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Pantheism is a metaphysical and religious position. Broadly defined it is the view that (1) "God is everything and everything is God ... the world is either identical with God or in some way a self-expression of his nature" (H.P. Owen). Similarly, it is the view that (2) everything that exists constitutes a 'unity' and this all-inclusive unity is in some sense divine (A. MacIntyre). I begin with an account of what the pantheist's ethical position is formally likely to be (...) |
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A distinction which is often rehearsed in some strands of Christian writing on the ‘Eastern’ religions, especially Hinduism, is that while they are full of ‘mythological’ fancies, Biblical faith is based on the solid rock of ‘historical’ truth. I argue that the sharp contours of this antithesis are softened when we consider two issues regarding the relation between ‘myth’ and ‘history’. First, the decades–long attempts to separate the ‘historical’ facts about Jesus Christ from the interpretive elements in the Biblical narrative (...) |
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In this discussion, we ponder the discourse about the ‘body of the Divine’ in the Indian tradition. Beginning with the Vedas, we survey the major eras and thinkers of that tradition, considering various notions of the Supreme Divine Being it produced. For each, we ask: is the Divine embodied? If so, then in what way? What is the nature of the body of the Divine, and what is its relationship to human bodies? What is the value of the body of (...) |
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I argue that a metaphysical controversy, comparable with the ‘pantheism controversy’ of the late 18th century, is being played out today in the world-wide clash between religion and science, in which one side adheres to a strict materialism and the other admits phenomena of inspiritment as having a place in ontology. Just as the pantheism controversy was resolved, to some degree, via the concept of panentheism, so the solution to the contest between science and religion today might be pointing us (...) |
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In his recent article in Sophia, Benedikt Paul Göcke concluded that ‘as long as we do not have a sound argument entailing the necessity of the world, panentheism is not an attractive alternative to classical theism’ : 75). As the article progresses, Göcke clarifies his view of what panentheism is, essentially identical to Göcke’s view of classical theism in every way, except in the world’s modal relation to God. This concept is vastly different to many of the panentheistic notions that (...) |
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Panentheism seems to be an attractive alternative to classical theism. It is not clear, though, what exactly panentheism asserts and how it relates to classical theism. By way of clarifying the thesis of panentheism, I argue that panentheism and classical theism differ only as regards the modal status of the world. According to panentheism, the world is an intrinsic property of God – necessarily there is a world – and according to classical theism the world is an extrinsic property of (...) |
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In certain theological circles today, panentheism is all the rage. One of the most notorious difficulties with panentheism lies in figuring out what panentheism actually is. There have been several attempts in recent literature to demarcate panentheism from classical theism, neo-classical theism, open theism, and pantheism. I shall argue that these attempts to demarcate panentheism from these other positions fail. Then I shall offer my own demarcation. |
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In the West panentheism is known as the view that the world is contained within the divine, though God is also more than the world. I trace the history of this school of philosophy in both Eastern and Western traditions. Although the term is not widely known, the position in fact draws together a broad range of important positions in 20th and 21st century metaphysics, theology, and philosophy of religion. I conclude with some reflections on the practical importance of this (...) |
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There is a variety of concepts of the divine in the eastern and western theological and philosophical traditions. There is, however, not enough reflection on the logic behind concepts of God and their justification. I clarify some necessary and sufficient conditions any attempt to explicate a concept of God has to take into account. I argue that each concept of God is a cypher for a particular worldview and distinguishes three types of justification frequently used to bestow content on particular (...) |
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