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</style><div role="note" class="hatnote navigation-not-searchable">"Divine" redirects here. For other uses, see <a href="Divinity_(disambiguation)" class="mw-disambig" title="Divinity (disambiguation)">Divinity (disambiguation)</a> and <a href="Divine_(disambiguation)" class="mw-disambig" title="Divine (disambiguation)">Divine (disambiguation)</a>.</div>
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</style><table class="sidebar sidebar-collapse nomobile nowraplinks"><tbody><tr><td class="sidebar-pretitle">Part of a series on</td></tr><tr><th class="sidebar-title-with-pretitle" style="background:lavender;line-height:1.5em;"><a href="Spirituality" title="Spirituality">Spirituality</a></th></tr><tr><td class="sidebar-above">
<a href="Outline_of_spirituality" title="Outline of spirituality">Outline</a></td></tr><tr><td class="sidebar-content">
<div class="sidebar-list mw-collapsible mw-collapsed"><div class="sidebar-list-title" style="text-align:center;;color: var(--color-base)"><div class="sidebar-list-title-c"><a href="Religion" title="Religion">Religion</a></div></div><div class="sidebar-list-content mw-collapsible-content hlist" style="padding-top:none;"><div class="hlist">
<ul><li><a href="History_of_religion" title="History of religion">History</a></li>
<li><a href="Timeline_of_religion" title="Timeline of religion">Timeline</a></li></ul>
</div></div></div></td>
</tr><tr><td class="sidebar-content">
<div class="sidebar-list mw-collapsible mw-collapsed"><div class="sidebar-list-title" style="text-align:center;;color: var(--color-base)"><div class="sidebar-list-title-c">Traditional</div></div><div class="sidebar-list-content mw-collapsible-content hlist" style="padding-top:none;"><div class="hlist">
<ul><li><a href="Elite_religion" title="Elite religion">Elite religion</a></li>
<li><a href="Jewish_mysticism" title="Jewish mysticism">Jewish</a>
<ul><li><a href="Merkabah_mysticism" title="Merkabah mysticism">Merkabah</a></li>
<li><a href="Kabbalah" title="Kabbalah">Kabbalah</a></li>
<li><a href="Hasidism" class="mw-redirect" title="Hasidism">Hasidism</a></li></ul></li>
<li><a href="Christian_mysticism" title="Christian mysticism">Christian</a>
<ul><li><a href="Catholic_spirituality" title="Catholic spirituality">Catholic</a></li></ul></li>
<li><a href="Mysticism" title="Mysticism">Mysticism</a></li>
<li><a href="Sufism" title="Sufism">Sufism</a></li>
<li><a href="Folk_religion" title="Folk religion">Folk religion</a></li></ul>
</div></div></div></td>
</tr><tr><td class="sidebar-content">
<div class="sidebar-list mw-collapsible mw-collapsed"><div class="sidebar-list-title" style="text-align:center;;color: var(--color-base)"><div class="sidebar-list-title-c">Modern</div></div><div class="sidebar-list-content mw-collapsible-content hlist" style="padding-top:none;">
<ul><li><a href="Buddhist_modernism" title="Buddhist modernism">Buddhist modernism</a></li>
<li><a href="New_religious_movement" title="New religious movement">New religious movement</a></li>
<li><a href="Secular_spirituality" title="Secular spirituality">Secular spirituality</a></li>
<li>"<a href="Spiritual_but_not_religious" title="Spiritual but not religious">Spiritual but not religious</a>"</li>
<li><a href="Syncretism" title="Syncretism">Syncretism</a></li></ul></div></div></td>
</tr><tr><td class="sidebar-content">
<div class="sidebar-list mw-collapsible mw-collapsed"><div class="sidebar-list-title" style="text-align:center;;color: var(--color-base)"><div class="sidebar-list-title-c">Spiritual experience</div></div><div class="sidebar-list-content mw-collapsible-content hlist" style="padding-top:none;">
<ul><li><a href="Lived_religion" title="Lived religion">Lived religion</a></li>
<li><a href="List_of_substances_used_in_rituals" title="List of substances used in rituals">List of substances used in rituals</a></li>
<li><a href="Mystical_or_religious_experience" title="Mystical or religious experience">Mystical or religious experience</a></li>
<li><a href="Oceanic_feeling" title="Oceanic feeling">Oceanic feeling</a></li>
<li><a href="Religious_ecstasy" title="Religious ecstasy">Religious ecstasy</a></li>
<li><a href="Spiritual_practice" title="Spiritual practice">Spiritual practice</a></li></ul></div></div></td>
</tr><tr><td class="sidebar-content">
<div class="sidebar-list mw-collapsible mw-collapsed"><div class="sidebar-list-title" style="text-align:center;;color: var(--color-base)"><div class="sidebar-list-title-c">Spiritual development</div></div><div class="sidebar-list-content mw-collapsible-content hlist" style="padding-top:none;">
<ul><li><a href="Divine_embodiment" title="Divine embodiment">Divine embodiment</a></li>
<li><a href="Ego_death" title="Ego death">Ego death</a></li>
<li><a href="Entheogen" title="Entheogen">Entheogen</a>
<ul><li><a href="History_of_entheogenic_drugs" title="History of entheogenic drugs">History</a></li>
<li><a href="Entheogenic_drugs_and_the_archaeological_record" title="Entheogenic drugs and the archaeological record">Archaeological record</a></li>
<li><a href="Aztec_use_of_entheogens" title="Aztec use of entheogens">Aztec</a></li>
<li><a href="Entheogenics_and_the_Maya" title="Entheogenics and the Maya">Maya</a></li>
<li><a href="Entheogenic_use_of_cannabis" title="Entheogenic use of cannabis">Cannabis</a></li></ul></li>
<li><a href="Individuation" title="Individuation">Individuation</a></li>
<li><a href="No-mind" title="No-mind">No-mind</a></li>
<li><a href="Self-actualization" title="Self-actualization">Self-actualization</a></li>
<li><a href="Spiritual_activism" title="Spiritual activism">Spiritual activism</a></li></ul></div></div></td>
</tr><tr><th class="sidebar-heading" style="font-size:120%;background:lavender;">
Influences</th></tr><tr><td class="sidebar-content">
<div class="sidebar-list mw-collapsible mw-collapsed"><div class="sidebar-list-title" style="text-align:center;;color: var(--color-base)"><div class="sidebar-list-title-c">Western</div></div><div class="sidebar-list-content mw-collapsible-content hlist" style="padding-top:none;"><b>General</b>
<ul><li><a href="Divine_illumination" title="Divine illumination">Divine illumination</a></li>
<li><a href="Pantheism" title="Pantheism">Pantheism</a></li>
<li><a href="Panentheism" title="Panentheism">Panentheism</a></li></ul>
<p><b>Antiquity</b>
</p>
<ul>
<li><a href="Gnosticism" title="Gnosticism">Gnosticism</a></li>
<li><a href="Hermeticism" title="Hermeticism">Hermeticism</a></li>
<li><a href="Neoplatonism" title="Neoplatonism">Neoplatonism</a></li>
<li><a href="Western_esotericism" title="Western esotericism">Western esotericism</a></li></ul>
<p><b>Medieval</b>
</p>
<ul><li><a href="Mysticism" title="Mysticism">Mysticism</a></li></ul>
<p><b>Early modern</b>
</p>
<ul><li><a href="Perennial_philosophy" title="Perennial philosophy">Perennial philosophy</a></li>
<li><a href="Jakob_B%C3%B6hme" title="Jakob Böhme">Jakob Böhme</a></li>
<li><a href="Emanuel_Swedenborg" title="Emanuel Swedenborg">Emanuel Swedenborg</a></li>
<li><a href="Pietism" title="Pietism">Pietism</a></li></ul>
<p><b>Modern</b>
</p>
<ul><li><a href="Romanticism" title="Romanticism">Romanticism</a></li>
<li><a href="Transcendentalism" title="Transcendentalism">Transcendentalism</a></li>
<li><a href="Universalism" title="Universalism">Universalism</a></li>
<li><a href="New_Thought" title="New Thought">New Thought</a></li>
<li><a href="Theosophy_(Boehmian)" class="mw-redirect" title="Theosophy (Boehmian)">Theosophy</a></li>
<li><a href="Anthroposophy" title="Anthroposophy">Anthroposophy</a></li>
<li><a href="Occultism" class="mw-redirect" title="Occultism">Occultism</a></li>
<li><a href="Spiritualism_(movement)" title="Spiritualism (movement)">Spiritualism</a></li>
<li><a href="Esoteric_Christianity" title="Esoteric Christianity">Esoteric Christianity</a></li>
<li><a href="New_Age" title="New Age">New Age</a></li></ul></div></div></td>
</tr><tr><td class="sidebar-content">
<div class="sidebar-list mw-collapsible mw-collapsed"><div class="sidebar-list-title" style="text-align:center;;color: var(--color-base)"><div class="sidebar-list-title-c">Orientalist</div></div><div class="sidebar-list-content mw-collapsible-content hlist" style="padding-top:none;">
<ul><li><a href="Comparative_religion" title="Comparative religion">Comparative religion</a></li>
<li><a href="Neo-Advaita" title="Neo-Advaita">Neo-Advaita</a></li>
<li><a href="Nondualism" title="Nondualism">Nonduality</a></li>
<li><a href="Orientalism" title="Orientalism">Orientalism</a></li>
<li><a href="Theosophical_Society" title="Theosophical Society">Theosophical Society</a></li></ul></div></div></td>
</tr><tr><td class="sidebar-content">
<div class="sidebar-list mw-collapsible mw-collapsed"><div class="sidebar-list-title" style="text-align:center;;color: var(--color-base)"><div class="sidebar-list-title-c">Asian</div></div><div class="sidebar-list-content mw-collapsible-content hlist" style="padding-top:none;"><b>Pre-historic</b>
<ul><li><a href="Proto-Indo-Iranian_religion" title="Proto-Indo-Iranian religion">Proto-Indo-Iranian religion</a></li></ul>
<p><b>Iran</b>
</p>
<ul><li><a href="Zoroastrianism" title="Zoroastrianism">Zoroastrianism</a></li></ul>
<p><b>India</b>
</p>
<ul><li><a href="Advaita_Vedanta" title="Advaita Vedanta">Advaita Vedanta</a></li>
<li><a href="Buddha-nature" title="Buddha-nature">Buddha-nature</a></li>
<li><a href="Enlightenment_in_Buddhism" title="Enlightenment in Buddhism">Enlightenment</a></li>
<li><a href="Kevala_jnana" title="Kevala jnana">Kevala jnana</a></li>
<li><a href="Madhyamaka" title="Madhyamaka">Madhyamaka</a></li>
<li><a href="Moksha" title="Moksha">Moksha</a></li>
<li><a href="Neo-Vedanta" title="Neo-Vedanta">Neo-Vedanta</a></li>
<li><a href="Tantra" title="Tantra">Tantra</a></li>
<li><a href="Yoga" title="Yoga">Yoga</a></li>
<li><a href="Yogachara" title="Yogachara">Yogachara</a></li></ul>
<p><b>East-Asia</b>
</p>
<ul><li><a href="Taoism" title="Taoism">Taoism</a></li></ul></div></div></td>
</tr><tr><td class="sidebar-content">
<div class="sidebar-list mw-collapsible mw-collapsed"><div class="sidebar-list-title" style="text-align:center;;color: var(--color-base)"><div class="sidebar-list-title-c">Other non-Western</div></div><div class="sidebar-list-content mw-collapsible-content hlist" style="padding-top:none;">
<ul><li><a href="Animism" title="Animism">Animism</a></li>
<li><a href="Shamanism" title="Shamanism">Shamanism</a></li>
<li><a href="Totem" title="Totem">Totemism</a></li></ul></div></div></td>
</tr><tr><td class="sidebar-content">
<div class="sidebar-list mw-collapsible mw-collapsed"><div class="sidebar-list-title" style="text-align:center;;color: var(--color-base)"><div class="sidebar-list-title-c">Psychological</div></div><div class="sidebar-list-content mw-collapsible-content hlist" style="padding-top:none;">
<ul><li><a href="Humanistic_psychology" title="Humanistic psychology">Humanistic psychology</a></li>
<li><a href="Mindfulness" title="Mindfulness">Mindfulness</a></li>
<li><a href="Positive_psychology" title="Positive psychology">Positive psychology</a></li>
<li><a href="Self-help" title="Self-help">Self-help</a></li>
<li><a href="Self-realization" title="Self-realization">Self-realization</a></li>
<li><a href="True_self_and_false_self" title="True self and false self">True self and false self</a></li></ul></div></div></td>
</tr><tr><th class="sidebar-heading" style="font-size:120%;background:lavender;">
Research</th></tr><tr><td class="sidebar-content">
<div class="sidebar-list mw-collapsible mw-collapsed"><div class="sidebar-list-title" style="text-align:center;;color: var(--color-base)"><div class="sidebar-list-title-c">Neurological</div></div><div class="sidebar-list-content mw-collapsible-content hlist" style="padding-top:none;">
<ul><li><a href="Mystical_psychosis" title="Mystical psychosis">Mystical psychosis</a></li>
<li><a href="Cognitive_science_of_religion" title="Cognitive science of religion">Cognitive science of religion</a></li>
<li><a href="Neuroscience_of_religion" title="Neuroscience of religion">Neuroscience of religion</a></li>
<li><a href="Geschwind_syndrome" title="Geschwind syndrome">Geschwind syndrome</a></li>
<li><a href="Evolutionary_psychology_of_religion" title="Evolutionary psychology of religion">Evolutionary psychology of religion</a></li></ul></div></div></td>
</tr><tr><td class="sidebar-below hlist" style="border:none;padding-bottom:0.35em;">
<ul><li>Category</li></ul></td></tr><tr><td class="sidebar-navbar"><style data-mw-deduplicate="TemplateStyles:r1239400231">
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<p><b>Divinity</b> (from Latin <span title="Latin-language text"><i lang="la">divinitas</i></span>) refers to the quality, presence, or nature of that which is <b>divine</b>—a term that, before the rise of <a href="Monotheism" title="Monotheism">monotheism</a>, evoked a broad and dynamic field of sacred power. In the <a href="Classical_antiquity" title="Classical antiquity">ancient world</a>, divinity was not limited to a single <a href="Deity" title="Deity">deity</a> or abstract ideal but was recognized in multiple forms: as a <a href="Divine_radiance" class="mw-redirect" title="Divine radiance">radiant</a> attribute possessed by gods, as a <a href="Vital_force" class="mw-redirect" title="Vital force">vital force</a> cushioning <a href="Nature" title="Nature">nature</a>, and even as a quality glimpsed in extraordinary humans, laws, or acts. The Latin <span title="Latin-language text"><i lang="la">divinitas</i></span> and its Greek counterparts (<span title="Ancient Greek (to 1453)-language text"><i lang="grc">theiotēs</i></span>, <span title="Ancient Greek (to 1453)-language text"><i lang="grc">theion</i></span>) conveyed something both immanent and awe-inspiring: a presence that could be felt in <a href="List_of_thunder_deities#Greco-Roman" title="List of thunder deities">thunder</a>, <a href="Dike_(mythology)" title="Dike (mythology)">justice</a>, <a href="Ecstasy_(emotion)" title="Ecstasy (emotion)">ecstasy</a>, <a href="Moirai" title="Moirai">fate</a>, or <a href="List_of_beauty_deities#Greek" title="List of beauty deities">beauty</a>.
