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Panentheism
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| - | Pantheism (Greek: ''pan'' = all and ''Theos'' = God) literally means "God is All" and "All is God". It is the view that everything is of an all-encompassing immanent God; or that the universe, or nature, and God are equivalent. More detailed definitions tend to emphasize the idea that natural law, existence and/or the universe (the sum total of all that is was and shall be) is represented or personified in the theological principle of 'God'. The term "pantheist"—of which the word "pantheism" is a variation—was purportedly first used by Irish writer John Toland in his 1705 work, ''Socinianism Truly Stated, by a pantheist.'' | ||
| - | ==Varieties of pantheism== | + | '''Panentheism''' (Greek words: ''pan'' =all, ''en'' =in and ''Theos'' =God) is the view that God is immanent within all creation and that the universe is part of God or that God is the animating force behind the universe. Unlike [[pantheism]], panentheism does not mean that the universe is synonymous with God. Instead, it maintains that there is more to God than the material universe. In panentheism, God maintains a transcendent character, and is viewed as both the creator and the original source of universal morality. |
| - | Despite the broad, inclusive nature of pantheism, modern pantheists generally identify themselves as members of two rather divergent groups: | ||
| - | * '''Classical pantheism''', which is expressed in the immanent God of [[Qabalah|Kabalistic]] [[Judaism]], Advaita Vedanta Sanatana Dharma, and [[Monism]], generally viewing God in a personal manner. | + | ==Panentheism in Christianity== |
| - | * '''Naturalistic pantheism''', based on the relatively recent views of Baruch Spinoza and John Toland (who coined the term "pantheism"), as well as contemporary influences, and which encompasses key aspects of [[pandeism]]. | + | |
| - | The vast majority of persons who can be identified as "pantheistic" are of the classical variety (such as [[Hinduism|Hindus]]), while most persons who self-identify as "pantheist" alone (rather than as members of another religion) are of the naturalistic variety. The division between the two "flavors" of pantheism is not entirely clear in all situations, and remains a source of some controversy in pantheist circles. | + | The Eastern Orthodox and Oriental Orthodox Churches have a doctrine called panentheism to describe the relationship between the Uncreated (God, who is omnipotent, eternal, and constant) and His creation that bears surface similarities with the panentheism described above but maintains a critical distinction. |
| - | ==Methods of explanation== | + | Most specifically, these Churches teach that God is not the "watchmaker God" of the Western European Enlightenment. Likewise, they teach that God is not the "stage magician God" who only shows up when performing miracles. Instead, the teaching of both these Churches is that God is not merely necessary to have created the universe, but that His active presence is necessary in some way for every bit of creation, from smallest to greatest, to continue to exist at all. That is, God's energies maintain all things and all beings, even if those beings have explicitly rejected Him. His love of creation is such that he will not withdraw His presence, which would be the ultimate form of slaughter, not merely imposing death but ending existence, altogether. By this token, the entirety of creation is sanctified, and thus no part of creation can be considered innately evil except as a result, direct or indirect, of the Fall of man or similar active rebellion against God. |
| - | An oft-cited feature of pantheism is that each individual human, being part of the universe or nature, is part of God. One issue discussed by pantheists is how, if this is so, humans can have free will. In answer, the following analogy is sometimes given (particularly by classical pantheists): "you are to God, as an individual blood cell in your vein is to you." The analogy further maintains that while a cell may be aware of its own environs, and even has some choices (freewill) between right and wrong (killing a bacteria, becoming malignant, or perhaps just doing nothing, among countless others) it likely has little conception of the greater being of which it is a part. Another way to understand this relationship is the Hindu concept of [[Jiva]], wherein the human soul is an aspect of God not yet having reached enlightenment, after which it becomes [[Atman]]. | + | This Orthodox panentheism is distinct from the "hardcore" panentheism described above in that it maintains an ontological gulf between the created and the Uncreated. Creation is not "part of" God, and God is still distinct from creation; however, God is "within" all creation, thus the Orthodox parsing of the word is "pan-entheism" (God indwells in all things) and not "panen-theism" (All things are within/part of God but God is more than the sum of all things). |
