God the Father

{{Short description|Title given to God in various religions}}
{{Distinguish|Godfather (disambiguation){{!}}Godfather}}
{{Use dmy dates|date=January 2020}}

[[File:"Vision of Ezekiel'.jpg|thumb|[[Raphael]]'s 1518 depiction of Prophet [[Ezekiel]]'s [[Vision (spirituality)|vision]] of ''God the Father'' in glory]]

'''God the Father''' is a title given to [[God]] in [[Christianity]]. In mainstream [[trinity|trinitarian]] Christianity, God the Father is regarded as the first [[Prosopon|person]] of the [[Trinity]], followed by the second person, [[Jesus in Christianity|Jesus Christ]] the [[God the Son|Son]], and the third person, [[Holy Spirit in Christianity|God the Holy Spirit]].<ref name="Emery2011">{{cite book|author=Gilles Emery|title=The Trinity: An Introduction to Catholic Doctrine on the Triune God|url=https://books.google.com/books?id=TjnangEACAAJ|year=2011|publisher=Catholic University of America Press|isbn=978-0-8132-1864-9}}</ref> Since the second century, Christian [[creed]]s included affirmation of belief in "God the Father ([[El Shaddai|Almighty]])", primarily in his capacity as "Father and creator of the universe".<ref name="kelly" />

Christians take the concept of God as the father of Jesus Christ metaphysically further than the concept of God as the creator and father of all people,<ref name=metaphor /> as indicated in the [[Apostles' 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 />

== Christianity{{Anchor|Christianity}} ==
<!-- This section is linked from [[Arianism]] -->
[[File:Waldburg-Gebetbuch 158.jpg|thumb|upright|A figurative drawing of God, in the old German prayer books (Waldburg-Gebetbuch), about 1486]]
{{Main|God in Christianity}}
{{See also|Patriology (Christianity)|Name of God in Christianity}}

===Overview===
[[File:Schnorr von Carolsfeld Bibel in Bildern 1860 001.png|thumb|An image of God the Father by [[Julius Schnorr von Carolsfeld|Julius Schnorr]], 1860]]
In much of modern Christianity, God is addressed as the Father, in part because of his active interest in human affairs on the earth, 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>{{cite book|author1=Bartolo-Abela, M.|title=The Divine Heart of God the Father|date=2012|isbn=978-0983715290|pages=108|edition=2nd}}</ref><ref name=MillerX>John W. Miller, ''Calling God "Father"'' (November 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>Karl Barth, ''Church Dogmatics, Vol. 2.1, Section 31: The Doctrine of God'' (23 September 2010) {{ISBN|0567012859}} pp. 15–17</ref> Many believe they can communicate with God and come closer to him through [[prayer]] – a key element of achieving communion with God.<ref>{{cite book|title=Devotion to the Divine Heart of God the Father|date=2012|isbn=978-0-9837152-8-3|pages=148|edition=3rd}}</ref><ref>Floyd H. Barackman, 2002 ''Practical Christian Theology'' {{ISBN|0-8254-2380-5}} p. 117</ref><ref>John W. Miller, ''Calling God "Father"'' (November 1999) {{ISBN|0809138972}} p. 51</ref><ref>Karl Barth, ''Church Dogmatics, Vol. 2.1, Section 31: The Doctrine of God''  (23 September 2010) {{ISBN|0567012859}} pp. 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 (virtue)|charity]] that goes beyond human understanding.<ref>Lawrence Kimbrough, 2006 ''Contemplating God the Father'' B&H Publishing {{ISBN|0805440836}} p. 3</ref> For instance, after completing his monumental work ''[[Summa Theologica]]'', Catholic 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|1891903187}} p. 8</ref> 