</p><p>Among the <a href="Ancient_Greece" title="Ancient Greece">Greeks</a> and <a href="Ancient_Rome" title="Ancient Rome">Romans</a>, divinity was not confined to a rigid theological system. Gods, heroes, and even emperors might be described as partaking in divinity, just as natural forces or <a href="Virtus" title="Virtus">virtue</a> could be seen as expressions of <b>divine essence</b>. Philosophers such as <a href="Plato" title="Plato">Plato</a> and the <a href="Stoics" class="mw-redirect" title="Stoics">Stoics</a> used the term to refer to the <a href="Anima_mundi" title="Anima mundi">soul of the cosmos</a> or the <a href="Logos" title="Logos">rational order</a> of the universe, while ritual and myth depicted the divine in vivid ways. To call something divine was not always to worship it as a god, but to acknowledge its participation in a higher, sacred order.
</p><p><a href="Early_Christianity" title="Early Christianity">Early Christianity</a> inherited this language but dramatically reshaped it. With the rise of theological monotheism, divinity came increasingly to denote the singular and absolute nature of <a href="God_in_Christianity" title="God in Christianity">God</a>. The Christianization of the term narrowed its field: what had once described a quality diffused across nature, fate, and <a href="Polytheism" title="Polytheism">multiple gods</a> was now claimed exclusively for the creator God and, later, extended to Christ and the <a href="Holy_Spirit" title="Holy Spirit">Holy Spirit</a> through doctrines of the <a href="Trinity" title="Trinity">Trinity</a>. Over time, this led to a sharper boundary between the divine and the human, the sacred and the profane.
</p><p>In contemporary usage, divinity most commonly refers either to a deity (especially in monotheistic traditions) or to a transcendent power associated with <a href="Sacredness" title="Sacredness">sacredness</a>, <a href="Artistic_inspiration" title="Artistic inspiration">inspiration</a>, or spiritual authority. The term may describe the essential nature of God, as well as <a href="Religious_experience" class="mw-redirect" title="Religious experience">religious experiences</a>, beings, or principles considered beyond ordinary human life. Outside formal religion, divinity is sometimes used in philosophical or metaphorical contexts, where it retains associations with elevated or ultimate significance.
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<div class="mw-heading mw-heading2"><h2 id="Etymology_and_conceptual_range">Etymology and conceptual range</h2></div>
<p>The English word <i>divinity</i> derives from the Latin term <span title="Latin-language text"><i lang="la">divinitas</i></span>, which itself stems from <span title="Latin-language text"><i lang="la">divinus</i></span>, meaning "of a god" or "divine". The Latin root echoes similar concepts in Greek, notably <span title="Ancient Greek (to 1453)-language romanization"><i lang="grc-Latn">theiotēs</i></span> (<span title="Ancient Greek (to 1453)-language text"><span lang="grc">θειότης</span></span>) and <span title="Ancient Greek (to 1453)-language romanization"><i lang="grc-Latn">theion</i></span> (<span title="Ancient Greek (to 1453)-language text"><span lang="grc">τὸ θεῖον</span></span>), both of which convey a sense of sacred power, majesty, or godlike essence.<sup id="cite_ref-FOOTNOTEBauer2010Audi2015_1-0" class="reference"><a href="#cite_note-FOOTNOTEBauer2010Audi2015-1"><span class="cite-bracket">[</span>1<span class="cite-bracket">]</span></a></sup>
</p><p>In pre-Christian <a href="Greco-Roman_religion" title="Greco-Roman religion">Greco-Roman religion</a>, divinity was widely understood as a diffuse and dynamic force rather than a fixed identity. The divine could manifest through natural phenomena—such as thunder, sunlight, or fertility—or through human actions exemplifying justice, courage, or beauty.<sup id="cite_ref-FOOTNOTEDodds1951Burkert1985_2-0" class="reference"><a href="#cite_note-FOOTNOTEDodds1951Burkert1985-2"><span class="cite-bracket">[</span>2<span class="cite-bracket">]</span></a></sup> The word <span title="Latin-language text"><i lang="la">divinitas</i></span> might be used of a god, a spirit, a concept like fate, or even an <a href="Roman_Emperors" class="mw-redirect" title="Roman Emperors">Emperor</a>, reflecting a worldview in which divine qualities permeated multiple layers of existence.<sup id="cite_ref-FOOTNOTEBeardNorthPrice1998Ando2008_3-0" class="reference"><a href="#cite_note-FOOTNOTEBeardNorthPrice1998Ando2008-3"><span class="cite-bracket">[</span>3<span class="cite-bracket">]</span></a></sup>
</p><p>This conceptual range extended into early philosophical usage. <a href="Plato" title="Plato">Plato</a> described <span title="Ancient Greek (to 1453)-language text"><i lang="grc">theion</i></span> in relation to the <a href="Form_of_the_Good" title="Form of the Good">Form of the Good</a>, associating it with the source of truth and intelligibility.<sup id="cite_ref-FOOTNOTESedley2007_4-0" class="reference"><a href="#cite_note-FOOTNOTESedley2007-4"><span class="cite-bracket">[</span>4<span class="cite-bracket">]</span></a></sup> For the <a href="Stoics" class="mw-redirect" title="Stoics">Stoics</a>, the divine was understood as a rational and animating principle that pervaded the cosmos, often identified with <span title="Ancient Greek (to 1453)-language romanization"><i lang="grc-Latn"><a href="Logos" title="Logos">logos</a></i></span> or nature itself.<sup id="cite_ref-FOOTNOTELong1986_5-0" class="reference"><a href="#cite_note-FOOTNOTELong1986-5"><span class="cite-bracket">[</span>5<span class="cite-bracket">]</span></a></sup> In such traditions, divinity was not only <a href="Transcendence_(religion)" title="Transcendence (religion)">transcendent</a> but also deeply <a href="Immanence" title="Immanence">immanent</a>, present in the order and structure of the world.
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<div class="mw-heading mw-heading2"><h2 id="In_classical_antiquity">In classical antiquity</h2></div>
<p>In classical antiquity, the divine was not conceived as wholly separate from the world but was instead embedded within it. <a href="Deity" title="Deity">Gods</a>, <a href="Hero" title="Hero">heroes</a>, natural forces, <a href="Abstract_concepts" class="mw-redirect" title="Abstract concepts">abstract concepts</a>, and even <a href="Imperial_cult" title="Imperial cult">exemplary humans</a> could all be considered partakers in or bearers of divinity. The term <span title="Latin-language text"><i lang="la">divinitas</i></span> in Latin and its Greek equivalents were applied not only to deities like <a href="Jupiter_(mythology)" class="mw-redirect" title="Jupiter (mythology)">Jupiter</a> or <a href="Athena" title="Athena">Athena</a>, but also to phenomena such as <a href="Moirai" title="Moirai">fate</a> (<span title="Ancient Greek (to 1453)-language romanization"><i lang="grc-Latn">moira</i></span>) or <a href="Dike_(mythology)" title="Dike (mythology)">justice</a> (<span title="Ancient Greek (to 1453)-language romanization"><i lang="grc-Latn">dike</i></span>).<sup id="cite_ref-FOOTNOTEBeardNorthPrice1998Versnel2011_6-0" class="reference"><a href="#cite_note-FOOTNOTEBeardNorthPrice1998Versnel2011-6"><span class="cite-bracket">[</span>6<span class="cite-bracket">]</span></a></sup>
</p><p><a href="Religion_in_ancient_Rome" title="Religion in ancient Rome">Public religion</a> in both <a href="Ancient_Greece" title="Ancient Greece">Ancient Greece</a> and <a href="Ancient_Rome" title="Ancient Rome">Ancient Rome</a> involved a complex interplay between civic life and sacred presence. Gods were not remote; they were part of the <a href="Polis" title="Polis">polis</a>, honored in <a href="Temples" class="mw-redirect" title="Temples">temples</a>, festivals, and <a href="Rituals" class="mw-redirect" title="Rituals">rituals</a> that affirmed their power and proximity. <a href="Roman_emperor" title="Roman emperor">Emperors</a> in Rome, for instance, could be described as having <a href="Numen" title="Numen">numen</a> or even <span title="Latin-language text"><i lang="la">divinitas</i></span>, indicating a recognized form of divine power or sanction rather than full <a href="Apotheosis" title="Apotheosis">deification</a>.<sup id="cite_ref-FOOTNOTELane_Fox1987Ando2008_7-0" class="reference"><a href="#cite_note-FOOTNOTELane_Fox1987Ando2008-7"><span class="cite-bracket">[</span>7<span class="cite-bracket">]</span></a></sup>
</p><p>Divinity also permeated the <a href="Nature" title="Nature">natural world</a>. Rivers, mountains, stars, and weather were thought to express divine will or presence. This fluid understanding allowed for multiple overlapping expressions of the divine across the physical and social world.<sup id="cite_ref-FOOTNOTEBurkert1985_8-0" class="reference"><a href="#cite_note-FOOTNOTEBurkert1985-8"><span class="cite-bracket">[</span>8<span class="cite-bracket">]</span></a></sup> In this context, <a href="Sacrifice" title="Sacrifice">sacrifice</a>, <a href="Divination" title="Divination">divination</a>, and <a href="Augury" title="Augury">augury</a> were not merely symbolic acts but means of communication with divine forces that shaped the rhythms of life.<sup id="cite_ref-FOOTNOTEBeardNorthPrice1998Versnel2011_6-1" class="reference"><a href="#cite_note-FOOTNOTEBeardNorthPrice1998Versnel2011-6"><span class="cite-bracket">[</span>6<span class="cite-bracket">]</span></a></sup>
</p><p><a href="Mystery_religion" class="mw-redirect" title="Mystery religion">Mystery cults</a> and regional traditions added further dimensions to ancient understandings of divinity. Figures such as <a href="Dionysus" title="Dionysus">Dionysus</a> or <a href="Isis" title="Isis">Isis</a> embodied divine realities experienced through <a href="Ritual_initiation" class="mw-redirect" title="Ritual initiation">ritual initiation</a>, <a href="Religious_ecstasy" title="Religious ecstasy">ecstasy</a>, and <a href="Spiritual_transformation" title="Spiritual transformation">spiritual transformation</a>. These cults often emphasized personal encounters with the divine, in contrast to the more public and civic nature of traditional <a href="Religion_in_ancient_Rome" title="Religion in ancient Rome">state religion</a>.<sup id="cite_ref-FOOTNOTEDodds1951Burkert1985_2-1" class="reference"><a href="#cite_note-FOOTNOTEDodds1951Burkert1985-2"><span class="cite-bracket">[</span>2<span class="cite-bracket">]</span></a></sup>
</p><p>In addition to gods and natural forces, the Greeks also recognized a class of intermediate beings known as <span title="Ancient Greek (to 1453)-language romanization"><i lang="grc-Latn">daimones</i></span> (<span title="Ancient Greek (to 1453)-language text"><span lang="grc">δαίμονες</span></span>), whose roles ranged from protective spirits to agents of fate. Originally understood as morally neutral or even benevolent, a <span title="Ancient Greek (to 1453)-language romanization"><i lang="grc-Latn"><a href="Daim%C5%8Dn" class="mw-redirect" title="Daimōn">daimōn</a></i></span> could denote a divine presence or inspiration not fully personified as a god. Philosophers such as <a href="Socrates" title="Socrates">Socrates</a> described their personal <span title="Ancient Greek (to 1453)-language romanization"><i lang="grc-Latn">daimōnion</i></span> as a kind of guiding voice or spiritual influence.<sup id="cite_ref-9" class="reference"><a href="#cite_note-9"><span class="cite-bracket">[</span>9<span class="cite-bracket">]</span></a></sup> As <a href="E._R._Dodds" title="E. R. Dodds">E. R. Dodds</a> noted, the <span title="Ancient Greek (to 1453)-language romanization"><i lang="grc-Latn">daimōn</i></span> represented an "impersonal agency" often closer to fate or inward inspiration than to anthropomorphic deity. Only later, under Christian influence, did <span title="Ancient Greek (to 1453)-language romanization"><i lang="grc-Latn">daimōn</i></span> become associated with malevolent demons—a reinterpretation that obscured its original connection to divinity.<sup id="cite_ref-FOOTNOTEDodds1951Versnel2011_10-0" class="reference"><a href="#cite_note-FOOTNOTEDodds1951Versnel2011-10"><span class="cite-bracket">[</span>10<span class="cite-bracket">]</span></a></sup>
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<div class="mw-heading mw-heading2"><h2 id="Philosophical_and_theological_reflections">Philosophical and theological reflections</h2></div>
<p>Ancient philosophy developed increasingly abstract conceptions of divinity, seeking to understand the nature of the divine beyond anthropomorphic gods. For <a href="Plato" title="Plato">Plato</a>, the divine was not confined to the traditional pantheon but was associated with the eternal and unchanging <a href="Form_of_the_Good" title="Form of the Good">Form of the Good</a>—the highest reality and source of truth, intelligibility, and order.<sup id="cite_ref-FOOTNOTESedley2007_4-1" class="reference"><a href="#cite_note-FOOTNOTESedley2007-4"><span class="cite-bracket">[</span>4<span class="cite-bracket">]</span></a></sup> The divine, in this framework, was radically transcendent but also the ultimate cause and goal of all existence.