| - | However, it should be noted that not all pantheists accept the idea of free will, with determinism being particularly widespread among naturalistic pantheists. Although individual interpretations of pantheism may suggest certain implications for the nature and existence of free will and/or determinism, pantheism itself does not include any requirement of belief either way. However, the issue is widely discussed, as it is in many other religions and philosophies. | + | Process theology and Creation Spirituality, two minority Christian views, also encorporate a panentheistic worldview. |
| - | ==Debate== | + | ==Panentheism in Judaism== |
| - | Some critics argue that pantheism is little more than a redefinition of the word "God" to mean "existence" or "reality". Many pantheists reply that even if this is so, such a shift in the way we think about these ideas can serve to create both a new and a potentially far more insightful conception of both existence and God. | + | When Hasidic Orthodox Jews first developed as a movement and a theology, their theology was essentially panentheistic, even though they themselves did not use this word. Non-Hasidic Orthodox Jews viewed this theology as heretical. However, after the schism between Hasidic and non-Hasidic Orthodox Jews closed in the mid 1800s, panentheism became an accepted way of thinking in Orthodox Jewish theology. While not the mainstream point of view, panentheism has become more popular in the non-Orthodox Jewish denominations like Conservative Judaism and Reform Judaism through the writings of rabbis like Abraham Joshua Heschel, Arthur Green, Wayne Dosick and Lawrence Kushner. |
| - | Perhaps the most significant debate within the pantheistic community is about the nature of God. Classical pantheism believes in a personal, conscious, and omniscient God, and sees this God as uniting all true religions. Naturalistic pantheism believes in an unconscious, non-sentient universe, which, while being holy and beautiful, is seen as being a God in a non-traditional and impersonal sense. Cosmotheism, a small but controversial racialist group which considers itself a form of pantheism, has an evolutionary interpretation of God, seeing him to be impersonal, but not taking a clear stance as to his sentience. | + | ==Panentheism in Hinduism== |
| - | The viewpoints encompassed within the pantheistic community are necessarily diverse, but the central idea of the universe being an all-encompassing unity and the sanctity of both nature and its natural laws are found throughout. Some pantheists also posit a common purpose for nature and man, while others reject the idea of purpose and view existence as existing "for its own sake." | + | Some interpretations of Hinduism can be seen as panentheistic. Certain interpretations of the Gita and the Shri Rudram support this view. The panentheistic view of Hinduism has been termed by some scholars as monistic theism. |
| - | ==Related concepts== | + | ==Opposing views== |
| - | ===Panentheism=== | + | Some branches of ancient [[Gnosticism]] hold the inverse idea of panentheism: they regard matter as evil and ultimately flawed, and thus not a part of God. This rigid dualism is seen most clearly in the teachings of [[Manichaeism]]. |
| - | Pantheism has features in common with panentheism, such as the idea that the universe is part of God. Technically, the two are separate, inasmuch as pantheism finds God synonymous with nature, and panentheism finds God to be greater than nature alone. Some find this distinction unhelpful, while others see it as a significant point of division. Many of the major faiths described as pantheistic could also be described as panentheistic, whereas naturalistic pantheism cannot (not seeing God as more than nature alone). For example, elements of both panentheism and pantheism are found in Hinduism. Certain interpretations of the Gita and Shri Rudram support this view. | + | Gnosticism claims that matter came about through emanations of the supreme being, and to some this event is held to be more of an accident than of being on purpose. To other Gnostics, the emanations are akin to the Sephirah of the Kabbalists—description of the manifestation of God through a complex system of reality. |
| - | ===Pandeism=== | + | [[Pandeism]] shares with panentheism both the concept that God created the universe, and that the universe is composed of material physically derived from God. The belief systems part, however, on the point that pandeism asserts that everything that was God before the creation of the universe was incorporated into the material universe, providing for no separately existing God. |
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| - | [[Pandeism]] combines the major elements of natural pantheism with [[deism]] (the concept that God created a self-regulating universe, and does not actively intervene in its operations). The fundamental concept is that a single, omnipotent deity preceded the existence of the universe, that this deity envisioned or designed the universe with all of its physical attributes, and that this deity created the universe by completely incorporating itself into the material universe. In short, God ceased to be an independent and sentient God, and instead became the non-sentient and non-responsive universe. This subset of naturalistic pantheism is distinct in that it necessarily encompasses the belief in a sentient deity that existed before the formation of the universe. | + | |