Although the term "Father" implies [[Gender of God|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]] No. 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|978-0860123248}} p. 84</ref><ref>[https://www.vatican.va/archive/ENG0015/__P17.HTM Catechism at the Vatican website] {{webarchive |url=https://web.archive.org/web/20130303003725/https://www.vatican.va/archive/ENG0015/__P17.HTM |date=3 March 2013 }}</ref> Although God is never directly addressed as "Mother", at times motherly attributes may be interpreted in [[Old Testament]] references such as a hymn of praise 
{{Bibleref2|Isa|42:14}}, {{Bibleref2|Isa|49:14–15}} or {{Bibleref2|Isa|66:12–13}}.<ref>John W. Miller, ''Calling God "Father": Essays on the Bible, Fatherhood and Culture'' (November 1999) {{ISBN|0809138972}} pp. 50–51</ref>
{{Christianity|state=collapsed}}

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>Wendy North and Loren T. Stuckenbruck, ''Early Jewish and Christian Monotheism'' (27 May 2004) {{ISBN|0567082938}} pp. 111–112</ref><ref name=LarryH96>Larry W. Hurtado, ''One God, One Lord: Early Christian Devotion and Ancient Jewish Monotheism'' (25 October 2003) {{ISBN missing}} pp. 96–100</ref><ref name=Q72 /> The conformity to the Old Testament concepts is shown in [[s:Bible (American Standard)/Matthew#4:10|Matthew 4:10]] and [[s:Bible (American Standard)/Luke#4:8|Luke 4:8]] where in [[Temptation of Christ|response to temptation]] Jesus quotes [[s:Bible (American Standard)/Deuteronomy#6|Deuteronomy 6:13]] and states: "It is written, you shall worship the Lord your God, and him only shall you serve."<ref name=North111 /> [[s:Bible (American Standard)/1 Corinthians#8|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 [[Holy Trinity|Trinity]] was formalized.<ref name=LarryH96 /><ref name=Q72>Thomas D. McGonigle and James F. Quigley, ''A History of the Christian Tradition, Vol. I'' (September 1988) {{ISBN|0809129647}} pp. 72–75, 90</ref>
According to Mary Rose D'Angelo and James Barr, the Aramaic term ''[[Ab (Semitic)#Christendom|Abba]]'' was in the early times of the New Testament neither markedly a [[term of endearment]],<ref name=JB>James Barr, "Abba isn't 'daddy'", ''Journal of Theological Studies'', 39:28–47.</ref><ref name=aram>{{cite web|url=http://aramaicdesigns.blogspot.com/2009/06/abba-isnt-daddy-traditional-aramaic.html|title=The Aramaic Blog: Abba Isn't Daddy – The Traditional Aramaic Father's Day Discussion|website=aramaicdesigns.blogspot.com}}</ref><ref name=MRDA>Mary Rose D'Angelo, "Abba and 'Father': Imperial Theology and the Jesus Traditions", ''Journal of Biblical Literature'', Vol. 111, No. 4 (Winter, 1992), pp. 615–616</ref> nor a formal word; but the word normally used by sons and daughters, throughout their lives, in the family context.<ref>{{cite book|last1=Bauckham|first1=Richard|title=Jesus|date=2011|publisher=Oxford University Press|isbn=978-0199575275|page=65}}</ref>

=== Old Testament ===
According to [[Marianne Thompson]], in the [[Old Testament]], 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 law-giver to his [[chosen people]]. He maintains a special, [[covenant (Biblical)|covenantal]] father–child relationship with the people, giving them the [[Shabbat]], stewardship of his [[prophecy|prophecies]], and a unique heritage in the things of God, calling Israel 'my son' because he delivered the descendants of Jacob out of slavery in Egypt <ref>{{bibleverse|Hosea|11:1|NIV}}</ref> according to his covenants and oaths to their fathers, [[Abraham]], [[Isaac]] and [[Jacob]]. In the [[Hebrew Bible]], Isaiah 63:16 (JP) reads: "For You are our father, for Abraham did not know us, neither did Israel recognize us; You, O [YHWH], are our father; our redeemer of old is your name." To God, according to Judaism, is attributed the fatherly role of protector. He is titled the Father of the poor, of the orphan and the widow, their guarantor of justice. He is also titled 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 p.35 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>

