Pantheism and panentheism

Pantheism identifies God with the universe. Panentheism holds that the universe is contained within God, but God is also more than the universe. If God is understood to have no transcendent aspect beyond the universe, then panentheism becomes indistinguishable from pantheism [1]. Eastern religions are more likely to teach some form of pantheism or panentheism, such as Sikhism, Taoism, certain strands of Hinduism, and others [2]. A simple syllogism can demonstrate why pantheism is false.

1. The universe is contingent.
2. God is not contingent.
3. Therefore, God is not the universe.

This syllogism is valid. A pantheist would most likely object to the first premise. If the first premise is true, then pantheism is demonstrably false. The universe has already been shown to be contingent, therefore, pantheism is false. As for panentheism, the following syllogism demonstrates its falsity:

1. According to panentheism, the universe is a part of God.
2. The universe is not part of God.
3. Therefore, panentheism is false.

This syllogism is valid. The second premise is the only one up for dispute. The reason why the second premise is true is because whatever is composed of parts is contingent. God is a necessary being, therefore, he is not composed of parts. The universe is not part of God, and this disproves panentheism.

Incarnation

Incarnation literally refers to the embodiment of a deity, or it signifies God entering creation. Many religions affirm incarnation, such as mainstream Christianity, Hinduism, Sikhism, and others. Incarnation is demonstrably false, as shown in the following syllogism:

1. God is a necessary being.
2. Creation is contingent.
3. God would have to take on a contingent mode of existence in order to incarnate.
4. A necessary being cannot become contingent.
5. Therefore, it is impossible for God to incarnate.

This syllogism is valid. The first premise is true according to the classical understanding of what it means to be God. The second premise holds as it has already been demonstrated that creation is not necessary in existence. The third premise holds because to truly be included within contingent reality requires being contingent. Those who believe in incarnation theology are likely to object to the third premise in the following ways:

• One may object and state that perhaps God can be necessary and contingent simultaneously, but this is a contradiction.
• One may also try to resolve the issue by stating that a part of God may enter into creation and become a part of contingent reality. In this scenario, a part of God retains necessary existence, while another part is contingent. The issue here is that to posit composition and division for God is tantamount to saying that God is contingent because whatever is made up of parts is contingent.
• An alternative is to say that God may lose His necessary existence and become contingent, but this is impossible because necessary existence cannot cease to be. If necessary existence can become contingent, then it was never necessary in existence in the first place.
• Perhaps God can create an entity within creation to represent itself, such as creating a person that conveys the orders of God or speaks on behalf of God. The problem here is that this does not qualify as true incarnation.

Thus, there appears no way for incarnation to hold without falling into logical contradictions.

[1] To believe in pantheism or panentheism is shirk akbar (major polytheism), which takes one out of Islām. The person who affirms these world views associates partners with Allāh and commits polytheism and idolatry (shirk) because the universe is not Allāh nor is it a part of Allāh. Therefore, this person wrongly ascribes the status of godhood and divinity to something that is not deserving of such. It is to be noted that there is a doctrine within Islām known as waḥdat al-wujūd, which literally means the oneness of existence, and it is commonly taught in Ṣūfī circles. This doctrine teaches that created beings are so insignificant compared to Allāh that it is as if only Allāh exists. Some misunderstood or corrupted this doctrine and began to promote pantheism or panentheism. To prevent confusion, the doctrine was renamed waḥdat ash-shuhūd, which literally means oneness of witness. Nevertheless, what is important is that one accepts that there is a distinction between the Creator and the creation.
[2] Note that Taoism, also spelled as Daoism, does not believe in God as commonly understood but teaches that there is an ultimate source of everything, referred to as Tao or Dao. Tao literally means 'the way' or 'the path'. Tao is thought to be the fundamental principle or order of reality that underlies all of existence. Nevertheless, Taoism typically affirms a type of panentheism.