Pantheism is the belief that reality is identical with divinity,[1] or that all-things compose an all-encompassing, immanent god.[2] Pantheist belief does not recognize a distinct personal anthropomorphic god[3] and instead characterizes a broad range of doctrines differing in forms of relationships between reality and divinity.[4] Pantheistic concepts date back thousands of years, and pantheistic elements have been identified in various religious traditions. The term "pantheism" was coined by mathematician Joseph Raphson in 1697[5][6] and has since been used to describe the beliefs of a variety of people and organizations.

Pantheism was popularized in Western culture as a theology and philosophy based on the work of the 17th-century philosopher Baruch Spinoza, particularly his book Ethics.[7] A pantheistic stance was also taken in the 16th century by philosopher and cosmologist Giordano Bruno.[8]


Pantheism derives from the Greek πᾶν pan (meaning "all, of everything") and θεός theos (meaning "god, divine"). The first known combination of these roots appears in Latin, in Joseph Raphson's 1697 book De Spatio Reali seu Ente Infinito,[6] where he refers to the "pantheismus" of Spinoza and others.[5] It was subsequently translated into English as "pantheism" in 1702.


There are a variety of definitions of pantheism. Some consider it a theological and philosophical position concerning God.[9]:p.8

Pantheism is the view that everything is part of an all-encompassing, immanent God.[10] All forms of reality may then be considered either modes of that Being, or identical with it.[11] Some hold that pantheism is a non-religious philosophical position. To them, pantheism is the view that the Universe (in the sense of the totality of all existence) and God are identical (implying a denial of the personality and transcendence of God).[12]


Pre-modern times

Early traces of pantheist thought can be found within the theology of the ancient Greek religion of Orphism, where pan (the all) is made cognate with the creator God Phanes (symbolizing the universe),[13] and with Zeus, after the swallowing of Phanes.[14]

Pantheistic tendencies existed in a number of early Gnostic groups, with pantheistic thought appearing throughout the Middle Ages.[15] These included a section of Johannes Scotus Eriugena's 9th-century work De divisione naturae and the beliefs of mystics such as Amalric of Bena (11th–12th centuries) and Eckhart (12th–13th).[15]:pp. 620–621

The Roman Catholic Church has long regarded pantheistic ideas as heresy.[16][17] Giordano Bruno, an Italian monk who evangelized about an immanent and infinite God, was burned at the stake in 1600 by the Roman Inquisition. He has since become known as a celebrated pantheist and martyr of science,[18] and an influence on many later thinkers.

Baruch Spinoza

The philosophy of Baruch Spinoza is often regarded as pantheism.[9][19]

In the West, pantheism was formalized as a separate theology and philosophy based on the work of the 17th-century philosopher Baruch Spinoza.[9]:p.7 Spinoza was a Dutch philosopher of Portuguese descent raised in the Sephardi Jewish community in Amsterdam.[20] He developed highly controversial ideas regarding the authenticity of the Hebrew Bible and the nature of the Divine, and was effectively excluded from Jewish society at age 23, when the local synagogue issued a herem against him.[21] A number of his books were published posthumously, and shortly thereafter included in the Catholic Church's Index of Forbidden Books. The breadth and importance of Spinoza's work would not be realized for many years - as the groundwork for the 18th-century Enlightenment[22] and modern biblical criticism,[23] including modern conceptions of the self and the universe.[24]

In the posthumous Ethics, "Spinoza wrote the last indisputable Latin masterpiece, and one in which the refined conceptions of medieval philosophy are finally turned against themselves and destroyed entirely.".[25] In particular, he opposed René Descartes' famous mind–body dualism, the theory that the body and spirit are separate.[26] Spinoza held the monist view that the two are the same, and monism is a fundamental part of his philosophy. He was described as a "God-intoxicated man," and used the word God to describe the unity of all substance.[26] This view influenced philosophers such as Georg Wilhelm Friedrich Hegel, who said, "You are either a Spinozist or not a philosopher at all."[27] Spinoza earned praise as one of the great rationalists of 17th-century philosophy[28] and one of Western philosophy's most important thinkers.[29] Although the term "pantheism" was not coined until after his death, he is regarded as the most celebrated advocate of the concept.[30] Ethics was the major source from which Western pantheism spread.[7]

Heinrich Heine, in his Concerning the History of Religion and Philosophy in Germany (1833–36), remarked that "I don't remember now where I read that Herder once exploded peevishly at the constant preoccupation with Spinoza, "If Goethe would only for once pick up some other Latin book than Spinoza!" But this applies not only to Goethe; quite a number of his friends, who later became more or less well-known as poets, paid homage to pantheism in their youth, and this doctrine flourished actively in German art before it attained supremacy among us as a philosophic theory."

In their The Holy Family (1844) Karl Marx and Friedrich Engels notes, "Spinozism dominated the eighteenth century both in its later French variety, which made matter into substance, and in deism, which conferred on matter a more spiritual name.... Spinoza's French school and the supporters of deism were but two sects disputing over the true meaning of his system...."

In George Henry Lewes's words (1846), "Pantheism is as old as philosophy. It was taught in the old Greek schools — by Plato, by St. Augustine, and by the Jews. Indeed, one may say that Pantheism, under one of its various shapes, is the necessary consequence of all metaphysical inquiry, when pushed to its logical limits; and from this reason do we find it in every age and nation. The dreamy contemplative Indian, the quick versatile Greek, the practical Roman, the quibbling Scholastic, the ardent Italian, the lively Frenchman, and the bold Englishman, have all pronounced it as the final truth of philosophy. Wherein consists Spinoza's originality? — what is his merit? — are natural questions, when we see him only lead to the same result as others had before proclaimed. His merit and originality consist in the systematic exposition and development of that doctrine — in his hands, for the first time, it assumes the aspect of a science. The Greek and Indian Pantheism is a vague fanciful doctrine, carrying with it no scientific conviction; it may be true — it looks true — but the proof is wanting. But with Spinoza there is no choice: if you understand his terms, admit the possibility of his science, and seize his meaning; you can no more doubt his conclusions than you can doubt Euclid; no mere opinion is possible, conviction only is possible."[31]

S. M. Melamed (1933) noted, "It may be observed, however, that Spinoza was not the first prominent monist and pantheist in modern Europe. A generation before him Bruno conveyed a similar message to humanity. Yet Bruno is merely a beautiful episode in the history of the human mind, while Spinoza is one of its most potent forces. Bruno was a rhapsodist and a poet, who was overwhelmed with artistic emotions; Spinoza, however, was spiritus purus and in his method the prototype of the philosopher."[32]

