Credo in Deum:
There is only one God, as Moses in the Decalogue dictates “Hear, O Israel: The Lord our God, the Lord is one” (Deuteronomy 6.4).
Revelation by Works:
God reveals himself in a variety of ways that do show that he does indeed exist. Of the first way is that it presupposes that God proves himself is in his works. The existence of the world begs the question of what created it, what was the cause for the creation of the cosmos (Ryrie 11). Moreover doesn’t the writer of Hebrews 3.4 say “(For every house is built by someone, but the builder of all things is God.)?” Cambron puts it rather nicely “There is a Cause or Power behind everything. There must be a maker or Creator” (22). (This would be part of the cosmological argument).
The very world that surrounds us calls to the fact that God does indeed exist and this existence, Psalms 19.1 relates to us: “The Heavens declare the glory of God, and the sky above proclaims his handiwork.” Saint Irenaeus once wrote “For by means of the creation itself, the Word reveals God the Creator; and by means of the world [does He declare] the Lord the Maker of the world;” God has shown himself in nature, and the order which nature seems to exhibit, the teleological argument (Barackman 41).
Then there is the anthropological argument, where it can be argue that we have morals and a sense of personhood because God had created them to reflect him (Barackman 41). There is built into this the question of where man got these “qualities,” which would point to God (Cambron 22).
Revelation by Words:
Another primary way which God has reveals himself is in his words. This is how God reveals himself today and its very nature naturally assumes God to be (Barackman 39). Genesis 1.1 itself declares “In the beginning, God created the heavens and the earth.” Basically it assumes that God is, and makes no real argument for him. However it shouldn’t be said just because of the assumption of God in the Bible, that they don’t “argue God’s existence” (Ryrie 15). (As pointed out by such passages as Psalm 19, Isaiah 40.26, or even Acts 14.17).
Attributes of God:
God is indefinable and we may only try to describe him in so far that he has revealed himself (Barackman 39). But the following is what he has chosen to reveal to us:
We know that God is Omniscience that is that he knows everything that has happened, and that will happen or even might happen (Ryrie 18). As John once wrote “for whenever our heart condemns us, God is greater than our heart, and he knows everything.” – 1 John 3.20. This omnipresence is one which is from the man to creatures to even things (Cambron 35). (See 1 King 8.39; Psalm 94.11; 147.4; Matthew 6.8; 10.29; 11.21; etc.). We know also that God is Omnipotent that is All Powerful. This power of God is over nature, over man, even over the spiritual beings and yes over death as Revelation 20.14 states “Then Death and Hades were thrown into the lake of fire. This is the second death, the lake of fire.”(Cambron 34-35). (Also Genesis 18.14a; Haggai 2.6; Daniel 4.35; Matthew 19.26; James 4.12-15; Apocalypse 19.6). God is everywhere he is Omnipresent. Basically God is “everywhere present,” though that is not to say he is in everything (Ryrie 24). (Note Psalm 139)
God is Holy. God’s holiness is an intrical part of who he is, it cannot be separated from what he is (Ryrie 19). God’s holiness is pure, there is no evil, no darkness to be found within it, every work he has done, every law set up is filled with his holiness (Cambron 49,51). (See 1 Peter 1.15; 1 John 1.5) His holiness is intertwined with his Righteousness. Why Holiness dealt with his character, righteousness deals with how that played out with man, God is just (Ryrie 19). (See Psalms 19.19; 116.5; 145.17’ Jeremiah 12.1; Acts 17.28,31). Love too is a key part of who God is, and that while he may be just, he is loving. (Ephesians 2.4-5; 1 John 4.8). Truth (John 14.6; Romans 3.4)
God is Eternal and is infinite. In basic with these two attributes we know that God is time driven nor does he have an end (Ryrie 23). God is without a starting point as he is also without an ending point (Barackman 51). For as Jeremiah once said: “But the Lord is the true God; he is the living God and the everlasting King.” – Jeremiah 10.10a. (See Genesis 21.33; Deuteronomy 33.27; Psalms 90.2; Acts 17.24 and 1 Kings 8.27; Acts 17.28). Immutable, God does not change. This change includes that of who he is, what he does (Cambron 39). God declared to Malachi: “For I the Lord do not change; therefore you, O children of Jacob, are not consumed.” – 3.6. (Note Also Isaiah 46.9-10; Hebrews 6.17; James 1.17). (When God says that he repentant in various spots within the scriptures it is the from man’s viewpoint which it is written, and thus we see “apparent repentance,” (Ryrie 24)).
“Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit,” Matthew 28.19. God is a triune God, who exists as three unique and individual persons, the Gather, the son, and the Holy Ghost. The word Trinity does not appear in the Bible nor is explicated stated, yet the doctrine is well attested to by various evidences (Ryrie 31). The idea of the Trinity is not understandable, but this does not mean that it is false (Cambron 27).
Various verses that point toward the trinity as followed: John 6.27; Romans 1.7; 1 Peter 1.2 God as the Father; Matthew 9.4; 28.18,19; Mark 2.1-12 (God is only Sin forgiver); John 1.1, 14; 20.28; Romans 9.5; Hebrews 1.8 God as the Son; Acts 5.3-4; 1 Corinthians 2.10; 3.16 Holy Spirit As God (Ryrie 31, Barackman 62).
Each member of the Trinity is “wholly God,” each are distinct persons with their own activities, but they share one divine nature together, as noted in the beginning God is one. One nature three persons. (Barakamn 62,64)
Names of God in the Old Testament:
Elohim, a generic Hebrew word for deity. Elohim seems to denote greatness of rank, or unlimited power of God, the Hebrew root El indeed meaning strength or power (Barackman 66).
Adonai, a Hebrew term for Lord, master. Often it is used together with Yahweh as Adonai Yahweh (Lord God; Lord Yahweh). This title seems to be one which is connected with a sort of personal relationship and of one of authority, sort of a master over a servant (slave) relationship (Barackman 66).
Yahweh, the Hebrew personal name for God. God declared to his prophet: “I am[Yahweh]; that is my name;” (Isaiah 42.8a). This name is not title, but indeed a personal name, although its meaning is uncertain, it seems to steam form HWH, “to be,” and seems to be indicated in Exodus 3.13-14 (Barackman 66-67).
Names of God in the New Testament:
Theos a generic Greek term for God. When alone God may refer to the Trinity, but if the passage includes “the son,” then it mostly likely denotes the Father, but at times it is used of Jesus and the Holy Ghost (Barackman 68).
Kurios a Greek term for Lord. Often found in the Septuagint, (also New Testament Quotations’ of Old Testament) as the translation of Yahweh and Adonai both. In the New Testament is often (but not always) connected to Jesus, and seems to have the same feeling as Adonai in the Hebrew (a Master-Servant relationship) (Barackman 68).
Barackman, Floyd H. Practical Christian Theology. Grand Rapids: Kregel Academic & Professional, 2002. Pp 31-69
Bible. English Standard Version.
Cambron, Mark G. Bible Doctrines; Beliefs That Matter. Grand Rapids: Zondervan House, 1973. Pp. 22-51
Ryrie, Charles C. A Survey of Bible Doctrin. Chicago: Moody Bible Institute, 1972. Pp. 11-31
 (from Ante-Nicene Fathers, Volume 1, PC Study Bible formatted electronic database Copyright © 2003, 2006 by Biblesoft, Inc. All rights reserved.)