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This paper argues that there was, is, or will be, at least one randomly fluctuated, yet, sustaining, godlike Boltzmann Brane/Consciousness, in addition to biological brains that developed slowly via natural processes. Put differently, a godlike being can be arrived at via a strictly physicalist framework, where the key point is that entropy is a statistical, not absolute law. The paper bolsters this core thesis via Roger Penrose's CCC-Theory and Alfred North Whitehead's process panentheism. Lastly, the claim is made that consciousness exists in numerous states of matter, appearing via nucleation around sites of impurities and unusual material structures. [ABSTRACT FROM AUTHOR]

The notion that God is present in creation has long featured in Eastern Christian thought, appearing as early as Origen (3rd century) and Evagrius of Pontus (4th century). Two major philosophical principles underlay the theology of divine immanence in creation: creation ex nihilo (the physical world is not eternal, but has a beginning, and it was created by God "out of nothing") and nothing can exist totally separate from God, from a divine act of creation. The difficulty in ancient and modern times is to articulate this theology without falling into pantheism, a fusion or identification of God and creation. This is typically achieved by the simultaneous affirmation of divine immanence and divine transcendence: God is more, infinitely more, than creation; indeed, the divine essence is beyond human comprehension, the basis of apophatic theology. This essay explores these notions in Orthodox thought, especially in modern times. Modern Orthodox theologians (notably Sergius Bulgakov, Georges Florovsky, Alexander Schmemann, Kallistos Ware, and John Zizioulas) draw on the patristic theologies of the logoi ("reasons") of things in Maximus the Confessor (7th century) and the divine energies of Gregory Palamas (14th century) to develop a robust theology of creation which affirms human relationship with the rest of creation and human responsibility for the care of creation. These notions coalesce in the philosophical–theological position of panentheism, to which several modern Orthodox theologians adhere, providing a solid grounding for positive affirmations of the world as God's creation. [ABSTRACT FROM AUTHOR]

The article opens with a brief definitional and historical summary of the phenomenon called Neo-Hasidism, referring to the adoption of Hasidic modes of thought, devotion, and praxis by Jews outside the traditional Hasidic communities. This is to be distinguished from Neo-Hasidism as a literary-artistic movement of the early twentieth century. The article then turns to what the author considers to be Hasidism's most basic religious innovation, the popularization of a panentheistic notion of a God-infused universe and its implications for Hasidic Judaism. From here, he turns to some key theological issues as presented in early Hasidic sources, extensively quoted and referenced. These include concepts of God, revelation, mitzvot, and claims of religious exclusivism. In each case, he asks how this Hasidic view might be adapted for use in a contemporary neo-Hasidic context. [ABSTRACT FROM AUTHOR]

Panentheism and pantheism represent one of the most profound, even startling parallels across the world’s great metaphysical traditions about which the present article seeks to explore and carry out a comparative study of certain Eastern and Western philosophers with special reference to the views of two chief exponents of Advaita Vedanta of Indian philosophy, Shankara and Ramanuja. Both these terms, touch on the relation of God and the universe with the difference that the former seems to be rigid, motionless, and abstract and lacks a kind of religious fervor in its approach, while the latter is presumed to be concrete and palpable and seeks to reconcile philosophical thinking with the demands of religious feelings as well. God in pantheism is compared to the God of Spinoza, the Neutrum of Schelling, and Shankara's concept of indeterminate Brahman. In contrast, in the West Hegelian Absolute, and Ramanuja's qualified Brahman in Indian tradition, both are accredited with panentheism in which a personal God, identity-in-and-through-difference, has all auspicious qualities. Though these philosophers are from totally different temperaments and cultures, their philosophical method has certain similarities that have been examined in this work.