18th century

The first known use of the term "pantheism" was in Latin ("pantheismus" [5]) by the English mathematician Joseph Raphson in his work De Spatio Reali seu Ente Infinito, published in 1697.[6] Raphson begins with a distinction between atheistic "panhylists" (from the Greek roots pan, "all", and hyle, "matter"), who believe everything is matter, and Spinozan "pantheists" who believe in "a certain universal substance, material as well as intelligence, that fashions all things that exist out of its own essence."[33][34] Raphson thought that the universe was immeasurable in respect to a human's capacity of understanding, and believed that humans would never be able to comprehend it.[35] He referred to the pantheism of the Ancient Egyptians, Persians, Syrians, Assyrians, Greek, Indians, and Jewish Kabbalists, specifically referring to Spinoza.[36]

The term was first used in English by a translation of Raphson's work in 1702. It was later used and popularized by Irish writer John Toland in his work of 1705 Socinianism Truly Stated, by a pantheist.[37][15]:pp. 617–618 Toland was influenced by both Spinoza and Bruno, and had read Joseph Raphson's De Spatio Reali, referring to it as "the ingenious Mr. Ralphson's (sic) Book of Real Space".[38] Like Raphson, he used the terms "pantheist" and "Spinozist" interchangeably.[39] In 1720 he wrote the Pantheisticon: or The Form of Celebrating the Socratic-Society in Latin, envisioning a pantheist society that believed, "All things in the world are one, and one is all in all things ... what is all in all things is God, eternal and immense, neither born nor ever to perish."[40][41] He clarified his idea of pantheism in a letter to Gottfried Leibniz in 1710 when he referred to "the pantheistic opinion of those who believe in no other eternal being but the universe".[15][42][43][44]

In the mid-eighteenth century, the English theologian Daniel Waterland defined pantheism this way: "It supposes God and nature, or God and the whole universe, to be one and the same substance—one universal being; insomuch that men's souls are only modifications of the divine substance."[15][45] In the early nineteenth century, the German theologian Julius Wegscheider defined pantheism as the belief that God and the world established by God are one and the same.[15][46]

Pantheism controversy

Between 1785–89, a major controversy about Spinoza's philosophy arose between the German philosophers Friedrich Heinrich Jacobi (a critic) and Moses Mendelssohn (a defender). Known in German as the Pantheismusstreit (pantheism controversy), it helped spread pantheism to many German thinkers.[47] A 1780 conversation with the German dramatist Gotthold Ephraim Lessing led Jacobi to a protracted study of Spinoza's works. Lessing stated that he knew no other philosophy than Spinozism. Jacobi's Über die Lehre des Spinozas (1st ed. 1785, 2nd ed. 1789) expressed his strenuous objection to a dogmatic system in philosophy, and drew upon him the enmity of the Berlin group, led by Mendelssohn. Jacobi claimed that Spinoza's doctrine was pure materialism, because all Nature and God are said to be nothing but extended substance. This, for Jacobi, was the result of Enlightenment rationalism and it would finally end in absolute atheism. Mendelssohn disagreed with Jacobi, saying that pantheism shares more characteristics of theism than of atheism. The entire issue became a major intellectual and religious concern for European civilization at the time.[48]

Willi Goetschel argues that Jacobi's publication significantly shaped Spinoza's wide reception for centuries following its publication, obscuring the nuance of Spinoza's philosophic work.[49]

19th century

Growing influence

During the beginning of the 19th century, pantheism was the viewpoint of many leading writers and philosophers, attracting figures such as William Wordsworth and Samuel Coleridge in Britain; Johann Gottlieb Fichte, Schelling and Hegel in Germany; Knut Hamsun in Norway; and Walt Whitman, Ralph Waldo Emerson and Henry David Thoreau in the United States. Seen as a growing threat by the Vatican, in 1864 it was formally condemned by Pope Pius IX in the Syllabus of Errors.[50]

A letter written by William Herndon, Abraham Lincoln's law partner in 1886, was sold at auction for US$30,000 in 2011.[51] In it, Herndon writes of the U.S. President's evolving religious views, which included pantheism.

"Mr. Lincoln's religion is too well known to me to allow of even a shadow of a doubt; he is or was a Theist and a Rationalist, denying all extraordinary – supernatural inspiration or revelation. At one time in his life, to say the least, he was an elevated Pantheist, doubting the immortality of the soul as the Christian world understands that term. He believed that the soul lost its identity and was immortal as a force. Subsequent to this he rose to the belief of a God, and this is all the change he ever underwent."[51][52]

The subject is understandably controversial, but the content of the letter is consistent with Lincoln's fairly lukewarm approach to organized religion.[52]

Comparison with non-Christian religions

Some 19th-century theologians thought that various pre-Christian religions and philosophies were pantheistic. They thought Pantheism was similar to the ancient Hindu[15]:pp. 618 philosophy of Advaita (non-dualism) to the extent that the 19th-century German Sanskritist Theodore Goldstücker remarked that Spinoza's thought was "... a western system of philosophy which occupies a foremost rank amongst the philosophies of all nations and ages, and which is so exact a representation of the ideas of the Vedanta, that we might have suspected its founder to have borrowed the fundamental principles of his system from the Hindus."[53]

19th-century European theologians also considered Ancient Egyptian religion to contain pantheistic elements and pointed to Egyptian philosophy as a source of Greek Pantheism.[15]:pp. 618–620 The latter included some of the Presocratics, such as Heraclitus and Anaximander.[54] The Stoics were pantheists, beginning with Zeno of Citium and culminating in the emperor-philosopher Marcus Aurelius. During the pre-Christian Roman Empire, Stoicism was one of the three dominant schools of philosophy, along with Epicureanism and Neoplatonism.[55][56] The early Taoism of Laozi and Zhuangzi is also sometimes considered pantheistic, although it could be more similar to Panentheism.[42]

Cheondoism and Won Buddhism which arose in the Joseon Dynasty of Korea is also considered pantheistic.

20th century

In a letter written to Eduard Büsching (25 October 1929), after Büsching sent Albert Einstein a copy of his book Es gibt keinen Gott ("There is no God"), Einstein wrote, "We followers of Spinoza see our God in the wonderful order and lawfulness of all that exists and in its soul [Beseeltheit] as it reveals itself in man and animal."[57] According to Einstein, the book only dealt with the concept of a personal god and not the impersonal God of pantheism.[57] In a letter written in 1954 to philosopher Eric Gutkind, Einstein wrote "the word God is for me nothing more than the expression and product of human weaknesses."[58][59] In another letter written in 1954 he wrote "I do not believe in a personal God and I have never denied this but have expressed it clearly.".[58]

In the late 20th century, some declared that pantheism was an underlying theology of Neopaganism,[60] and pantheists began forming organizations devoted specifically to pantheism and treating it as a separate religion.[42]

Levi Ponce's Luminaries of Pantheism in Venice, California for The Paradise Project.

21st century

Einstein 1921 portrait2
Albert Einstein is considered a pantheist by some commentators.