According to Alon Goshen-Gottstein, in the Old Testament "Father" is generally a [[metaphor]]; it is not a proper [[Name of God in Judaism|name for God]] but rather one of many titles by which Jews speak of and to God. According to Mark Sameth, references to God the Father convulsing in labor, giving birth, and suckling (Deuteronomy 32:13, 18) hint to a priestly belief, noted in the sixteenth and nineteenth centuries by [[Guillaume Postel]] and [[:it:Michelangelo_Lanci|Michelangelo Lanci]] respectively, that “God the Father” is a dual-gendered deity. <ref>{{Cite book|last=Sameth|first=Mark|url=https://books.google.com/books?id=ozzpDwAAQBAJ&q=%22The+Name:+A+History+of+the+Dual-Gendered+Hebrew+Name+for+God%22|title=The Name: A History of the Dual-Gendered Hebrew Name for God|publisher=Wipf and Stock|year=2020|isbn=978-1-5326-9384-7|pages=127n71}}</ref><ref>{{Cite book|last=Wilkinson|first=Robert|url=https://books.google.com/books?id=1xyoBgAAQBAJ&dq=%22earlier+form+1551;+final+state+1566%22&pg=PA337|title=Tetragrammaton: Western Christians and the Hebrew Name of God.|publisher=Brill|year=2015|isbn=9789004288171|location=Boston|pages=337}}</ref><ref>{{Cite book|last=Postel|first=Guillaume|url=https://books.google.com/books?id=EmkytAEACAAJ|title=Le thrésor des prophéties de l'univers|year=1969|isbn=9789024702039|pages=211|language=French|author-link=Guillaume Postel}}</ref><ref>{{Cite book|last=Lanci|first=Michelangelo|url=https://books.google.com/books?id=-q4WAAAAQAAJ&dq=Paralipomeni+Alla+Illustrazione+Della+Sagra+Scrittura&pg=PR15|title=Paralipomeni alla illustrazione della sagra Scrittura|publisher=Dondey-Dupre|year=1845|isbn=978-1274016911|edition=Facsimile of the first|pages=100–113|language=Italian}}</ref> 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 [[Metaphysics|metaphysical]] rather than metaphorical interpretation.<ref name=metaphor>{{cite web|url=http://www.elijah-interfaith.org/uploads/media/god_the_father_in_rabbinic_judaism_and_christianity_01.pdf|title=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|website=elijah-interfaith.org|url-status=dead|archive-url=https://www.webcitation.org/6CyZ7FLra?url=http://www.elijah-interfaith.org/uploads/media/god_the_father_in_rabbinic_judaism_and_christianity_01.pdf|archive-date=17 December 2012}}</ref>

=== New Testament ===
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>Ian W. Scott, ''Paul's Way of Knowing'' (1 December 2008) {{ISBN|0801036097}} pp. 159–160</ref><ref name=PaulPillar>John F. O'Grady, ''Pillars of Paul's Gospel: Galatians and Romans'' (May 1992) {{ISBN|080913327X}} p. 162</ref>

{{quote|But when the fullness of time had come, God sent forth his Son, born of woman, born under the law, to redeem those who were under the law, so that we might receive adoption as sons. And because you are sons, God has sent the Spirit of his Son into our hearts, crying, "Abba! Father!” So you are no longer a slave, but a son, and if a son, then an heir through God.| {{Bibleref2|Galatians|4:4–7}}}}
[[File:Cima da Conegliano, God the Father.jpg|thumb|right|God the Father, [[Cima da Conegliano]], {{circa|1510–1517}}]]
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 [[Apostles' Creed]].<ref name= Neville>Robert C. Neville, ''Symbols of Jesus: a Christology of symbolic engagement'', 2002 {{ISBN|0521003539}} p. 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 />