</p><p>Later <a href="Middle_Platonism" title="Middle Platonism">Middle Platonism</a> and <a href="Neoplatonism" title="Neoplatonism">Neoplatonism</a> extended this abstraction. In the writings of <a href="Plotinus" title="Plotinus">Plotinus</a>, the divine was identified with the ineffable <a href="One_(Neoplatonism)" class="mw-redirect" title="One (Neoplatonism)">One</a>, from which all reality emanates in hierarchical stages. Divinity, in this view, was not a person or force but the source of being itself. Below the One were successive layers of reality: the <a href="Nous" title="Nous">Nous</a>, the <a href="Anima_mundi" title="Anima mundi">World Soul</a>, and the material world. Each stage retained something of the divine, though to lesser degrees.<sup id="cite_ref-FOOTNOTEJohnston2011ShawMilbank2014_11-0" class="reference"><a href="#cite_note-FOOTNOTEJohnston2011ShawMilbank2014-11"><span class="cite-bracket">[</span>11<span class="cite-bracket">]</span></a></sup>
</p><p><a href="Stoicism" title="Stoicism">The Stoics</a> offered a contrasting, more immanent view. For them, the divine was not separate from nature but identical with it—expressed as <span title="Ancient Greek (to 1453)-language romanization"><i lang="grc-Latn"><a href="Logos" title="Logos">logos</a></i></span>, the rational principle that ordered the cosmos. Every part of the universe, including the human soul, participated in this divine reason.<sup id="cite_ref-FOOTNOTELong1986_5-1" class="reference"><a href="#cite_note-FOOTNOTELong1986-5"><span class="cite-bracket">[</span>5<span class="cite-bracket">]</span></a></sup> Stoic ethics were grounded in living according to this divine nature, aligning the individual will with the cosmic order.
</p><p>These philosophical developments interacted with evolving religious traditions. In <a href="Hellenistic_religion" title="Hellenistic religion">Hellenistic religion</a>, philosophical conceptions of the divine coexisted with traditional cultic practices and new forms of personal piety. Ideas about divine immanence, transcendence, and <a href="Great_chain_of_being" title="Great chain of being">hierarchical being</a> shaped how <a href="Mystery_religion" class="mw-redirect" title="Mystery religion">mystery religions</a>, <a href="Astrology" title="Astrology">astrology</a>, and theurgy were interpreted and practiced.<sup id="cite_ref-FOOTNOTEVersnel2011MarmodoroViltanioti2017_12-0" class="reference"><a href="#cite_note-FOOTNOTEVersnel2011MarmodoroViltanioti2017-12"><span class="cite-bracket">[</span>12<span class="cite-bracket">]</span></a></sup>
</p><p>In <a href="Gnosticism" title="Gnosticism">Gnosticism</a>, emerging in the same intellectual milieu as Middle Platonism and Neoplatonism, a radical reinterpretation of divinity developed. In many Gnostic systems, true divinity was wholly transcendent and unknowable—often called the <i><a href="Pleroma" title="Pleroma">Pleroma</a></i> or <i>Invisible Spirit</i>—while the visible world was the flawed creation of a lesser being, the <a href="Demiurge" title="Demiurge">Demiurge</a>, ignorant of the higher realms. This <a href="Cosmological_dualism" class="mw-redirect" title="Cosmological dualism">cosmological dualism</a> recast divine hierarchy not as a continuum of emanation but as a rupture between divine fullness and cosmic error. Gnostic texts such as the <i><a href="Apocryphon_of_John" title="Apocryphon of John">Secret Book of John</a></i> describe the soul’s entrapment in materiality and its path of ascent through layers of hostile <a href="Archon" title="Archon">archons</a>, aided by inner revelation (<i><a href="Gnosis" title="Gnosis">gnosis</a></i>) and the remembrance of its <a href="Divine_spark" title="Divine spark">divine spark</a>.<sup id="cite_ref-FOOTNOTEJonas1992Davies2012_13-0" class="reference"><a href="#cite_note-FOOTNOTEJonas1992Davies2012-13"><span class="cite-bracket">[</span>13<span class="cite-bracket">]</span></a></sup> In this view, divinity was present as a spark within the human being, a fragment of the higher world seeking return.<sup id="cite_ref-FOOTNOTERudolph2001_14-0" class="reference"><a href="#cite_note-FOOTNOTERudolph2001-14"><span class="cite-bracket">[</span>14<span class="cite-bracket">]</span></a></sup>
</p><p>The elasticity of the concept also allowed for overlap between divine beings and metaphysical principles. <a href="Theurgy" title="Theurgy">Theurgy</a>, as practiced by <a href="Neoplatonism" title="Neoplatonism">Neoplatonists</a> like <a href="Iamblichus" title="Iamblichus">Iamblichus</a>, emphasized ritual engagement with divine intelligences, asserting that divine powers could be invoked and experienced through specific acts.<sup id="cite_ref-FOOTNOTEShawMilbank2014_15-0" class="reference"><a href="#cite_note-FOOTNOTEShawMilbank2014-15"><span class="cite-bracket">[</span>15<span class="cite-bracket">]</span></a></sup> Gnostic traditions likewise incorporated theurgical elements—especially in their use of invocations, names of power, and visionary ascent texts—to transcend the material realm and rejoin the divine source.<sup id="cite_ref-FOOTNOTEDeConickShawTurner2013_16-0" class="reference"><a href="#cite_note-FOOTNOTEDeConickShawTurner2013-16"><span class="cite-bracket">[</span>16<span class="cite-bracket">]</span></a></sup> In such contexts, ritual was not merely symbolic but transformative. Through prescribed invocations, visualizations, and gestures, practitioners sought a form of <a href="Ritual_identification" class="mw-redirect" title="Ritual identification">ritual identification</a> with divine powers, temporarily embodying aspects of the divine as a means of ascent or union.<sup id="cite_ref-FOOTNOTEShawMilbank2014_15-1" class="reference"><a href="#cite_note-FOOTNOTEShawMilbank2014-15"><span class="cite-bracket">[</span>15<span class="cite-bracket">]</span></a></sup>
</p><p>By late antiquity, such reflections had laid the groundwork for later <a href="Christian_theology" title="Christian theology">Christian theology</a>, <a href="Islamic_philosophy" title="Islamic philosophy">Islamic philosophy</a>, and <a href="Jewish_mysticism" title="Jewish mysticism">Jewish mysticism</a>, all of which engaged with and reinterpreted these classical philosophical insights into the nature of the divine.<sup id="cite_ref-FOOTNOTEArmstrong2004_17-0" class="reference"><a href="#cite_note-FOOTNOTEArmstrong2004-17"><span class="cite-bracket">[</span>17<span class="cite-bracket">]</span></a></sup>
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<div class="mw-heading mw-heading2"><h2 id="Transformation_in_early_Christianity">Transformation in early Christianity</h2></div>
<p>The Christian reconfiguration of divinity cannot be understood apart from the theological developments of <a href="Second_Temple_Judaism" title="Second Temple Judaism">Second Temple Judaism</a>. During this period, Jewish thought increasingly emphasized the singular and transcendent nature of <a href="Yahweh" title="Yahweh">God</a>, in contrast to the <a href="Polytheism" title="Polytheism">polytheism</a> of surrounding cultures. Although the <a href="Hebrew_Bible" title="Hebrew Bible">Hebrew Bible</a> includes references to divine beings—such as <a href="Angel" title="Angel">angels</a>, the <a href="Elohim" title="Elohim">Elohim</a>, and the <a href="Heavenly_host" title="Heavenly host">heavenly hosts</a>—<a href="Jewish_philosophy" title="Jewish philosophy">Jewish philosophy</a> came to insist that only the God of Israel was truly divine.<sup id="cite_ref-FOOTNOTEWright2003Young2013_18-0" class="reference"><a href="#cite_note-FOOTNOTEWright2003Young2013-18"><span class="cite-bracket">[</span>18<span class="cite-bracket">]</span></a></sup>
</p><p>At the same time, certain Jewish texts introduced intermediary figures such as <a href="Chokhmah" class="mw-redirect" title="Chokhmah">Wisdom</a> (<span title="Hebrew-language text"><span lang="he" dir="rtl">חָכְמָה</span></span>, <span title="Hebrew-language romanization"><i lang="he-Latn">Ḥokhmāh</i></span>), the <a href="Logos" title="Logos">Logos</a>, and the <a href="Son_of_Man" class="mw-redirect" title="Son of Man">Son of Man</a>—portrayed in works like <a href="1_Enoch" class="mw-redirect" title="1 Enoch">1 Enoch</a>, the <a href="Book_of_Daniel" title="Book of Daniel">Book of Daniel</a>, and the <a href="Wisdom_of_Solomon" class="mw-redirect" title="Wisdom of Solomon">Wisdom of Solomon</a>. These figures served as vehicles for divine action and presence without threatening strict <a href="Monotheism" title="Monotheism">monotheism</a>. This layered view of divinity helped lay the groundwork for early <a href="Christian_theology" title="Christian theology">Christian theology</a>.<sup id="cite_ref-FOOTNOTEWright2003Young2013_18-1" class="reference"><a href="#cite_note-FOOTNOTEWright2003Young2013-18"><span class="cite-bracket">[</span>18<span class="cite-bracket">]</span></a></sup>
</p><p>The rise of <a href="Christianity" title="Christianity">Christianity</a> introduced a profound transformation in the concept of divinity. Drawing on both Second Temple Judaism and Greco-Roman philosophy, early Christian thinkers redefined the divine not as a plural or diffused power but as the singular and transcendent being of <a href="God_in_Christianity" title="God in Christianity">God</a>. This theological shift placed greater emphasis on divine unity, omnipotence, and moral perfection.<sup id="cite_ref-FOOTNOTEJohnston2011Hart2013_19-0" class="reference"><a href="#cite_note-FOOTNOTEJohnston2011Hart2013-19"><span class="cite-bracket">[</span>19<span class="cite-bracket">]</span></a></sup>
</p><p>Central to this transformation was the assertion of the <a href="Divinity_of_Jesus" class="mw-redirect" title="Divinity of Jesus">divinity of Jesus</a>. Early Christians believed that Jesus, though fully human, also shared in the divine nature. This radical claim provoked intense theological debate, especially over how divinity could be reconciled with humanity. In the fourth century, the <a href="First_Council_of_Nicaea" title="First Council of Nicaea">Council of Nicaea</a> (325 CE) affirmed that Christ was <span title="Ancient Greek (to 1453)-language romanization"><i lang="grc-Latn"><a href="Homoousios" class="mw-redirect" title="Homoousios">homoousios</a></i></span> ("of the same substance") with the Father, a term drawn from Greek metaphysics to assert full equality within the Trinity.<sup id="cite_ref-FOOTNOTEWilliams2002Young2013_20-0" class="reference"><a href="#cite_note-FOOTNOTEWilliams2002Young2013-20"><span class="cite-bracket">[</span>20<span class="cite-bracket">]</span></a></sup>
</p><p>The doctrine of the <a href="Trinity" title="Trinity">Trinity</a>—Father, Son, and <a href="Holy_Spirit" title="Holy Spirit">Holy Spirit</a> as three persons sharing one divine essence—emerged as a core feature of Christian theology, marking a significant departure from earlier polytheistic and philosophical models. Christian thinkers such as <a href="Athanasius" class="mw-redirect" title="Athanasius">Athanasius</a>, <a href="Gregory_of_Nyssa" title="Gregory of Nyssa">Gregory of Nyssa</a>, and <a href="Augustine_of_Hippo" title="Augustine of Hippo">Augustine of Hippo</a> worked to articulate a divine unity that preserved distinct personal identities without division.<sup id="cite_ref-FOOTNOTEYoung2013Williams2018_21-0" class="reference"><a href="#cite_note-FOOTNOTEYoung2013Williams2018-21"><span class="cite-bracket">[</span>21<span class="cite-bracket">]</span></a></sup>
</p><p>In this context, divinity came to denote not a quality diffused through nature or cosmos but the essential being of the Creator. The divine was no longer immanent in rivers, stars, or fate, but radically transcendent, revealed through <a href="Revelation" title="Revelation">revelation</a>, <a href="Incarnation" title="Incarnation">incarnation</a>, and <a href="Sacrament" title="Sacrament">sacrament</a>.<sup id="cite_ref-FOOTNOTEWright2003Hart2013_22-0" class="reference"><a href="#cite_note-FOOTNOTEWright2003Hart2013-22"><span class="cite-bracket">[</span>22<span class="cite-bracket">]</span></a></sup> At the same time, <a href="Mystical_theology" title="Mystical theology">mystical theology</a> and sacramental theology preserved a sense of divine presence operating within the world, particularly through the <a href="Eucharist" title="Eucharist">Eucharist</a> and the <a href="Holy_Spirit" title="Holy Spirit">Holy Spirit</a>.