In 2007, Dorion Sagan, the son of famous scientist and science communicator, Carl Sagan, published a book entitled Dazzle Gradually: Reflections on the Nature of Nature co-written with his mother, Lynn Margulis. In a chapter entitled, "Truth of My Father", he declares: "My father believed in the God of Spinoza and Einstein, God not behind nature, but as nature, equivalent to it."[61]

Pantheism is mentioned in a Papal encyclical in 2009[62] and a statement on New Year's Day in 2010,[63] criticizing pantheism for denying the superiority of humans over nature and seeing the source of man's salvation in nature.[62] In a review of the 2009 film Avatar, Ross Douthat, an author, described pantheism as "Hollywood's religion of choice for a generation now".[64]

In 2015, Los Angeles muralist Levi Ponce was commissioned to paint the 75-foot mural Luminaries of Pantheism on Ocean Front Walk in Venice, Los Angeles, California.[65] The organization that commissioned the work, The Paradise Project, is "dedicated to celebrating and spreading awareness about pantheism."[66] The mural depicts Albert Einstein, Alan Watts, Baruch Spinoza, Terence McKenna, Carl Jung, Carl Sagan, Emily Dickinson, Nikola Tesla, Friedrich Nietzsche, Ralph Waldo Emerson, W.E.B. Du Bois, Henry David Thoreau, Elizabeth Cady Stanton, Rumi, Adi Shankara, and Laozi.[67]


There are multiple varieties of pantheism[15][68]:3 and various systems of classifying them relying upon one or more spectra or in discrete categories.

Degree of determinism

The philosopher Charles Hartshorne used the term Classical Pantheism to describe the deterministic philosophies of Baruch Spinoza, the Stoics, and other like-minded figures.[69] Pantheism (All-is-God) is often associated with monism (All-is-One) and some have suggested that it logically implies determinism (All-is-Now).[26][70][71][72][73] Albert Einstein explained theological determinism by stating,[74] "the past, present, and future are an 'illusion'". This form of pantheism has been referred to as "extreme monism", in which – in the words of one commentator – "God decides or determines everything, including our supposed decisions."[75] Other examples of determinism-inclined pantheisms include those of Ralph Waldo Emerson,[76] and Hegel.[77]

However, some have argued against treating every meaning of "unity" as an aspect of pantheism,[78] and there exist versions of pantheism that regard determinism as an inaccurate or incomplete view of nature. Examples include the beliefs of Friedrich Wilhelm Joseph Schelling and William James.[79]

Degree of belief

It may also be possible to distinguish two types of pantheism, one being more religious and the other being more philosophical. The Columbia Encyclopedia writes of the distinction:

"If the pantheist starts with the belief that the one great reality, eternal and infinite, is God, he sees everything finite and temporal as but some part of God. There is nothing separate or distinct from God, for God is the universe. If, on the other hand, the conception taken as the foundation of the system is that the great inclusive unity is the world itself, or the universe, God is swallowed up in that unity, which may be designated nature."[80]

Form of monism

A diagram with neutral monism compared to Cartesian dualism, physicalism and idealism.

Philosophers and theologians have often suggested that pantheism implies monism.[81] Different types of monism include:[82][83]

  1. Substance monism, "the view that the apparent plurality of substances is due to different states or appearances of a single substance"[82]
  2. Attributive monism, "the view that whatever the number of substances, they are of a single ultimate kind"[82]
  3. Partial monism, "within a given realm of being (however many there may be) there is only one substance"[82]
  4. Existence monism, the view that there is only one concrete object token (The One, "Τὸ Ἕν" or the Monad).[84]
  5. Priority monism, "the whole is prior to its parts" or "the world has parts, but the parts are dependent fragments of an integrated whole."[83]
  6. Property monism: the view that all properties are of a single type (e.g. only physical properties exist)
  7. Genus monism: "the doctrine that there is a highest category; e.g., being" [83]

Views contrasting with monism are:

  • Metaphysical dualism, which asserts that there are two ultimately irreconcilable substances or realities such as Good and Evil, for example, Manichaeism,[85]
  • Metaphysical pluralism, which asserts three or more fundamental substances or realities.[85]
  • Nihilism, negates any of the above categories (substances, properties, concrete objects, etc.).

Monism in modern philosophy of mind can be divided into three broad categories:

  1. Idealist, phenomenalism, or mentalistic monism, which holds that only mind or spirit is real[85]
  2. Neutral monism, which holds that one sort of thing fundamentally exists,[86] to which both the mental and the physical can be reduced[87]
  3. Material monism (also called Physicalism and materialism), which holds that only the physical is real, and that the mental or spiritual can be reduced to the physical[85][86]
a. Eliminative Materialism, according to which everything is physical and mental things do not exist[86]
b. Reductive physicalism, according to which mental things do exist and are a kind of physical thing[86][note 1]

Certain positions do not fit easily into the above categories, such as functionalism, anomalous monism, and reflexive monism. Moreover, they do not define the meaning of "real".


In 1896, J. H. Worman, a theologian, identified seven categories of pantheism: Mechanical or materialistic (God the mechanical unity of existence); Ontological (fundamental unity, Spinoza); Dynamic; Psychical (God is the soul of the world); Ethical (God is the universal moral order, Fichte; Logical (Hegel); and Pure (absorption of God into nature, which Worman equates with atheism).[15]

More recently, Paul D. Feinberg, professor of biblical and systematic theology at Trinity Evangelical Divinity School, also identified seven: Hylozoistic; Immanentistic; Absolutistic monistic; Relativistic monistic; Acosmic; Identity of opposites; and Neoplatonic or emanationistic.[88]

Related concepts

Nature worship or nature mysticism is often conflated and confused with pantheism. It is pointed out by at least one expert in pantheist philosophy that Spinoza's identification of God with nature is very different from a recent idea of a self identifying pantheist with environmental ethical concerns, Harold Wood, founder of the Universal Pantheist Society. His use of the word nature to describe his worldview may be vastly different from the "nature" of modern sciences. He and other nature mystics who also identify as pantheists use "nature" to refer to the limited natural environment (as opposed to man-made built environment). This use of "nature" is different from the broader use from Spinoza and other pantheists describing natural laws and the overall phenomena of the physical world. Nature mysticism may be compatible with pantheism but it may also be compatible with theism and other views.[4]

Nontheism is an umbrella term which has been used to refer to a variety of religions not fitting traditional theism, and under which pantheism has been included.[4]

Panentheism (from Greek πᾶν (pân) "all"; ἐν (en) "in"; and θεός (theós) "God"; "all-in-God") was formally coined in Germany in the 19th century in an attempt to offer a philosophical synthesis between traditional theism and pantheism, stating that God is substantially omnipresent in the physical universe but also exists "apart from" or "beyond" it as its Creator and Sustainer.[89]:p.27 Thus panentheism separates itself from pantheism, positing the extra claim that God exists above and beyond the world as we know it.[90]:p.11 The line between pantheism and panentheism can be blurred depending on varying definitions of God, so there have been disagreements when assigning particular notable figures to pantheism or panentheism.[89]:pp. 71–72, 87–88, 105[91]

Pandeism is another word derived from pantheism, and is characterized as a combination of reconcilable elements of pantheism and deism.[92] It assumes a Creator-deity that is at some point distinct from the universe and then transforms into it, resulting in a universe similar to the pantheistic one in present essence, but differing in origin.