There are various permutations of theism: henotheism, pantheism, panentheism, a/theism, and nontheistic divinity. There is debate whether the idea of OmniGod was ever achieved in India. R. C. Zaehner argued that an evolutionary transition from pratenaturalism of the Vedas to Upaniṣad's monism, culminated in monotheism with Purāṇas and the Bhagavad Gītā. I argue differently, beginning with ancient ritualistic polytheism, followed by unifying One Brahman, toward monistic panentheism and later non-dualism of advaita Vedānta. Under the influence of Asaṅga, Buddhism elevated the Buddha as the Great Divine Replacement. As a response or reaction, Brāhmaṇism forged Īśvara as God with the World as his Body. By 13th century, theistic dualism separated Īśvara from his creatio. Even Nyāya rational philosophy was persuaded by monotheism as demonstrated in their teleo-cosmological argument for the existence of Īśvara. I attribute all this to sectarian and doctrinal shifts rather than to any evolutionary teleology and/or predestined historicist movement. [ABSTRACT FROM AUTHOR]

Panentheism has seen a revival over the past two decades in the philosophical literature. This has partially triggered an interest in Indian models of God, which have traditionally been seen as panentheistic. On the other hand, panentheism has been often associated with panpsychism, an old ontological view that sees consciousness as fundamental and ubiquitous in the natural world and which has also enjoyed a renaissance in recent decades. Depending on where one places fundamentality (whether on the microlevel or on the cosmic-level) there will be two types of panpsychism: micropsychism and cosmopsychism. If we agree on this taxonomy and embrace a panentheistic view which contains the idea of God as the ontologically fundamental entity whose consciousness ontologically supports everything, then panentheism will be considered a kind of cosmopsychism, and consequently a kind of panpsychism (we might term this theistic cosmopsychism.) It is no coincidence then that there has been recent interest within analytic philosophy about the connections between Indian traditions and panpsychism, especially in its cosmopsychist version. My goal in this paper is to contribute to these two debates—the cross-cultural debate over panentheism and Indian models of God, and the connections between cosmopsychism and Indian traditions—by examining one of the most important and often quoted texts in Indian religious and philosophical traditions: the Bhavagad Gītā. From a more specific standpoint, the paper has a threefold goal: to offer a panentheistic reconstruction of the Gītā's concept of God, to show how this panentheistic model of God entails a form of theistic cosmopsychism, and to locate the Gītā's cosmopsychism within a broader map of cosmopsychist views. Based on this reconstructive analysis of the Gītā's cosmopsychism, I also outline some few reflections on the philosophical prospects of theistic cosmopsychism. [ABSTRACT FROM AUTHOR]

Nikos Kazantzakis (1883–1957), a highly influential Greek novelist and poet, spent a long apprenticeship to Christian spirituality, and he admired Ignatius Loyola (1491–1556). Examining Kazantzakis's Askitiki (English translation, The Saviors of God: Spiritual Exercises), this essay discloses how the moves in Kazantzakis's lyrical essay, like those in Ignatius's masterwork, are drills that constitute an "always more" (semper maior) training for the arduous ascent to a knowledge of the God-world alliance. Three themes unite Kazantzakis and Ignatius: active mindfulness; soul-freedom through detachment from disordered affections; and pansacramentalism, finding God in all things and all things in the divine. [ABSTRACT FROM AUTHOR]

Panentheism and pantheism represent one of the most profound, even startling parallels across the world's great metaphysical traditions about which the present article seeks to explore and carry out a comparative study of certain Eastern and Western philosophers with special reference to the views of two chief exponents of Advaita Vedanta of Indian philosophy, Shankara and Ramanuja. Both these terms, touch on the relation of God and the universe with the difference that the former seems to be rigid, motionless, and abstract and lacks a kind of religious fervor in its approach, while the latter is presumed to be concrete and palpable and seeks to reconcile philosophical thinking with the demands of religious feelings as well. God in pantheism is compared to the God of Spinoza, the Neutrum of Schelling, and Shankara's concept of indeterminate Brahman. In contrast, in the West Hegelian Absolute, and Ramanuja's qualified Brahman in Indian tradition, both are accredited with panentheism in which a personal God, identity-in-and-through-difference, has all auspicious qualities. Though these philosophers are from totally different temperaments and cultures, their philosophical method has certain similarities that have been examined in this work. [ABSTRACT FROM AUTHOR]

