Panentheism is a doctrine of God which attempts to combine the strengths of classical theism with those of classical pantheism. panentheism是一个学说上帝的企图相结合的优势，古典有神论与那些古典泛神论。 The term is particularly associated with the work of Charles Hartshorne.任期，尤其是相关的工作与查尔斯hartshorne 。 Hartshorne contends, however, that other philosophers and theologians have elaborated panentheistic doctrines of God, especially Alfred North Whitehead but also Nikolai Berdyaev, Martin Buber, Gustaf T Fechner, Mohammad Iqbal, Charles S Peirce, Otto Pfleiderer, Sarvepalli Radhakrishnan, Friedrich WJ von Schelling, Allan Watts, and Paul Weiss. hartshorne争辩，不过，其他的哲学家和神学家阐述panentheistic上帝的教义，特别是曹绍伟北白石，但也尼古拉柏第雅夫，马丁布伯，古斯塔夫费希纳吨，穆罕默德伊克巴尔，查尔斯s皮尔士，奥托pfleiderer ， sarvepalli拉达克里希南，弗里德里希WJ通信公司冯谢林，署长瓦特，以及保罗韦斯。
According to Hartshorne, God, while including an element which may be described as simple, is a complex reality.据hartshorne ，上帝，而其中的一个要素可能被形容为简单，是一项复杂的现实。 God knows the world, a world in which change, process, and freedom are real elements.上帝知道的世界，一个世界在改变，过程中，和自由是真实的元素。 For this freedom and change to be real, and for God's knowledge of this freedom and change to be perfect, Hartshorne reasons that God's knowledge must itself grow and change.这个自由和变化是真实的，和上帝的知识，这种自由和改变，完善， hartshorne的原因，上帝的知识本身也必须成长和变化。 That is, as new facts come into being, God comes to know those new facts (some of which are the result of genuinely free will), and thus God's knowledge grows.指的是，随着新的事实生效，上帝来知道这些新的事实（其中一些的结果，真正的自由意志） ，因此上帝的知识的增长。 A perfect knower includes within himself the object which is known.一个完美的能知，包括内部自己的对象，这是众所周知的。 Through perfectly knowing the world, God therefore includes the world (as it comes to be) within himself.通过完全不知道世界上，上帝因此，包括世界上（因为它来定）与自己。 As the world grows, God grows.作为世界上增长，上帝的增长。 God becomes.上帝变成。 Through perfectly knowing and including the world, God is the supreme effect.通过完美的认识和包括世界，上帝是最高的效果。
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To be the supreme effect, God must not only be affected by each event in the world, he must also retain his own integrity and wholeness during this process.被最高人民法院的影响，上帝不仅要受每个事件在世界上，他也必须保留自己的完整性和整体性在这个过程中。 If God's reality were destroyed or his purpose (for goodness) deflected by the events in the world, then God would not be the supreme effect, the perfect receptacle for the world.如果上帝的现实被摧毁或他的目的（善）偏转由活动在世界上，然后上帝不会最高人民法院的效果，完美的贮器，为世界。 Therefore, there must be some element in God which remains the same regardless of what happens in the world, ie, an element that is not affected by any particular event in the world.因此，必须有一些元素，在上帝，这仍然是相同的，无论发生什么事，在世界上，即一个要素是不会受任何特别的事件在世界上。 This element, since it is not changed by any event, is eternal.此元素，因为它是没有改变的任何事件，是永恒的。 It is also abstract.这亦是抽象的。 (The fact that God's eternal, abstract, essential self - identity is compatible with any state of affairs in the world is the basis for Hartshorne's well - known revival of the ontological argument.) Since God's eternal, abstract self - identity is presupposed by any state of affairs whatsoever, it follows that God is the universal and supreme cause. （事实上，上帝的永恒的，抽象的，必要的自我-的身份是兼容的与任何国家的内政，在世界上是基础， h artshorne的福祉-被称为复兴的本体论的论点。）自上帝的永恒的，抽象的自我-的身份是假定，任何国政的话，这意味着上帝是普遍的和最高的事业。
It should be noted that while God (as eternal, abstract, essential self - identity) is independent of any particular state of affairs in the world, he (even as abstract self - identity) still requires that a world (of some sort or the other) exist.应该指出的是，虽然上帝（作为永恒的，抽象的，必要的自我-身份）是独立于任何特定国家的事务，在世界上，他（即使是作为抽象的自我-身份），仍然需要一个世界（某种形式的，或其他）存在。 We may explain as follows.我们也许可以解释如下。 God as supreme cause refers to God's eternal, abstract, essential self - identity which is presupposed by every event in the world.上帝为最高人民法院事业是指上帝的永恒的，抽象的，必要的自我-的身份，这是假定每一个事件在世界上。 But that which is eternal and abstract is deficient in actuality and can exist only as an element in a larger whole which is temporal and concrete.