Panpsychism is the philosophical view held by many pantheists that consciousness, mind, or soul is a universal feature of all things.[93] Some pantheists also subscribe to the distinct philosophical views hylozoism (or panvitalism), the view that everything is alive, and its close neighbor animism, the view that everything has a soul or spirit.[94]

Pantheism in religion

Traditional religions

Many traditional and folk religions including African traditional religions[95] and Native American religions[96][97] can be seen as pantheistic, or a mixture of pantheism and other doctrines such as polytheism and animism. According to pantheists, there are elements of pantheism in some forms of Christianity.[98][99][100]

Ideas resembling pantheism existed in East/South Asian religions before the 18th century (notably Sikhism, Hinduism, Confucianism, and Taoism). Although there is no evidence that these influenced Spinoza's work, there is such evidence regarding other contemporary philosophers, such as Leibniz, and later Voltaire.[101][102] In the case of Hinduism, pantheistic views exist alongside panentheistic, polytheistic, monotheistic, and atheistic ones.[103][104][105] In the case of Sikhism, stories attributed to Guru Nanak suggest that he believed God was everywhere in the physical world, and the Sikh tradition typically describes God as the preservative force within the physical world, present in all material forms, each created as a manifestation of God. However, Sikhs view God as the transcendent creator,[106] "immanent in the phenomenal reality of the world in the same way in which an artist can be said to be present in his art".[107] This implies a more panentheistic position.

Spirituality and new religious movements

Pantheism is popular in modern spirituality and new religious movements, such as Neopaganism and Theosophy.[108] Two organizations that specify the word pantheism in their title formed in the last quarter of the 20th century. The Universal Pantheist Society, open to all varieties of pantheists and supportive of environmental causes, was founded in 1975.[109] The World Pantheist Movement is headed by Paul Harrison, an environmentalist, writer and a former vice president of the Universal Pantheist Society, from which he resigned in 1996. The World Pantheist Movement was incorporated in 1999 to focus exclusively on promoting naturalistic pantheism - a strict metaphysical naturalistic version of pantheism,[110] considered by some a form of religious naturalism.[111] It has been described as an example of "dark green religion" with a focus on environmental ethics.[112]

See also


  1. ^ Such as Behaviourism,[87] Type-identity theory[87] and Functionalism[87]