Pentecostalism has become a global phenomenon and reinvented the Christian religion in terms of liturgy and spiritual experience, as well as has projected itself as the vanguard of Christian scholarship. Originally Pentecostalism embraced the belief in a triune God, but the centrality of the Spirit made room to the view of oneness in which Christ and the Spirit are manifestations of the same God. Pentecostal theologians defend a pneumatological theology close to panentheism and monism and connected to the African worldview. In this understanding, through the Spirit, God permeates creation and human beings, and through faith the believer inserts himself into this divine presence with tangible and bodily repercussions, which unfolds in a post-dualist anthropology. This article makes a brief analysis of the Pentecostal concept of God and human in relation to the world. This is a bibliographic research that analyzes the data from a theological and anthropological perspective. [ABSTRACT FROM AUTHOR]

It has been argued for a long time that God has been involved in the biological evolutionary processes observed on Earth. However, no convincing theistic argument has yet been formulated for biological evolution. In this article, I use the concept of creativity to argue that biological evolution manifests an embedded intelligence. This articulates a new form of theistic argument related to biological evolution and offers another sound argument supporting the existence of God. My reasoning suggests that nature might be panentheistic, or that an external personal God manipulates natural laws to direct the process of evolution. [ABSTRACT FROM AUTHOR]

The need to rethink the structure of religious experience is a concern deeply felt by Pierre Teilhard de Chardin, though it is not unique to him. Throughout the twentieth century and the first quarter of the twenty-first, numerous thinkers have reflected on the crisis of religious discourse. Like the Jesuit, many of them do not see atheism as the most appropriate response. Some, including Martin Heidegger, Karl Jaspers, Carl Gustav Jung, Julian Huxley, and Stuart Kauffman, seek solutions outside Christianity. Others, particularly Henri Bergson and Alfred North Whitehead, propose a form of ‘process theism’ that, while questioning significant aspects of Christianity’s traditional doctrinal framework, does not exclude its viability. Finally, some thinkers remain within the Christian tradition but offer non-metaphysical interpretations that give rise to various forms of anatheism, post-theism, and panentheism. [ABSTRACT FROM AUTHOR]

Copyright of Annals of Philosophy / Roczniki Filozoficzne is the property of John Paul II Catholic University of Lublin, Faculty of Philosophy and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Panentheism is the position that the world is in some sense 'in' God, and God 'in' the world, without the world being identical to God. Thus, it tries, like what I call mainstream theism and against pantheism, to protect the transcendence of God, while giving greater emphasis to his immanence in creation than the former. I aim to explicate an approach that I call Orthodox Panentheism. The word 'orthodox' is to be read in two ways. First, the picture is derived from the writings of some of the most important figures in Eastern Christian thought, so that it is Orthodox in the 'big "O" sense'. Second, I hope to show that it is a legitimate Christian picture of the God–world relation which is both distinctive and worthy of being called 'panentheism' – an orthodox panentheism in the 'little "o" sense'. [ABSTRACT FROM AUTHOR]

This article provides an overview of contemporary religious naturalism, with a specific focus on Christian articulations of this emerging worldview and movement. Section 1 outlines the contours of religious naturalism, some commonly proposed reasons in favour of it, major historical predecessors, as well as neighbouring perspectives. Section 2 moves the focus to Christian naturalism, and how this perspective understands the nature of God, soteriology, and Christology from the vantage points of both reductive and non-reductive forms of naturalism. It also briefly explores the ways in which distinctive communities have emerged that advocate for religious naturalism, and some possible practices that seem congruent with the principles of this worldview. Section 3 unpacks several challenges facing a religiously naturalistic outlook, focusing on its religious relevance, issues of demarcation, the problem of evil, and the philosophical plausibility of a naturalistic ontology itself.

Karl Christian Friedrich Krause (1781–1832) left for posterity an impressive and astonishingly contemporary corpus of philosophical creativity. Not only does it cover numerous topics of theoretical and practical philosophy, from a panentheistic-cosmopolitan point of view, but, in terms of the history of philosophy, it may be seen as one of the first works from a European pen which also appreciates the Indian roots of European thinking in their systematic importance. It combines them with Platonic metaphysics and Kant's transcendental philosophy to form a system of philosophy that is truly intercultural. In what follows, Krause's fundamental argument for panentheism is presented before it is argued that Krause's panentheism entails a cosmopolitan theory of human society according to which it is a postulate of practical reason to realize a cosmopolitan global league of humanity. [ABSTRACT FROM AUTHOR]