但是，这是永恒的和抽象的方面也是有缺陷的现状及存在的只可以作为一个要素，在更大的整体，这是时间和具体化。 Thus God's eternal, abstract, essential self - identity exists only as an element in the temporal, concrete, complex reality which is God in his completeness.因此，上帝的永恒的，抽象的，必要的自我-的身份只存在于一个要素在时间的，具体的，复杂的现实，这是上帝在他的完整性。 But God can be temporal, concrete, and complex only if there are contingent states of affairs to which he is related.但上帝可以颞，具体，复杂，只有如果有队伍的国家事务，因为他是相关的。 These states of affairs are the world (which is included in God).这些国家的内政是世界上（这是包含在上帝） 。 These states of affairs are accidental (as opposed to essential) qualifiers of God's character.这些国家的事务是意外（如反对必要的）预选赛上帝的性格。 Thus God even as eternal, abstract, essential self - identity requires some world to exist, without requiring any particular world to exist.因此，上帝甚至作为永恒的，抽象的，必要的自我-的身份，需要一些世界存在，而不需要任何特别的世界存在。
Some of the events in the world are evil.一些事件在世界上是邪恶。 God knows and includes those events within himself.天晓得，并包括这些事件与自己。 Does it follow that God is evil?是否按照上帝是邪恶的呢？ Hartshorne answers no. hartshorne没有答案。 Consider this analogy.考虑这个比喻。 A certain event happens in my body.某事件发生在我的身体。 I know and include that event within myself.我知道，并包括该事件与自己。 And yet as a person, while including that event, I remain in an important sense distinct from that even.然而，作为一个人，而包括事件，我留在一个重要的意义有别于甚至。 Not only is my abstract and timeless essence as a man distinct from that event, but even my concrete and changing consciousness (while including that event) is distinct from it.不仅是我的摘要和永恒的本质，作为一名男子有别于事件，但即使我具体的和不断变化的意识（虽然包括事件）是有别于它。 Likewise, God, while including the evil event within himself, is yet distinct from that event.同样，上帝，而包括邪恶的事件与自己，又是有别于事件。 God is distinct from the event not only in his abstract, eternal, essential self - identity but also in his concrete, temporal, and complex consciousness.上帝是有别于事件，不仅在他的抽象的，永恒的，必不可少的自我-的身份，而且在他的具体，时间，和复杂的意识。 That is, God's consciousness, while aware of and including the evil event, is more than and distinct from that event.那就是上帝的意识，而知道和包括邪恶的事件，是多和独特的从这一事件。
Is it possible for a panentheistic God to be perfect?是否有可能为panentheistic上帝是完美的呢？ The problem is this.问题是这个。 If God changes, and if total perfection is not compatible with change, it would follow that the panentheistic God is not perfect.如果上帝的变化，如果总的完善是不兼容的变化，它会按照该panentheistic上帝并非十全十美。 Hartshorne's response runs as follows. hartshorne的回应运行如下。 The challenge as stated assumes that there is one type of perfection, specifically, changeless perfection.的挑战，如假定有一个类型的完善，特别是不变的完善。 But in fact there are two types of perfection: changeless and changing perfection.但事实上，有两种类型的完善：不变和不断变化的完善。 God is perfect in both senses.上帝是完美的在这两个感官。 God's abstract, essential, eternal self - identity is perfect.上帝的抽象的，必不可少的，永恒的自我-的身份是十全十美的。 His drive toward goodness in general does not waver.他对善的驱动器在一般不会动摇。 To this extent God's perfection is changeless, but this perfection is abstract.这个程度上帝的完善是不变，但这种完美是抽象的。 As a concrete reality God changes, as does his perfection.作为一个具体的现实上帝的变化，正如他的完美。 That is, at any time, God infinitely surpasses the perfection of the world, regardless of whether we consider the perfection of the world at that same time, at some previous time, at some future time, or at any combination of these.这是，在任何时候，上帝无限超越完美的世界，不管我们认为，完善世界上同一时间，在以前的一些时间，在将来某个时候，或在任何组合。 As time progresses, however, God does surpass his own previous states of perfection, eg, his knowledge grows, and he has more opportunities to love his creatures.随着时间的进展，不过，上帝是否超越自己以前的国完善，例如，他的知识的增长，和他有更多的机会，爱他的动物。 God's perfection changes in that he perfectly surpasses his own previous states of perfection.上帝的完善的变化，他完全超越了他自己先前的国完善。