  1. ^ The New Oxford Dictionary Of English. Oxford: Clarendon Press. 1998. p. 1341. ISBN 978-0-19-861263-6.
  2. ^ Encyclopedia of Philosophy ed. Paul Edwards. New York: Macmillan and Free Press. 1967. p. 34.
  3. ^ A Companion to Philosophy of Religion edited by Charles Taliaferro, Paul Draper, Philip L. Quinn, p.340 "They deny that God is "totally other" than the world or ontologically distinct from it."
  4. ^ a b c Levine, Michael, Pantheism: A Non-Theistic Concept of Deity, Psychology Press, 1994, ISBN 9780415070645, pgs 44, 274-275.
    • "The idea that Unity that is rooted in nature is what types of nature mysticism (e.g. Wordsworth, Robinson Jeffers, Gary Snyder) have in common with more philosophically robust versions of pantheism. It is why nature mysticism and philosophical pantheism are often conflated and confused for one another."
    • "[Wood's] pantheism is distant from Spinoza's identification of God with nature, and much closer to nature mysticism. In fact it is nature mysticism
    • "Nature mysticism, however, is as compatible with theism as it is with pantheism."
  5. ^ a b c Taylor, Bron (2008). Encyclopedia of Religion and Nature. A&C Black. pp. 1341–1342. ISBN 978-1441122780. Retrieved 27 July 2017.
  6. ^ a b c Ann Thomson; Bodies of Thought: Science, Religion, and the Soul in the Early Enlightenment, 2008, page 54.
  7. ^ a b Genevieve Lloyd, Routledge Philosophy GuideBook to Spinoza and The Ethics (Routledge Philosophy Guidebooks), Routledge; 1 edition (2 October 1996), ISBN 978-0-415-10782-2, Page: 24
  8. ^ Birx, Jams H.. "Giordano Bruno" The Harbinger, Mobile, AL, 11 November 1997. "Bruno was burned to death at the stake for his pantheistic stance and cosmic perspective."
  9. ^ a b c Picton, James Allanson (1905). Pantheism: its story and significance. Chicago: Archibald Constable & CO LTD. ISBN 978-1419140082.
  10. ^ Mastin, Luke. "Pantheism - By Branch / Doctrine - The Basics of Philosophy".
  11. ^ Owen, H. P. Concepts of Deity. London: Macmillan, 1971, p. 65..
  12. ^ The New Oxford Dictionary Of English. Oxford: Clarendon Press. 1998. p. 1341. ISBN 978-0-19-861263-6.
  13. ^ Damascius, referring to the theology delivered by Hieronymus and Hellanicus in "The Theogonies"."... the theology now under discussion celebrates as Protogonus (First-born) [Phanes], and calls him Dis, as the disposer of all things, and the whole world: upon that account he is also denominated Pan."
  14. ^ Betegh, Gábor, The Derveni Papyrus, Cambridge University Press, 2004, pp. 176-178 ISBN 978-0-521-80108-9
  15. ^ a b c d e f g h i j Worman, J. H., "Pantheism", in Cyclopædia of Biblical, Theological, and Ecclesiastical Literature, Volume 1, John McClintock, James Strong (Eds), Harper & Brothers, 1896, pp 616–624.
  16. ^ Collinge, William, Historical Dictionary of Catholicism, Scarecrow Press, 2012, p 188, ISBN 9780810879799.
  17. ^ "What is pantheism?". Archived from the original on 1 August 2017.CS1 maint: BOT: original-url status unknown (link)
  18. ^ McIntyre, James Lewis, Giordano Bruno, Macmillan, 1903, p 316.
  19. ^ *Fraser, Alexander Campbell "Philosophy of Theism", William Blackwood and Sons, 1895, p 163.
  20. ^ Anthony Gottlieb. "God Exists, Philosophically (review of "Spinoza: A Life" by Steven Nadler)". The New York Times, Books. 18 July 1999. Retrieved 7 September 2009.
  21. ^ "Why Spinoza Was Excommunicated". National Endowment for the Humanities. 2015-09-01. Retrieved 2017-09-05.
  22. ^ Yalom, Irvin (21 February 2012). "The Spinoza Problem". The Washington Post. Archived from the original on 12 November 2013. Retrieved 7 March 2013.
  23. ^ Yovel, Yirmiyahu, Spinoza and Other Heretics: The Adventures of Immanence (Princeton University Press, 1992), p. 3
  24. ^ "Destroyer and Builder". The New Republic. 3 May 2012. Retrieved 7 March 2013.
  25. ^ Scruton 1986 (2002 ed.), ch. 1, p.32.
  26. ^ a b c Plumptre, Constance (1879). General sketch of the history of pantheism, Volume 2. London: Samuel Deacon and Co. pp. 3–5, 8, 29. ISBN 9780766155022.
  27. ^ Hegel's History of Philosophy. Google Books. 2003. ISBN 9780791455432. Archived from the original on 13 May 2011. Retrieved 2 May 2011.
  28. ^ Scruton 1986 (2002 ed.), ch. 2, p.26
  29. ^ Gilles Deleuze (1990). "(translator's preface)". Expressionism in Philosophy: Spinoza. Zone Books. Referred to as "the prince" of the philosophers.
  30. ^ Shoham, Schlomo Giora (2010). To Test the Limits of Our Endurance. Cambridge Scholars. p. 111. ISBN 978-1443820684.
  31. ^ Lewes, George Henry: A Biographical History of Philosophy, Volumes III & IV. (London: C. Knight & Company, 1846)
  32. ^ Melamed, S. M.: Spinoza and Buddha: Visions of a Dead God. (Chicago: University of Chicago Press, 1933)
  33. ^ Raphson, Joseph (1697). De spatio reali (in Latin). Londini. p. 2.
  34. ^ Suttle, Gary. "Joseph Raphson: 1648–1715". Pantheist Association for Nature. Retrieved 7 September 2012.
  35. ^ Koyré, Alexander (1957). From the Closed World to the Infinite Universe. Baltimore, Md.: Johns Hopkins Press. pp. 190–204. ISBN 978-0801803475.
  36. ^ Bennet, T (1702). The History of the Works of the Learned. H.Rhodes. p. 498. Retrieved 28 July 2017.
  37. ^ Dabundo, Laura (2009). Encyclopedia of Romanticism (Routledge Revivals):. Routledge. pp. 442–443. ISBN 978-1135232351. Retrieved 27 July 2017.
  38. ^ Daniel, Stephen H. "Toland's Semantic Pantheism," in John Toland's Christianity not Mysterious, Text, Associated Works and Critical Essays. Edited by Philip McGuinness, Alan Harrison, and Richard Kearney. Dublin, Ireland: The Lilliput Press, 1997.
  39. ^ R.E. Sullivan, "John Toland and the Deist controversy: A Study in Adaptations", Harvard University Press, 1982, p. 193
  40. ^ Harrison, Paul. "Toland: The father of modern pantheism". Pantheist History. World Pantheist Movement. Retrieved 5 September 2012.
  41. ^ Toland, John, Pantheisticon, 1720; reprint of the 1751 edition, New York and London: Garland, 1976, p 54
  42. ^ a b c Paul Harrison, Elements of Pantheism, 1999.
  43. ^ Honderich, Ted, The Oxford Companion to Philosophy, Oxford University Press, 1995, p.641: "First used by John Toland in 1705, the term 'pantheist' designates one who holds both that everything there is constitutes a unity and that this unity is divine."
  44. ^ Thompson, Ann, Bodies of Thought: Science, Religion, and the Soul in the Early Enlightenment, Oxford University Press, 2008, p 133, ISBN 9780199236190
  45. ^ Worman cites Waterland, Works, viii, p 81.
  46. ^ Worman cites Wegscheider, Inst 57, p 250.
  47. ^ Friedrich Heinrich Jacobi, in Stanford Encyclopedia of Philosophy (
  48. ^ Dahlstrom (3 Dec 2002). "Moses Mendelssohn". Stanford Encyclopedia of Philosophy. Retrieved 28 July 2017.
  49. ^ Goetschel, Willi (2004). Spinoza's Modernity: Mendelssohn, Lessing, and Heine. Madison, Wisconsin: University of Wisconsin Press. pp. 12–13. ISBN 978-0299190804.
  50. ^ Pope BI. Pius IX (9 June 1862). "Syllabus of Errors 1.1". Papal Encyclicals Online. Retrieved 28 July 2017.
  51. ^ a b Herndon, William (4 February 1866). "Sold – Herndon's Revelations on Lincoln's Religion" (Excerpt and review). Raab Collection. Retrieved 5 June 2012.
  52. ^ a b Adams, Guy (17 April 2011). "'Pantheist' Lincoln would be unelectable today". The Independent. Los Angeles. Retrieved 5 June 2012.
  53. ^ Literary Remains of the Late Professor Theodore Goldstucker, W. H. Allen, 1879. p32.
  54. ^ Thilly, Frank, "Pantheism", in Encyclopedia of Religion and Ethics, Part 18, Hastings, James (Ed.), Kessinger Publishing, 2003 (reprint, originally published 1908), p 614, ISBN 9780766136953.
  55. ^ Armstrong, AH (1967). The Cambridge History of Later Greek and Early Medieval Philosophy. Cambridge University Press. pp. 57, 60, 161, 186, 222. ISBN 978052104-0549.
  56. ^ McLynn, Frank (2010). Marcus Aurelius: A Life. Da Capo Press. p. 232. ISBN 9780306819162.
  57. ^ a b Jammer (2011), Einstein and Religion: Physics and Theology, Princeton University Press, p.51; original at Einstein Archive, reel 33-275
  58. ^ a b "Belief in God a 'product of human weaknesses': Einstein letter". CBC Canada. 13 May 2008. Retrieved 31 August 2011.
  59. ^ Richard Dawkins Foundation, Der Einstein-Gutkind Brief - Mit Transkript und Englischer Übersetzung
  60. ^ Margot Adler, Drawing Down the Moon, Beacon Press, 1986.
  61. ^ Sagan, Dorion, "Dazzle Gradually: Reflections on the Nature of Nature" 2007, p 14.
  62. ^ a b Caritas In Veritate, 7 July 2009.
  63. ^ "Message of His Holiness Pope Benedict XVI For The Celebration Of The World Day Of Peace".
  64. ^ Heaven and Nature, Ross Douthat, New York Times, 20 December 2009
  65. ^ ""Luminaries of Pantheism" (2015) by Levi Ponce - PUBLIC ART IN PUBLIC PLACES". Retrieved 2018-02-13.
  66. ^ Rod, Perry. "About the Paradise Project". The Paradise Project. Retrieved 21 June 2017.
  67. ^ "New mural in Venice! "Luminaries of Pantheism"". Venice Paparazzi. 14 January 2015. Retrieved 19 October 2015.
  68. ^ Levine, Michael. "Pantheism". The Stanford Encyclopedia of Philosophy.
  69. ^ Charles Hartshorne and William Reese, ed. (1953). Philosophers Speak of God. Chicago: University of Chicago Press. pp. 165–210.
  70. ^ Goldsmith, Donald; Marcia Bartusiak (2006). E = Einstein: His Life, His Thought, and His Influence on Our Culture. New York: Stirling Publishing. p. 187. ISBN 9781402763199.
  71. ^ F.C. Copleston, "Pantheism in Spinoza and the German Idealists," Philosophy 21, 1946, p. 48
  72. ^ Literary and Philosophical Society of Liverpool, "Proceedings of the Liverpool Literary & Philosophical Society, Volumes 43–44", 1889, p 285
  73. ^ John Ferguson, "The Religions of the Roman Empire", Cornell University Press, 1970, p 193
  74. ^ Isaacson, Walter (2007). Einstein: His Life and Universe. Simon and Schuster. p. 391. ISBN 9781416539322. I am a determinist.
  75. ^ Lindsay Jones, ed. (2005). Encyclopedia of Religion: Volume 10 (2nd ed.). USA: MacMillan. ISBN 978-0028657332.
  76. ^ Dependence and Freedom: The Moral Thought of Horace Bushnell By David Wayne Haddorff [1] Emerson's belief was "monistic determinism".
    • Creatures of Prometheus: Gender and the Politics of Technology By Timothy Vance Kaufman-Osborn, Prometheus ((Writer)) [2] "Things are in a saddle, and ride mankind."
    • Emerson's position is "soft determinism" (a variant of determinism) [3]
    • "The 'fate' Emerson identifies is an underlying determinism." (Fate is one of Emerson's essays) [4]
  77. ^ "Hegel was a determinist" (also called a combatibilist a.k.a. soft determinist) [5]
    • "Hegel and Marx are usually cited as the greatest proponents of historical determinism" [6]
  78. ^ Levine, Michael P. (August 1992). "Pantheism, substance and unity". International Journal for Philosophy of Religion. 32 (1): 1–23. doi:10.1007/bf01313557. JSTOR 40036697.
  79. ^ * Theories of the will in the history of philosophy By Archibald Alexander p 307 Schelling holds "...that the will is not determined but self-determined." [7]
    • The Dynamic Individualism of William James by James O. Pawelski p 17 "[His] fight against determinism" "My first act of free will shall be to believe in free will." [8]
  80. ^ "Pantheism". The Columbia Electronic Encyclopedia, Sixth Edition. Columbia University Press. 2012. Retrieved 13 June 2012.
  81. ^ Owen, H. P. Concepts of Deity. London: Macmillan, 1971, p. 67.
  82. ^ a b c d Urmson 1991, p. 297.
  83. ^ a b c Schaffer, Jonathan, Monism: The Priority of the Whole,
  84. ^ Schaffer, Jonathan, "Monism", The Stanford Encyclopedia of Philosophy (Summer 2015 Edition), Edward N. Zalta (ed.), URL=
  85. ^ a b c d Brugger 1972.
  86. ^ a b c d Mandik 2010, p. 76.
  87. ^ a b c d Luke Mastin (2008),Monism
  88. ^ Evangelical Dictionary of Theology, edited by Walter A. Elwell, p. 887
  89. ^ a b John W. Cooper, The Other God of the Philosophers, Baker Academic, 2006
  90. ^ Levine, Michael Philip (1994). Pantheism: A Non-Theistic Concept of Deity. Psychology Press. ISBN 9780203014776.
  91. ^ Routledge Encyclopedia of Philosophy: Genealogy to Iqbal edited by Edward Craig, pg 100 [9].
  92. ^ Sean F. Johnston (2009). The History of Science: A Beginner's Guide. p. 90. ISBN 978-1-85168-681-0.
  93. ^ Seager, William and Allen-Hermanson, Sean, "Panpsychism", The Stanford Encyclopedia of Philosophy (Winter 2012 Edition), Edward N. Zalta (ed.), URL = <
  94. ^ Haught, John F. (1990). What Is Religion?: An Introduction. Paulist Press. p. 19.
  95. ^ Parrinder, EG (1970). "Monotheism and Pantheism in Africa". Journal of Religion in Africa. 3 (2): 81–88. doi:10.1163/157006670x00099. JSTOR 1594816.
  96. ^ Levine 1994, p. 67.
  97. ^ Harrison, Paul. "North American Indians: the spirituality of nature". World Pantheist Movement. Retrieved 7 September 2012.
  98. ^ Harrison, Paul. "The origins of Christian pantheism". Pantheist history. World Pantheists Movement. Retrieved 20 September 2012.
  99. ^ Fox, Michael W. "Christianity and Pantheism". Universal Pantheist Society. Archived from the original on 9 March 2001. Retrieved 20 September 2012.CS1 maint: BOT: original-url status unknown (link)
  100. ^ Zaleha, Bernard. "Recovering Christian Pantheism as the Lost Gospel of Creation". Fund for Christian Ecology, Inc. Archived from the original on 17 July 2012. Retrieved 20 September 2012.
  101. ^ Mungello, David E (1971). "Leibniz's Interpretation of Neo-Confucianism". Philosophy East and West. 21 (1): 3. doi:10.2307/1397760. JSTOR 1397760.
  102. ^ Lan, Feng (2005). Ezra Pound and Confucianism: remaking humanism in the face of modernity. University of Toronto Press. p. 190. ISBN 978-0-8020-8941-0.
  103. ^ Fowler 1997, p. 2.
  104. ^ Fowler 2002, p. 15-32.
  105. ^ Long 2011, p. 128.
  106. ^ Singh, Nikky-Guninder Kaur (1992). "The Myth of the Founder: The Janamsākhīs and Sikh Tradition". History of Religions. 31 (4): 329–343.
  107. ^ Ahluwalia, Jasbir Singh (March 1974). "Anti-Feudal Dialectic of Sikhism". Social Scientist. 2 (8): 22. doi:10.2307/3516312. JSTOR 3516312.
  108. ^ Carpenter, Dennis D. (1996). "Emergent Nature Spirituality: An Examination of the Major Spiritual Contours of the Contemporary Pagan Worldview". In Lewis, James R., Magical Religion and Modern Witchcraft. Albany: State University of New York Press. ISBN 978-0-7914-2890-0. p 50
  109. ^ "Home page". Universal Pantheist Society. Retrieved 8 August 2012.
  110. ^ World Pantheist Movement. "Naturalism and Religion: can there be a naturalistic & scientific spirituality?". Retrieved 4 September 2012.
  111. ^ Stone, Jerome Arthur (2008). Religious Naturalism Today: The Rebirth of a Forgotten Alternative. Albany: State University of New York Press. p. 10. ISBN 978-0791475379.
  112. ^ Bron Raymond Taylor, "Dark Green Religion: Nature Spirituality and the Planetary Future", University of California Press 2010, pp 159–160.