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| - | ==Pantheistic concepts in religion== | + | |
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| - | ===Hinduism=== | + | |
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| - | In Hindu theology [[Brahman]] is the ultimate, both transcendent and immanent, the absolute infinite existence, the sum total of all that ever is, was, or ever shall be. As the sun has rays of light which emanate from the same source, the same holds true for the multifaceted aspects of God emanating from Brahman, like many colors of the same prism. This concept of God is of one unity, with the individual personal Gods being aspects of the One; thus, different deities are seen by different adherents as particularly well suited to their worship. Pantheism and panentheism are key components of Advaita theology. | + | |
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| - | In Smartist tradition, which follows Advaita philosophy, Brahman is seen as the one God, with aspects of God emanating therefrom. With all Hindus, there is a strong belief in all paths, or true religions leading to One God. | + | |
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| - | Some of the Hindu aspects of God include [[Ganesha]], [[Devi]], [[Vishnu]], and [[Shiva]]. | + | |
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| - | Hindus who follow the Smarta tradition believe that these different aspects of God can bring worshippers closer to [[Moksha]], end of the cycle of rebirth. | + | |
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| - | Other subdivisions of Vedanta do not strictly hold this tenet. For example, Dvaita school of Madhva holds Brahman to be only Vishnu. In contrast, Arya Samaj believes in worshipping Brahman directly, without conceptualizing God through form such as Ishta-deva or using an icon, the Hindu murti to focus. Arya Samaj only takes into consideration the formless Brahman while Advaita states that the formless Brahman and the formful God Saguna Brahman are the same and hence worship of either is valid and equivalent. However, Advaita agrees with Arya Samaj that the Ultimate Reality is attributeless, in contrast to the theistic schools of Ramanuja, who also stressed panentheism, and Madhva, an advocate of duality. | + | |
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| - | Vedanta, specifically, Advaita, is a branch of Hindu philosophy which gives this matter a greater focus. Most Vedantic adherents are monists or "non-dualists" (i.e. Advaita Vedanta), seeing multiple manifestations of the one God or source of being, a view which is often confused by non-Hindus as being polytheistic. | + | |
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| - | ===Judaism=== | + | |
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| - | The Kabbalah, in Jewish mysticism, paints a pantheistic/panentheistic view of God which has wide acceptance in Hasidic Judaism, particularly from their founder, the Baal Shem Tov. | + | |
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| - | ===Other religions=== | + | |
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| - | There are elements of pantheism in the Liberal Catholic Church, [[Theosophy]], some forms of [[Buddhism]], [[Taoism]], Process theology and Creation Spirituality, along with many varying denominations and individuals within denominations. | + | |
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| - | Many [[Unitarian Universalist]]s consider themselves pantheists. | + | |
| ==See also== | ==See also== | ||
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| *[[Monotheism]] | *[[Monotheism]] | ||
| *[[Pandeism]] | *[[Pandeism]] | ||
| - | *[[Panentheism]] | + | *[[Pantheism]] |
| *[[Polytheism]] | *[[Polytheism]] | ||
| *[[Theism]] | *[[Theism]] | ||
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| ==References== | ==References== | ||
| - | *Wikipedia. (2005). ''[http://en.wikipedia.org/wiki/Pantheism Pantheism]''. Retrieved on April 6, 2005. | + | *Wikipedia. (2005). ''[http://en.wikipedia.org/wiki/Panentheism Panentheism]''. Retrieved on April 6, 2005. |
Current revision
Panentheism (Greek words: pan =all, en =in and Theos =God) is the view that God is immanent within all creation and that the universe is part of God or that God is the animating force behind the universe. Unlike pantheism, panentheism does not mean that the universe is synonymous with God. Instead, it maintains that there is more to God than the material universe. In panentheism, God maintains a transcendent character, and is viewed as both the creator and the original source of universal morality.