=== History ===
{{God}}
Since the second century, [[creed]]s 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, pp. 136, 139, 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, [[s:Ante-Nicene Fathers/Volume I/CLEMENT OF ROME/First Epistle to the Corinthians/Chapter XIX|1 Clement 19.2]] stating: "let us look steadfastly to the Father and Creator of the universe".<ref name=Veli70>[[Veli-Matti Kärkkäinen]], ''The Doctrine of God: A Global Introduction'' 2004 {{ISBN|0801027527}} pp. 70–74</ref> Around AD 213 in ''Adversus Praxeas'' ([[s:Ante-Nicene Fathers/Volume III/Anti-Marcion/Against Praxeas/III|chapter 3]]) [[Tertullian]] is believed to have 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, and with God the Father being the Head.<ref name=Olson29>Roger E. Olson, Christopher Alan Hall, ''The Trinity'' 2002 {{ISBN|0802848273}} pp. 29–31</ref><ref>Eric Osborn, ''Tertullian, First Theologian of the West'' (4 December 2003) {{ISBN|0521524954}} pp. 116–117</ref> Tertullian also discussed how the Holy Spirit proceeds from the Father and the Son.<ref name=Olson29 /> While the expression "from the Father through the Son" is also found among them.{{refn|name=TertullianAdversusPraxea4|Tertullian ''Adversus Praxeas'' 4 ([[s:Ante-Nicene Fathers/Volume III/Anti-Marcion/Against Praxeas/IV|ANF 3:599–600]]): "I believe the Spirit to proceed from no other source than from the Father through the Son"}}{{refn|Tertullian ''Adversus Praxeas'' 5 ([[s:Ante-Nicene Fathers/Volume III/Anti-Marcion/Against Praxeas/V|ANF 3:600–601]]).}}<ref>{{Cite book |last1=O'Collins |first1=Gerald |author-link1=Gerald O'Collins |last2=Farrugia |first2=Mario |year=2015 |title=Catholicism: The Story of Catholic Christianity |edition=2nd |location=Oxford |publisher=Oxford University Press |url=https://books.google.com/books?id=Q0mPBQAAQBAJ |page=157}}</ref>

The [[Nicene Creed]], which dates to 325, states that the Son (Jesus Christ) is "born of the Father before all ages", indicating that their ''divine'' Father-Son relationship is seen as not tied to an event within time or human history.

=== Trinitarian Christianity === 
[[File:Shield-Trinity-Scutum-Fidei-English.svg|thumb|right|A depiction of the [[Trinity]] consisting of God the Father along with [[God the Son]] ([[Jesus]]) and [[God the Holy Spirit]]]]
To [[Trinity|Trinitarian]] Christians (which include [[Roman Catholic Church|Roman Catholics]], [[Eastern Orthodox Church|Eastern Orthodox]], [[Oriental Orthodox]], [[Anglicans]], and most but not all [[Christian denomination|Protestant denominations]]), God the Father is not a separate God from [[God the Son]] (of whom Jesus is the [[incarnation]]) and the [[Holy Spirit]], the other [[Hypostasis (philosophy and religion)|hypostases]] of the [[Godhead (Christianity)|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> In [[Eastern Orthodox 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 through the Son eternally breathes the Holy Spirit.<ref name=Veli70 /><ref name=alan36>Alan Richardson and John Bowden, ''The Westminster Dictionary of Christian Theology'' (1 January 1983) {{ISBN|0664227481}} p. 36</ref>

As a member of the Trinity, God the Father is one with, co-equal to, co-eternal, and [[Consubstantiality|consubstantial]] 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>Gilles Emery O. P. and Matthew Levering, ''The Oxford Handbook of the Trinity'' (27 October 2011) {{ISBN|0199557810}} p. 263</ref><ref name=VaticanReason>Catholic catechism at the Vatican web site, items: [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]</ref>

