an earth mother similarly characterised farming peoples.
This view was stylized as reflecting not only a conflict of nomadism vs. agriculturalism but of "patriarchy" vs. "matriarchy", and has blossomed into a late ideological in certain currents of feminist spirituality and feminist archaeology in the 1970s.Шаблон:Huh
Reception in modern culture
The theory about earth goddesses, sky father, and patriarchal invaders was a stirring tale that fired various imaginations. The story was important in literature, and was referred to in various ways by important poets and novelists, including T. S. Eliot, D. H. Lawrence, James Joyce, and most influentially, Robert Graves.
How it worked out in practice depended on the side for which the believers chose to root. Belief in the sky father and the military prowess of Aryan supermen was a feature of Nazi racial ideology; the swastika was chosen to embody this belief system because it was a symbol thought to be used by the ancient Vedic religion (as well as modern Hinduism and Buddhism.) Sympathy with the lost utopia of the matriarchal goddessdom arose later. Established as a recurring theme in important literature, the tale lived on among the literature faculty long after it had been dropped by the anthropology department.Шаблон:Citation needed Its truth was assumed by several historical novelists and fantasy authors, including Mary Renault, Mary Stewart, and more recently Mercedes Lackey and Marion Zimmer Bradley, among many others.