</p><p>The Christianization of the concept also reshaped language. The Greek term <span title="Ancient Greek (to 1453)-language romanization"><i lang="grc-Latn">theiotēs</i></span>—used in earlier texts for divine quality—was absorbed into Christian scripture and doctrine, as in <a href="Romans_1%3A20" class="mw-redirect" title="Romans 1:20">Romans 1:20</a>, where it refers to God's "eternal power and divinity."<sup id="cite_ref-FOOTNOTEBauer2010_23-0" class="reference"><a href="#cite_note-FOOTNOTEBauer2010-23"><span class="cite-bracket">[</span>23<span class="cite-bracket">]</span></a></sup> The Latin <span title="Latin-language text"><i lang="la">divinitas</i></span> likewise narrowed in scope, now primarily describing the being of God and, derivatively, that of Christ and the Spirit.
</p><p>In sum, early Christianity both inherited and redefined classical ideas of divinity, recasting them within a monotheistic and doctrinal framework that would shape theological discourse for centuries.
</p>
<div class="mw-heading mw-heading2"><h2 id="Mystical_and_medieval_views">Mystical and medieval views</h2></div>
<p>In both Christian and non-Christian traditions, divinity has often been understood not only as a theological proposition but as a reality encountered through <a href="Mysticism" title="Mysticism">mysticism</a>, vision, or ecstatic experience. These encounters are frequently described as <i>praeternatural</i>—beyond ordinary nature but not necessarily supernatural in a transcendent or theistic sense.<sup id="cite_ref-FOOTNOTEZaehner1957Otto1958_24-0" class="reference"><a href="#cite_note-FOOTNOTEZaehner1957Otto1958-24"><span class="cite-bracket">[</span>24<span class="cite-bracket">]</span></a></sup>
</p><p>In <a href="Christian_mysticism" title="Christian mysticism">Christian mysticism</a>, figures such as <a href="Hildegard_of_Bingen" title="Hildegard of Bingen">Hildegard of Bingen</a>, <a href="Mechthild_of_Magdeburg" title="Mechthild of Magdeburg">Mechthild of Magdeburg</a>, <a href="Meister_Eckhart" title="Meister Eckhart">Meister Eckhart</a>, and <a href="Julian_of_Norwich" title="Julian of Norwich">Julian of Norwich</a> described divine presence in terms that transcend rational theology: as an ineffable union, a luminous darkness, a radiant harmony,<sup id="cite_ref-FOOTNOTEKing-Lenzmeier2001_25-0" class="reference"><a href="#cite_note-FOOTNOTEKing-Lenzmeier2001-25"><span class="cite-bracket">[</span>25<span class="cite-bracket">]</span></a></sup> or what Eckhart called the <i><a href="Ground_of_the_Soul" title="Ground of the Soul">Ground of the Soul</a></i>—a silent depth where divinity and the self are one.<sup id="cite_ref-FOOTNOTEOtto1958_26-0" class="reference"><a href="#cite_note-FOOTNOTEOtto1958-26"><span class="cite-bracket">[</span>26<span class="cite-bracket">]</span></a></sup> Hildegard articulated her visionary theology through music and illuminations, describing the divine as "Living Light" and the world as shot through with divine vitality.<sup id="cite_ref-FOOTNOTEFlanagan1989_27-0" class="reference"><a href="#cite_note-FOOTNOTEFlanagan1989-27"><span class="cite-bracket">[</span>27<span class="cite-bracket">]</span></a></sup>
</p>
<p>Another voice was that of the <i><a href="Book_of_the_24_Philosophers" title="Book of the 24 Philosophers">Book of the 24 Philosophers</a></i>, a 12th-century anonymous text offering cryptic, metaphysical definitions of divinity such as "God is an infinite sphere whose center is everywhere and circumference nowhere."<sup id="cite_ref-FOOTNOTEEco1988_28-0" class="reference"><a href="#cite_note-FOOTNOTEEco1988-28"><span class="cite-bracket">[</span>28<span class="cite-bracket">]</span></a></sup> These definitions were meditated upon throughout the Middle Ages and Renaissance, influencing <a href="Hermeticists" class="mw-redirect" title="Hermeticists">Hermeticists</a> and <a href="Christian_humanists" class="mw-redirect" title="Christian humanists">Christian humanists</a> alike.
</p><p>These currents of mystical theology culminate in texts like the 14th-century <i><a href="The_Cloud_of_Unknowing" title="The Cloud of Unknowing">The Cloud of Unknowing</a></i>, which urges the contemplative to abandon all concepts and dwell in a "cloud" of forgetting and unknowing, through which love alone may reach God.<sup id="cite_ref-FOOTNOTEGallacher1997_29-0" class="reference"><a href="#cite_note-FOOTNOTEGallacher1997-29"><span class="cite-bracket">[</span>29<span class="cite-bracket">]</span></a></sup> Such writings reflect a broader medieval tradition of <a href="Apophatic_theology" title="Apophatic theology">apophatic theology</a>, or the <span title="Latin-language text"><i lang="la">via negativa</i></span>, where the divine is approached not through assertions but through negation, paradox, and silence.<sup id="cite_ref-FOOTNOTETurner1995Hart2013_30-0" class="reference"><a href="#cite_note-FOOTNOTETurner1995Hart2013-30"><span class="cite-bracket">[</span>30<span class="cite-bracket">]</span></a></sup>
</p><p>Meanwhile, more systematic theological reflections were offered by scholastic thinkers such as <a href="Thomas_Aquinas" title="Thomas Aquinas">Thomas Aquinas</a>, who defined God as <span title="Latin-language text"><i lang="la"><a href="Ipsum_esse_subsistens" class="mw-redirect" title="Ipsum esse subsistens">ipsum esse subsistens</a></i></span>—the very act of being itself. For Aquinas, God is both radically transcendent and immanently present, knowable through natural reason yet exceeding all conceptual grasp. Aquinas's synthesis of Aristotelian metaphysics and Christian doctrine represented a high point of medieval intellectual theology.<sup id="cite_ref-FOOTNOTEEco1988Grant2001_31-0" class="reference"><a href="#cite_note-FOOTNOTEEco1988Grant2001-31"><span class="cite-bracket">[</span>31<span class="cite-bracket">]</span></a></sup>
</p><p><a href="Umberto_Eco" title="Umberto Eco">Umberto Eco</a> observed that medieval thought did not regard God as merely the conclusion of a logical system, but as the principle of harmony, proportion, and illumination that permeated all levels of reality—from grammar and rhetoric to cosmology.<sup id="cite_ref-FOOTNOTEEco2002_32-0" class="reference"><a href="#cite_note-FOOTNOTEEco2002-32"><span class="cite-bracket">[</span>32<span class="cite-bracket">]</span></a></sup> For medieval thinkers, the divine was not just a theological abstraction but the very pattern by which the world was ordered and intelligible.
</p>
<div style="clear:both;" class=""></div>
<div class="mw-heading mw-heading2"><h2 id="Modern_and_secular_use">Modern and secular use</h2></div>
<p>In modern philosophy and secular discourse, the concept of divinity has been reinterpreted, challenged, and, in some contexts, retained in metaphorical or symbolic form. <a href="Age_of_Enlightenment" title="Age of Enlightenment">Age of Enlightenment</a> critiques of <a href="Theism" title="Theism">theism</a> and <a href="Revelation" title="Revelation">revelation</a> prompted many thinkers to redefine or discard traditional notions of divine agency. At the same time, the idea of “the divine” persisted as a way to speak about ultimate concerns, <a href="Transcendence_(philosophy)" title="Transcendence (philosophy)">transcendence</a>, or the horizon of meaning.<sup id="cite_ref-FOOTNOTEJohnston2011Taylor2018_33-0" class="reference"><a href="#cite_note-FOOTNOTEJohnston2011Taylor2018-33"><span class="cite-bracket">[</span>33<span class="cite-bracket">]</span></a></sup>
</p><p>Some modern philosophers, such as <a href="Immanuel_Kant" title="Immanuel Kant">Immanuel Kant</a>, relegated knowledge of the divine to the realm of <a href="Practical_reason" title="Practical reason">practical reason</a>, arguing that moral obligation points toward the postulation of God, though God cannot be known through speculative reason. Others, like <a href="Friedrich_Schleiermacher" title="Friedrich Schleiermacher">Friedrich Schleiermacher</a>, emphasized religious feeling as a sense of the infinite, shifting the ground of divinity from doctrine to experience.<sup id="cite_ref-FOOTNOTEArmstrong2009_34-0" class="reference"><a href="#cite_note-FOOTNOTEArmstrong2009-34"><span class="cite-bracket">[</span>34<span class="cite-bracket">]</span></a></sup>
</p><p>In <a href="Depth_psychology" title="Depth psychology">depth psychology</a>, particularly in the work of <a href="Carl_Gustav_Jung" class="mw-redirect" title="Carl Gustav Jung">Carl Gustav Jung</a>, divinity is approached not as an external being but as a central archetype within the <a href="Collective_unconscious" title="Collective unconscious">collective unconscious</a>. Jung interpreted the divine as a symbol of the Self—the totality of the <a href="Psyche_(psychology)" title="Psyche (psychology)">psyche</a>—which often appears in dreams and visions as luminous, <a href="Numinous" title="Numinous">numinous</a> figures. His model emphasized the psychological necessity of religious imagery, arguing that symbolic representations of divinity serve to mediate the integration of unconscious contents into consciousness.<sup id="cite_ref-FOOTNOTEJung1969Stein1998_35-0" class="reference"><a href="#cite_note-FOOTNOTEJung1969Stein1998-35"><span class="cite-bracket">[</span>35<span class="cite-bracket">]</span></a></sup> This approach reframed traditional theological questions in terms of inner experience and individuation, influencing fields ranging from theology to comparative religion.
</p><p>In the twentieth century, theologians such as <a href="Paul_Tillich" title="Paul Tillich">Paul Tillich</a> described God as the "<a href="Paul_Tillich#God_as_the_ground_of_being" title="Paul Tillich">ground of being</a>" rather than a being among others, influencing post-theistic and <a href="Existential_theology" class="mw-redirect" title="Existential theology">existential theology</a>.<sup id="cite_ref-FOOTNOTEHart2013_36-0" class="reference"><a href="#cite_note-FOOTNOTEHart2013-36"><span class="cite-bracket">[</span>36<span class="cite-bracket">]</span></a></sup> Philosophers such as <a href="Charles_Taylor_(philosopher)" title="Charles Taylor (philosopher)">Charles Taylor</a> and <a href="Mark_Johnston_(philosopher)" title="Mark Johnston (philosopher)">Mark Johnston</a> have explored how secular modernity continues to be shaped by religious categories, even as explicit belief declines. In this view, divinity may refer less to a supernatural entity than to what commands awe, love, or ethical seriousness in a disenchanted world.<sup id="cite_ref-FOOTNOTETaylor2018Johnston2011_37-0" class="reference"><a href="#cite_note-FOOTNOTETaylor2018Johnston2011-37"><span class="cite-bracket">[</span>37<span class="cite-bracket">]</span></a></sup>
</p><p>In sum, modern and secular philosophies have neither wholly abandoned nor wholly retained ancient conceptions of divinity. Instead, they have recast the divine in terms of value, depth, and existential orientation—often preserving its affective and symbolic power while detaching it from metaphysical or doctrinal claims.
</p>
<div class="mw-heading mw-heading2"><h2 id="Contemporary_usage">Contemporary usage</h2></div>
<p>In contemporary usage, the term <i>divinity</i> continues to serve multiple roles across religious, philosophical, and cultural contexts. In mainstream <a href="Christianity" title="Christianity">Christianity</a>, <a href="Islam" title="Islam">Islam</a>, and <a href="Judaism" title="Judaism">Judaism</a>, divinity is most often associated with the singular, transcendent being of <a href="God" title="God">God</a>, understood as omnipotent, omniscient, and morally perfect. In <a href="Theology" title="Theology">theology</a>, it refers to God's essential nature or substance—especially in discussions of <a href="Trinitarianism" class="mw-redirect" title="Trinitarianism">Trinitarianism</a> or <a href="Attributes_of_God_(disambiguation)" class="mw-redirect mw-disambig" title="Attributes of God (disambiguation)">divine attributes</a>.<sup id="cite_ref-FOOTNOTEHart2013Williams2018_38-0" class="reference"><a href="#cite_note-FOOTNOTEHart2013Williams2018-38"><span class="cite-bracket">[</span>38<span class="cite-bracket">]</span></a></sup>
</p><p>Beyond formal religion, the term is often used more broadly to describe a quality of sacredness, inspiration, or ultimate significance. In many forms of <a href="Spirituality" title="Spirituality">spirituality</a>, particularly within the <a href="New_Age" title="New Age">New Age</a> and <a href="Ecospirituality" title="Ecospirituality">ecospirituality</a> movements, divinity may be conceived as immanent in the cosmos, nature, or the self. The phrase "the divine" can refer to a felt presence, a source of inner transformation, or a principle of harmony and connection.<sup id="cite_ref-FOOTNOTEArmstrong2009Taylor2018_39-0" class="reference"><a href="#cite_note-FOOTNOTEArmstrong2009Taylor2018-39"><span class="cite-bracket">[</span>39<span class="cite-bracket">]</span></a></sup>
</p><p><a href="Modern_pagan" class="mw-redirect" title="Modern pagan">Modern pagan</a> and <a href="Wiccan_views_of_divinity" title="Wiccan views of divinity">Wiccan views of divinity</a> are often expressed through <a href="Duotheism" class="mw-redirect" title="Duotheism">duotheism</a>, a theological structure that emphasizes a divine feminine (the <a href="Triple_Goddess_(Neopaganism)" title="Triple Goddess (Neopaganism)">Goddess</a>) and a divine masculine (the <a href="Horned_God" title="Horned God">Horned God</a>), representing complementary cosmic forces. Scholars such as <a href="Ronald_Hutton" title="Ronald Hutton">Ronald Hutton</a> and <a href="Margot_Adler" title="Margot Adler">Margot Adler</a> have noted that Wiccan theology often blends <a href="Polytheism" title="Polytheism">polytheism</a>, <a href="Pantheism" title="Pantheism">pantheism</a>, and <a href="Animism" title="Animism">animism</a>, emphasizing direct religious experience and reverence for <a href="Nature" title="Nature">Nature</a>.<sup id="cite_ref-FOOTNOTEAdler1986Hutton1999_40-0" class="reference"><a href="#cite_note-FOOTNOTEAdler1986Hutton1999-40"><span class="cite-bracket">[</span>40<span class="cite-bracket">]</span></a></sup>
</p><p>In academic contexts, <i>divinity</i> remains a key term in disciplines such as <a href="Philosophy_of_religion" title="Philosophy of religion">philosophy of religion</a>, <a href="Comparative_religion" title="Comparative religion">comparative religion</a>, and theological studies. It is frequently examined in light of global religious diversity, cross-cultural mysticism, and changing understandings of transcendence. Universities and seminaries often use the term in institutional titles (e.g., "<a href="School_of_Divinity" class="mw-redirect" title="School of Divinity">School of Divinity</a>") to denote <a href="Divinity_(academic_discipline)" title="Divinity (academic discipline)">programs of study</a> in theology, ministry, or sacred texts.<sup id="cite_ref-FOOTNOTEBowker2016Audi2015_41-0" class="reference"><a href="#cite_note-FOOTNOTEBowker2016Audi2015-41"><span class="cite-bracket">[</span>41<span class="cite-bracket">]</span></a></sup>
</p><p>Popular usage of "divine" or "divinity" also extends into literature, art, and everyday speech, where it can signal aesthetic admiration, moral approval, or emotional intensity. Though sometimes metaphorical, such uses often retain a sense of elevated or awe-inspiring significance.<sup id="cite_ref-FOOTNOTEArmstrong2009_34-1" class="reference"><a href="#cite_note-FOOTNOTEArmstrong2009-34"><span class="cite-bracket">[</span>34<span class="cite-bracket">]</span></a></sup>
</p>
<div class="mw-heading mw-heading2"><h2 id="Comparative_and_cross-cultural_perspectives">Comparative and cross-cultural perspectives</h2></div>
<p>Across world religions, the concept of divinity encompasses a wide range of meanings, from personal gods to impersonal forces, from transcendent creators to immanent presences. In many traditions outside the Abrahamic lineage, divinity is not confined to a singular, all-powerful being but is encountered as multiple, interrelated aspects of reality.