The Trinitarian concept of God the Father is not [[pantheism|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>Geoffrey W. Bromiley, ''International Standard Bible Encyclopedia: E–J'' (March 1982) {{ISBN|0802837824}} pp. 515–516</ref><ref name=Kess68>John Koessler, ''God Our Father'' (13 September 1999) {{ISBN|0802440681}} p. 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: [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] 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>Veli-Matti Kärkkäinen, ''The Trinity: Global Perspectives'' (17 January 2007) {{ISBN|0664228909}} pp. 10–13</ref><ref name=global169>William A. Dyrness, Veli-Matti Kärkkäinen, Juan F. Martinez and Simon Chan, ''Global Dictionary of Theology'' (10 October 2008) {{ISBN|0830824545}} p. 169–171</ref> An example of the unity of Son and Father is [[s: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>Geoffrey W. Bromiley, ''The International Standard Bible Encyclopedia'' 1988 {{ISBN|0802837859}} pp. 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>Veli-Matti Kärkkäinen, ''The Doctrine of God: A Global Introduction'' 2004 {{ISBN|0801027527}} p. 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>Robert C. Neville, ''Symbols of Jesus'' (4 February 2002) {{ISBN|0521003539}} pp. 26–27</ref> Instances of this in the Farewell Discourse are [[s: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 [[s: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>Daniel B. Stevick, ''Jesus and His Own: A Commentary on John 13–17'' (29 April 2011) Eeardmans {{ISBN|0802848656}} p. 46</ref>

=== Nontrinitarian Christianity ===
{{Main|Nontrinitarianism}}
[[File:Joseph Smith first vision stained glass.jpg|thumb|upright|The Church of Jesus Christ of Latter-day Saints' depiction of God the Father and the Son [[Jesus]]]]
A number of Christian groups and communities reject the doctrine of a co-equal Trinity, and generally teach that God the Father is supreme, but nontrinitarian Christian groups differ somewhat from one another in their views regarding God the Father and Christ the Son.<ref name=Metzger3643>Paul Louis Metzger, ''Trinitarian Soundings in Systematic Theology'' 2006 {{ISBN|0567084108}} pp. 36, 43</ref>

In [[Mormonism]], including its largest denomination [[the Church of Jesus Christ of Latter-day Saints]] (LDS Church), the most prominent conception of "the Godhead" is as a divine council of three distinct beings: the Father (who is also referred to as [[Elohim]]), the Son Jesus (who is identified with [[Jehovah]] of the Old Testament), and the [[Holy Spirit (Christian denominational variations)#Latter Day Saints|Holy Spirit]]. The Father and Son are considered to have perfected, physical bodies, while the Holy Spirit has a body of spirit.<ref>{{citation |title=Godhead |work=True to the Faith |publisher=The Church of Jesus Christ of Latter-day Saints |year=2004 |url=https://www.churchofjesuschrist.org/study/manual/true-to-the-faith/godhead?lang=eng}}. See also: {{citation |title=God the Father |work=True to the Faith |publisher=The Church of Jesus Christ of Latter-day Saints |year=2004 |url=https://www.churchofjesuschrist.org/study/manual/true-to-the-faith/god-the-father}}</ref> LDS Church members believe 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>{{citation |title=ONE. See God, Godhead; Unity |work=Guide to the Scriptures |publisher=The Church of Jesus Christ of Latter-day Saints |year=2005}}</ref><ref>{{citation |title=The only true God and Jesus Christ whom He hath sent |work=Jeffrey R Holland|publisher=The Church of Jesus Christ of Latter-day Saints |year=2007 |url=https://www.churchofjesuschrist.org/study/general-conference/2007/10/the-only-true-god-and-jesus-christ-whom-he-hath-sent}}</ref> Most denominations in the [[Latter Day Saint movement]] also believe God (often referred to as Heavenly Father) has at least one spouse referred to as [[Heavenly Mother (Mormonism)|Heavenly Mother]], and together they are called [[Heavenly Parents]].<ref>{{cite journal |last1=Moench Charles |first1=Melodie |title=The Need for a New Mormon Heaven |journal=Dialogue: A Journal of Mormon Thought |date=Fall 1988 |volume=21 |issue=3 |page=83 |url=https://www.dialoguejournal.com/wp-content/uploads/sbi/articles/Dialogue_V21N03_75.pdf}}</ref><ref>{{cite book |last1=Wilcox |first1=Linda |title=Sisters in Spirit: Mormon Women in Historical and Cultural Perspective |chapter=The Mormon Concept of a Mother in Heaven |date=30 June 1992 |publisher=University of Illinois Press |location=Champaign, IL |isbn=0252062965 |page=72 |chapter-url=https://books.google.com/books?id=T6bHN1Ka12cC&pg=PA72}}</ref><ref>{{cite news |last1=Noyce |first1=David |title=Meet the (heavenly) parents: Mormon leaders are mentioning this divine duo more often |url=https://archive.sltrib.com/article.php?id=4549096&itype=CMSID |work=The Salt Lake Tribune |date=14 Nov 2016}}</ref>

