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Movie Title Year Distributor Notes Rev Formats She Male Strokers 27 2008 Exquisite MastOnly DRO She Male Strokers 29 2008 Exquisite MastOnly DRO She Male Strokers 31 2008 Exquisite MastOnly DRO She Male Strokers 35 2009 Exquisite MastOnly DRO She Male Strokers 38 2010 Exquisite MastOnly DRO Shemale Pornstar 1 2009 Third World Media Bottom 1 DRO Suck My Tranny Cock 6 2010 Rodnievision Top DRO Tranny Seducers 2 2008 Pink Visual 1 DRO Transsexual Cheerleaders 1 2008 Devil's Film Top 1 DO Transsexual Prostitutes 53 2008 Devil's Film Top In monotheistic thought, God is conceived of as the supreme being, creator deity, and principal object of faith.[1] God is usually conceived as being omniscient (all-knowing), omnipotent (all-powerful), omnipresent (all-present) and as having an eternal and necessary existence. These attributes are used either in way of analogy or are taken literally. God is most often held to be incorporeal (immaterial).[1][2][3] Incorporeality and corporeality of God are related to conceptions of transcendence (being outside nature) and immanence (being in nature) of God, with positions of synthesis such as the "immanent transcendence".
Some religions describe God without reference to gender, while others or their translations use terminology that is gender-specific and gender-biased. God has been conceived as either personal or impersonal. In theism, God is the creator and sustainer of the universe, while in deism, God is the creator, but not the sustainer, of the universe. In pantheism, God is the universe itself. In atheism, there is an absence of belief in God. In agnosticism, the existence of God is deemed unknown or unknowable. God has also been conceived as the source of all moral obligation, and the "greatest conceivable existent".[1] Many notable philosophers have developed arguments for and against the existence of God.[4] Monotheists refer to their gods using names prescribed by their respective religions, with some of these names referring to certain cultural ideas about their god's identity and attributes. In the ancient Egyptian era of Atenism, possibly the earliest recorded monotheistic religion, this deity was called Aten,[5] premised on being the one "true" Supreme Being and creator of the universe.[6] In the Hebrew Bible and Judaism, Elohim, Adonai, YHWH (Hebrew: ?????) and other names are used as the names of God. Yahweh and Jehovah, possible vocalizations of YHWH, are used in Christianity. In the Christian doctrine of the Trinity, God, coexisting in three "persons", is called the Father, the Son, and the Holy Spirit. In Islam, the name Allah is used, while Muslims also have a multitude of titular names for God. In Hinduism, Brahman is often considered a monistic concept of God.[7] In Chinese religion, Shangdi is conceived as the progenitor (first ancestor) of the universe, intrinsic to it and constantly bringing order to it. Other religions have names for the concept of God, including Baha in the Bahá'í Faith,[8] Waheguru in Sikhism,[9] Sang Hyang Widhi Wasa in Balinese Hinduism,[10] and Ahura Mazda in Zoroastrianism.[11]

Contents 1 Etymology and usage 2 General conceptions 2.1 Oneness 2.2 Theism, deism, and pantheism 2.3 Other concepts 3 Non-theistic views 3.1 Agnosticism and atheism 3.2 Anthropomorphism 4 Existence 5 Specific attributes 5.1 Names 5.2 Gender 5.3 Relationship with creation 6 Depiction 6.1 Zoroastrianism 6.2 Judaism 6.3 Christianity 6.4 Islam 6.5 Bahá'í Faith 7 Theological approaches 8 See also 9 References 10 Further reading 11 External links Etymology and usage The Mesha Stele bears the earliest known reference (840 BCE) to the Israelite God Yahweh Main article: God (word) The earliest written form of the Germanic word God comes from the 6th-century Christian Codex Argenteus. The English word itself is derived from the Proto-Germanic * gudan. The reconstructed Proto-Indo-European form * ?hu-tó-m was likely based on the root * ?hau(?)-, which meant either "to call" or "to invoke".[12] The Germanic words for God were originally neuter—applying to both genders—but during the process of the Christianization of the Germanic peoples from their indigenous Germanic paganism, the words became a masculine syntactic form.[13] The word 'Allah' in Arabic calligraphy In the English language, capitalization is used for names by which a god is known, including 'God'.[14] Consequently, the capitalized form of god is not used for multiple gods (polytheism) or when used to refer to the generic idea of a deity.[15][16] The English word God and its counterparts in other languages are normally used for any and all conceptions and, in spite of significant differences between religions, the term remains an English translation common to all. The same holds for Hebrew El, but in Judaism, God is also given a proper name, the tetragrammaton YHWH, in origin possibly the name of an Edomite or Midianite deity, Yahweh. In many translations of the Bible, when the word LORD is in all capitals, it signifies that the word represents the tetragrammaton.[17] Allah (Arabic: ?????) is the Arabic term with no plural used by Muslims and Arabic speaking Christians and Jews meaning "The God" (with the first letter capitalized), while "?ilah" (Arabic: ???????, plural “`aliha” ??????) is the term used for a deity or a god in general.