This statement, in fact, may well serve as a summary of the pantheistic doctrine:

Reality is a unitary being; individual things have no absolute independence- they have existence in the All-One, the ens realissimum et et perfectissimum of which they are the more or less independent members;

The All-One manifests itself to us, so far as it has any manifestations, in the two sides of reality-nature and history;

The universal interaction that goes on in the physical world is the showing forth of the inner æsthetic teleological necessity with which the All-One unfolds his essential being in a multitude of harmonious modifications, a cosmos of concrete ideas (monads, entelechies). This internal necessity is at the same time absolute freedom or self-realization.

Catholic doctrine

The Church has repeatedly condemned the errors of pantheism. Among the propositions censured in the Syllabus of Pius IX is that which declares: "There is no supreme, all-wise and all-provident Divine Being distinct from the universe; God is one with nature and therefore subject to change; He becomes God in man and the world; all things are God and have His substance; God is identical with the world, spirit with matter, necessity with freedom, truth with falsity, good with evil, justice with injustice" (Denzinger-Bannwart, "Ench.", 1701). And the Vatican Council anathematizes those who assert that the substance or essence of God and of all things is one and the same, or that all things evolve from God's essence (ibid., 1803 sqq.).

Criticism

To our perception the world presents a multitude of beings each of which has qualities activities, and existence of its own, each is an individual thing. Radical differences mark off living things from those that are lifeless; the conscious from the unconscious human thought and volition from the activities of lower animals. And among human beings each personality appears as a self, which cannot by any effort become completely one with other selves. On the other hand, any adequate account of the world other than downright materialism includes the concept of some original Being which, whether it be called First Cause, or Absolute, or God, is in its nature and existence really distinct from the world. Only such a Being can satisfy the demands of human thought, either as the source of the moral order or as the object of religious worship. If, then, pantheism not only merges the separate existences of the world in one existence, but also identifies this one with the Divine Being, some cogent reason or motive must be alleged in justification of such a procedure. Pantheists indeed bring forward various arguments in support of their several positions, and in reply to criticism aimed at the details of their system; but what lies back of their reasoning and what has prompted the construction of all pantheistic theories, both old and new, is the craving for unity. The mind, they insist, cannot accept dualism or pluralism as the final account of reality. By an irresistible tendency, it seeks to substitute for the apparent multiplicity and diversity of things a unitary ground or source, and, once this is determined, to explain all things as somehow derived though not really separated from it.

That such is in fact the ideal of many philosophers cannot be denied; nor is it needful to challenge the statement that reason does aim at unification on some basis or other. But this very aim and all endeavours in view of it must likewise be kept within reasonable bounds: a theoretical unity obtained at too great a sacrifice is no unity at all, but merely an abstraction that quickly falls to pieces. Hence for an estimate of pantheism two questions must be considered:

at what cost does it identify God and the world; and

is the identification really accomplished or only attempted?

God

It has often been claimed that pantheism by teaching us to see God in everything gives us an exalted idea of His wisdom, goodness, and power, while it imparts to the visible world a deeper meaning. In point of fact, however, it makes void the attributes which belong essentially to the Divine nature For the pantheist God is not a personal Being. He is not an intelligent Cause of the world, designing, creating and governing it in accordance with the free determination of His wisdom. If consciousness is ascribed to Him as the one Substance, extension is also said to be His attribute (Spinoza), or He attains to self-consciousness only through a process of evolution (Hegel). But this very process implies that God is not from eternity perfect: He is forever changing, advancing from one degree of perfection to another, and helpless to determine in what direction the advance shall take place. Indeed, there is no warrant for saying that He "advances" or becomes more "perfect"; at most we can say that He, or rather It, is constantly passing into other forms. Thus God is not only impersonal, but also changeable and finite-which is equivalent to saying that He is not God.

It is true that some pantheists, such as Paulsen, while frankly denying the personality of God, pretend to exalt His being by asserting that He is "supra-personal." If this means that God in Himself is infinitely beyond any idea that we can form of Him, the statement is correct; but if it means that our idea of Him is radically false and not merely inadequate, that consequently we have no right to speak of infinite intelligence and will, the statement is simply a makeshift which pantheism borrows from agnosticism Even then the term "supra-personal" is not consistently applied to what Paulsen calls the All-One; for this, if at all related to personality, should be described as infra-personal.

Once the Divine personality is removed, it is evidently a misnomer to speak of God as just or holy, or in any sense a moral Being. Since God, in the pantheistic view, acts out of sheer necessity--that is, cannot act otherwise--His action is no more good than it is evil. To say, with Fichte, that God is the moral order, is an open contradiction; no such order exists where nothing is free, nor could God, a non-moral Being, have established a moral order either for Himself or for other beings. If, on the other hand, it be maintained that the moral order does exist, that it is postulated by our human judgments, the plight of pantheism is no better; for in that case all the actions of men, their crimes as well as their good deeds, must be imputed to God. Thus the Divine Being not only loses the attribute of absolute holiness, but even falls below the level of those men in whom moral goodness triumphs over evil.

