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{{Short description|Specific characteristics of God discussed in Christian theology}}
{{POV|talk=Neutrality|date=July 2019}}
{{Use British English|date=September 2022}}
{{Attributes of God}}

The '''attributes of God''' are specific [[Property (philosophy)|characteristics]] of [[God in Christianity|God]] discussed in [[Christian theology]]. These include [[omniscience]] (the ability to know everything), [[omnipotence]] (the ability to do anything), and [[omnipresence]] (the ability to be present everywhere), which emphasize the infinite and [[Transcendence (religion)|transcendent]] [[nature of God]]. Additionally, God is often described as [[God and eternity|eternal]] (without beginning or end) and [[Immutability (theology)|immutable]] (unchangeable), indicating a constant and perfect existence. 

Other attributes include [[holiness]] (moral purity), [[rectitude]] (righteousness), [[Divine judgment|justice]] (fairness), [[Love of God|love]] (compassionate care for creation), [[divine mercy|mercy]] (forgiveness and kindness), and [[omnibenevolence|goodness]] (benevolent will toward others). God is also described as [[Sovereignty of God in Christianity|sovereign]] over creation.

These attributes provide a framework for understanding how God is perceived to interact with the world and humanity, forming the basis for various theological doctrines. In [[Reformed Christianity|Reformed]] theology, God's attributes are often distinguished between those that can be shared with humans (such as love and justice) and those that cannot (such as omnipotence and omnipresence).

==Classification==
Many [[Reformed theology|Reformed theologians]] distinguish between the ''communicable'' attributes (those that human beings can also have) and the ''incommunicable'' attributes (those that belong to God alone).<ref>[[Herman Bavinck]], ''The Doctrine of God''. Edinburgh: [[The Banner of Truth Trust]], 1979.</ref> [[Donald Macleod (theologian)|Donald Macleod]], however, argues that "All the suggested classifications are artificial and misleading, not least that which has been most favoured by Reformed theologians – the division into communicable and incommunicable attributes."<ref>[[Donald Macleod (theologian)|Donald Macleod]], ''Behold Your God'' ([[Christian Focus Publications]], 1995), 20-21.</ref>

Many of these attributes only say [[Apophatic theology|what God is not]] – for example, saying he is immutable is saying that he does not change.

The attributes of God may be classified under two main categories:
#His infinite powers.
#His personality attributes, like holiness and love.

[[Millard Erickson]] calls these categories God's ''greatness'' and ''goodness'' respectively.<ref name=Erickson>[[Millard Erickson]], ''Christian Theology''. Grand Rapids: Baker Books, 1985.</ref>

[[Sinclair Ferguson]] distinguishes "essential" divine attributes, which "have been expressed and experienced in its most intense and dynamic form among the three persons of the Trinity&mdash;when nothing else existed." In this way, the wrath of God is not an essential attribute because it had "no place in the inner communion among the three persons of the eternal Trinity." Ferguson notes that it is, however, a manifestation of God's eternal righteousness, which is an essential attribute.<ref>{{cite book |last1=Ferugson |first1=Sinclair B. |author-link=Sinclair Ferguson|title=Some Pastors and Teachers: Reflecting a Biblical Vision of What Every Minister is Called to Be |date=2017 |publisher=[[Banner of Truth Trust]] |page=454 |chapter='Hallowed Be Thy Name': The Holiness of the Father}}</ref>
===According to Aquinas===
In [[Thomas Aquinas|Aquinas]]' thought, [[Battista Mondin]] distinguishes between entitative attributes and [[person|personal]] attributes of the subsistent being that is God.<ref name=":0" /> 

Entitative attributes concerns God as regards to the fact that in Him [[essence]] and [[existence]] coincide. They are: infinity, simplicity, indivisibility, uniqueness, immutability, eternity, and spirituality (meaning absence of [[Philosophy of matter|matter]]).<ref name=":0" />

