God in Christianity

==== The Father ====
{{Main article|God the Father}}
{{see also|Paterology}}
[[File:GodInvitingChristDetail.jpg|thumb|left|upright=0.9|[[God the Father in Western art|Depiction of God the Father]] (detail) offering the right hand throne to Christ, [[Pieter de Grebber]], 1654.]]
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 (17 January 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 (10 October 2008) {{ISBN|0830824545}} pages 169–171</ref> An example of the unity of Son and Father is [[wikisource:Bible (American Standard)/Matthew#11:27|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 [[crucifixion of Jesus|his crucifixion]].<ref name=RobN26 >''Symbols of Jesus'' by Robert C. Neville (4 February 2002) {{ISBN|0521003539}} pages 26–27</ref> Instances of this in the Farewell Discourse are [[wikisource:Bible (American Standard)/John#14:20|John 14:20]] as Jesus addresses the disciples: "I am in my Father, and you in me, and I in you" and in [[wikisource:Bible (American Standard)/John#17:22|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 (29 April 2011) Eeardmans {{ISBN|0802848656}} page 46</ref>

In 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 breathes the Holy Spirit. The Son is eternally born from God the Father, and the Spirit eternally proceeds from the Father,<ref name=Veli70/><ref name=alan36>''The Westminster Dictionary of Christian Theology'' by Alan Richardson and John Bowden (1 January 1983) {{ISBN|0664227481}} page 36</ref> and, in the Western tradition, also [[Filioque|from the Son]].

Yet, notwithstanding this difference as to origin, Father is one with, co-equal to, co-eternal, and [[Consubstantiality|con-substantial]] with the Son and the Holy Spirit, each Person being the one eternal God and in no way separated, who is the creator: all alike are uncreated and omnipotent.<ref name=Veli70/> Thus, the Divine Unity consists of God the Father, with his Son and his Spirit distinct from God the Father and yet perfectly united together in him.<ref name=Veli70/> Because of this, the Trinity is beyond reason and can only be known by revelation.<ref>''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>Paragraphs [https://www.vatican.va/archive/ccc_css/archive/catechism/p1s2c1p2.htm#242 242] [https://www.vatican.va/archive/ccc_css/archive/catechism/p1s2c1p2.htm#245 245] [https://www.vatican.va/archive/ccc_css/archive/catechism/p1s2c1p2.htm#237 237]. ''Catechism of the Catholic Church'' (2nd Edition). Libreria Editrice Vaticana. 2012. Retrieved 23 January 2021.</ref>

Trinitarians believe that God the Father is not [[pantheism|pantheistic]], in that he is not viewed as identical to the universe, but exists outside of creation, as its Creator.<ref name=Kess68/><ref name=Bromo515/> 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=Kess68>''God Our Father'' by John Koessler (13 September 1999) {{ISBN|0802440681}} page 68</ref><ref name=Bromo515>''International Standard Bible Encyclopedia: E-J'' by Geoffrey W. Bromiley (Mar 1982) {{ISBN|0802837824}} pages 515–516</ref> He created all things visible and invisible in love and wisdom, and man for his own sake.<ref name=Kess68/><ref name=Bromo515/><ref>Paragraphs [https://www.vatican.va/archive/ccc_css/archive/catechism/p1s2c1p6.htm#356 356] and [https://www.vatican.va/archive/ccc_css/archive/catechism/p1s2c1p4.htm#295 295]. ''Catechism of the Catholic Church'' (2nd Edition). Libreria Editrice Vaticana. 2012. Retrieved 23 January 2021.</ref>