While Whitehead's doctrine of God is quite similar to Hartshorne's, Whitehead does have several distinctives worth nothing.而白石的教义，神是颇为相似hartshorne的，白石确有几个distinctives不值钱。 In Whitehead's metaphysics the basic building blocks of the universe are called actual entities.在怀特海的形而上学的基本积木的宇宙是所谓的实际实体。 Actual entities are units of energy / experience.实际的实体单位能源/经验。 Electrons, rocks, stars, and people are composed of actual entities.电子，岩石，星级，和人民组成的实际实体。 For Whitehead, God is a single, everlasting (but continually developing) actual entity.为白石，上帝是一个单一的，永恒的（但不断发展）的实际实体。 The contemporary theologian John B Cobb, argues that on his own principles Whitehead should have conceived God to be a series of actual entities.当代神学家约翰b科布认为，对自己的原则，白石应该有构思上帝要了一系列的实际实体。 Cobb's proposal would make God more like a human person which, according to Whitehead, is a series of actual entities.科布的建议，将使上帝更象一人，据白石，是一系列的实际实体。 It should be further noted that in Whitehead's system it is the very nature of an actual entity to incorporate other (past) actual entities into its own identity.应该进一步指出，在白石的制度，这是很自然的一个实际的实体，把其他（过去）的实际实体到它自己的身份。 Therefore, whether on Whitehead's original definition of God as a single everlasting actual entity or on Cobb's revisionary understanding of God as a series of actual entities, it is the very nature of God to include the (past) world within himself as a part of his very identity.因此，无论对白石的原定义上帝的作为一个单一的实际，永恒的实体或对科布的revisionary了解上帝的作为了一系列实际的实体，这是很自然的上帝，包括（过去）世界上自己的一部份，他非常的身份。
Perhaps the most striking aspect of Whitehead's doctrine of God is his distinction between God and creativity.也许最突出的方面，白石的教义上帝是他的神之间的区别性和创造性。 Creativity is, in Whitehead's metaphysics, the power of being / becoming.创造力是，在怀特海的形而上学，权力被/成为。 Thus the fact that anything exists at all is ascribed not to God but to creativity (which in conjunction with the notions of the "one" and the "many" constitute Whitehead's category of the ultimate).因此，事实上，任何存在于所有的是归因于没有上帝，但创造力（即在联同的概念， “一”和“许多”构成了白石的类别，最终） 。 In contrast, God's primary function is to help shape the character of the world.相反的，上帝的主要职能是协助塑造品格的世界。 Thus that a thing exists must be referred to creativity; what a thing is must be referred, in part, to God.因此认为，一个东西存在，必须提到的创造力;什么事是必须提及的，这在部分上向上帝。 As a consequence, in Whitehead's system God's own existence is explained by reference not to God but to creativity.作为一个后果，在白石的系统上帝的自己的存在的解释是参考不是上帝，而是创造力。 To put it bluntly, we may say that both God and the world are creatures of creativity.把它说穿了，我们可以说，这两个上帝和世界动物创造力。
Whitehead's postulation of creativity (in conjunction with the "one" and the "many") as an ultimate that is more fundamental than God is, perhaps, the most problematic aspect of his doctrine of God, not only for evangelical theologians but for other Christian thinkers as well.白石的设创意（在结合“一”和“许多” ）作为一个最终是更根本的比上帝是，也许，最有问题的方面，他的学说的上帝，而不是只为福音派神学家，但其他基督教思想家以及。 While a few Christian scholars, such as John Cobb, affirm Whitehead's distinction between God and creativity, others, such as Langdon Gilkey, insist that creativity must be "put back" into God before the panentheistic doctrine of God can really be made available for Christian theology.虽然有几个基督教学者，如约翰科布，肯定怀特海的上帝之间的区别性和创造性，其他人，如兰登gilkey ，坚持创造性，必须是“放回”到上帝面前panentheistic学说上帝真的能供基督教神学。
ST
Franklin圣富兰克林
(Elwell Evangelical Dictionary)
（ elwell福音事工促进会，字典）
Bibliography
参考书目
JB Cobb, Jr., A
Christian Natural Theology; JB Cobb and DR Griffin, Process Theology: An
Introductory Exposition; BZ Cooper, The Idea of God: A Whiteheadian Critique of
St. Thomas Aquinas' Concept of God; L Gilkey, Naming the Whirlwind: The Renewal
of God Language and Reaping the Whirlwind: A Christian Interpretation of
History; C Hartshorne and WL Reese, eds., Philosophers Speak of God; RC Neville,
Creativity and God: A Challenge to Process Theology; RE James, The Concrete God:
A New Beginning for Theology. jb科布，小，是一个基督教自然神学;
jb科布和格里芬博士，过程神学：介绍博览会;渤库珀的想法上帝：怀特海的批判多瑪斯'的概念，上帝;升gilkey
，命名旋风：重建上帝的语言和获得旋风式的：一个基督徒的解释历史; c
hartshorne及轮候册雷斯编，哲学家发言上帝;钢筋混凝土内维尔，创造力和上帝：一个挑战的过程神学;转口詹姆斯，混凝土上帝：一个新的开端，神学。
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