Personal attributes of God are life (fullness, beatitude, perfection), thought, [[will of God|will]] and freedom, love and friendship. The object of the thinking and will of God is God Himself, so to speak, His essence, since He is the Highest Good and the perfection of all perfections. But God also addresses His thought and His will towards to the human creatures for their own good.<ref name=":0">{{cite book|author=Father [[Battista Mondin]], O.P.|title=Ontologia e metafisica|chapter=11-Ontologia: dall'ente all'essere sussistente|trans-title=Ontology and metaphysics. 11-Ontology: from the being to the subsistent being|pages=200–207|language=it|publisher=[[Edizioni Studio Domenicano]]|year=2022|edition=3rd|series=Filosofia|issue=47|isbn=978-88-5545-053-9}}</ref>

==Enumeration==
The [[Westminster Shorter Catechism]]'s definition of God is an enumeration of his attributes: "God is a Spirit, infinite, eternal, and unchangeable in his being, wisdom, power, holiness, justice, goodness, and truth."<ref>[[Westminster Shorter Catechism]], Question and Answer 4.</ref> This answer has been criticised, however, as having "nothing specifically Christian about it."<ref>[[James B. Jordan]], "[http://www.biblicalhorizons.com/biblical-horizons/no-82-what-is-god/ What is God?]," ''Biblical Horizons Newsletter'', No. 82.</ref> The [[Westminster Larger Catechism]] adds certain attributes to this description, such as "all-sufficient," "incomprehensible," "every where present" and "knowing all things".<ref>[[Westminster Larger Catechism]], Question and Answer 7.</ref>

===Aseity===
The [[aseity]] of God means "God is so independent that he does not need us."<ref>[[D. A. Carson]], ''The Gagging of God'' (Grand Rapids: Zondervan), 1996.</ref> It is based on {{Bibleref2|Acts|17:25|NIV}}, where it says that God "is not served by human hands, as if he needed anything" ([[NIV]]). This is often related to God's ''self-existence'' and his ''self-sufficiency''.<ref>{{cite web |last1=Frame |first1=John M. |author1-link=John Frame (theologian) |title=The Eternality and Aseity of God |url=https://www.thegospelcoalition.org/essay/eternality-aseity-god/ |publisher=[[The Gospel Coalition]] |access-date=26 June 2022}}</ref>

===Eternity===
The [[eternity of God]] concerns his existence beyond time. Drawing on verses such as {{Bibleref2|Psalm|90:2|NIV}} ("Before the mountains were born or you brought forth the whole world, from everlasting to everlasting you are God"), [[Wayne Grudem]] states that, "God has no beginning, end, or succession of moments in his own being, and he sees all time equally vividly, yet God sees events in time and acts in time."<ref>[[Wayne Grudem]], ''Systematic Theology'', 168.</ref> The expression "[[Alpha and Omega]]" also used as a title of God in the ''[[Book of Revelation]]''. God's ''eternity'' may be seen as an aspect of his ''infinity'', [[Attributes of God in Christianity#Infinity|discussed below]].

===Goodness===
The [[Good and evil|goodness]] of God means that "God is the final standard of good, and all that God is and does is worthy of approval."<ref>[[Wayne Grudem]], ''Systematic Theology'', 197.</ref> Many theologians consider the goodness of God as an overarching attribute - [[Louis Berkhof]], for example, sees it as including ''[[kindness]]'', ''[[love]]'', ''[[Divine grace|grace]]'', ''[[mercy]]'' and ''longsuffering''.<ref>[[Louis Berkhof]], ''Systematic Theology'', 70-72.</ref> The idea that God is "all good" is called his [[omnibenevolence]].

Critics of Christian conceptions of God as all-good, all-knowing, and all-powerful cite the presence of evil in the world as evidence that it is impossible for all three attributes to be true; this apparent contradiction is known as the [[problem of evil]]. The [[evil God challenge]] is a thought experiment that explores whether the hypothesis that God might be evil has symmetrical consequences to a good God, and whether it is more likely that God is good, evil, or non-existent.

