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Maimonides's highly influential definition of Avoda Zara as the worship of any being other than God does not quite fit the panentheistic visions of Vedantic Hinduisms which speak of the divine presence in all beings.
deserves great credit for his hard work in attempting to explain in relatively simple language the concepts of entanglement and superposition first within theoretical physics and then analogously in a panentheistic understanding of the God-world relationship.
Nicholas Black Elk's spirituality may be understood, from a non-Native Christian perspective, as pansacramental and panentheistic, though he did not describe it in these explicit terms.
Hasidic Judaism promotes Jewish mysticism and a panentheistic view of the world, alongside a positive, optimistic religious fervor, manifested through singing and dancing, as opposed to legalistic Judaism, to secular studies, and rationalism.
The difference might be that the former's panentheistic model of the God-world relationship is extended by the latter's personalistic commitments.
While a healthy sacramental approach to environmentalism finds spiritual benefit in ecological restoration due to the act of worship of God expressed through restoration of his creation, Van Wieren's panentheistic approach argues for spiritual benefit due to the connection with the "divine presence in the world" (79).
But in a panentheistic view, the world lives "within" God, insisting on the most radical transcendence and the most radical immanence.
If, as I have already suggested, divine freedom does not connote a kind of mastery or lordship where God is free to do whatever God wishes but refers to God's capacity to be Godself and to therefore "be" love, then the freedom of God as Trinity depicts that God limits Godself so as to allow space within Godself for the world to "be" to flourish and grow (the panentheistic vision).
The author makes a compelling case for exploring what he calls "Christian animism," a panentheistic framework that is based in a "green reading" of Scripture, an erotically charged appreciation for divinely fashioned bodies (and thus Earth's "body"), and a pragmatic application of eco-justice principles.
Does the intelligibility of that thought depend on anything like a panentheistic metaphysics?
Nonetheless, his aim is to make the panentheistic case for our being at home in our bodies as a corollary to being at home in the universe understood as the body of God.
Other dimensions that Indigenous theologies can bring include a panentheistic view of God (36) that is more consistent with the Bible and the worldview of indigenous cultures.