In my paper, I dispute Christian Hengstermann's analysis of More's philosophical system as a form of panentheistic panpsychism in which matter is alive by virtue of being the last emanation from God. I show that, in his mature period, More explicitly rejected such an emanationist doctrine and attributed the non-mechanical powers of matter to an outside immaterial principle, the Spirit of Nature. Ultimately, this leads to a system in which divine space, the Spirit of Nature and the spirit of God are representations of various aspects of the divine essence, as it is at work in the world. On the other hand, matter is not part of this triadic structure and can only be said to be alive at the cost of a rather counterintuitive redefinition of the notion of "life". [ABSTRACT FROM AUTHOR]

The claims of many indigenous people regarding their stewardship responsibility towards sustaining the natural world--religious ecology--are in many ways comparable with the claims made by Christians. Against the background of the continuous degradation of the nonhuman world and the urgent need to safeguard it from further degradation, this article argues that some form of panentheism exists in Ghanaian Christianity and that this provides a bridge for constructive dialogue with Akan indigenous religious ecologies for a contextual Christian theology of environmental sustainability, particularly ecological pneumatology. Consequently, this article specifically examines how dialogues regarding the earth (land) between indigenous Akan religious ecology and panentheist practices in Ghanaian Christianity offer bridges for a contextualized eco-pneumatology in Ghanaian Christianity. [ABSTRACT FROM AUTHOR]

This article examines the way Heidegger's account of the unique spiritual mission of the German people is haunted by certain conceptions of the election of Israel. I argue that Heidegger's political ontology is informed by three conceptions of the mission of Israel: biblical salvation history, kabbalistic panentheism, and Germany literary Hebraism. To link these disparate historical phenomena to Heidegger's account of the mission of being German, I develop a methodological approach for understanding Heidegger's "free use of the national" that accounts for the way it binds different sources into a new figure that is haunted by the spirit of Israel. [ABSTRACT FROM AUTHOR]

The article focuses on the historical and methodological aspects of the Safavid era's philosophical engagement with Greek sources, particularly the pre-Socratic philosophers, in the context of Ṣadrā's philosophy. Topics include the Safavid thinkers' exploration of cosmology, the role of intellect and ways of acquiring knowledge, and the process of emanation.

Abstract: The aim of this paper is to challenge the prevailing polemic between 'necessary' emanation and 'free' creation. I begin by arguing for the presence of freedom and volition in the emanationism of Plotinus. I then move on to explore the role of necessity in the creationism of Maximus. In both cases, I rely upon a twofold schematisation of freedom and necessity to dissolve the dichotomy between them effectively. Having levelled the playing field, so to speak, I conclude that, all things being equal, one does find in Maximus (and Christian thinkers generally) a heightened sense of divine volition and relationality beyond that of the pagan Neoplatonists. This greater emphasis upon the freedom of the divine will, however, has little bearing on whether Maximus's doctrine of creation is 'emanationist' or 'creationist'. Instead, it stems from a biblically inspired sense of the One God as intimately involved in His creation which, though derived from God, is crucially other than God. [ABSTRACT FROM AUTHOR]

In general, in the case of late transposition of the EU directives, they may be invoked vertically against a State only. Therefore, it became relatively early necessary to define the State for the purposes of direct effect. The Court of Justice of the EU adopted a broad notion of the State. However, could this emanation of the State be still justifiable under the EU's aim of promoting a fully liberalized Internal Market? The Article first defines the State for the purposes of direct effect, as evolved in the decisions of the Court of Justice of the EU. Subsequently, it analyses the Advocate General Sharpston's opinion in the Farrell case. With this analysis it sets out the areas of her opinion that the author of this Article does not concur with. The Article further argues that the deeper liberalisation of the Internal Market reduces the justification for the need to distinguish between public and private undertakings in relation to the emanation of the State for the purposes of direct effect. Based on the analysis provided in the Article, the author concludes with a proposal how a State should be defined in order to achieve the desired objective whilst taking into account the ongoing liberalisation of the Internal Market. [ABSTRACT FROM AUTHOR]

Copyright of Annals of Theology / Roczniki Teologiczne is the property of Towarzystwo Naukowe KUL & Katolicki Uniwersytet Lubelski Jana Pawla II and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