===Graciousness===
The [[Grace (Christianity)|graciousness]] of God is a key tenet of Christianity. In {{Bibleref2|Exodus|34:5-6|NIV}}, it is part of the [[Name of God]], "Yahweh, Yahweh, the compassionate and gracious God". The descriptive of God in this text is, in Jewish tradition, called the "[[Thirteen Attributes of Mercy]]".<ref>[http://jewishencyclopedia.com/articles/10802-middot-shelosh-esreh Middot, Shelosh-'Esreh]". ''[[Jewish Encyclopedia]]''.</ref>

===Holiness===
The [[holiness]] of God is that he is separate from sin and incorruptible. Noting the refrain of "[[Sanctus|Holy, holy, holy]]" in {{Bibleref2|Isaiah|6:3|NIV}} and {{Bibleref2|Revelation|4:8|NIV}}, [[R. C. Sproul]] points out that "only once in sacred Scripture is an attribute of God elevated to the third degree... The Bible never says that God is love, love, love; or mercy, mercy, mercy; or wrath, wrath, wrath; or justice, justice, justice. It does say that He is holy, holy, holy, that the whole earth is full of His glory."<ref>[[R. C. Sproul]], ''The Holiness of God'' (Scripture Press Foundation, 1986), 38.</ref>

===Immanence===
The [[immanence]] of God refers to him being in the world. It is thus contrasted with his ''[[Transcendence (religion)|transcendence]]'', but Christian theologians usually emphasise that the two attributes are not contradictory. To hold to transcendence but not immanence is [[deism]], while to hold to immanence but not transcendence is [[pantheism]]. According to [[Wayne Grudem]], "the God of the Bible is no abstract deity removed from, and uninterested in his creation".<ref name=Grudem267>[[Wayne Grudem]], ''Systematic Theology'', 267.</ref> Grudem goes on to say that the whole Bible "is the story of God's involvement with his creation", but highlights verses such as {{Bibleref2|Acts|17:28|NIV}}, "in him we live and move and have our being".<ref name=Grudem267 />

===Immutability===
[[Immutability (theology)|Immutability]] means God cannot change. {{Bibleref2|James|1:17|NIV}} refers to the "Father of the heavenly lights, who does not change like shifting shadows" ([[NIV]]).<ref>{{cite web |last1=Baker |first1=Al |title=The Immutability of God |date=17 September 2010 |url=https://banneroftruth.org/us/resources/articles/2010/the-immutability-of-god/ |publisher=[[Banner of Truth Trust]] |access-date=26 June 2022}}</ref> [[Herman Bavinck]] notes that although the Bible talks about God changing a course of action, or becoming angry, these are the result of changes in the heart of God's people (Numbers 14.) "Scripture testifies that in all these various relations and experiences, God remains ever the same."<ref>[[Herman Bavinck]], ''The Doctrine of God'', 146.</ref> [[Millard Erickson]] calls this attribute God's ''constancy.''<ref name=Erickson />

The immutability of God is being increasingly criticized by advocates of [[open theism]],<ref>[[D. A. Carson]], ''The Difficult Doctrine of the Love of God'', 63.</ref> which argues that God is open to influence through the prayers, decisions, and actions of people. Prominent adherents of open theism include [[Clark Pinnock]], [[Thomas Jay Oord]], [[John E. Sanders]] and [[Gregory A. Boyd|Gregory Boyd]].

===Impassibility===
The doctrine of the [[impassibility]] of God is a controversial one.<ref>James F. Keating and Thomas Joseph White (eds.), ''Divine Impassibility and the Mystery of Human Suffering''. Grand Rapids: Eerdmans, 2009.</ref> It is usually defined as the inability of God to suffer, while recognising that [[Jesus]], who is [[Christology|believed to be God]], suffered [[Hypostatic union|in his human nature]]. The [[Westminster Confession of Faith]] says that God is "without body, parts, or passions". Although most Christians historically (saint [[Athanasius of Alexandria|Athanasius]], [[Augustine of Hippo|Augustine]], [[Thomas Aquinas|Aquinas]], and [[John Calvin|Calvin]] being examples) take this to mean that God is "without emotions whether of sorrow, pain or grief", some people interpret this as meaning that God is free from all attitudes "which reflect instability or lack of control."<ref>Rowland S. Ward, ''The Westminster Confession for the Church Today'', 27.</ref> [[Robert Reymond]] says that "it should be understood to mean that God has no ''bodily'' passions such as hunger or the human drive for sexual fulfillment."<ref>[[Robert L. Reymond]], ''A New Systematic Theology of the Christian Faith'' (2nd ed., Nashville: Thomas Nelson, 1998), 179.</ref>