[18][19][20] God may also be given a proper name in monotheistic currents of Hinduism which emphasize the personal nature of God, with early references to his name as Krishna-Vasudeva in Bhagavata or later Vishnu and Hari.[21] Ahura Mazda is the name for God used in Zoroastrianism. "Mazda", or rather the Avestan stem-form Mazda-, nominative Mazdå, reflects Proto-Iranian *Mazdah (female). It is generally taken to be the proper name of the spirit, and like its Sanskrit cognate medha, means "intelligence" or "wisdom". Both the Avestan and Sanskrit words reflect Proto-Indo-Iranian *mazdha-, from Proto-Indo-European mn?sd?eh1, literally meaning "placing (d?eh1) one's mind (*mn?-s)", hence "wise".[22] Waheguru (Punjabi: vahiguru) is a term most often used in Sikhism to refer to God. It means "Wonderful Teacher" in the Punjabi language. Vahi (a Middle Persian borrowing) means "wonderful" and guru (Sanskrit: guru) is a term denoting "teacher". Waheguru is also described by some as an experience of ecstasy which is beyond all descriptions. The most common usage of the word "Waheguru" is in the greeting Sikhs use with each other: Waheguru Ji Ka Khalsa, Waheguru Ji Ki Fateh Wonderful Lord's Khalsa, Victory is to the Wonderful Lord. Baha, the "greatest" name for God in the Baha'i faith, is Arabic for "All-Glorious". General conceptions Main article: Conceptions of God There is no clear consensus on the nature or the existence of God.[23] The Abrahamic conceptions of God include the monotheistic definition of God in Judaism, the trinitarian view of Christians, and the Islamic concept of God. There were also various conceptions of God in the ancient Greco-Roman world, such as Aristotle's view of an unmoved mover, the Neoplatonic concept of the One and the pantheistic God of Stoic Physics. The dharmic religions differ in their view of the divine: views of God in Hinduism vary by region, sect, and caste, ranging from monotheistic to polytheistic. Many polytheistic religions share the idea of a creator deity, although having a name other than "God" and without all of the other roles attributed to a singular God by monotheistic religions. Sikhism is sometimes seen as being pantheistic about God, see: God in Sikhism. Srama?a religions are generally non-creationist, while also holding that there divine beings (called Devas in Buddhism and Jainism) of limited power and lifespan. Jainism has generally rejected creationism, holding that soul substances (Jiva) are uncreated and that time is beginningless.[24] Depending on one's interpretation and tradition, Buddhism can be conceived as being either non-theistic, trans-theistic, pantheistic, or polytheistic. However, Buddhism has generally rejected the specific monotheistic view of a Creator God. The Buddha criticizes the theory of creationism in the early buddhist texts.[25][26] Also, the major Indian Buddhist philosophers, such as such as Nagarjuna, Vasubandhu, Dharmakirti and Buddhaghosa, consistently critiqued Creator God views put forth by Hindu thinkers.[27][28][29] Oneness Main articles: Monotheism and Henotheism The Trinity is the belief that God is composed of The Father, The Son (embodied metaphysically in the physical realm by Jesus), and The Holy Spirit. Monotheists believe that there is only one god, and may also believe this god is worshipped in different religions under different names. The view that all theists actually worship the same god, whether they know it or not, is especially emphasized in the Bahá'í Faith, Hinduism[30] and Sikhism.[31] In Christianity, the doctrine of the Trinity describes God as one God in three divine Persons (each of the three Persons is God himself). The Most Holy Trinity comprises[32] God the Father, God the Son (Jesus), and God the Holy Spirit. In the past centuries, this fundamental mystery of the Christian faith was also summarized by the Latin formula Sancta Trinitas, Unus Deus (Holy Trinity, Unique God), reported in the Litanias Lauretanas. Islam's most fundamental concept is tawhid meaning "oneness" or "uniqueness". God is described in the Quran as: "He is Allah, the One and Only; Allah, the Eternal, Absolute; He begetteth not, nor is He begotten; And there is none like unto Him."[33][34] Muslims repudiate the Christian doctrine of the Trinity and the divinity of Jesus, comparing it to polytheism. In Islam, God is transcendent and does not resemble any of his creations in any way. Thus, Muslims are not iconodules, and are not expected to visualize God.[35] Henotheism is the belief and worship of a single god while accepting the existence or possible existence of other deities.[36] Theism, deism, and pantheism Main articles: Theism, Deism, and Pantheism Theism generally holds that God exists realistically, objectively, and independently of human thought; that God created and sustains everything; that God is omnipotent and eternal; and that God is personal and interacting with the universe through, for example, religious experience and the prayers of humans.[37] Theism holds that God is both transcendent and immanent; thus, God is simultaneously infinite and, in some way, present in the affairs of the world.[38] Not all theists subscribe to all of these propositions, but each usually subscribes to some of them (see, by way of comparison, family resemblance).