Panentheism comes from the Greek, pan meaning “all,” en meaning “in” and theism meaning “God.” Panentheism means “all in God.” This is not to be confused with pantheism which means “all is God.”
For pantheists, God and the material world are the same. Panentheism does not go to this extreme as it accepts an ontological difference between God and nature. In panentheism God is actively present in the material world, but not the same as the material world.
Origin of Panentheism
The term "panentheism" was first used by K. F. C. Krause (1781-1832), approximately two hundred years ago. According to theologian Donald McKim, what makes this concept unique is that it “sees the world and God as mutually dependent for their fulfillment.” (p.199)
Therefore in panentheism God and the world are inter-related. The stress is upon God’s presence in the world. Importantly a panentheistic interpretation of God will see God as changing, that is, a God which is mutable.
Classical View of God
This is distinct to classical theology which sees a different relationship between God and the world. The classical interpretation for God argues for an unchangeable God, one that is immutable. Importantly, the classical view of God does not see God as dependent upon the world.
In this view, God is separated from the world. As seen in the medieval Benedictine Monk Anselm of Canterbury’s (c.1033-1109) prayer, God is emotionally distant from his creation. In his prayer Anselm said. “Although it is better for thee to be …compassionate, passionless, than not to be these things; how art thou…compassionate, and, at the same time, passionless? For, if thou art passionless, thou dost not feel sympathy; and if thou dost not feel sympathy, thy heart is not wretched from sympathy for the wretched; but this it is to be compassionate.”
In their book Process Theology: An Introduction Exposition, theologians John Cobb Jr. and David Ray Griffin note that this emotionally distant God “was in serious tension with the Biblical notion of divine love for the world.”
Anselm tried to resolve this dilemma by stating later in the prayer that God is “compassionate in terms of our experience, and not compassionate in terms of thy being.” But one may question this logic. How a being can be compassionate to another’s experience and at the same time “not compassionate in terms of thy being”?
Westminster Confession of Faith
Anselm's logic is carried into today's world as seen in question seven of the Westminster Confession of Faith: “God is a Spirit, in and of himself infinite in being, glory, blessedness, and perfection; all-sufficient, eternal, unchangeable, incomprehensible, everywhere present, almighty, knowing all things, most wise, most holy, most just, most merciful and gracious, long-suffering, and abundant in goodness and truth.”
Pantheism will challenge some of the assumptions held in this quote, by rejecting or re-interpreting certain terms, particularly the terms all-sufficient, unchangeable, almighty and knowing all things.
Panentheism has caused great controversy amongst many Christians holding on to the classical view. The real argument for the Christian is, "Which view better reflects the teaching of the Bible?"
Sources:
- Cobb Jr, J. B. & D. R. Griffin, Process Theology: An Introduction Exposition. Louisville: Westminster John Knox Press, 1976.
- Geisler, N. Creating God in the Image of Man? Minneapolis: Bethany House, 1997.
- McKim, D. K. Westminster Dictionary of Theological Terms. Louisville: Westminster John Knox, 1996.
- The Westminster Confession of Faith.