This article outlines and defends an 'Integral Advaitic' theodicy that takes its bearings from the thought of three modern Indian mystics: Sri Ramakrishna, Swami Vivekananda, and Sri Aurobindo. Their Integral Advaitic theodicy has two key dimensions: a doctrine of spiritual evolution and a panentheistic metaphysics. God has created this world as an arena for our moral and spiritual evolution in which evil and suffering are as necessary as good. The doctrine of spiritual evolution presupposes karma , rebirth, and universal salvation. The doctrines of karma and rebirth shift moral responsibility for evil from God to His creatures by explaining all instances of evil and suffering as the karmic consequence of their own past deeds, either in this life or in a previous life. The doctrine of universal salvation also has important theodical implications: the various finite evils of this life are outweighed by the infinite good of salvation that awaits us all. After outlining this Integral Advaitic theodicy, I address some of the main objections to it and then argue that it has a number of comparative advantages over John Hick's well-known 'soul-making' theodicy. [ABSTRACT FROM AUTHOR]

I exist in the universe in a unique manner. I seem to know this statement to be true. However, even if I did not exist, the human who happens to be me could be living and writing the same statement. Then, do I really know that the statement is true? Do I really have epistemic contact with my existence? The aim of paper is to clearly raise this question and to offer a positive answer. By drawing on the disjunctive theory of perception, I propose the account that my existence can be involved in experience. To consider how my existence can be involved in experience and can be known from within experience, I refer to Wittgenstein, Kuki Shūzō, and Nishida Kitarō, and present the panentheistic view that my actual existence can be a limit of experience, both transcendent of and immanent in experience. This view is made persuasive by understanding the transcendence and immanence of my existence as adverbial. My conclusion is that I do know with certainty that I exist in the universe in a unique manner, and that this knowledge lies beyond Cartesian certainty. [ABSTRACT FROM AUTHOR]

The Qur’anic verses and prophetic traditions confirm the physical, ethical and universal perfection of a man. The highest level of perfection belongs to Prophet Muhammad, peace be upon him, and to his righteous successors. Every man, according to the Sufi teaching, can potentially become perfect, while the main purpose of a perfect man is to serve others making them happy in this world and hereafter. Perfect men are teachers and guides to other people. Inspired with other Sufi scholars, Bosnian Sufis wrote about the Perfect Man. Their teachings greatly relied upon Ibn ʻArabi and Al- Ru:mi. They clearly deny any form of pantheism, panentheism, anthropomorphism (a combination of God and man), the embodiment of the God, the God becoming a man etc. Shaykh Mustafa Colic, in his teaching of the Perfect Man uses a new term in the Bosnian language 'Allah's Revealed Entirety'. His teaching, also, relies on the teaching of early Sufis but it contains some new aspects as well. [ABSTRACT FROM AUTHOR]

While a systematic comparison of the similarities and differences between Jewish and Muslim approaches to evolution is beyond the scope of this study, it is possible to note some of the most striking observations. Among the key differences highlighted by an historical perspective on Jewish approaches in the late-nineteenth to present day are the phenomenon of panentheistic tendences among Jewish commentators and the practice of defining the position of Judaism against that of Christianity. In response to Malik's theological approach, which attempted to identify medieval traditions as potential resources for contemporary Muslim evolutionists, it proved to be an interesting counter-factual exercise to generate a comparable list of pre-modern theological resources for Jewish evolutionists. [ABSTRACT FROM AUTHOR]