[[D. A. Carson]] argues that "although Aristotle may exercise more than a little scarcely recognized influence upon those who uphold impassibility, at its best impassibility is trying to avoid a picture of God who is changeable, given over to mood swings, dependent on his creatures."<ref>[[D. A. Carson]], ''The Difficult Doctrine of the Love of God'', 55.</ref> In this way, impassibility is connected to the ''immutability'' of God, which says that God does not change, and to the ''aseity'' of God, which says that God does not need anything. Carson affirms that God is able to suffer, but argues that if he does so "it is because he chooses to suffer".<ref>[[D. A. Carson]], ''The Difficult Doctrine of the Love of God'', 68.</ref>

===Impeccability===
The [[impeccability]] of God is closely related to his holiness. It means that God is ''unable'' to sin, which is a stronger statement than merely saying that God ''does not'' sin.<ref>Edward R. Wierenga, ''[https://archive.org/details/natureofgodinqui00wier/page/203 The Nature of God: An Inquiry Into Divine Attributes]'' ([[Cornell University Press]], 1989), p. 203.</ref> [[Robert Morey (pastor)|Robert Morey]] argues that God does not have the "absolute freedom" found in [[Greek philosophy]]. Whereas "the Greeks assumed the gods were 'free' to become demons if they so chose", the God of the Bible "is 'free' to act only in conformity to His nature."<ref>[[Robert Morey (pastor)|Robert A. Morey]], ''[https://books.google.com/books?id=r_DqbIYPd9sC&pg=PT65 Exploring The Attributes Of God]'', p. 65.</ref>

===Incomprehensibility===
{{main|Divine incomprehensibility}}
{{See also|Acatalepsy}}
The incomprehensibility of God means that he is not able to be [[Epistemology|fully known]]. {{Bibleref2|Isaiah|40:28|NIV}} says "his understanding no one can fathom".<ref>{{cite book |last1=Barrett |first1=Matthew |title=None Greater: The Undomesticated Attributes of God |date=2019 |publisher=[[Baker Books]] |page=38 |isbn=9781493417575 |url=https://books.google.com/books?id=8BKGDwAAQBAJ&pg=PT38 |access-date=26 June 2022}}</ref> [[Louis Berkhof]] states that "the consensus of opinion" through most of church history has been that God is the "Incomprehensible One". Berkhof, however, argues that, "in so far as God reveals Himself in His attributes, we also have some knowledge of His Divine Being, though even so our knowledge is subject to human limitations."<ref>[[Louis Berkhof]], ''Systematic Theology'' (London: [[Banner of Truth]], 1949), 43.</ref>

===Incorporeality===
The [[incorporeality]] or ''spirituality'' of God refers to him being a Spirit. This is derived from [[Jesus]]' statement in {{Bibleref2|John|4:24|NKJV}}, "God is Spirit."<ref>{{cite book |last1=Beeke |first1=Joel |author1-link=Joel Beeke |last2=Smalley|first2=Paul M.|title=Reformed Systematic Theology, Volume 1: Revelation and God |date=2019 |publisher=[[Good News Publishers|Crossway]] |page=435 |isbn=9781433559860 |url=https://books.google.com/books?id=a5-fDwAAQBAJ&pg=PT435 |access-date=26 June 2022}}</ref> [[Robert Reymond]] suggests that it is the fact of his ''spiritual'' essence that underlies the [[Ten Commandments|second commandment]], which prohibits every attempt to fashion an [[Idolatry|image]] of him."<ref>[[Robert L. Reymond]], ''A New Systematic Theology of the Christian Faith'' (2nd ed., Nashville: Thomas Nelson, 1998), 167.</ref>

