Pantheism, Panentheism, The Trinity III: Briefly
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Pantheism
From Cambridge
Pantheism is the view that ‘God is identical with everything’ Martinich (1996: 556). Pantheism may be the result of tendencies, such as 'an intense religious spirit' and 'the belief that all reality is in some way united'. Martinich (1996: 556). 'Spinoza is the most distinguished pantheist in Western philosophy. He argued that since substance is completely self-sufficient, and that only God is self-sufficient; God is the only substance. Martinich. (1996: 556).
Pantheism presents as a worldview that God is in everything and that God and the universe are one. Blackburn (1996: 276). Blackburn also documents that Benedictus de Spinoza (1632-1677) is noted for this view within Western philosophy.
From Spinoza 'Ethics' (1677)
Although each particular thing be conditioned by another particular thing to exist in a given way, yet the force whereby each particular thing perseveres in existing follows from the eternal necessity of God's nature. [ii.45]
God is one, that is, only one substance can be granted in the universe. [I.14]
Whatsoever is, is in God, and without God nothing can be, or be conceived. {I.15]
God is the indwelling and not the transient cause of all things. All things which are, are in God. Besides God there can be no substance, that is, nothing in itself external to God. [I.17]
There is only an infinite substance (1P14), that is, there are no created substances. The infinite substance consists of infinite attributes (1D6). (Spinoza in Ethics)
From Oxford
Biblical theology
Biblical theology would support a view that the physical universe such as time, space, matter and energy are created and maintained by God that is infinite and eternal. Genesis 1 appears to describe in religious, not scientific history, the origin of the material, physical universe. Theologically, the biblical revelation demonstrates God as having existed before the creation of all things, both material and the finite spiritual (Genesis 1, John 1, Colossians 1, as examples).
Philosophy of Religion
Cambridge opines that it is not obvious that theism requires a personal notion of God. (556). I can grant that it is not empirically, scientifically provable that a God exists, and therefore it is not empirically provable that a personal God exists. God is spirit: John 4: 24 and is therefore not provable by empirical means within the Christian worldview. A non-biblical, theistic, philosophy of religion points toward a first and primary cause of all things.
The finite comes from the infinite.
Therefore, finite, time, space, matter, energy come from an infinite cause.
For clarity, I claim with internal and external reasonable (not absolute 100%) certainty that anything finite arises from a personal, infinite cause.
Reasonable certainty is that internally and externally premises and conclusion (s) are consistent and not disproved by counter propositions and conclusions.
Absolute 100% certainty belongs only to an infinite personalized entity with omnipotence and omniscience, that being God.
Based on science, biblical theology and philosophy of religion I disagree with Spinoza that all substance is infinite. I also disagree with Spinoza that all substance is God.
Panentheism
Cambridge differentiates pantheism from panentheism as 'panentheism, the view that God is in all things. Just as water might saturate a sponge and in that way he is the entire sponge, but not identical with the sponge. God might be in everything without being identical with everything. Martinich (1996: 556).
Panentheism attempts to ‘avoid the pitfalls’ of traditional theism. Nikkel (2003: 1). God is prohibited from having a true and genuine relationship with matter and the universe because of traditional theistic views such as that God is immutable, impassible, and eternal and timeless. Nikkel (2003: 1). God is not eternal within this view. Panentheism is an intellectual compromise between traditional theism and pantheism. Kreeft and Tacelli (1994: 94). Within panentheism, God is more than just the material universe, as there is an unchanging aspect to God’s being and also a dynamic aspect to God as the divine being changes as matter and the universe do. Kreeft and Tacelli (1994: 94).
From what I have stated, I do not believe in a finite, non-eternal God. Note this difference in panentheism from the eternal God of pantheism.
The Trinity
Within a trinitarian, biblical perspective, God as transcendent is beyond the finite, material universe. God is the first cause of all things and sustains all finite creation. God is not the vital force within his finite creation, but sustains and maintains it.
God’s nature does not equate to any human nature, for example. The infinite God causes the finite without being finite (This is not contradicted by Jesus Christ, the Word of God taking finite human nature in the incarnation without ceasing to be infinite God). God is immanent within his creation, but his infinite, eternal nature is not mixed with finite nature of any kind. Deity and humanity, two natures, are also not mixed in the incarnation of Christ.
The finite is not infinite. A finite thing is also not eternal. The finite cannot become infinite. The finite cannot become eternal. The finite, can possibly become everlasting. Finite attributes therefore cannot evolve into infinite attributes.
God in pantheism may be considered to be equal with a tree.
God in panentheism may be considered beyond the tree, but the vital force within it.
In my traditional Christian theistic understanding, God is beyond a tree and sustains it, but is not the vital force within it. The vital force is scientifically, theologically and philosophically finite and is sustained by the infinite triune God. This is my example based on Erickson’s presentation. Erickson (1994: 303-307).
BLACKBURN, SIMON (1996) Oxford Dictionary of Philosophy, Oxford, Oxford University Press.
ERICKSON, MILLARD (1994) Christian Theology, Grand Rapids, Baker Book House.
KREEFT, PETER and RONALD K. TACELLI (1994) Handbook of Christian Apologetics, Downers Grove, Illinois, InterVarsity Press.
NIKKEL, DAVID H. (2003) ‘Panentheism’, in Encyclopedia of Science and Religion, MacMillan Reference USA, New York.
MARTINICH, A.P. (1999) ‘Pantheism’ in Robert Audi, (ed.), The Cambridge Dictionary of Philosophy, Cambridge, Cambridge University Press.
Oxford Dictionary of Science, (2010), Sixth Edition, Oxford, Oxford University Press.
SPINOZA, BENEDICT D (Baruch), (1677)(2014) Ethics, translated by RHM Elwes, Createspace Independent Publishing Platform, United States.
Spinoza’s Works
Spinoza Opera, edited by Carl Gebhardt, 5 volumes (Heidelberg: Carl Winters, 1925, 1972 [volume 5, 1987]). Abbreviated in SEP entry as G. Note: A new critical edition of Spinoza’s writings is now being prepared by the Groupe de recherches spinoziste; this will eventually replace Gebhardt. As of July 2012, three volumes have appeared: Tractatus Theologico-Politicus, Tractatus Politicus, and Premiers écrits, all published by Presses Universitaires de France.
Spinoza, Benedictus, The Collected Writings of Spinoza, 2 vols., Edwin Curley, translator (Princeton: Princeton University Press, vol. 1: 1985; vol. 2: 2016). The Ethics is in vol. 1; the Theological Political Treatise is in vol. 2.
Spinoza, Theological-Political Treatise, Samuel Shirley, translator, second edition (Indianapolis: Hackett Publishing, 2001). Abbreviated in SEP entry as S.
Spinoza, The Letters, Samuel Shirley, translator (Indianapolis: Hackett Publishing, 1995).
It is true, through my walks I am serving as mosquito food, 2020.