Bu makale, ekolojik krizinin kökeninin teolojik nedenlere, özellikle de Hıristiyanlığın geleneksel monoteist Tanrı tasavvuruna dayandığı iddiasından hareket etmektedir. Makalenin amacı, monoteist Tanrı tasavvurunun ortaya koyduğu Tanrı ve alem ilişkisi anlayışının ekolojik krizin temel sebebi olduğu suçlamasını, bunun önde gelen temsilcilerinden olan ekofeminist teolojinin argümanları çerçevesinde değerlendirmektir. Ekolojik krizin teolojik boyutları ile incelenmesini içeren literatürde konuyu insan ve doğa ilişkisi boyutuyla değerlendiren çok sayıda çalışma bulunmaktadır. Bunun yanı sıra, nispeten az sayıda da olsa, konuyu Tanrı ve alem ilişkisi çerçevesinde ele alan çalışmalar da bulunmaktadır. Bunların önemli bir kısmı ekofeminist teologların ortaya koyduğu çalışmalardan oluşmaktadır. Bu çalışmaların en belirgin ortak özelliği, ekolojik krizle ilişkili olarak geleneksel monoteist Tanrı tasavvuru karşısında ekofeminist teologların ortaya koydukları eleştirel tavırdır. Eleştirilerin merkezinde monoteist Tanrı tasavvurunun Tanrı’nın birliğine değil; Tanrı’nın sıfatları arasında mutlak güce ve mutlak aşkınlığa yaptığı vurgu yer almaktadır. Özellikle Batı Hıristiyanlığında hâkim Tanrı anlayışını temsil ettiği iddia edilen monoteist tasavvur, ekofeminist teologlara göre, gerçekliği açıklamada düalist bakış açısının da uygulanması neticesinde hiyerarşik bir Tanrı-alem ilişkisini desteklemektedir. Tanrı, güç ilişkilerini meşru hale getiren ve zayıf olanın ezilmesini mümkün kılan, bu dünyanın dışında ve bu dünyayı aşan bir varlık olarak tasvir edilmektedir ve monoteist Tanrı tasavvuru, bu sebeple, ekofeminist teologlar tarafından eleştirilmektedir. Ekofeminist teologlar, geleneksel monoteist Tanrı tasavvuruna alternatif olarak iki öncü ekofeminist teolog Rosemary R. Ruether ve Sally McFague’nün sırasıyla savunduğu panteist ve panenteist Tanrı tasavvurlarını önermektedirler. Çalışmanın bahsi geçen amacı doğrultusunda, ekofeminist teolojinin önerdiği ve çağdaş Hıristiyan felsefi teolojisinde Tanrı-alem ilişkisi yaklaşımları arasında öne çıkan panteist ve panenteist yorumlar ekolojik kriz bağlamında ele alınmaktadır. Ekofeminist söylemin teoloji alanına uygulanmasında ortaya çıkan bazı problemler ekofeminist teologların öne sürdükleri alternatif Tanrı tasavvurları açısından değerlendirilmektedir. Çalışma dört bölüm içermektedir. Öncelikle ekofeminizm akımının teoloji ile ilişkisinin boyutları ortaya koyulmuştur. Sonra ekofeminist teolojinin monoteist Tanrı tasavvuruna yönelik eleştirisinde ortaya koyduğu temel argümanları tartışılmıştır. Daha sonra ekofeminist teolojinin monoteizm karşısında sunduğu alternatif Tanrı tasavvurları olan panteist ve panenteist tasavvurlar ele alınmıştır. Son olarak ise ortaya koymuş olduğu argümanlar çerçevesinde ekofeminist teolojinin ve Tanrı tasavvurlarının içeriksel ve metodolojik açılardan bir değerlendirmesi yapılmıştır.

The philosophical God of Spinoza is branded as a pantheistic God so often that, regarding at least Western philosophy and philosophical commentaries, Spinozism seems to be practically synonymous with pantheism. Since the times of German idealism, there have also been attempts at a panentheistic reading, which are still alive to this day. The article analyses both theological models in their core claims to adequately qualify Spinoza’s theological system while considering the established levels of philosophical-theological interpretation. By identifying systemic pantheism and essentialist panentheism in his system, it is argued that both accounts or readings of Spinoza’s theory might be correct in their own way, provided that the models behind them are correctly applied to their respective levels of thought.

Abstract. Ecological issues have become global and local problems that are increasingly expanding into humanitarian issues, namely social, spiritual, political and economic. This article focuses on ecological damage and social injustice that occur in the lives of the lembang Paku and Ma'dong communities. This research aimed to propose the concept of Panenteism-Sangserekan as an effort to build Theology-Ecology-Economy in the Toraja context. The research used qualitative methods through a literature review approach. The result of this study is Christian theology and local wisdom that can be the basis of spirituality and morality of the Toraja people in the face of ecological damage. Abstrak. Persoalan ekologis telah menjadi masalah global maupun lokal yang kian hari semakin meluas menjadi masalah kemanusiaan, yakni sosial, spiritual, politik, dan ekonomi. Artikel ini menitikberatkan pada kerusakan ekologis dan ketidakadilan sosial yang terjadi dalam kehidupan masyarakat Lembang Paku dan Ma’dong. Penelitian ini bertujuan untuk mengusulkan konsep Panenteisme-Sangserekan sebagai upaya membangun Teologi-Ekologi-Ekonomi dalam konteks Toraja. Metode penelitian yang digunakan adalah kualitatif melalui pendekatan kajian pustaka. Dari kajian ini dihasilkan Teologi Kristen dan kearifan lokal yang dapat menjadi dasar spiritualitas dan moralitas orang Toraja dalam menghadapi kerusakan ekologis.