===Infinity===
The infinity of God includes both his ''[[God and eternity|eternity]]'' and his ''immensity''. {{Bibleref2|Isaiah|40:28|NIV}} says that "[[Yahweh]] is the everlasting God,"<ref>{{cite book |last1=Peckham |first1=John C. |title=Divine Attributes: Knowing the Covenantal God of Scripture |date=2021 |publisher=[[Baker Books]] |page=83 |isbn=9781493429417 |url=https://books.google.com/books?id=al8tEAAAQBAJ&pg=PT83 |access-date=26 June 2022}}</ref> while [[Solomon]] acknowledges in {{Bibleref2|1_Kings|8:27|NIV|1 Kings 8:27}} that "the [[heaven]]s, even the highest heaven, cannot contain you".<ref>{{cite book |last1=Ryrie |first1=Charles C. |author1-link=Charles Caldwell Ryrie |title=Basic Theology: A Popular Systematic Guide to Understanding Biblical Truth |date=1999 |publisher=[[Moody Publishers]] |page=47 |isbn=9781575674988 |url=https://books.google.com/books?id=BC86OX2aOjwC&pg=PT47 |access-date=26 June 2022}}</ref> Infinity permeates all other attributes of God: his goodness, love, power, etc. are all considered to be infinite.

The relationship between the infinity of God and [[mathematical infinity]] has often been discussed.<ref>Brendan Kneale, "[http://www.asa3.org/ASA/PSCF/1998/PSCF3-98Kneale.html God and Mathematical Infinity]" ''[[Perspectives on Science and Christian Faith]]'' 50 (1998).</ref> [[Georg Cantor]]'s work on infinity in mathematics was accused of undermining God's infinity, but Cantor argued that God's infinity is the [[absolute infinite]], which transcends other forms of infinity.<ref>Yujin Nagasawa, ''[https://books.google.com/books?id=WKkJJE1BTTgC&pg=PA111 The Existence of God]'' ([[Taylor & Francis]], 2011), p. 111.</ref>

===Jealousy===
{{Main|Divine jealousy}}
[[J. I. Packer]] saw God's jealousy as "zeal to protect a love relationship or to avenge it when broken," thus making it "an aspect of his covenant love for his own people."<ref>[[J. I. Packer]], ''[[Knowing God]]'', p. 154.</ref>

===Love===
{{See also|Trinity#Trinity and love{{!}}Trinity and love|omnibenevolence}}
[[D. A. Carson]] speaks of the "difficult doctrine of the [[love of God]]," since "when informed Christians talk about the love of God they mean something very different from what is meant in the surrounding culture."<ref>{{cite book |last=Carson |first=Donald Arthur |author-link=D. A. Carson |title=The Difficult Doctrine of the Love of God |url=https://books.google.com/books?id=2rkESQAACAAJ |year=2010 |edition=reprint, revised |orig-date=2000 |publisher=[[Inter-Varsity Press]] |location=London |isbn=978-1-84474427-5 |page=10}}</ref> Carson distinguishes between the love the [[God the Father|Father]] has for the [[God the Son|Son]], God's general love for his creation, God's "salvific stance towards his fallen world," his "particular, effectual, selecting love toward his [[Predestination|elect]]," and love that is conditioned on obedience.

The love of God is particularly emphasised by adherents of the [[Social Trinity|social Trinitarian]] school of theology. Kevin Bidwell argues that this school, which includes [[Jürgen Moltmann]] and [[Miroslav Volf]], "deliberately advocates self-giving love and freedom at the expense of Lordship and a whole array of other divine attributes."<ref>Kevin J. Bidwell, "Losing the Dance: is the 'divine dance' a good explanation of the Trinity?" in Iain D. Campbell and William M. Schweitzer (eds), ''Engaging with Keller: Thinking through the theology of an influential evangelical'' ([[Evangelical Press]], 2013), p. 106.</ref>

===Mission===
While the [[Missio dei|mission of God]] is not traditionally included in this list, [[David Bosch]] has argued that "[[Mission (Christianity)|mission]] is not primarily an activity of the church, but an attribute of God."<ref>[[David Bosch|David J. Bosch]], ''Transforming Mission'' (Maryknoll: Orbis Books, 1991), 390.</ref> [[Christopher J. H. Wright]] argues for a biblical basis for Mission that goes beyond the [[Great Commission]], and suggests that "missionary texts" may sparkle like gems, but that "simply laying out such gems on a string is not yet what one could call a missiological hermeneutic of the whole Bible itself."<ref>[[Christopher J. H. Wright]], ''[https://books.google.com/books?id=jKZmH6KA4wsC&pg=PT36 The Mission of God: Unlocking the Bible's Grand Narrative]'', p. 36.</ref>

