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The Westminster Shorter Catechism's definition of God is an enumeration of his attributes: "God is a Spirit, infinite, eternal, and unchangeable in his being, wisdom, power, holiness, justice, goodness, and truth." [6] This answer has been criticised, however, as having "nothing specifically Christian about it."
Classical theism is characterized by a set of core attributes that define God as absolute, perfect, and transcendent. These attributes include divine simplicity, aseity, immutability, eternality, omnipotence, omniscience, and omnibenevolence, each of which has been developed and refined through centuries of philosophical and theological discourse.
The words used in the Bible in Hebrew to designate mercy, including divine mercy, are rakham (Exodus 34:6; Isaiah 55:7), khanan (Deut. 4:31) and khesed (Nehemiah 9:32). [2]In the Greek of the New Testament and of the Septuagint, the word most commonly used to designate mercy, including divine mercy, is eleos.
The 13 attributes closely parallel the description of God's nature in the second of the Ten Commandments, except that God is characterized as merciful rather than zealous. [1] Thus, they represent a covenant between God and Israel, replacing the covenant of the Ten Commandments which was broken by the golden calf sin. [1]
This attribute is not contingent upon something else other than God himself, and is therefore one of his eternal attributes. [8] God's sovereignty, as the right to exercise his ruling power over his creation, is contingent upon his creation. God's sovereignty only takes effect once creation exists for it to be expressed upon.
God's immutability defines all God's other attributes: God is immutably wise, merciful, good, and gracious: Primarily, God is almighty/omnipotent (all powerful), omnipresent (present everywhere), and omniscient (knows everything); eternally and immutably so. Infiniteness and immutability in God are mutually supportive and imply each other.
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This is why the argument is often expanded to assert that at least some of these attributes are necessarily true, for instance in the modern Kalam argument given above. [1] Defenders of the cosmological arguments also reply that theologians of note are aware of the need to additionally prove other attributes of the first cause beyond that one ...