This brief article examines the features of the panentheistic cosmology of the Protestant theologian Arthur Peacock, with particular attention to the conceptualization of divine immanence in his theological system. In addition, it reveals the organic connection between the categories of “faith” and “miracle” in Protestant theology, and shows the place and role of a miracle in the theological constructions of panentheism. All main conceptualizations of the philosopher and theologian Arthur Peacock are reduced to the so-called “panentheism formula”, according to which God is immanent in the universe, truly omnipresent, but his Being is not entirely reduced to natural, God is greater than nature and his Being surpasses nature. Having laid down the initial principles of his panentheistic cosmology, Peacock deductively deduces all the further key provisions of his concept, namely: the doctrine of the nature of the relationship between God and the world, the question of a miracle as a personal manifestation of the divine, etc. In the author’s worldview, the world acts as an arena and an instrument for achieving God of large-scale cosmic goals. However, in the ideas about the interaction of God with the world, the theologian also singles out the symbolic aspect, the main content of which is the initiative of God to reveal his Personality and demonstrate to man his divine nature. In other words, we are talking about the relationship of God with the individual and the human community, which reflects the creative essence of God and presupposes the existence of events that reveal important religious truths. In general, it should be recognized that the theorists of panentheism, including Arthur Peacock himself, made a significant contribution to the dialogue between religion and science, which was noted by researchers. However, wishing to preserve the intellectual respectability of their conceptualizations, the ideologists of panentheism bypass or extremely carefully and extremely correctly touch on individual complex problems of theology, the features of divine immanence, incl. and the question of miracle. All cases of the relationship between God and man, including the most extraordinary and super-intense experience of interpersonal communication, can, in their opinion, be more convincingly described in ordinary terms within the framework of their model of “downward influence” on the world, mediated by the components of this world.

During this time of ecological crisis, spiritual guides are needed to provide inspiration and impel action. In the Roman Catholic tradition, saints act as role models and are associated with particular causes, locations, or professions. Who, then, are the ecological saints, whose witness can inspire hope and action in support of the environment? This article explores that question in two ways. First the writings and accounts of saints who are traditionally connected to the environment are examined to produce six indicators of the beliefs, characteristics, and actions of ecological saints. Second, a green gaze is applied to Saint Marguerite Bourgeoys, a seventeenth‐century educator who lived in what would become Montreal, Canada, by comparing her writings and accounts of her life to the six indicators of an ecological saint. Identifying more ecological saints can promote environmental responsibility, and the six indicators of an ecological saint can be the lens through which beloved saints are re‐examined. [ABSTRACT FROM AUTHOR]

In recent years, several scholars have hinted at a resemblance between Maximus the Confessor's logoi cosmology and evolutionary biology. In this article, I develop these suggestions further and claim that the logoi (divine ideas or wills) do indeed behave in an evolutionary fashion, diverging hierarchically and interactively from the Logos. However, there the similarity ends, for the logoi are also purposeful, inviolable, and good, unlike evolution which is said to be random, ever‐changing, and cruel. But rather than abandon the logoi–evolution congruity, I argue that, by harnessing theological resources from across the Eastern tradition, one can integrate Maximus' logoi vision more fully, resulting in an "incarnationally panentheistic" model of God's action and presence in evolution. More speculatively, within canonical Darwinism, the underlying (good) evolutionary motion of the logoi might be discernible in variation and adaptation, with the "evil" of competition and natural selection being "garments of skin" conceded by God as part of a simultaneous creation and cosmic fall. [ABSTRACT FROM AUTHOR]

