Is there a God or higher power — and what is it like?

Yes. Something cannot come from nothing, so an eternal, uncaused Creator exists — One, self-sufficient, unlike anything He made, all-knowing, just, and merciful. That is Allah.

No — atheism is precisely the position that no god exists, or that belief in one is unjustified. Its strongest stated grounds: the evidential problem of evil (Rowe — so much apparently pointless suffering), divine hiddenness (Schellenberg — a loving God would not leave sincere seekers unconvinced), and parsimony (Oppy — natural explanations cover the data without adding a God).

The suspended verdict itself: agnostics neither affirm nor deny God, holding the evidence insufficient for either. The 'weak' agnostic says 'I do not know'; the 'strong' agnostic says 'no one can know' — and if God exists, agnostics say nothing about attributes, since that is a further claim needing further evidence.

Yes: one God, creator of everything, personal, holy, and loving — and, uniquely among the monotheisms, a Trinity: Father, Son, and Holy Spirit, one being in three persons (Matthew 28:19). Christians hold that God's character is seen most clearly in Jesus: 'whoever has seen me has seen the Father' (John 14:9).

One God — creator, incorporeal, eternal, without partner or image: 'Hear, O Israel: the LORD is our God, the LORD is one.' God is personal, acts in history, and commands; Maimonides' Thirteen Principles state the classical view, Kabbalah speaks of the unknowable Infinite (Ein Sof), and a modern minority (Kaplan's Reconstructionism) redefines God naturalistically.

There is no creator God: the Pali Canon teaches that no being made the world or hands down salvation, and it gently satirizes the great god Brahma as himself mortal and mistaken about his own status. Gods (devas) exist, but as impermanent beings inside the cycle, not as the ultimate; the ultimate is nirvana — an unconditioned state, not a person. Later Pure Land devotion to the Buddha Amitabha can look functionally theistic, though he too is no creator.

Yes — but which description is ultimate is Hinduism's great internal question. The Upanishads speak of one absolute, Brahman: Advaita holds that Brahman without attributes (nirguna) is final and the personal God is its human-facing form, while the devotional schools hold the reverse — a supreme personal God (Vishnu, Shiva, or the Goddess) is ultimate, and the many deities are his forms or servants. The Rig Veda's line is quoted for the whole spectrum: "Truth is one; the wise call it by many names."

Yes — one God and only one: Ik Onkar. The Mul Mantar that opens the scripture names God as truth, creator, without fear, without enmity, timeless, beyond birth, self-existent — formless, never incarnated, yet present throughout creation and known by grace.

Secularism takes no position on God — deliberately. Holyoake insisted from the beginning that secularism is not atheism: it neither affirms nor denies God, but removes the question from the state's jurisdiction and leaves every citizen free to answer it. That neutrality is its answer.

Secular humanists — the modern mainstream — find no sufficient evidence for God and live without that belief; religious humanists keep religious community and language while centering human welfare. The movement’s own arc runs from ‘religious humanism’ (1933) to plain naturalism (1973 onward).

Liberalism does not say. It began among believers — Locke argued for toleration from Christian premises — but modern liberalism is deliberately 'political, not metaphysical' (Rawls): the state stays neutral, and every citizen's answer about God, from devout to atheist, receives equal protection.

Feminism takes no position on God: it is a justice movement, not a religion, and its ranks include believers and atheists alike. A body of feminist theology exists — in Christianity, Islam, Judaism, and elsewhere — that rereads scripture with women's dignity in view.

Nationalism takes no position on God; it is a political doctrine, and its followers include believers of every faith and none. Scholars from Hayes to Anderson note that it often functions like a religion — sacred symbols, martyrs, immortality through the nation — without ever stating a theology.