</p><p>In <a href="Hinduism" title="Hinduism">Hinduism</a>, divinity can be personal, as in the worship of <a href="Vishnu" title="Vishnu">Vishnu</a> or <a href="Shiva" title="Shiva">Shiva</a>, or impersonal, as in the identification of the divine with <a href="Brahman" title="Brahman">Brahman</a>, the ultimate, formless ground of being. <a href="Tantra" title="Tantra">Tantric traditions</a> emphasize ritual embodiment and visualization as means of accessing divine power, often conceived in nondual terms.<sup id="cite_ref-FOOTNOTEBrooks1990_42-0" class="reference"><a href="#cite_note-FOOTNOTEBrooks1990-42"><span class="cite-bracket">[</span>42<span class="cite-bracket">]</span></a></sup>
</p><p>In <a href="Buddhism" title="Buddhism">Buddhism</a>, although the tradition is non-theistic in its mainstream forms, certain schools—particularly in <a href="Vajrayana" title="Vajrayana">Vajrayana</a> and <a href="East_Asian_Buddhism" title="East Asian Buddhism">East Asian traditions</a>—describe states of <a href="Enlightenment_in_Buddhism" title="Enlightenment in Buddhism">enlightenment</a> using language of divine radiance, <a href="Luminous_mind" title="Luminous mind">luminosity</a>, or purity. The <a href="Dharmakaya" class="mw-redirect" title="Dharmakaya">Dharmakaya</a> or "truth body" of a <a href="Buddha" class="mw-redirect" title="Buddha">buddha</a> is sometimes compared to an all-pervasive divine principle, although without implying a creator god.<sup id="cite_ref-FOOTNOTEFiorella2023_43-0" class="reference"><a href="#cite_note-FOOTNOTEFiorella2023-43"><span class="cite-bracket">[</span>43<span class="cite-bracket">]</span></a></sup>
</p><p>In <a href="Sufism" title="Sufism">Sufism</a>, the mystical dimension of <a href="Islam" title="Islam">Islam</a>, divinity is often approached through the language of love, beauty, and yearning. The divine names and attributes are experienced as veils of the One, and the spiritual path involves remembrance (<i>dhikr</i>) and annihilation of the self (<i>fana</i>) in the divine.<sup id="cite_ref-FOOTNOTESharma2012_44-0" class="reference"><a href="#cite_note-FOOTNOTESharma2012-44"><span class="cite-bracket">[</span>44<span class="cite-bracket">]</span></a></sup>
</p><p>Many <a href="Indigenous_religions" class="mw-redirect" title="Indigenous religions">indigenous religions</a> and <a href="Animist" class="mw-redirect" title="Animist">animist</a> traditions understand divinity as an immanent presence within the natural world—rivers, trees, animals, ancestors—each bearing a spark of sacred power. Rather than separating the divine from the mundane, such traditions often treat the cosmos itself as alive and communicative.<sup id="cite_ref-FOOTNOTEIrwin2014_45-0" class="reference"><a href="#cite_note-FOOTNOTEIrwin2014-45"><span class="cite-bracket">[</span>45<span class="cite-bracket">]</span></a></sup>
</p><p>Although theologies differ widely, a common thread across many traditions is the experience of the divine as something that both transcends and pervades reality, often described in symbolic or paradoxical language. <a href="Nondualism" title="Nondualism">Nondualism</a>—the view that divinity and reality are ultimately not-two—is a recurring theme in both Eastern and Western mysticism, offering a shared framework for interpreting the sacred across cultural boundaries.<sup id="cite_ref-FOOTNOTESharma2012_44-1" class="reference"><a href="#cite_note-FOOTNOTESharma2012-44"><span class="cite-bracket">[</span>44<span class="cite-bracket">]</span></a></sup>
</p>
<div class="mw-heading mw-heading2"><h2 id="See_also">See also</h2></div>
<ul><li><a href="Augoeides" class="mw-redirect" title="Augoeides"><i>Augoeides</i></a> – Hermetic starfire body<span style="display:none" class="category-annotation-with-redirected-description">Pages displaying short descriptions of redirect targets</span></li>
<li><a href="Classical_education" title="Classical education">Classical education</a> – Tradition of pedagogy</li>
<li><a href="Divine_Comedy" title="Divine Comedy"><i>Divine Comedy</i></a> – Italian narrative poem by Dante Alighieri</li>
<li><a href="Divine_countenance" title="Divine countenance">Divine countenance</a> – Face of God</li>
<li><a href="Divine_embodiment" title="Divine embodiment">Divine embodiment</a> – Visualized form of a divine being</li>
<li><a href="Divine_grace" title="Divine grace">Divine grace</a> – Theological term</li>
<li><a href="Divine_illumination" title="Divine illumination">Divine illumination</a> – Human thought aided by divine grace</li>
<li><a href="Divine_intervention" title="Divine intervention">Divine intervention</a> – God-like deity aiding from above</li>
<li><a href="Divine_judgment" title="Divine judgment">Divine judgment</a> – Judgment of supreme beings within a religion</li>
<li><a href="Divine_light" title="Divine light">Divine light</a> – Aspect of divine presence</li>
<li><a href="Divine_madness" title="Divine madness">Divine madness</a> – Behavior linked to spiritual pursuits</li>
<li><a href="Divine_mercy" title="Divine mercy">Divine mercy</a> – Attribute of God</li>
<li><a href="Divine_presence" title="Divine presence">Divine presence</a> – Concept in religion, spirituality, and theology</li>
<li><a href="Divine_proportion" class="mw-redirect" title="Divine proportion">Divine proportion</a> – Number, approximately 1.618<span style="display:none" class="category-annotation-with-redirected-description">Pages displaying short descriptions of redirect targets</span></li>
<li><a href="Divine_providence" title="Divine providence">Divine providence</a> – God's intervention in the universe</li>
<li><a href="Divine_retribution" title="Divine retribution">Divine retribution</a> – Supernatural punishment by a deity</li>
<li><a href="Divine_right_of_kings" title="Divine right of kings">Divine right of kings</a> – Religious doctrine on the authority of monarchs</li>
<li><a href="Divine_simplicity" title="Divine simplicity">Divine simplicity</a> – View of God without parts or features</li>
<li><a href="Divine_spark" title="Divine spark">Divine spark</a> – Theological concept about the portion of God that resides within each human being</li>
<li><a href="Divine_vision" class="mw-redirect" title="Divine vision">Divine vision</a> – Communication from a deity<span style="display:none" class="category-annotation-with-redirected-description">Pages displaying short descriptions of redirect targets</span></li>
<li><a href="Divinization_(Christian)" title="Divinization (Christian)">Divinization</a> – Transforming effect of divine grace</li>
<li><a href="Ground_(Dzogchen)" title="Ground (Dzogchen)">Ground</a> – Primordial state in Tibetan Buddhism</li>
<li><a href="Monas_Hieroglyphica" title="Monas Hieroglyphica"><i>Monas Hieroglyphica</i></a> – 1564 book by John Dee about an esoteric symbol</li>
<li><a href="Theophany" title="Theophany">Theophany</a> – Appearance of a deity in an observable way</li></ul>
<div class="mw-heading mw-heading2"><h2 id="References">References</h2></div>
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<li id="cite_note-FOOTNOTEBauer2010Audi2015-1"><span class="mw-cite-backlink"><b><a href="#cite_ref-FOOTNOTEBauer2010Audi2015_1-0">^</a></b></span> <span class="reference-text"><a href="#CITEREFBauer2010">Bauer (2010)</a>; <a href="#CITEREFAudi2015">Audi (2015)</a>.</span>
</li>
<li id="cite_note-FOOTNOTEDodds1951Burkert1985-2"><span class="mw-cite-backlink">^ <a href="#cite_ref-FOOTNOTEDodds1951Burkert1985_2-0"><sup><i><b>a</b></i></sup></a> <a href="#cite_ref-FOOTNOTEDodds1951Burkert1985_2-1"><sup><i><b>b</b></i></sup></a></span> <span class="reference-text"><a href="#CITEREFDodds1951">Dodds (1951)</a>; <a href="#CITEREFBurkert1985">Burkert (1985)</a>.</span>
</li>
<li id="cite_note-FOOTNOTEBeardNorthPrice1998Ando2008-3"><span class="mw-cite-backlink"><b><a href="#cite_ref-FOOTNOTEBeardNorthPrice1998Ando2008_3-0">^</a></b></span> <span class="reference-text"><a href="#CITEREFBeardNorthPrice1998">Beard, North & Price (1998)</a>; <a href="#CITEREFAndo2008">Ando (2008)</a>.</span>
</li>
<li id="cite_note-FOOTNOTESedley2007-4"><span class="mw-cite-backlink">^ <a href="#cite_ref-FOOTNOTESedley2007_4-0"><sup><i><b>a</b></i></sup></a> <a href="#cite_ref-FOOTNOTESedley2007_4-1"><sup><i><b>b</b></i></sup></a></span> <span class="reference-text"><a href="#CITEREFSedley2007">Sedley (2007)</a>.</span>
</li>
<li id="cite_note-FOOTNOTELong1986-5"><span class="mw-cite-backlink">^ <a href="#cite_ref-FOOTNOTELong1986_5-0"><sup><i><b>a</b></i></sup></a> <a href="#cite_ref-FOOTNOTELong1986_5-1"><sup><i><b>b</b></i></sup></a></span> <span class="reference-text"><a href="#CITEREFLong1986">Long (1986)</a>.</span>
</li>
<li id="cite_note-FOOTNOTEBeardNorthPrice1998Versnel2011-6"><span class="mw-cite-backlink">^ <a href="#cite_ref-FOOTNOTEBeardNorthPrice1998Versnel2011_6-0"><sup><i><b>a</b></i></sup></a> <a href="#cite_ref-FOOTNOTEBeardNorthPrice1998Versnel2011_6-1"><sup><i><b>b</b></i></sup></a></span> <span class="reference-text"><a href="#CITEREFBeardNorthPrice1998">Beard, North & Price (1998)</a>; <a href="#CITEREFVersnel2011">Versnel (2011)</a>.</span>
</li>
<li id="cite_note-FOOTNOTELane_Fox1987Ando2008-7"><span class="mw-cite-backlink"><b><a href="#cite_ref-FOOTNOTELane_Fox1987Ando2008_7-0">^</a></b></span> <span class="reference-text"><a href="#CITEREFLane_Fox1987">Lane Fox (1987)</a>; <a href="#CITEREFAndo2008">Ando (2008)</a>.</span>
</li>
<li id="cite_note-FOOTNOTEBurkert1985-8"><span class="mw-cite-backlink"><b><a href="#cite_ref-FOOTNOTEBurkert1985_8-0">^</a></b></span> <span class="reference-text"><a href="#CITEREFBurkert1985">Burkert (1985)</a>.</span>
</li>
<li id="cite_note-9"><span class="mw-cite-backlink"><b><a href="#cite_ref-9">^</a></b></span> <span class="reference-text">Plato, <i><a href="Apology_(Plato)" title="Apology (Plato)">Apology</a></i> 31d–32a; cf. <a href="#CITEREFDodds1951">Dodds (1951)</a>.</span>
</li>
<li id="cite_note-FOOTNOTEDodds1951Versnel2011-10"><span class="mw-cite-backlink"><b><a href="#cite_ref-FOOTNOTEDodds1951Versnel2011_10-0">^</a></b></span> <span class="reference-text"><a href="#CITEREFDodds1951">Dodds (1951)</a>; <a href="#CITEREFVersnel2011">Versnel (2011)</a>.</span>
</li>
<li id="cite_note-FOOTNOTEJohnston2011ShawMilbank2014-11"><span class="mw-cite-backlink"><b><a href="#cite_ref-FOOTNOTEJohnston2011ShawMilbank2014_11-0">^</a></b></span> <span class="reference-text"><a href="#CITEREFJohnston2011">Johnston (2011)</a>; <a href="#CITEREFShawMilbank2014">Shaw & Milbank (2014)</a>.</span>
</li>
<li id="cite_note-FOOTNOTEVersnel2011MarmodoroViltanioti2017-12"><span class="mw-cite-backlink"><b><a href="#cite_ref-FOOTNOTEVersnel2011MarmodoroViltanioti2017_12-0">^</a></b></span> <span class="reference-text"><a href="#CITEREFVersnel2011">Versnel (2011)</a>; <a href="#CITEREFMarmodoroViltanioti2017">Marmodoro & Viltanioti (2017)</a>.</span>
</li>
<li id="cite_note-FOOTNOTEJonas1992Davies2012-13"><span class="mw-cite-backlink"><b><a href="#cite_ref-FOOTNOTEJonas1992Davies2012_13-0">^</a></b></span> <span class="reference-text"><a href="#CITEREFJonas1992">Jonas (1992)</a>; <a href="#CITEREFDavies2012">Davies (2012)</a>.</span>