[37] Catholic theology holds that God is infinitely simple and is not involuntarily subject to time. Most theists hold that God is omnipotent, omniscient, and benevolent, although this belief raises questions about God's responsibility for evil and suffering in the world. Some theists ascribe to God a self-conscious or purposeful limiting of omnipotence, omniscience, or benevolence. Open Theism, by contrast, contends that, due to the nature of time, God's omniscience does not mean the deity can predict the future. Theism is sometimes used to refer in general to any belief in a god or gods, i.e., monotheism or polytheism.[39][40] God Blessing the Seventh Day, 1805 watercolor painting by William Blake Deism holds that God is wholly transcendent: God exists, but does not intervene in the world beyond what was necessary to create it.[38] In this view, God is not anthropomorphic, and neither answers prayers nor produces miracles. Common in Deism is a belief that God has no interest in humanity and may not even be aware of humanity. Pandeism combines Deism with Pantheistic beliefs.[41][42][43] Pandeism is proposed to explain as to Deism why God would create a universe and then abandon it,[44] and as to Pantheism, the origin and purpose of the universe.[44][45] Pantheism holds that God is the universe and the universe is God, whereas Panentheism holds that God contains, but is not identical to, the Universe.[46] It is also the view of the Liberal Catholic Church; Theosophy; some views of Hinduism except Vaishnavism, which believes in panentheism; Sikhism; some divisions of Neopaganism and Taoism, along with many varying denominations and individuals within denominations. Kabbalah, Jewish mysticism, paints a pantheistic/panentheistic view of God—which has wide acceptance in Hasidic Judaism, particularly from their founder The Baal Shem Tov—but only as an addition to the Jewish view of a personal god, not in the original pantheistic sense that denies or limits persona to God.[citation needed] Other concepts Dystheism, which is related to theodicy, is a form of theism which holds that God is either not wholly good or is fully malevolent as a consequence of the problem of evil. One such example comes from Dostoevsky's The Brothers Karamazov, in which Ivan Karamazov rejects God on the grounds that he allows children to suffer.[47] In modern times, some more abstract concepts have been developed, such as process theology and open theism. The contemporaneous French philosopher Michel Henry has however proposed a phenomenological approach and definition of God as phenomenological essence of Life.[48] God has also been conceived as being incorporeal (immaterial), a personal being, the source of all moral obligation, and the "greatest conceivable existent".[1] These attributes were all supported to varying degrees by the early Jewish, Christian and Muslim theologian philosophers, including Maimonides,[49] Augustine of Hippo,[49] and Al-Ghazali,[4] respectively. Non-theistic views See also: Evolutionary origin of religions and Evolutionary psychology of religion Non-theist views about God also vary. Some non-theists avoid the concept of God, whilst accepting that it is significant to many; other non-theists understand God as a symbol of human values and aspirations. The nineteenth-century English atheist Charles Bradlaugh declared that he refused to say "There is no God", because "the word 'God' is to me a sound conveying no clear or distinct affirmation";[50] he said more specifically that he disbelieved in the Christian god. Stephen Jay Gould proposed an approach dividing the world of philosophy into what he called "non-overlapping magisteria" (NOMA). In this view, questions of the supernatural, such as those relating to the existence and nature of God, are non-empirical and are the proper domain of theology. The methods of science should then be used to answer any empirical question about the natural world, and theology should be used to answer questions about ultimate meaning and moral value. In this view, the perceived lack of any empirical footprint from the magisterium of the supernatural onto natural events makes science the sole player in the natural world.[51] Another view, advanced by Richard Dawkins, is that the existence of God is an empirical question, on the grounds that "a universe with a god would be a completely different kind of universe from one without, and it would be a scientific difference."[52] Carl Sagan argued that the doctrine of a Creator of the Universe was difficult to prove or disprove and that the only conceivable scientific discovery that could disprove the existence of a Creator (not necessarily a God) would be the discovery that the universe is infinitely old.[53] Stephen Hawking and co-author Leonard Mlodinow state in their book, The Grand Design, that it is reasonable to ask who or what created the universe, but if the answer is God, then the question has merely been deflected to that of who created God. Both authors claim however, that it is possible to answer these questions purely within the realm of science, and without invoking any divine beings.[54] Agnosticism and atheism Agnosticism is the view that the truth values of certain claims—especially metaphysical and religious claims such as whether God, the divine or the supernatural exist—are unknown and perhaps unknowable.[55][56][57] Atheism is, in a broad sense, the rejection of belief in the existence of deities.[58][59] In a narrower sense, atheism

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