===Mystery===
Many theologians see mystery as God's primary attribute because he only reveals certain knowledge to the human race. [[Karl Barth]] said "God is ultimate mystery."<ref>William Stacy Johnson, ''The Mystery of God: Karl Barth and the Postmodern Foundations of Theology'' (Westminster John Knox, 1997), 5.</ref> [[Karl Rahner]] views "God" as "mystery" and theology as "the 'science' of mystery."<ref>Karl Rahner, "Reflections on Methodology in Theology" in ''Theological Investigations'', (Darton, Longman & Todd Ltd., 1991), vol. 11, 100,102.</ref> [[Nikolai Berdyaev]] deems "inexplicable Mystery" as God's "most profound definition."<ref>N. A. Berdyaev (Berdiaev), "A Consideration Concerning Theodicy" (1927 - #321), translator Fr. S. Janos, [http://www.berdyaev.com/berdiaev/berd_lib/1927_321.html Berdyaev.com], accessed November 12, 2009.</ref> [[Ian Ramsey]] defines God as "permanent mystery."<ref>Ian T. Ramsey, ''Models and Mystery'', 61.</ref>

===Omnipotence===
The [[omnipotence]] of God refers to Him being "all powerful". This is often conveyed with the phrase "Almighty", as in the Old Testament title "God Almighty" (the conventional translation of the Hebrew title ''[[El Shaddai]]'') and the title "[[God the Father|God the Father Almighty]]" in the [[Apostles' Creed]].

[[C. S. Lewis]] clarifies this concept: "His Omnipotence means power to do all that is intrinsically possible, not to do the intrinsically impossible. You may attribute miracles to him, but not nonsense. This is no limit to his power."<ref>[[C. S. Lewis]], ''[[The Problem of Pain]]'' (Fontana, 1966), 16.</ref>

===Omnipresence===
The [[omnipresence]] of God refers to him being present everywhere. [[Louis Berkhof|Berkhof]] distinguishes between God's ''immensity'' and his ''omnipresence'', saying that the former "points to the fact that God transcends all space and is not subject to its limitations," emphasising his ''transcendence'', while the latter denotes that God "fills every part of space with His entire Being," emphasising his ''immanence''.<ref>[[Louis Berkhof]], ''Systematic Theology'' (London: [[Banner of Truth]], 1949), 61.</ref> In [[Psalm 139]], [[David]] says, "If I go up to the heavens, you are there; if I make my bed in the [[Sheol|depths]], you are there" ({{Bibleref2|Psalm|139:8|NIV}}, [[NIV]]).<ref>{{cite web |last1=Jackson |first1=Jason |title=Psalm 139 — A Magnificent Portrait of God |url=https://www.christiancourier.com/articles/1163-psalm-139-a-magnificent-portrait-of-god |publisher=[[Christian Courier (Churches of Christ)|Christian Courier]] |access-date=26 June 2022}}</ref>

===Omniscience===
The [[omniscience]] of God refers to him being "all-knowing". [[Louis Berkhof|Berkhof]] regards the ''wisdom'' of God as a "particular aspect of his knowledge."<ref>[[Louis Berkhof]], ''Systematic Theology'' (London: [[Banner of Truth]], 1949), 68.</ref>

An [[argument from free will]] proposes that omniscience and [[free will]] are incompatible and that as a result either God does not exist or any concept of God that contains both of these elements is incorrect. An omniscient God has knowledge of the future, and thus what choices He will make. Because God's knowledge of the future is perfect, He cannot make a different choice and therefore has no free will. Alternatively, a God with free will can make different choices based on knowledge of the future, and therefore God's knowledge of the future is imperfect or limited.