</li>
<li id="cite_note-FOOTNOTERudolph2001-14"><span class="mw-cite-backlink"><b><a href="#cite_ref-FOOTNOTERudolph2001_14-0">^</a></b></span> <span class="reference-text"><a href="#CITEREFRudolph2001">Rudolph (2001)</a>.</span>
</li>
<li id="cite_note-FOOTNOTEShawMilbank2014-15"><span class="mw-cite-backlink">^ <a href="#cite_ref-FOOTNOTEShawMilbank2014_15-0"><sup><i><b>a</b></i></sup></a> <a href="#cite_ref-FOOTNOTEShawMilbank2014_15-1"><sup><i><b>b</b></i></sup></a></span> <span class="reference-text"><a href="#CITEREFShawMilbank2014">Shaw & Milbank (2014)</a>.</span>
</li>
<li id="cite_note-FOOTNOTEDeConickShawTurner2013-16"><span class="mw-cite-backlink"><b><a href="#cite_ref-FOOTNOTEDeConickShawTurner2013_16-0">^</a></b></span> <span class="reference-text"><a href="#CITEREFDeConickShawTurner2013">DeConick, Shaw & Turner (2013)</a>.</span>
</li>
<li id="cite_note-FOOTNOTEArmstrong2004-17"><span class="mw-cite-backlink"><b><a href="#cite_ref-FOOTNOTEArmstrong2004_17-0">^</a></b></span> <span class="reference-text"><a href="#CITEREFArmstrong2004">Armstrong (2004)</a>.</span>
</li>
<li id="cite_note-FOOTNOTEWright2003Young2013-18"><span class="mw-cite-backlink">^ <a href="#cite_ref-FOOTNOTEWright2003Young2013_18-0"><sup><i><b>a</b></i></sup></a> <a href="#cite_ref-FOOTNOTEWright2003Young2013_18-1"><sup><i><b>b</b></i></sup></a></span> <span class="reference-text"><a href="#CITEREFWright2003">Wright (2003)</a>; <a href="#CITEREFYoung2013">Young (2013)</a>.</span>
</li>
<li id="cite_note-FOOTNOTEJohnston2011Hart2013-19"><span class="mw-cite-backlink"><b><a href="#cite_ref-FOOTNOTEJohnston2011Hart2013_19-0">^</a></b></span> <span class="reference-text"><a href="#CITEREFJohnston2011">Johnston (2011)</a>; <a href="#CITEREFHart2013">Hart (2013)</a>.</span>
</li>
<li id="cite_note-FOOTNOTEWilliams2002Young2013-20"><span class="mw-cite-backlink"><b><a href="#cite_ref-FOOTNOTEWilliams2002Young2013_20-0">^</a></b></span> <span class="reference-text"><a href="#CITEREFWilliams2002">Williams (2002)</a>; <a href="#CITEREFYoung2013">Young (2013)</a>.</span>
</li>
<li id="cite_note-FOOTNOTEYoung2013Williams2018-21"><span class="mw-cite-backlink"><b><a href="#cite_ref-FOOTNOTEYoung2013Williams2018_21-0">^</a></b></span> <span class="reference-text"><a href="#CITEREFYoung2013">Young (2013)</a>; <a href="#CITEREFWilliams2018">Williams (2018)</a>.</span>
</li>
<li id="cite_note-FOOTNOTEWright2003Hart2013-22"><span class="mw-cite-backlink"><b><a href="#cite_ref-FOOTNOTEWright2003Hart2013_22-0">^</a></b></span> <span class="reference-text"><a href="#CITEREFWright2003">Wright (2003)</a>; <a href="#CITEREFHart2013">Hart (2013)</a>.</span>
</li>
<li id="cite_note-FOOTNOTEBauer2010-23"><span class="mw-cite-backlink"><b><a href="#cite_ref-FOOTNOTEBauer2010_23-0">^</a></b></span> <span class="reference-text"><a href="#CITEREFBauer2010">Bauer (2010)</a>.</span>
</li>
<li id="cite_note-FOOTNOTEZaehner1957Otto1958-24"><span class="mw-cite-backlink"><b><a href="#cite_ref-FOOTNOTEZaehner1957Otto1958_24-0">^</a></b></span> <span class="reference-text"><a href="#CITEREFZaehner1957">Zaehner (1957)</a>; <a href="#CITEREFOtto1958">Otto (1958)</a>.</span>
</li>
<li id="cite_note-FOOTNOTEKing-Lenzmeier2001-25"><span class="mw-cite-backlink"><b><a href="#cite_ref-FOOTNOTEKing-Lenzmeier2001_25-0">^</a></b></span> <span class="reference-text"><a href="#CITEREFKing-Lenzmeier2001">King-Lenzmeier (2001)</a>.</span>
</li>
<li id="cite_note-FOOTNOTEOtto1958-26"><span class="mw-cite-backlink"><b><a href="#cite_ref-FOOTNOTEOtto1958_26-0">^</a></b></span> <span class="reference-text"><a href="#CITEREFOtto1958">Otto (1958)</a>.</span>
</li>
<li id="cite_note-FOOTNOTEFlanagan1989-27"><span class="mw-cite-backlink"><b><a href="#cite_ref-FOOTNOTEFlanagan1989_27-0">^</a></b></span> <span class="reference-text"><a href="#CITEREFFlanagan1989">Flanagan (1989)</a>.</span>
</li>
<li id="cite_note-FOOTNOTEEco1988-28"><span class="mw-cite-backlink"><b><a href="#cite_ref-FOOTNOTEEco1988_28-0">^</a></b></span> <span class="reference-text"><a href="#CITEREFEco1988">Eco (1988)</a>.</span>
</li>
<li id="cite_note-FOOTNOTEGallacher1997-29"><span class="mw-cite-backlink"><b><a href="#cite_ref-FOOTNOTEGallacher1997_29-0">^</a></b></span> <span class="reference-text"><a href="#CITEREFGallacher1997">Gallacher (1997)</a>.</span>
</li>
<li id="cite_note-FOOTNOTETurner1995Hart2013-30"><span class="mw-cite-backlink"><b><a href="#cite_ref-FOOTNOTETurner1995Hart2013_30-0">^</a></b></span> <span class="reference-text"><a href="#CITEREFTurner1995">Turner (1995)</a>; <a href="#CITEREFHart2013">Hart (2013)</a>.</span>
</li>
<li id="cite_note-FOOTNOTEEco1988Grant2001-31"><span class="mw-cite-backlink"><b><a href="#cite_ref-FOOTNOTEEco1988Grant2001_31-0">^</a></b></span> <span class="reference-text"><a href="#CITEREFEco1988">Eco (1988)</a>; <a href="#CITEREFGrant2001">Grant (2001)</a>.</span>
</li>
<li id="cite_note-FOOTNOTEEco2002-32"><span class="mw-cite-backlink"><b><a href="#cite_ref-FOOTNOTEEco2002_32-0">^</a></b></span> <span class="reference-text"><a href="#CITEREFEco2002">Eco (2002)</a>.</span>
</li>
<li id="cite_note-FOOTNOTEJohnston2011Taylor2018-33"><span class="mw-cite-backlink"><b><a href="#cite_ref-FOOTNOTEJohnston2011Taylor2018_33-0">^</a></b></span> <span class="reference-text"><a href="#CITEREFJohnston2011">Johnston (2011)</a>; <a href="#CITEREFTaylor2018">Taylor (2018)</a>.</span>
</li>
<li id="cite_note-FOOTNOTEArmstrong2009-34"><span class="mw-cite-backlink">^ <a href="#cite_ref-FOOTNOTEArmstrong2009_34-0"><sup><i><b>a</b></i></sup></a> <a href="#cite_ref-FOOTNOTEArmstrong2009_34-1"><sup><i><b>b</b></i></sup></a></span> <span class="reference-text"><a href="#CITEREFArmstrong2009">Armstrong (2009)</a>.</span>
</li>
<li id="cite_note-FOOTNOTEJung1969Stein1998-35"><span class="mw-cite-backlink"><b><a href="#cite_ref-FOOTNOTEJung1969Stein1998_35-0">^</a></b></span> <span class="reference-text"><a href="#CITEREFJung1969">Jung (1969)</a>; <a href="#CITEREFStein1998">Stein (1998)</a>.</span>
</li>
<li id="cite_note-FOOTNOTEHart2013-36"><span class="mw-cite-backlink"><b><a href="#cite_ref-FOOTNOTEHart2013_36-0">^</a></b></span> <span class="reference-text"><a href="#CITEREFHart2013">Hart (2013)</a>.</span>
</li>
<li id="cite_note-FOOTNOTETaylor2018Johnston2011-37"><span class="mw-cite-backlink"><b><a href="#cite_ref-FOOTNOTETaylor2018Johnston2011_37-0">^</a></b></span> <span class="reference-text"><a href="#CITEREFTaylor2018">Taylor (2018)</a>; <a href="#CITEREFJohnston2011">Johnston (2011)</a>.</span>
</li>
<li id="cite_note-FOOTNOTEHart2013Williams2018-38"><span class="mw-cite-backlink"><b><a href="#cite_ref-FOOTNOTEHart2013Williams2018_38-0">^</a></b></span> <span class="reference-text"><a href="#CITEREFHart2013">Hart (2013)</a>; <a href="#CITEREFWilliams2018">Williams (2018)</a>.</span>
</li>
<li id="cite_note-FOOTNOTEArmstrong2009Taylor2018-39"><span class="mw-cite-backlink"><b><a href="#cite_ref-FOOTNOTEArmstrong2009Taylor2018_39-0">^</a></b></span> <span class="reference-text"><a href="#CITEREFArmstrong2009">Armstrong (2009)</a>; <a href="#CITEREFTaylor2018">Taylor (2018)</a>.</span>
</li>
<li id="cite_note-FOOTNOTEAdler1986Hutton1999-40"><span class="mw-cite-backlink"><b><a href="#cite_ref-FOOTNOTEAdler1986Hutton1999_40-0">^</a></b></span> <span class="reference-text"><a href="#CITEREFAdler1986">Adler (1986)</a>; <a href="#CITEREFHutton1999">Hutton (1999)</a>.</span>
</li>
<li id="cite_note-FOOTNOTEBowker2016Audi2015-41"><span class="mw-cite-backlink"><b><a href="#cite_ref-FOOTNOTEBowker2016Audi2015_41-0">^</a></b></span> <span class="reference-text"><a href="#CITEREFBowker2016">Bowker (2016)</a>; <a href="#CITEREFAudi2015">Audi (2015)</a>.</span>
</li>
<li id="cite_note-FOOTNOTEBrooks1990-42"><span class="mw-cite-backlink"><b><a href="#cite_ref-FOOTNOTEBrooks1990_42-0">^</a></b></span> <span class="reference-text"><a href="#CITEREFBrooks1990">Brooks (1990)</a>.</span>
</li>
<li id="cite_note-FOOTNOTEFiorella2023-43"><span class="mw-cite-backlink"><b><a href="#cite_ref-FOOTNOTEFiorella2023_43-0">^</a></b></span> <span class="reference-text"><a href="#CITEREFFiorella2023">Fiorella (2023)</a>.</span>
</li>
<li id="cite_note-FOOTNOTESharma2012-44"><span class="mw-cite-backlink">^ <a href="#cite_ref-FOOTNOTESharma2012_44-0"><sup><i><b>a</b></i></sup></a> <a href="#cite_ref-FOOTNOTESharma2012_44-1"><sup><i><b>b</b></i></sup></a></span> <span class="reference-text"><a href="#CITEREFSharma2012">Sharma (2012)</a>.</span>
</li>
<li id="cite_note-FOOTNOTEIrwin2014-45"><span class="mw-cite-backlink"><b><a href="#cite_ref-FOOTNOTEIrwin2014_45-0">^</a></b></span> <span class="reference-text"><a href="#CITEREFIrwin2014">Irwin (2014)</a>.</span>
</li>
</ol></div>
<div class="mw-heading mw-heading3"><h3 id="Works_cited">Works cited</h3></div>
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<li><cite id="CITEREFGallacher1997" class="citation book cs1">Gallacher, Patrick J. (1997). <i>The Cloud of Unknowing</i>. Medieval Institute Publications. <a href="ISBN_(identifier)" class="mw-redirect" title="ISBN (identifier)">ISBN</a> <bdi>978-1-58044-471-2</bdi>.</cite></li>
<li><cite id="CITEREFGrant2001" class="citation book cs1">Grant, Edward (2001). <i>God and Reason in the Middle Ages</i>. Cambridge University Press. <a href="ISBN_(identifier)" class="mw-redirect" title="ISBN (identifier)">ISBN</a> <bdi>978-0-521-89404-3</bdi>.</cite></li>
<li><cite id="CITEREFHart2013" class="citation book cs1">Hart, D. B. (2013). <i>The Experience of God: Being, Consciousness, Bliss</i>. Yale University Press. <a href="ISBN_(identifier)" class="mw-redirect" title="ISBN (identifier)">ISBN</a> <bdi>978-0-300-16733-7</bdi>.</cite></li>
<li><cite id="CITEREFHutton1999" class="citation book cs1"><a href="Ronald_Hutton" title="Ronald Hutton">Hutton, Ronald</a> (1999). <i>The Triumph of the Moon: A History of Modern Pagan Witchcraft</i>. <a href="Oxford_University_Press" title="Oxford University Press">Oxford University Press</a>. <a href="ISBN_(identifier)" class="mw-redirect" title="ISBN (identifier)">ISBN</a> <bdi>978-0-19-820744-3</bdi>.</cite></li>
<li><cite id="CITEREFIrwin2014" class="citation book cs1">Irwin, L. (2014). <i>Coming Down from Above: Prophecy, Resistance, and Renewal in Native American Religions</i>. University of Oklahoma Press. <a href="ISBN_(identifier)" class="mw-redirect" title="ISBN (identifier)">ISBN</a> <bdi>978-0-8061-8579-8</bdi>.</cite></li>
<li><cite id="CITEREFJohnston2011" class="citation book cs1">Johnston, M. (2011). <i>Saving God: Religion After Idolatry</i>. Princeton University Press. <a href="ISBN_(identifier)" class="mw-redirect" title="ISBN (identifier)">ISBN</a> <bdi>978-1-4008-3044-2</bdi>.</cite></li>
<li><cite id="CITEREFJonas1992" class="citation book cs1">Jonas, Hans (1992). <i>The Gnostic Religion: The Message of the Alien God and the Beginnings of Christianity</i>. Routledge. <a href="ISBN_(identifier)" class="mw-redirect" title="ISBN (identifier)">ISBN</a> <bdi>978-0-415-08020-0</bdi>.</cite></li>