The [[Assemblies of Yahweh]] are [[nontrinitarian]], believing that the Father is greater than the Son in all things, and that the Holy Spirit is not equal to the Father, and is not an actual person, but is God's "power" or "character" in action.  They refer to God the Father as "[[Yahweh]]".<ref>[https://www.halleluyah.org/who-we-are/statement-of-faith What We Believe] - Assembly of Yahweh. Retrieved 19 May 2023.</ref> The Yahweh Assemblies and other [[Sacred Name Movement|Sacred Name groups]] generally teach that Christ the Son was God's first and prime creation, and was used to create everything else.<ref>Arnn, Phillip -[https://www.watchman.org/profile/assembliesyahwehpro.htm Assemblies of Yahweh Profile] Retrieved 19 May 2023</ref>  They believe that the Messiah, whom they call "[[Yahshuah|Yahshua]]" or "[[Yeshua]]" or "[[Yeshua|Yehoshua]]", died for man's sins, and is to be honored as the Anointed Lord, but that God the Father (Yahweh) is the True God that all "true worshippers" ultimately serve and worship.  They teach that the Father is the only eternal one.<ref>Jones, David. [http://www.yaiy.org/Magazine/articles/0901trinity.html The Trinity Controversy Solved!] - Beacon Magazine. 2009. Retrieved 26 December 2015.</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 Logos is God's Only-begotten Son, and that the Holy Spirit is God's active force (projected energy). They believe that the Father and the Son are united in divine purpose, administration, [[Biblical law|legislation]], and [[Salvation in Christianity|man's salvation]], but are not one being and are not equal in power. While the Witnesses acknowledge Jesus’ pre-existence, perfection, and unique "Sonship" from God the Father, and believe that the Logos 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. While both Persons are highly honored, taught, and preached, in their interpretations of [[s:Bible (American Standard)/John#17:3|John 17:3]] and [[s:Bible (American Standard)/John#14:28|John 14:28]], 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>{{Cite book|title=Insight on the Scriptures|volume=2|year=1988|page=1019}}</ref>

[[Oneness Pentecostalism]] teaches that God is a singular spirit who is one person, not three divine persons, individuals or minds. God the Father is the title of the supreme creator. The titles of the Son and Holy Spirit are merely titles reflecting the different personal manifestations of the One True God the Father in the universe.<ref>James Roberts – [https://www.webcitation.org/67oUMY9BV?url=http://www.wupc.org/downloads/OnenessVsTrinity.pdf 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|0932581374}}</ref>{{page needed|date=February 2018}}

== Other religions ==
{{synthesis|section|talksection=There is only one religion with the title "God the Father"
|date=June 2020}}
Although [[Comparative religion|similarities exist]] among religions, the common language and the shared concepts about God and his title ''Father'' among the [[Abrahamic religion]]s is quite limited, and each religion has very specific belief structures and religious nomenclature with respect to the subject.<ref name=Byrne2>Máire Byrne, ''The Names of God in Judaism, Christianity, and Islam: A Basis for Interfaith Dialogue:'' (8 September 2011) {{ISBN|144115356X}} pp. 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 />

=== Greco-Romanism ===
Greco-roman pagans believed in an original [[Capitoline Triad|triad]], with the time the names and gods of it were changed, except one, [[Jupiter (mythology)|Jupiter]], which means "Father Jove" and comoes from [[Proto-Italic language|Proto-Italic]] ''Djous Patēr'', from ''Djous'' (“day, sky”) + ''Patēr'' (“father”), from [[Proto-Indo-European language|Proto-Indo-European]] ''[[Dyēus|Dyḗws]]'' (literally “the bright one”), root nomen agentis from ''Dyew''- (“to be bright, day sky”), and ''Ph₂tḗr'' (“father”).