===Providence===
{{see also|divine conservation}}
While the [[Divine providence|providence of God]] usually refers to his activity in the world, it also implies his care for the universe, and is thus an attribute.<ref>{{cite web|last=Freddoso|first=Alfred J|title=Divine Attributes: Providence|url=http://www3.nd.edu/~afreddos/courses/265/providen.htm|publisher=[[University of Notre Dame]]|access-date=17 February 2013}}</ref> Although the word is not used in the Bible to refer to God, the concept is found in verses such as {{Bibleref2|Acts|17:25|NIV}}, which says that God "gives all men life and breath and everything else" ([[NIV]]).<ref>{{cite book |last1=Creamer |first1=Jennifer Marie |title=God as Creator in Acts 17:24: An Historical-Exegetical Study |date=2017 |publisher=[[Wipf and Stock]] |page=103 |isbn=9781532615375 |url=https://books.google.com/books?id=SPpTDwAAQBAJ&pg=PT103 |access-date=26 June 2022}}</ref>

A distinction is usually made between "general providence," which refers to God's continuous upholding the existence and natural order of the universe, and "special providence," which refers to God's extraordinary intervention in the life of people.<ref>[http://www.encyclopedia.com/topic/Providence.aspx#1O101-Providence Providence] in ''The Concise Oxford Dictionary of World Religions''.</ref>

===Rectitude===
The [[rectitude]] of God may refer to his holiness, to his justice, or to his saving activity. [[Martin Luther]] grew up believing that this referred to an attribute of God - namely, his [[distributive justice]]. Luther's [[Theology of Martin Luther|change of mind]] and subsequent interpretation of the phrase as referring to the rectitude which God [[Imputed righteousness|imputes to the believer]] was a major factor in the [[Protestant Reformation]]. [[New Perspective on Paul|More recently]], however, scholars such as [[N. T. Wright]] have argued that the verse refers to an attribute of God after all - this time, his covenant faithfulness.<ref>{{cite book|last=Wright|first=N. T.|author-link=N. T. Wright|title=What St Paul Really Said|year=1997|page=102|publisher=Lion Books |url=https://books.google.com/books?id=vybsZVMWAAEC&pg=PA102|isbn=9780745937977}}</ref>

===Simplicity===
The [[Divine simplicity|simplicity of God]] means he is not partly this and partly that, but that whatever he is, he is so entirely. It is thus related to the ''unity'' of God. Grudem notes that this is a less common use of the word "simple" - that is, "not composed of parts". Grudem distinguishes between God's "unity of singularity" (in that God is one God) and his "unity of simplicity".<ref>[[Wayne Grudem]], ''Systematic Theology'', 177-178.</ref>

===Sovereignty===
{{Main|Sovereignty of God in Christianity}}
The [[Christian doctrine of the sovereignty of God|sovereignty]] of God is related to his [[omnipotence]], [[Divine providence|providence]], and [[Kingdom of God (Christianity)|kingship]], yet it also encompasses his ''freedom'', and is in keeping with his goodness, righteousness, holiness, and impeccability. It refers to God being in complete control as he directs all things — no person, organization, government or any other force can stop God from executing his purpose. This attribute has been particularly emphasized in [[Calvinism]]. The Calvinist writer [[A. W. Pink]] appeals to {{Bibleref2|Isaiah|46:10|NIV}} ("My purpose will stand, and I will do all that I please") and argues, "Subject to none, influenced by none, absolutely independent; God does as He pleases, only as He pleases always as He pleases."<ref>[[A. W. Pink]], [http://www.pbministries.org/books/pink/Attributes/attrib_06.htm The Sovereignty Of God] {{webarchive |url=https://web.archive.org/web/20130312140106/http://www.pbministries.org/books/pink/Attributes/attrib_06.htm |date=March 12, 2013 }}.</ref> Other Christian writers contend that the sovereign God desires to be influenced by prayer and that he "can and will change His mind when His people pray."<ref>{{cite web |last1=Morris |first1=Robert |title=Why Keep Praying? |url=http://www.faithgateway.com/keep-praying-god-changes-mind |website=Faith Gateway |access-date=21 January 2019}}</ref><ref>{{cite web |title=Prayer and Its Place in God's Sovereign Plan |url=http://www.focusonthefamily.com/family-q-and-a/faith/prayer-and-its-place-in-gods-sovereign-plan |website=Focus on the Family |access-date=22 January 2019}}</ref>