<li><cite id="CITEREFJung1969" class="citation book cs1">Jung, C. G. (1969) [1938]. <i>Psychology and Religion: West and East</i>. Collected Works. Vol. 11. Princeton University Press.</cite></li>
<li><cite id="CITEREFKing-Lenzmeier2001" class="citation book cs1">King-Lenzmeier, Anne (2001). <i>Hildegard of Bingen: An Integrated Version</i>. Minnesota: The Liturgical Press.</cite></li>
<li><cite id="CITEREFLane_Fox1987" class="citation book cs1">Lane Fox, R. (1987). <i>Pagans and Christians</i>. Knopf. <a href="ISBN_(identifier)" class="mw-redirect" title="ISBN (identifier)">ISBN</a> <bdi>978-0-394-55495-2</bdi>.</cite></li>
<li><cite id="CITEREFLong1986" class="citation book cs1">Long, A. A. (1986). <i>Hellenistic Philosophy: Stoics, Epicureans, Sceptics</i> (2nd ed.). University of California Press. <a href="ISBN_(identifier)" class="mw-redirect" title="ISBN (identifier)">ISBN</a> <bdi>978-0-520-05808-8</bdi>.</cite></li>
<li><cite id="CITEREFMarmodoroViltanioti2017" class="citation book cs1">Marmodoro, Anna; Viltanioti, Irini-Fotini, eds. (2017). <i>Divine Powers in Late Antiquity</i>. Oxford: Oxford University Press. <a href="ISBN_(identifier)" class="mw-redirect" title="ISBN (identifier)">ISBN</a> <bdi>978-0-19-107996-2</bdi>.</cite></li>
<li><cite id="CITEREFOtto1958" class="citation book cs1">Otto, Rudolf (1958). <i>The Idea of the Holy</i>. Translated by John W. Harvey. Oxford University Press.</cite></li>
<li><cite id="CITEREFRudolph2001" class="citation book cs1">Rudolph, Kurt (2001). <i>Gnosis: The Nature and History of Gnosticism</i>. Bloomsbury Academic. <a href="ISBN_(identifier)" class="mw-redirect" title="ISBN (identifier)">ISBN</a> <bdi>978-0-567-08640-2</bdi>.</cite></li>
<li><cite id="CITEREFSedley2007" class="citation book cs1">Sedley, David (2007). <i>Creationism and Its Critics in Antiquity</i>. University of California Press. <a href="ISBN_(identifier)" class="mw-redirect" title="ISBN (identifier)">ISBN</a> <bdi>978-0-520-25364-3</bdi>.</cite></li>
<li><cite id="CITEREFSharma2012" class="citation book cs1">Sharma, A. (2012). <i>Religious Studies and Comparative Methodology: The Case for Reciprocal Illumination</i>. State University of New York Press. <a href="ISBN_(identifier)" class="mw-redirect" title="ISBN (identifier)">ISBN</a> <bdi>978-0-7914-8325-1</bdi>.</cite></li>
<li><cite id="CITEREFShawMilbank2014" class="citation book cs1">Shaw, G.; Milbank, J. (2014). <i>Theurgy and the Soul: The Neoplatonism of Iamblichus</i>. Angelico Press. <a href="ISBN_(identifier)" class="mw-redirect" title="ISBN (identifier)">ISBN</a> <bdi>978-1-62138-072-6</bdi>.</cite></li>
<li><cite id="CITEREFStein1998" class="citation book cs1">Stein, M. (1998). <i>Jung's Map of the Soul: An Introduction</i>. Open Court. <a href="ISBN_(identifier)" class="mw-redirect" title="ISBN (identifier)">ISBN</a> <bdi>978-0-8126-9376-8</bdi>.</cite></li>
<li><cite id="CITEREFTaylor2018" class="citation book cs1">Taylor, Charles (2018). <i>A Secular Age</i>. Harvard University Press. <a href="ISBN_(identifier)" class="mw-redirect" title="ISBN (identifier)">ISBN</a> <bdi>978-0-674-98691-6</bdi>.</cite></li>
<li><cite id="CITEREFTurner1995" class="citation book cs1">Turner, Denys (1995). <i>The Darkness of God: Negativity in Christian Mysticism</i>. Cambridge University Press. <a href="ISBN_(identifier)" class="mw-redirect" title="ISBN (identifier)">ISBN</a> <bdi>978-0-521-64561-4</bdi>.</cite></li>
<li><cite id="CITEREFVersnel2011" class="citation book cs1">Versnel, H. S. (2011). <i>Coping With the Gods: Wayward Readings in Greek Theology</i>. Brill. <a href="ISBN_(identifier)" class="mw-redirect" title="ISBN (identifier)">ISBN</a> <bdi>978-90-04-20490-4</bdi>.</cite></li>
<li><cite id="CITEREFWilliams2002" class="citation book cs1">Williams, R. (2002). <i>Arius: Heresy and Tradition</i>. Eerdmans Publishing Company. <a href="ISBN_(identifier)" class="mw-redirect" title="ISBN (identifier)">ISBN</a> <bdi>978-0-8028-4969-4</bdi>.</cite></li>
<li><cite id="CITEREFWilliams2018" class="citation book cs1">Williams, R. (2018). <i>Christ the Heart of Creation</i>. Bloomsbury Publishing. <a href="ISBN_(identifier)" class="mw-redirect" title="ISBN (identifier)">ISBN</a> <bdi>978-1-4729-4555-6</bdi>.</cite></li>
<li><cite id="CITEREFWright2003" class="citation book cs1">Wright, N. T. (2003). <i>The Resurrection of the Son of God</i>. Christian Origins & the Question of God. Vol. 3. Fortress Press. <a href="ISBN_(identifier)" class="mw-redirect" title="ISBN (identifier)">ISBN</a> <bdi>978-0-8006-3615-9</bdi>.</cite></li>
<li><cite id="CITEREFYoung2013" class="citation book cs1">Young, F. (2013). <i>God's Presence: A Contemporary Recapitulation of Early Christianity</i>. Cambridge University Press. <a href="ISBN_(identifier)" class="mw-redirect" title="ISBN (identifier)">ISBN</a> <bdi>978-1-107-03837-0</bdi>.</cite></li>
<li><cite id="CITEREFZaehner1957" class="citation book cs1">Zaehner, R. C. (1957). <a rel="nofollow" class="external text" href="https://books.google.com/books?id=8jArAAAAIAAJ"><i>Mysticism Sacred and Profane: An Inquiry Into Some Varieties of Praeternatural Experience</i></a>. Clarendon Press.</cite></li></ul>
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<ul><li><cite id="CITEREFSchulz2023" class="citation magazine cs1">Schulz, Kathryn (6 February 2023). <a rel="nofollow" class="external text" href="https://www.newyorker.com/magazine/2023/02/06/hildegard-of-bingen-composes-the-cosmos">"Hildegard of Bingen Composes the Cosmos"</a>. <i>The New Yorker</i><span class="reference-accessdate">. Retrieved <span class="nowrap">2025-04-12</span></span>.</cite></li>
<li><span class="noviewer" typeof="mw:File"></span> Media related to <a href="https://commons.wikimedia.org/wiki/Category:Divinity" class="extiw external" title="commons:Category:Divinity">Divinity</a> at Wikimedia Commons</li></ul>
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<ul><li><a href="Deity" title="Deity">Deity</a>
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<li><a href="Goddess" title="Goddess">Goddess</a></li>
<li><a href="Lists_of_deities" title="Lists of deities">List</a></li></ul></li>
<li><a href="Conceptions_of_God" title="Conceptions of God">Conceptions of God</a>
<ul><li><a href="Existence_of_God" title="Existence of God">Existence</a></li>
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<li><a href="Deism" title="Deism">Deism</a></li>
<li><a href="Dystheism" title="Dystheism">Dystheism</a></li>
<li><a href="Henotheism" title="Henotheism">Henotheism</a></li>
<li><a href="Hermeticism" title="Hermeticism">Hermeticism</a></li>
<li><a href="Kathenotheism" title="Kathenotheism">Kathenotheism</a></li>
<li><a href="Nontheism" title="Nontheism">Nontheism</a></li>
<li><a href="Monolatry" title="Monolatry">Monolatry</a></li>
<li><a href="Monotheism" title="Monotheism">Monotheism</a>
<ul><li><a href="Urmonotheismus" title="Urmonotheismus">Urmonotheismus</a></li></ul></li>
<li><a href="Mysticism" title="Mysticism">Mysticism</a></li>
<li><a href="Panentheism" title="Panentheism">Panentheism</a></li>
<li><a href="Pandeism" title="Pandeism">Pandeism</a></li>
<li><a href="Pantheism" title="Pantheism">Pantheism</a></li>
<li><a href="Polytheism" title="Polytheism">Polydeism</a></li>
<li><a href="Polytheism" title="Polytheism">Polytheism</a></li>
<li><a href="Spiritualism_(movement)" title="Spiritualism (movement)">Spiritualism</a></li>
<li><a href="Theistic_finitism" title="Theistic finitism">Theistic finitism</a></li>
<li><a href="Theopanism" title="Theopanism">Theopanism</a></li></ul>
</div></td></tr><tr><th scope="row" class="navbox-group" style="width:1%">Concepts</th><td class="navbox-list-with-group navbox-list navbox-even" style="width:100%;padding:0"><div style="padding:0 0.25em">
<ul>
<li><a href="Deity" title="Deity">Deity</a></li>
<li><a href="Gender_of_God" title="Gender of God">Gender of God</a> <i>and gods</i>
<ul><li><a href="Goddess" title="Goddess">Goddess</a></li></ul></li>
<li><a href="Numen" title="Numen">Numen</a></li></ul>
</div></td></tr></tbody></table><div></div></td></tr><tr><th scope="row" class="navbox-group" style="width:1%"><a href="God" title="God">Singular god</a><br>theologies</th><td class="navbox-list-with-group navbox-list navbox-odd" style="width:100%;padding:0"><div style="padding:0 0.25em"></div><table class="nowraplinks navbox-subgroup" style="border-spacing:0"><tbody><tr><th scope="row" class="navbox-group" style="width:1%">By faith</th><td class="navbox-list-with-group navbox-list navbox-odd" style="width:100%;padding:0"><div style="padding:0 0.25em">
<ul><li><a href="God_in_Abrahamic_religions" title="God in Abrahamic religions">Abrahamic religions</a>
<ul><li><a href="God_in_the_Bah%C3%A1%CA%BC%C3%AD_Faith" title="God in the Baháʼí Faith">Baháʼí Faith</a></li>
<li><a href="God_in_Judaism" title="God in Judaism">Judaism</a></li>
<li><a href="God_in_Christianity" title="God in Christianity">Christianity</a></li>
<li><a href="God_in_Islam" title="God in Islam">Islam</a></li></ul></li>
<li><a href="Creator_in_Buddhism" title="Creator in Buddhism">Buddhism</a></li>
<li><a href="God_in_Hinduism" title="God in Hinduism">Hinduism</a></li>
<li><a href="God_in_Jainism" title="God in Jainism">Jainism</a></li>
<li><a href="God_in_Sikhism" title="God in Sikhism">Sikhism</a></li>
<li><a href="God_in_Tenrikyo" title="God in Tenrikyo">Tenrikyo</a></li>
<li><a href="Ahura_Mazda" title="Ahura Mazda">Zoroastrianism</a></li></ul>
</div></td></tr><tr><th scope="row" class="navbox-group" style="width:1%">Concepts</th><td class="navbox-list-with-group navbox-list navbox-even" style="width:100%;padding:0"><div style="padding:0 0.25em">
<ul><li><a href="Absolute_(philosophy)" title="Absolute (philosophy)">Absolute</a></li>
<li><a href="Brahman" title="Brahman">Brahman</a></li>
<li><a href="Emanationism" title="Emanationism">Emanationism</a></li>
<li><a href="Logos" title="Logos">Logos</a></li>
<li><a href="God" title="God">Supreme Being</a></li></ul>
</div></td></tr><tr><th scope="row" class="navbox-group" style="width:1%">God as</th><td class="navbox-list-with-group navbox-list navbox-odd" style="width:100%;padding:0"><div style="padding:0 0.25em">
<ul><li><a href="Zurvanism" title="Zurvanism">Time</a></li>
<li><a href="Good" title="Good">Good</a> (<a href="Ahura_Mazda" title="Ahura Mazda">Ahura Mazda</a>, <a href="Father_of_Greatness" title="Father of Greatness">Father of Greatness</a>)</li></ul>
</div></td></tr></tbody></table><div></div></td></tr><tr><th scope="row" class="navbox-group" style="width:1%"><a href="Trinity" title="Trinity">Trinitarianism</a></th><td class="navbox-list-with-group navbox-list navbox-even" style="width:100%;padding:0"><div style="padding:0 0.25em">
<ul><li><a href="Athanasian_Creed" title="Athanasian Creed">Athanasian Creed</a></li>
<li><a href="Johannine_Comma" title="Johannine Comma">Comma Johanneum</a></li>
<li><a href="Consubstantiality" title="Consubstantiality">Consubstantiality</a></li>
<li><a href="Homoousion" title="Homoousion">Homoousian</a></li>
<li><a href="Homoiousian" title="Homoiousian">Homoiousian</a></li>