  • Fowler, Jeaneane D. (1997), Hinduism: Beliefs and Practices, Sussex Academic Press
  • Fowler, Jeaneane D. (2002), Perspectives of Reality: An Introduction to the Philosophy of Hinduism, Sussex Academic Press
  • Long, Jeffrey D. (2011), Historical Dictionary of Hinduism, Scarecrow Press

Further reading

  • Amryc, C. Pantheism: The Light and Hope of Modern Reason, 1898. online
  • Harrison, Paul, Elements of Pantheism, Element Press, 1999. preview
  • Hunt, John, Pantheism and Christianity, William Isbister Limited, 1884. online
  • Levine, Michael, Pantheism: A Non-Theistic Concept of Deity, Psychology Press, 1994, ISBN 9780415070645
  • Picton, James Allanson, Pantheism: Its story and significance, Archibald Constable & Co., 1905. online.
  • Plumptre, Constance E., General Sketch of the History of Pantheism, Cambridge University Press, 2011 (reprint, originally published 1879), ISBN 9781108028028 online
  • Russell, Sharman Apt, Standing in the Light: My Life as a Pantheist, Basic Books, 2008, ISBN 0465005179
  • Urquhart, W. S. Pantheism and the Value of Life, 1919. online

External links


Acosmism, in contrast to pantheism, denies the reality of the universe, seeing it as ultimately illusory, (the prefix "a-" in Greek meaning negation; like "un-" in English), and only the infinite unmanifest Absolute as real. Conceptual versions of Acosmism are found in eastern and western philosophies.


