Panentheism is a belief system which posits that God exists and interpenetrates every part of nature, and timelessly extends beyond as well. Panentheism is distinguished from pantheism, which holds that God is synonymous with the material universe.

In panentheism, God is viewed as creator and/or animating force behind the universe, and the source of universal truth. This concept of God is closely associated with the Logos as stated in the 5th century BC works of Heraclitus (ca. 535 BC — 475 BC), in which the Logos pervades the cosmos and whereby all thoughts and things originate; e.g., “He who hears not me but the Logos will say: All is one.” A similar statement attributed to Jesus by the John 10:30.

While pantheism asserts that God and the universe are practically the same thing, panentheism claims that God is greater than the universe and that the universe is contained within God. Panentheism holds that God is the “supreme affect and effect” of the universe.

In Eastern Orthodox Christianity, creation is not “part of” God, and the Godhead is still distinct from creation; however, God is “within” all creation, thus the parsing of the word in Eastern and Oriental Orthodox Christianity is “pan-entheism” (God indwells in all things) and not “panen-theism” (All things are part of God but God is more than the sum of all things). This does not mean, however, that the creation is wholly separated from God, because the creation exists in and from the divine energies.

These energies are the natural activity of God and are in some sense identifiable with God, but at the same time the creation is wholly distinct from the divine essence. God creates the universe by His will and from His energies. It is, however, not an imprint or emanation of God’s own essence, the essence He shares pre-eternally with His Word and Holy Spirit. Neither is it a directly literal outworking or effulgence of the divine, nor any other process which implies that creation is essentially God or a necessary part of God. The use of the term “panentheism” to describe the divine concept in Orthodox Christian theology is problematic for those who would insist that panentheism requires creation to be “part of” God.

God is not merely Creator of the universe, as His dynamic presence is necessary to sustain the existence of every created thing, small and great, visible and invisible.[34] That is, God’s energies maintain the existence of the created order and all created beings, even if those agencies have explicitly rejected him. His love for creation is such that He will not withdraw His presence, which would be the ultimate form of annihilation, not merely imposing death, but ending existence altogether. By this token, the entirety of creation is fundamentally “good” in its very being, and is not innately evil either in whole or in part. This does not deny the existence of spiritual or moral evil in a fallen universe, only the claim that it is an intrinsic property of creation. Sin results from the essential freedom of creatures to operate outside the divine order, not as a necessary consequence of having inherited human nature.