| Table of contents |
Panentheism in Christianity
The Eastern Orthodox and Oriental Orthodox Churches have a doctrine called panentheism to describe the relationship between the Uncreated (God, who is omnipotent, eternal, and constant) and His creation that bears surface similarities with the panentheism described above but maintains a critical distinction.
Most specifically, these Churches teach that God is not the "watchmaker God" of the Western European Enlightenment. Likewise, they teach that God is not the "stage magician God" who only shows up when performing miracles. Instead, the teaching of both these Churches is that God is not merely necessary to have created the universe, but that His active presence is necessary in some way for every bit of creation, from smallest to greatest, to continue to exist at all. That is, God's energies maintain all things and all beings, even if those beings have explicitly rejected Him. His love of creation is such that he will not withdraw His presence, which would be the ultimate form of slaughter, not merely imposing death but ending existence, altogether. By this token, the entirety of creation is sanctified, and thus no part of creation can be considered innately evil except as a result, direct or indirect, of the Fall of man or similar active rebellion against God.
This Orthodox panentheism is distinct from the "hardcore" panentheism described above in that it maintains an ontological gulf between the created and the Uncreated. Creation is not "part of" God, and God is still distinct from creation; however, God is "within" all creation, thus the Orthodox parsing of the word is "pan-entheism" (God indwells in all things) and not "panen-theism" (All things are within/part of God but God is more than the sum of all things).
Process theology and Creation Spirituality, two minority Christian views, also encorporate a panentheistic worldview.
Panentheism in Judaism
When Hasidic Orthodox Jews first developed as a movement and a theology, their theology was essentially panentheistic, even though they themselves did not use this word. Non-Hasidic Orthodox Jews viewed this theology as heretical. However, after the schism between Hasidic and non-Hasidic Orthodox Jews closed in the mid 1800s, panentheism became an accepted way of thinking in Orthodox Jewish theology. While not the mainstream point of view, panentheism has become more popular in the non-Orthodox Jewish denominations like Conservative Judaism and Reform Judaism through the writings of rabbis like Abraham Joshua Heschel, Arthur Green, Wayne Dosick and Lawrence Kushner.
Panentheism in Hinduism
Some interpretations of Hinduism can be seen as panentheistic. Certain interpretations of the Gita and the Shri Rudram support this view. The panentheistic view of Hinduism has been termed by some scholars as monistic theism.
Opposing views
Some branches of ancient Gnosticism hold the inverse idea of panentheism: they regard matter as evil and ultimately flawed, and thus not a part of God. This rigid dualism is seen most clearly in the teachings of Manichaeism.
Gnosticism claims that matter came about through emanations of the supreme being, and to some this event is held to be more of an accident than of being on purpose. To other Gnostics, the emanations are akin to the Sephirah of the Kabbalists—description of the manifestation of God through a complex system of reality.
Pandeism shares with panentheism both the concept that God created the universe, and that the universe is composed of material physically derived from God. The belief systems part, however, on the point that pandeism asserts that everything that was God before the creation of the universe was incorporated into the material universe, providing for no separately existing God.
See also
- Agnosticism
- Atheism
- Deism
- Monistic Theism
- Monotheism
- Pandeism
- Pantheism
- Polytheism
- Theism
- Transcendentalism
References
- Wikipedia. (2005). Panentheism (http://en.wikipedia.org/wiki/Panentheism). Retrieved on April 6, 2005.