Man

No such claim, however, can be made in behalf of the moral order by a consistent pantheist. For him, human personality is a mere illusion: what we call the individual man is only one of the countless fragments that make up the Divine Being; and since the All is impersonal no single part of it can validly claim personality. Futhermore, since each human action is inevitably determined, the consciousness of freedom is simply another illusion, due, as Spinoza says, to our ignorance of the causes that compel us to act. Hence our ideas of what "ought to be" are purely subjective, and our concept of a moral order, with its distinctions of right and wrong, has no foundation in reality. The so-called "dictates of conscience" are doubtless interesting phenomena of mind which the psychologist may investigate and explain, but they have no binding force whatever; they are just as illusory as the ideas of virtue and duty, of injustice to the fellow-man and of sin against God. But again, since these dictates, like all our ideas, are produced in us by God, it follows that He is the source of our illusions regarding morality  a consequence which certainly does not enhance His holiness or His knowledge.

It is not, however, clear that the term illusion is justified; for this supposes a distinction between truth and error-a distinction which has no meaning for the genuine pantheist; all our judgments being the utterance of the One that thinks in us, it is impossible to discriminate the true from the false. He who rejects pantheism is no further from the truth than he who defends it; each but expresses a thought of the Absolute whose large tolerance harbours all contradictions. Logically, too, it would follow that no heed should be taken as to veracity of statement, since all statements are equally warranted. The pantheist who is careful to speak in accordance with his thought simply refrains from putting his philosophy into practice. But it is none the less significant that Spinoza's chief work was his "Ethics", and that, according to one modern view, ethics has only to describe what men do, not to prescribe what they ought to do.

Religion

In forming its conception of God, pantheism eliminates every characteristic that religion presupposes. An impersonal being, whatever attributes it may have, cannot be an object of worship. An infinite substance or a self-evolving energy may excite fear but it repels faith and love. Even the beneficent forms of its manifestation call forth no gratitude, since these result from it by a rigorous necessity. For the same reason, prayer of any sort is useless, atonement is vain and merit impossible. The supernatural of course disappears entirely when God and the world are identified.

Recent advocates of pantheism have sought to obviate these difficulties and to show that, apart from particular dogmas, the religious life and spirit are safeguarded in their theory. But in this attempt they divest religion of its essentials, reducing it to mere feeling. Not action, they allege, but humility and trustfulness constitute religion. This, however is an arbitrary procedure; by the same method it could be shown that religion is nothing more than existing or breathing. The pantheist quite overlooks the fact that religion means obedience to Divine law; and of this obedience there can be no question in a system which denies the freedom of man's will. According to pantheism there is just as little "rational service" in the so-called religious life as there is in the behaviour of any physical agent. And if men still distinguish between actions that are religious and those that are not, the distinction is but another illusion.

Immortality

Belief in a future life is not only an incentive to effort and a source of encouragement; for the Christian at least it implies a sanction of Divine law, a prospect of retribution. But this sanction is of no meaning or efficacy unless the soul survive as an individual. If, as pantheism teaches, immortality is absorption into the being of God, it can matter little what sort of life one leads here. There is no ground for discriminating between the lot of the righteous and that of the wicked, when all alike are merged in the Absolute. And if by some further process of evolution such a discrimination should come to pass, it can signify nothing, either as reward or as punishment, once personal consciousness has ceased. That perfect union with God which pantheism seems to promise, is no powerful inspiration to right living when one considers how far from holy must be a God who continually takes up into Himself the worst of humanity along with the best--if indeed one may continue to think in terms that involve a distinction between evil and good.

It is therefore quite plain that in endeavouring to unify all things, pantheism sacrifices too much. If God, freedom, morality and religion must all be reduced to the One and its inevitable processes, there arises the question whether the craving for unity may not be the source of illusions more fatal than any of those which pantheism claims to dispel. But in fact no such unification is attained. The pantheist uses his power of abstraction to set aside all differences, and then declares that the differences are not really there. Yet even for him they seem to be there, and so from the very outset he is dealing with appearance and reality; and these two he never fuses into one. He simply hurries on to assert that the reality is Divine and that all the apparent things are manifestations of the infinite, but he does not explain why each manifestation should be finite or why the various manifestations should be interpreted in so many different and conflicting ways by human minds, each of which is a part of one and the same God. He makes the Absolute pass onward from unconsciousness to consciousness but does not show why there should be these two stages in evolution, or why evolution, which certainly means becoming "other", should take place at all.

It might be noted, too, that pantheism fails to unify subject and object, and that in spite of its efforts the world of existence remains distinct from the world of thought. But such objections have little weight with the thorough-going pantheist who follows Hegel, and is willing for the sake of "unity" to declare that Being and Nothing are identical.

There is nevertheless a fundamental unity which Christian philosophy has always recognized, and which has God for its centre. Not as the universal being, nor as the formal constituent principle of things, but as their efficient cause operating in and through each, and as the final cause for which things exist, God in a very true sense is the source of all thought and reality (see St. Thomas, "Contra Gentes", I). His omnipresence and action, far from eliminating secondary causes, preserve each in the natural order of its efficiency-physical agents under the determination of physical law and human personality in the exercise of intelligence and freedom. the foundation of the moral order. The straining after unity in the pantheistic sense is without warrant, the only intelligible unity is that which God himself has established, a unity of purpose which is manifest alike in the processes of the material universe and in the free volition of man, and which moves on to its fulfilment in the union of the created spirit with the infinite Person, the author of the moral order and the object of religious worship.