Charles Hartshorne (1897-2000), who was the most Process philosopher-theologian after Whitehead (1861-1947),believed that the traditional theism emphasizes on the transcendent, which prevents the creation of a two-way relationship between God and the world. For this reason, Hartshorne proposes a model in which God has two poles: abstract and non-abstract or real. The abstract pole is absolute and immutable and the real pole is relative, in motion and changeable. God is connected with the world through his real pole, or in other words, he contains the world. This attitude led to the approach of "Panentheism " in theology. Present paper on the basis of analytical–critical method, in the first step, gives an analysis of Panentheism; In the second step, extracts its characteristics from Hartshorne's works. In the third step this article examines dipolar theism as the main basis of panentheism; and in the final step, discusses two questions: can panentheism be a suitable alternative to traditional theism? Can this approach be considered another form of pantheism on the presence of God in the world? Panentheism has resulted in consequences such as God and His knowledge are affected by temporal processes, the changeability of God's perfection, God's being influenced by creatures, and that God does not have absolute power. For these consequences, Panentheism, with a special emphasis on the changeability of God, not only is not an attractive alternative to classical theism but also cannot be defended or accepted by Classical theists. Also, since in Hartshorne's cosmological system, God and creatures are recognized as distinct identities from each other, panentheism is distinguished from pantheism in which God and the world are the same. [ABSTRACT FROM AUTHOR]

Open theism is a problematic theological paradigm that shares foundational elements with panentheism and process theology. Not only have open theists incorporated secular evolutionary theories into their system of thought, but most open theists have also found it necessary to reject the biblical concept of creation from nothing, or creation ex nihilo. The reason for this rejection is primarily due to the fact that creation ex nihilo fundamentally presupposes an omnipotent Creator who brings to pass whatever He chooses and that his purposes are never frustrated. Open theism, however, believes that God has no exhaustive foreknowledge and that his creation does regularly frustrate his purposes. In place of creation ex nihilo, many open theists propose an endless universe with multiple cycles of big bang creation events in which God is repeatedly making worldly creations from chaos in a strange cyclic steady-state cosmology. In support of the biblical doctrine of creation ex nihilo, this article will demonstrate how it is both scientifically and scripturally valid, and that denial of this doctrine is yet another unorthodox tenant of the open theist community that must be rejected. [ABSTRACT FROM AUTHOR]

A distinctive feature of many Jewish approaches to evolutionary theory has been a panentheistic understanding of the cosmos. Among the earliest Hebrew translations of Darwin are those found in Toldot Adam or The Origin of Man (1874) by the Polish Jewish Naphtali Levy (1840–1894). Often regarded as a traditionalist who sought to harmonize science and Torah, Levy was in fact much more radical and was prepared to prioritise evolutionary science over tradition. Remarkably, God was portrayed as an impersonal natural force, morality was conceived as the result of the "struggle for existence," and the bestial origins of humanity were privileged over special creation in the image of God. [ABSTRACT FROM AUTHOR]

This paper will look at David Malet Armstrong's conception of the Laws of Nature in light of Iqbal's conception of nature and divine action. For the sake of pragmatic austerity Armstrong rooted his theory in naturalism, physicalism, and an understanding of the world as a "state of affairs." In contrast to Humean empiricists, nominalists, and transcendent realists, Armstrong affirmed the reality of both universals and particulars, which relate to each other in what Mumford calls a form of immanent and a posterior realism. It is out of this formulation that he developed his Laws of Nature as relations between universals. Due to the theoretical problems that typically arise from interactionist views (such as some forms of theism), Armstrong operates from a viewpoint that would question the conceivability of anything acting upon nature from beyond the spatio-temporal realm. However, the conception of God offered by Iqbal, the Ultimate Reality existing as "pure-duration"–holding together "the multiplicity of objects and events," offers a view of nature not as "a mass of pure materiality occupying a void," but as a "structure of events, a systematic mode of behavior" that is "organic" to the Ultimate Self. Nature is an expression of God's character, His habit. And, "nature", or "laws of nature," is our interpretation of the "creative activity" of the Creator. This essay will thus elaborate on the details of Iqbal's conception of God and divine action and the benefits it offers to one seeking to operate within the pragmatic benefits of Armstrong's system while maintaining a decidedly theistic worldview. [ABSTRACT FROM AUTHOR]