<li><a href="Hypostasis_(philosophy_and_religion)" title="Hypostasis (philosophy and religion)">Hypostasis</a></li>
<li><a href="Perichoresis" title="Perichoresis">Perichoresis</a></li>
<li><a href="Shield_of_the_Trinity" title="Shield of the Trinity">Shield of the Trinity</a></li>
<li><a href="Trinitarian_formula" title="Trinitarian formula">Trinitarian formula</a></li>
<li><a href="Trinity" title="Trinity">Trinity</a></li>
<li><a href="Trinitarianism_in_the_Church_Fathers" title="Trinitarianism in the Church Fathers">Trinity of the Church Fathers</a></li>
<li><a href="Trinitarian_universalism" title="Trinitarian universalism">Trinitarian universalism</a></li></ul>
</div></td></tr><tr><th scope="row" class="navbox-group" style="width:1%"><a href="Eschatology" title="Eschatology">Eschatology</a></th><td class="navbox-list-with-group navbox-list navbox-odd" style="width:100%;padding:0"><div style="padding:0 0.25em">
<ul><li><a href="Afterlife" title="Afterlife">Afterlife</a></li>
<li><a href="Apocalypticism" title="Apocalypticism">Apocalypticism</a></li>
<li><a href="Fate_of_the_unlearned" title="Fate of the unlearned">Fate of the unlearned</a>
<ul><li><a href="Fitra" title="Fitra">Fitra</a></li></ul></li>
<li><a href="Heaven" title="Heaven">Heaven</a> / <a href="Hell" title="Hell">Hell</a></li></ul>
</div><table class="nowraplinks navbox-subgroup" style="border-spacing:0"><tbody><tr><th id="By_religion11" scope="row" class="navbox-group" style="width:1%">By religion</th><td class="navbox-list-with-group navbox-list navbox-even" style="width:100%;padding:0"><div style="padding:0 0.25em">
<ul><li><a href="Buddhist_eschatology" title="Buddhist eschatology">Buddhist</a></li>
<li><a href="Christian_eschatology" title="Christian eschatology">Christian</a></li>
<li><a href="Hindu_eschatology" title="Hindu eschatology">Hindu</a></li>
<li><a href="Islamic_eschatology" title="Islamic eschatology">Islamic</a></li>
<li><a href="Jewish_eschatology" title="Jewish eschatology">Jewish</a></li>
<li><a href="Divine_Incantations_Scripture" title="Divine Incantations Scripture">Taoist</a></li>
<li><a href="Frashokereti" title="Frashokereti">Zoroastrian</a></li></ul>
</div></td></tr></tbody></table><div>
</div></td></tr><tr><th scope="row" class="navbox-group" style="width:1%"><a href="Feminist_theology" title="Feminist theology">Feminist</a></th><td class="navbox-list-with-group navbox-list navbox-odd" style="width:100%;padding:0"><div style="padding:0 0.25em">
<ul><li><a href="Women_in_Buddhism" title="Women in Buddhism">Buddhism</a></li>
<li><a href="Christian_feminism" title="Christian feminism">Christianity</a></li>
<li><a href="Women_in_Hinduism" title="Women in Hinduism">Hinduism</a></li>
<li><a href="Islamic_feminism" title="Islamic feminism">Islam</a></li>
<li><a href="Jewish_feminism" title="Jewish feminism">Judaism</a></li>
<li><a href="Mormonism_and_women" title="Mormonism and women">Mormonism</a></li>
<li><a href="Goddess" title="Goddess">Goddesses</a></li></ul>
</div></td></tr><tr><th scope="row" class="navbox-group" style="width:1%">Other concepts</th><td class="navbox-list-with-group navbox-list navbox-even" style="width:100%;padding:0"><div style="padding:0 0.25em">
<ul><li><a href="Attributes_of_God_in_Christianity" title="Attributes of God in Christianity">Attributes of God in Christianity</a> / <a href="God_in_Islam" title="God in Islam">in Islam</a></li>
<li><a href="Binitarianism" title="Binitarianism">Binitarianism</a></li>
<li><a href="Demiurge" title="Demiurge">Demiurge</a></li>
<li><a href="Divine_simplicity" title="Divine simplicity">Divine simplicity</a></li>
<li><a href="Divine_presence" title="Divine presence">Divine presence</a></li>
<li><a href="Egotheism" title="Egotheism">Egotheism</a></li>
<li><a href="Exotheology" title="Exotheology">Exotheology</a></li>
<li><a href="Theological_hermeneutics" title="Theological hermeneutics">Hermeneutics</a></li>
<li><a href="Holocaust_theology" title="Holocaust theology">Holocaust</a></li>
<li><a href="Godhead_in_Christianity" title="Godhead in Christianity">Godhead in Christianity</a>
<ul><li><span style="font-size: 85%;"><a href="God_in_Mormonism" title="God in Mormonism">Latter Day Saints</a></span></li></ul></li>
<li><a href="Great_Architect_of_the_Universe" title="Great Architect of the Universe">Great Architect of the Universe</a></li>
<li><a href="Great_Spirit" title="Great Spirit">Great Spirit</a></li>
<li><a href="Apophatic_theology" title="Apophatic theology">Apophatic theology</a></li>
<li><a href="Olelbis" title="Olelbis">Olelbis</a></li>
<li><a href="Open_theism" title="Open theism">Open theism</a></li>
<li><a href="Personal_god" title="Personal god">Personal god</a></li>
<li><a href="Phenomenological_definition_of_God" class="mw-redirect" title="Phenomenological definition of God">Phenomenological definition</a></li>
<li><a href="Philo's_view_of_God" class="mw-redirect" title="Philo's view of God">Philo's view</a></li>
<li><a href="Process_theology" title="Process theology">Process</a></li>
<li><a href="Tian" title="Tian">Tian</a></li>
<li><a href="Unmoved_mover" title="Unmoved mover">Unmoved mover</a></li></ul>
</div></td></tr><tr><th scope="row" class="navbox-group" style="width:1%"><a href="Names_of_God" title="Names of God">Names of God</a> in</th><td class="navbox-list-with-group navbox-list navbox-odd" style="width:100%;padding:0"><div style="padding:0 0.25em">
<ul><li><a href="Names_of_God_in_Christianity" title="Names of God in Christianity">Christianity</a></li>
<li><a href="List_of_titles_and_names_of_Krishna" title="List of titles and names of Krishna">Hinduism</a></li>
<li><a href="Names_of_God_in_Islam" title="Names of God in Islam">Islam</a></li>
<li><a href="Tirthankara" title="Tirthankara">Jainism</a></li>
<li><a href="Names_of_God_in_Judaism" title="Names of God in Judaism">Judaism</a></li></ul>
</div></td></tr></tbody></table><div></div></td></tr></tbody></table><div></div></td></tr><tr><td colspan="2" class="navbox-list navbox-odd hlist" style="width:100%;padding:0"><div style="padding:0 0.25em"></div><table class="nowraplinks mw-collapsible mw-collapsed navbox-subgroup" style="border-spacing:0"><tbody><tr><th scope="col" class="navbox-title" colspan="2"><div id="By_faith115" style="font-size:114%;margin:0 4em">By faith</div></th></tr><tr><td colspan="2" class="navbox-list navbox-odd" style="width:100%;padding:0"><div style="padding:0 0.25em"></div><table class="nowraplinks navbox-subgroup" style="border-spacing:0"><tbody><tr><th id="Christian188" scope="row" class="navbox-group" style="width:1%"><a href="Christian_theology" title="Christian theology">Christian</a></th><td class="navbox-list-with-group navbox-list navbox-odd" style="width:100%;padding:0"><div style="padding:0 0.25em">
<ul><li><a href="History_of_Christian_theology" title="History of Christian theology">History</a></li>
<li><a href="Outline_of_Christian_theology" title="Outline of Christian theology">Outline</a></li>
<li><a href="Biblical_canon" title="Biblical canon">Biblical canon</a></li>
<li><a href="Glossary_of_Christianity" title="Glossary of Christianity">Glossary</a></li>
<li><a href="Paterology" title="Paterology">Paterology</a></li>
<li><a href="Christology" title="Christology">Christology</a></li>
<li><a href="Pneumatology" title="Pneumatology">Pneumatology</a></li>
<li><a href="Biblical_cosmology" title="Biblical cosmology">Cosmology</a></li>
<li><a href="Ecclesiology" title="Ecclesiology">Ecclesiology</a></li>
<li><a href="Christian_eschatology" title="Christian eschatology">Eschatology</a></li>
<li><a href="Christian_ethics" title="Christian ethics">Ethics</a></li>
<li><a href="Sin" title="Sin">Hamartiology</a></li>
<li><a href="Messianism" title="Messianism">Messianism</a></li>
<li><a href="Christian_philosophy" title="Christian philosophy">Philosophy</a></li>
<li><a href="Political_theology" title="Political theology">Political</a></li>
<li><a href="Practical_theology" title="Practical theology">Practical</a></li>
<li><a href="Public_theology" title="Public theology">Public</a></li>
<li><a href="Sophiology" title="Sophiology">Sophiology</a></li>
<li><a href="Salvation_in_Christianity" title="Salvation in Christianity">Soteriology</a></li></ul>
</div></td></tr><tr><th scope="row" class="navbox-group" style="width:1%"><a href="%C4%80stika_and_n%C4%81stika" title="Āstika and nāstika">Hindu</a></th><td class="navbox-list-with-group navbox-list navbox-even" style="width:100%;padding:0"><div style="padding:0 0.25em">
<ul><li><a href="Ayyavazhi_theology" title="Ayyavazhi theology">Ayyavazhi theology</a></li>
<li><a href="Vaishnavism" title="Vaishnavism">Krishnology</a></li></ul>
</div></td></tr><tr><th scope="row" class="navbox-group" style="width:1%"><a href="Schools_of_Islamic_theology" title="Schools of Islamic theology">Islamic</a></th><td class="navbox-list-with-group navbox-list navbox-odd" style="width:100%;padding:0"><div style="padding:0 0.25em">
<ul><li><a href="Tawhid" title="Tawhid">Oneness</a> of <a href="God_in_Islam" title="God in Islam">God</a></li>
<li><a href="Prophets_and_messengers_in_Islam" title="Prophets and messengers in Islam">Prophets</a></li>
<li><a href="Islamic_holy_books" title="Islamic holy books">Holy Scriptures</a></li>
<li><a href="Angels_in_Islam" title="Angels in Islam">Angels</a></li>
<li><a href="Predestination_in_Islam" title="Predestination in Islam">Predestination</a></li>
<li><a href="Islamic_eschatology" title="Islamic eschatology">Last Judgment</a></li></ul>
</div></td></tr><tr><th scope="row" class="navbox-group" style="width:1%">Jewish</th><td class="navbox-list-with-group navbox-list navbox-even" style="width:100%;padding:0"><div style="padding:0 0.25em">
<ul><li><a href="Nevi'im" title="Nevi'im">Abrahamic prophecy</a></li>
<li><a href="Aggadah" title="Aggadah">Aggadah</a></li>
<li><a href="Jewish_religious_movements" title="Jewish religious movements">Denominations</a></li>
<li><a href="Kabbalah" title="Kabbalah">Kabbalah</a></li>
<li><a href="Jewish_philosophy" title="Jewish philosophy">Philosophy</a></li></ul>
</div></td></tr><tr><th scope="row" class="navbox-group" style="width:1%">Pagan</th><td class="navbox-list-with-group navbox-list navbox-odd" style="width:100%;padding:0"><div style="padding:0 0.25em">
<ul><li><a href="Slavic_Native_Faith's_theology_and_cosmology" title="Slavic Native Faith's theology and cosmology">Slavic Native Faith</a></li>
<li><a href="Wiccan_views_of_divinity" title="Wiccan views of divinity">Wiccan</a></li></ul>
</div></td></tr><tr><th scope="row" class="navbox-group" style="width:1%">East Asian</th><td class="navbox-list-with-group navbox-list navbox-even" style="width:100%;padding:0"><div style="padding:0 0.25em">
<ul><li><a href="Tenrikyo_theology" title="Tenrikyo theology">Tenrikyo</a></li></ul>
</div></td></tr></tbody></table><div></div></td></tr></tbody></table><div></div></td></tr><tr><td class="navbox-abovebelow" colspan="2"><div><span class="noviewer" typeof="mw:File"></span> <a href="Portal%3AReligion" title="Portal:Religion">Religion portal</a></div></td></tr></tbody></table></div>
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