===Transcendence===
God's [[Transcendence (religion)|transcendence]] means that he is outside space and time, and therefore eternal and unable to be changed by forces within the universe.<ref>[[J. Gresham Machen]], ''God Transcendent.'' Banner of Truth publishers, 1998. {{ISBN|0-85151-355-7}}</ref> It is thus closely related to God's ''immutability'', and is contrasted with his ''immanence''.
===Triunity===
[[File:Shield-Trinity-Scutum-Fidei-English.svg|thumb|280px|right|The [[Shield of the Triunity]] diagram symbolising aspects of the doctrine of the Triunity.]]{{Main|The Holy Trinity}}
Triunitarian traditions of Christianity propose the [[Triunity]] of God - three persons in one (or [https://en.m.wiktionary.org/wiki/triune triune]): [[God the Father|Father]], [[God the Son|Son]], and the [[Holy Spirit]].<ref>[[Alister McGrath]], ''Understanding the Trinity'', p. 120.</ref> Support for the doctrine of the Triunity comes from several verses on the Bible and the New Testament's [[trinitarian formula]]e, such as the [[Great Commission]] of {{Bibleref2|Matthew|28:19|NIV}}, "Therefore go and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit". Also,
1 John 5:7 (of the [[KJV]]) reads "...there are three that bear record in heaven, the Father, the Word, and the Holy Ghost, and these three are one", but this ''[[Comma Johanneum]]'' is almost universally rejected as a Latin corruption.<ref>[[John Painter (theologian)|John Painter]] and [[Daniel J. Harrington]], [https://books.google.com/books?id=231LfndVpPsC&dq=trinitarian+gloss&pg=PA308 ''1, 2, and 3 John'']</ref>

The statement, known as the ''[[Shema Yisrael]]'', after its first two words in Hebrew, says "Hear, O Israel: Yahweh our God, Yahweh is one" ({{Bibleref2|Deuteronomy|6:4|NIV}}). In the [[New Testament]], [[Jesus]] upholds the unity of God by quoting these words in {{Bibleref2|Mark|12:29|NIV}}. The [[Apostle Paul]] also affirms the unity of God in verses like {{Bibleref2|Ephesians|4:6|NIV}}.<ref>''[https://books.google.com/books?id=dCdeeYC3obkC&pg=PA96 The IVP Women's Bible Commentary]'', p. 96.</ref>
	
The unity of God is also related to his ''[[Divine simplicity|simplicity]]''.

===Veracity===
The [[Religious views on truth#Christianity|veracity]] of God means his truth-telling. {{Bibleref2|Titus|1:2|NIV}} refers to "God, who does not lie."<ref name=Erickson /> Among [[evangelicals]], God's veracity is often regarded as the basis of the doctrine of [[biblical inerrancy]]. [[Greg Bahnsen]] says,
<blockquote>
Only with an inerrant autograph can we avoid attributing error to the God of truth. An error in the original would be attributable to God Himself, because He, in the pages of Scripture, takes responsibility for the very words of the biblical authors. Errors in copies, however, are the sole responsibility of the scribes involved, in which case God's veracity is not impugned.<ref>[[Greg Bahnsen]], "[http://www.cmfnow.com/articles/pt042.htm The Inerrancy of the Autographa]".</ref>
</blockquote>

==See also==
*[[Attributes of God in Islam]]
*[[Cataphatic theology]]
*[[Christology]]

*[[God in Christianity]]
*[[Names of God in Christianity]] — some of the names include attributes, traits, and characteristics
*[[Open theism]]
*[[Theodicy]]

==References==
{{Reflist|35em}}

==Further reading==
*{{cite book|chapter=[[s:Anecdotes and Examples Illustrating The Catholic Catechism/lesson2|Lesson 2: On God and His Perfections]]|title=Anecdotes and Examples Illustrating The Catholic Catechism|year=1904|publisher=Benzinger Brothers|first=Francis |last=Spirago|translator=James Baxter}}

==External links==
*{{cite IEP |url-id=div-immu |title=Divine Immutability}}
*{{cite IEP |url-id=div-simp |title=Divine Simplicity}}

{{Christian theology}}
{{Theology}}
{{Authority control}}

[[Category:Attributes of God in Christian theology| ]]
[[Category:Christian terminology]]