=== God Worshipping Society ===
{{Main|God Worshipping Society}}
A syncretic sect created by [[Hong Xiuquan]], founder of the [[Taiping Heavenly Kingdom]], that mixed [[Protestantism]] and [[Chinese folk religion]], the objective of this sect was to overthrow the [[Manchu]]s and restore power to the [[Han Chinese|Han]]. God consisted of a [[Triad (religious)|triad]] made up of [[Shangdi]] (the Supreme Emperor in ancient Chinese worship), [[Christ]] as the eldest son and Hong as the youngest son.

=== Hinduism ===
{{Main|God in Hinduism}}
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>Srimath Swami Chidbhavananda, ''The Bhagavad Gita'' 2009 {{ISBN|8180851478}} p. 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>C. Scott Littleton, ''Gods, Goddesses, and Mythology Set'' 2005 {{ISBN|0761475591}} p. 908</ref><ref>Peter Kreeft, ''Fundamentals of the Faith'' 1988 {{ISBN|089870202X}} p. 93</ref>

=== Islam ===
{{Main|God in Islam}}
Unlike in Judaism, the term "father" is not formally applied to God by Muslims, and the Christian notion of the Trinity is rejected in Islam.<ref name="Hans38" /><ref>Alister E. McGrath, ''Christian Theology: An Introduction'' (12 October 2010) {{ISBN|1444335146}} pp. 237–238</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. There are some [[Hadith|narratives]] of the Islamic prophet [[Muhammad in Islam|Muhammad]] in which he compares the mercy of God toward his worshipers to that of a mother to her infant child.<ref>{{cite web|url=http://sunnah.com/bukhari/78/30|title=Hadith – Book of Good Manners and Form (Al-Adab) – Sahih al-Bukhari - Sunnah.com – Sayings and Teachings of Prophet Muhammad (صلى الله عليه و سلم)|publisher=sunnah.com}}</ref>

Islamic teaching rejects the Christian father-son relationship of God and [[Jesus in Islam|Jesus]], and states that Jesus is a prophet of God, not the Son of God.<ref name=Hans38>Hans Köchler, ''The Concept of Monotheism in Islam and Christianity'' 1982 {{ISBN|3700303394}} p. 38</ref> Islamic theology strictly reiterates the [[Tawhid|Absolute Oneness]] of God, and totally separates him from other beings (whether humans, angel or any other holy figure), and rejects any form of [[Dualistic cosmology|dualism]] or Trinitarianism. Chapter 112 of the Quran states:
{{quote|Say, ˹O Prophet,˺ “He is God—One ˹and Indivisible˺; God—the Sustainer ˹needed by all˺. He has never had offspring, nor was He born. And there is none comparable to Him.”|{{qref|112|1–4|c=y}}}}

=== Judaism ===
{{Main|God in Judaism|Names of God in Judaism|selfref = no}}
{{See also|Ab_(Semitic)#Hebrew|l1 = Av|selfref = no}}
In Judaism, the use of the "Father" title is generally a [[metaphor]], referring to the role as Life-giver and Law-giver, and is one of many titles by which Jews speak of and to God.<ref name=metaphor /> The Jewish concept of God is that God is non-corporeal, transcendent and immanent, the ultimate source of love,<ref name="BergerDWyschogrodM">{{cite book|last=Berger|first=David|title=Jews and "Jewish Christianity"|year=1978|publisher=KTAV Publ. House|location=[New York]|isbn=0870686755|author2=Wyschogrod, Michael }}</ref><ref name="SingerT1">{{cite book|last=Singer|first=Tovia|title=Let's Get Biblical|year=2010|publisher=RNBN Publishers; 2nd edition (2010)|isbn=978-0615348391}}</ref><ref name="SingerT2">{{cite book|last=Singer|first=Tovia|title=Let's Get Biblical – In depth Study Guide|year=2010|publisher=Outreach Judaism (1998)|asin=B0006RBS3K}}</ref><ref name="KaplanA">{{cite book|last=Kaplan|first=Aryeh|title=The real Messiah? a Jewish response to missionaries|year=1985|publisher=National Conference of Synagogue Youth|location=New York|isbn=978-1879016118|edition=New}}[http://www.simpletoremember.com/vitals/the_real_messiah.pdf The real Messiah (pdf)]</ref> and a metaphorical "Father".<ref name=metaphor />

