[2] In the Pentateuch, for example, God talks with and instructs his prophets and is conceived as possessing volition, emotions (such as anger, grief and happiness), intention, and other attributes characteristic of a human person.
[4] A 2019 survey by the National Opinion Research Center reported that 77.5% of U.S. adults believe in a personal god.
[5] The 2014 Religious Landscape survey conducted by Pew reported that 57% of U.S. adults believe in a personal god.
This was also determined several times in the Torah, which is considered by Jews to be an indisputable authority for their faith (Hosea 11 9: "I am God, and not a man".
Whether the Holy Spirit is impersonal or personal,[7] is the subject of dispute,[8] with experts in pneumatology debating the matter.
[9][10][11] Islamic theology confirms that Allah (God) has no body, no gender (neither male nor female), and there is absolutely nothing like Him in any way whatsoever.
It is a feature of literary style in Arabic that a person may refer to himself by the pronoun nahnu (we) for respect or glorification.
According to mainstream theological accounts, Allah is the creator of everything that exists and transcends spatial and temporal bounds.
[12][13] This has been described in the Qur'an at various places, such as the following: "He knows (all) that is before them and (all) that is behind them (their past and future, and whatever of intentions, speech, or actions they have left behind), whereas they cannot comprehend Him with their knowledge."
Allah is al-Samad (the Ultimate Source of all existence, the Uncaused Cause who created all things out of nothing, who is eternal, absolute, immutable, perfect, complete, essential, independent, and self-sufficient; Who does not need to eat or drink, sleep or rest; Who needs nothing while all of creation is in absolute need of Him; the one eternally and constantly required and sought, depended upon by all existence and to whom all matters will ultimately return).
[20] The Maliki scholar Ibrahim al-Laqqani (d. 1041/1631) said in his book, Jawharat al-Tawhid (The Gem of Monotheism), that: "Any text that leads one to imagine the similitude of Allah to His created beings, should be treated either through ta'wil or tafwid and exalt Allah the Almighty above His creation.
The Hanafi jurist and theologian al-Tahawi (d. 321/933), wrote in his treatise on theology, commonly known as al-'Aqida al-Tahawiyya:[22][23] He is exalted/transcendent beyond having limits, ends, organs, limbs and parts (literally: tools).
The above statement of al-Tahawi refutes the anthropomorphist's dogmas that imagine Allah has a physical body and human form, and being occupied in a place, direction or trajectory.
So whoever understands this, will take heed and refrain from such statements as those of disbelievers, and knows that Allah in His attributes is utterly unlike human beings.In the Baháʼí Faith God is described as "a personal God, unknowable, inaccessible, the source of all Revelation, eternal, omniscient, omnipresent and almighty".
However, some Christian deists may practice a different (non-classical) form of deism while viewing Jesus as a non-divine moral teacher.
[30][31] Those who self-identify as humanistic deists may take an approach based upon what is found in classical deism and allow their worship of God to manifest itself primarily (or exclusively) in the manner in which they treat others.
Polydeists reject the notion that one Supreme Being would have created the universe and then left it to its own devices, a common belief shared by many deists.
[33] Polydeists hold an affirmative belief that the gods who created the universe are completely uninvolved in the world and pose no threat and offer no hope to humanity.
Vaishnavism and Shaivism,[35] traditions of Hinduism, subscribe to an ultimate personal nature of God.
These attributes comprise four infinitudes (ananta chatushtaya), thirty-four miraculous happenings (atiśaya), and eight splendours (prātihārya).
He wrote that the "attempt to reconcile or, at least render, theologically coherent, the man-God" of God the Son in 'nineteenth-century biblical criticism' will always make Christ the Subject par excellence, the Monad defining all monads, the man-without-relation, the self-grounding one.
Subjectivity, though not necessarily tied to a concept of the transcendental ego, is fundamentally concerned with discrete individuals.