Anacalypsis (full title: Anacalypsis: An Attempt to Draw Aside the Veil of the Saitic Isis or an Inquiry into the Origin of Languages, Nations and Religions) is a lengthy two-volume treatise written by religious historian Godfrey Higgins, and published after his death in 1836. The book was published in two quarto volumes numbering 1,436 pages, and contains meticulous references to hundreds of references. Initially printed as a limited edition of 200 copies, it was partially reprinted in 1878, and completely reprinted in a limited edition of 350 copies in 1927. In 1965, University Books, Inc. published 500 sets for the United States and 500 sets for the British Commonwealth with Publisher's Note and a Postface.

Catholic Church and Pandeism

Relations between the Catholic Church and Pandeism have historically largely been critical, with the Church having an openly hostile view on Deism (one aspect of Pandeism), and condemning the early pandeistic thought of John Scotus Eriugena as heretical, and finding the similar elements of Giordano Bruno grounds for his execution.

Various Catholic thinkers have since generally disputed the theological premises of Pandeism, and its component elements of Pantheism and Deism, but some within the Church have also attempted to use Pandeism as an umbrella under which to bring other religions closer to Catholicism. More recently, Pope Francis has been accused by some Conservative Catholics of leading the Church towards a more pandeistic theology.

Classical pantheism

Classical Pantheism, as defined by Charles Hartshorne in 1953, is the theological deterministic philosophies of pantheists such as Baruch Spinoza and the Stoics. Hartshorne sought to distinguish panentheism, which rejects determinism, from deterministic pantheism.

The term has also been used to mean Pantheism in the classical Greek and Roman era, or archetypal pantheism as variously defined by different authors.


In monotheistic thought, God is conceived of as the supreme being, creator deity, and principal object of faith. The conceptions of God, as described by theologians, commonly include the attributes of omniscience (all-knowing), omnipotence (all-powerful), omnipresence (all-present), and as having an eternal and necessary existence. Depending on one's kind of theism, these attributes are used either in way of analogy, or in a literal sense as distinct properties. God is most often held to be incorporeal (immaterial). Incorporeality and corporeality of God are related to conceptions of transcendence (being outside nature) and immanence (being in nature) of God, with positions of synthesis such as the "immanent transcendence". Psychoanalyst Carl Jung equated religious ideas of God with transcendental aspects of consciousness in his interpretation.Some religions describe God without reference to gender, while others or their translations use sex-specific terminology. Judaism attributes only a grammatical gender to God, using terms such as "Him" or "Father" for convenience.God has been conceived as either personal or impersonal. In theism, God is the creator and sustainer of the universe, while in deism, God is the creator, but not the sustainer, of the universe. In pantheism, God is the universe itself. In atheism, there is an absence of belief in God. In agnosticism, the existence of God is deemed unknown or unknowable. God has also been conceived as the source of all moral obligation, and the "greatest conceivable existent". Many notable philosophers have developed arguments for and against the existence of God.Monotheists refer to their gods using names prescribed by their respective religions, with some of these names referring to certain cultural ideas about their god's identity and attributes. In the ancient Egyptian era of Atenism, possibly the earliest recorded monotheistic religion, this deity was called Aten, premised on being the one "true" Supreme Being and creator of the universe. In the Hebrew Bible and Judaism, Elohim, Adonai, YHWH (Hebrew: יהוה‎) and other names are used as the names of God. Yahweh and Jehovah, possible vocalizations of YHWH, are used in Christianity. In the Christian doctrine of the Trinity, God, coexisting in three "persons", is called the Father, the Son, and the Holy Spirit. In Islam, the name Allah is used, while Muslims also have a multitude of titular names for God. In Hinduism, Brahman is often considered a monistic concept of God. In Chinese religion, Shangdi is conceived as the progenitor (first ancestor) of the universe, intrinsic to it and constantly bringing order to it. Other religions have names for the concept, for instance, Baha in the Bahá'í Faith, Waheguru in Sikhism, Sang Hyang Widhi Wasa in Balinese Hinduism, and Ahura Mazda in Zoroastrianism.The many different conceptions of God, and competing claims as to God's characteristics, aims, and actions, have led to the development of ideas of omnitheism, pandeism, or a perennial philosophy, which postulates that there is one underlying theological truth, of which all religions express a partial understanding, and as to which "the devout in the various great world religions are in fact worshipping that one God, but through different, overlapping concepts".

God the Sustainer

God the Sustainer is the conception of God who sustains and upholds everything in existence.

Al Qayyum, sometimes rendered "The Sustainer" is one of the 99 Names of God in Islam.

"Creater, Sustainer, Redeemer" is reportedly a "common phrase" in Protestantism in the United States, specifically in Baptist liturgy.

List of pantheists

Pantheism is the belief that the universe (or nature as the totality of everything) is identical with divinity, or that everything composes an all-encompassing, immanent God. Pantheists thus do not believe in a distinct personal or anthropomorphic god. Some Eastern religions are considered to be pantheistic.


Monism attributes oneness or singleness (Greek: μόνος) to a concept e.g., existence. Various kinds of monism can be distinguished:

Priority monism states that all existing things go back to a source that is distinct from them; e.g., in Neoplatonism everything is derived from The One. In this view only one thing is ontologically basic or prior to everything else.

Existence monism posits that, strictly speaking, there exists only a single thing, the Universe, which can only be artificially and arbitrarily divided into many things.

Substance monism asserts that a variety of existing things can be explained in terms of a single reality or substance. Substance monism posits that only one kind of stuff exists, although many things may be made up of this stuff, e.g., matter or mind.

Naturalistic pantheism

Naturalistic pantheism is a kind of pantheism. It has been used in various ways such as to relate God or divinity with concrete things, determinism, or the substance of the Universe. God, from these perspectives, is seen as the aggregate of all unified natural phenomena. The phrase has often been associated with the philosophy of Baruch Spinoza, although academics differ on how it is used.