The [[Aramaic language|Aramaic]] term for father ({{lang-he|אבא }}, ''[[Ab (Semitic)#Judaism|abba]]'') appears in traditional [[Jewish liturgy]] and [[Jewish prayer]]s to [[God in Judaism|God]] (e.g. in the [[Kaddish]]).

According to Ariela Pelaia, in a prayer of [[Rosh Hashanah]], Areshet Sfateinu, an ambivalent attitude toward 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."{{citation needed|date=December 2018}}  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 – [http://judaism.about.com/od/holidays/a/roshhashanah.htm What Is Rosh HaShanah?] {{Webarchive|url=https://web.archive.org/web/20161220135540/http://judaism.about.com/od/holidays/a/roshhashanah.htm |date=20 December 2016 }} – The Jewish New Year of Rosh HaShanah – Rosh HaShanah Liturgy – About.com – Judaism. Retrieved 7 December 2013.</ref>

=== Sikhism ===
{{Main|God in Sikhism}}
The [[Guru Granth]] consistently refers to the creator as "He" and "Father". This is because the Granth is written in north Indian Indo-Aryan languages (mixture of [[Punjabi language|Punjabi]] and dialects of Hindi) which have no neutral gender. Since the Granth says that the God is indescribable, God has no gender according to Sikhism.<ref name="Real Sikhism">[http://www.realsikhism.com/index.php?subaction=showfull&id=1218577576&ucat=7 Real Sikhism – God] – Who is God? What does God look like? – Real Sikhism – Exploring the Sikh Religion. Retrieved 8 April 2014.</ref>

God in the [[Sikh scripture]]s has been referred to by several names, picked from Indian and Semitic traditions. He is called in terms of human relations as father, mother, brother, relation, friend, lover, beloved, husband. Other names, expressive of his supremacy, are ''thakur'', ''prabhu'', ''svami'', ''sah'', ''patsah'', ''sahib'', ''sain''       (Lord, Master).<ref name="Real Sikhism" />

== In Western art ==
{{Main|God the Father in Western art}}
[[File:Jacob Herreyns I - God the Father.jpg|thumb|[[Jacob Herreyns the Elder]] - God the Father.]]
[[File:GodInvitingChristDetail.jpg|thumb|left|Depiction of God the Father (detail), [[Pieter de Grebber]], 1654]]
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|081922345X}} p. 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|076614075X}} p. 169</ref>

In the early medieval period God was often represented by Christ as the ''[[Logos (Christianity)|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.

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|0195014324}} p. 92</ref>

== See also ==
* [[Ancient of Days]]
* [[Divine filiation]]
* [[Father Time]]
* [[God Alone]]
* [[Eugenia Ravasio]]
* [[Sabellianism]]
* [[Sky father]]

== References ==
{{Reflist}}

== External links ==
* {{Commons-inline}}

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{{Christian theology |state = uncollapsed }}
{{Names of God}}

{{Authority control}}

[[Category:Biblical phrases]]
[[Category:Creator gods]]
[[Category:Conceptions of God]]
[[Category:Names of God]]
[[Category:Patriology]]
[[Category:Trinitarianism]]
[[Category:Wisdom gods]]
[[Category:Justice gods]]
[[Category:Fatherhood]]