Nature worship

Nature worship is any of a variety of religious, spiritual and devotional practices that focus on the worship of the nature spirits considered to be behind the natural phenomena visible throughout nature. A nature deity can be in charge of nature, a place, a biotope, the biosphere, the cosmos, or the universe. Nature worship is often considered the primitive source of modern religious beliefs and can be found in theism, panentheism, pantheism, deism, polytheism, animism, totemism, shamanism, paganism. Common to most forms of nature worship is a spiritual focus on the individual's connection and influence on some aspects of the natural world and reverence towards it.


Nontheism or non-theism is a range of both religious and nonreligious attitudes characterized by the absence of espoused belief in a God or gods. Nontheism has generally been used to describe apathy or silence towards the subject of God and differs from an antithetical, explicit atheism. Nontheism does not necessarily describe atheism or disbelief in God; it has been used as an umbrella term for summarizing various distinct and even mutually exclusive positions, such as agnosticism, ignosticism, ietsism, skepticism, pantheism, atheism, strong or positive atheism, implicit atheism, and apatheism. It is in use in the fields of Christian apologetics and general liberal theology.

Within the scope of nontheistic agnosticism, Philosopher Anthony Kenny distinguishes between agnostics who find the claim "God exists" uncertain and theological noncognitivists who consider all discussion of God to be meaningless. Some agnostics, however, are not nontheists but rather agnostic theists.Other related philosophical opinions about the existence of deities are ignosticism and skepticism. Because of the various definitions of the term God, a person could be an atheist in terms of certain conceptions of gods, while remaining agnostic in terms of others.

Objective idealism

Objective idealism is an idealistic metaphysics that postulates that there is in an important sense only one perceiver, and that this perceiver is one with that which is perceived. One important advocate of such a metaphysics, Josiah Royce (the founder of American idealism), wrote that he was indifferent "whether anybody calls all this Theism or Pantheism". Plato is regarded as one of the earliest representatives of objective idealism. It is distinct from the subjective idealism of George Berkeley, and it abandons the thing-in-itself of Kant's dualism.


Pandeism (or pan-deism) is a theological doctrine first delineated in the 18th century which combines aspects of pantheism with aspects of deism. It holds that the creator deity became the universe (pantheism) and ceased to exist as a separate and conscious entity (deism holding that God does not interfere with the universe after its creation). Pandeism is proposed to explain, as it relates to deism, why God would create a universe and then appear to abandon it, and as to pantheism, the origin and purpose of the universe.The word pandeism is a hybrid blend of the root words pantheism and deism, combining Ancient Greek: πᾶν, translit. pan, lit. 'all' with Latin: deus which means "god". It was perhaps first coined in the present meaning in 1859 by Moritz Lazarus and Heymann Steinthal.


Panentheism (meaning "all-in-God", from the Ancient Greek πᾶν pân, "all", ἐν en, "in" and Θεός Theós, "God") is the belief that the divine pervades and interpenetrates every part of the universe and also extends beyond time and space. The term was coined by the German philosopher Karl Krause in 1828 to distinguish the ideas of Georg Wilhelm Friedrich Hegel (1770–1831) and Friedrich Wilhelm Joseph Schelling (1775–1854) about the relation of God and the universe from the supposed pantheism of Baruch Spinoza. Unlike pantheism, which holds that the divine and the universe are identical, panentheism maintains an ontological distinction between the divine and the non-divine and the significance of both.

In panentheism, God is viewed as the soul of the universe, the universal spirit present everywhere, which at the same time "transcends" all things created.

While pantheism asserts that "all is God", panentheism claims that God is greater than the universe. Some versions of panentheism suggest that the universe is nothing more than the manifestation of God. In addition, some forms indicate that the universe is contained within God, like in the Kabbalah concept of tzimtzum. Also much Hindu thought – and consequently Buddhist philosophy – is highly characterized by panentheism and pantheism. The basic tradition however, on which Krause's concept was built, seems to have been Neoplatonic philosophy and its successors in Western philosophy and Orthodox theology.

Pantheism controversy

The pantheism controversy (German: Pantheismusstreit) was an event in German cultural history that lasted between 1785–1789 which had an effect throughout Europe.


Spinozism (also spelled Spinozaism) is the monist philosophical system of Benedict de Spinoza that defines "God" as a singular self-subsistent Substance, with both matter and thought being attributes of such.

In a letter to Henry Oldenburg, Spinoza wrote: "as to the view of certain people that I identify god with nature (taken as a kind of mass or corporeal matter), they are quite mistaken". For Spinoza, our universe (cosmos) is a mode under two attributes of Thought and Extension. God has infinitely many other attributes which are not present in our world. According to German philosopher Karl Jaspers, when Spinoza wrote "Deus sive Natura" ("God or Nature") Spinoza meant God was Natura naturans not Natura naturata, that is, "a dynamic nature in action, growing and changing, not a passive or static thing."


Theism is broadly defined as the belief in the existence of the Supreme Being or deities. In common parlance, or when contrasted with deism, the term often describes the classical conception of God that is found in monotheism (also referred to as classical theism) – or gods found in polytheistic religions—a belief in God or in gods without the rejection of revelation as is characteristic of deism.Atheism is commonly understood as rejection of theism in the broadest sense of theism, i.e. the rejection of belief in God or gods. The claim that the existence of any deity is unknown or unknowable is agnosticism.


Theopanism (from Greek: Θεός Theos, "God" and πᾶν pan, "all") was first used as a technical term by the Jesuits in elucidating Hinduism.

"[O]ne may distinguish pantheism, which imagines the world as an absolute being ("everything is God"), from theopanism, which conceives of God as the true spiritual reality from which everything emanates: "God becomes everything", necessarily, incessantly, without beginning and without end. Theopanism is (with only a few other dualistic systems) the most common way in which Hindu philosophy conceives God and the world."

Theopanism has also been more broadly stated as inclusive of any theological theory by which God is held equivalent to the Universe. As one author puts it: "In theopanism the meaning given the word God is of an entity that is not separate from the universe. Theopanism includes among its major concepts pantheism and panentheism." The broader statement would also include pandeism.

World Pantheist Movement

The World Pantheist Movement (WPM) is the world's largest organization of people associated with pantheism, a philosophy which asserts that spirituality should be centered on nature. The WPM promotes naturalistic pantheismThe WPM grew out of a mailing list started by Paul Harrison in 1997, arising around his Scientific Pantheism website. An initial group of 15 volunteers worked on a joint statement of agreed beliefs (the Pantheist Credo). The WPM officially opened for membership in December 1999.

Concepts in religion
Conceptions of God
Existence of God
Religious language
Problem of evil
Philosophersof religion

(by date active)
Related topics
Works by
Concepts and theories
Related topics
Related people
Reception and interpretation of Spinoza's thought
Works about
Projects and recognitions

This page is based on a Wikipedia article written by authors (here).
Text is available under the CC BY-SA 3.0 license; additional terms may apply.
Images, videos and audio are available under their respective licenses.