March 10, 2015:
This morning I woke with a theological vision in my mind. The question flashing before me was:
“Does God have eyes?”
Does God have eyes – intricately functioning organs that bend light to form a neuro-chemical signal that can be interpreted by a brain as images?
The obvious answer is ‘no’. Since, presumably, God doesn’t have an organic, anthropomorphic body, he also doesn’t have eyes.
How then can he see the universe, the world he’s created?
My answer: through our eyes.
What if God needs us to sense the cosmos from the inside, to see it, hear it, touch it, taste it, smell it, experience it? What if the shimmering cosmos is God’s quivering body?
To suggest this is not to say God is only the cosmos (as in pantheism) but more that he is in the cosmos (as in panentheism) but still remaining distinct from it. The relationship between God and the world is similar if not the same as the relationship between ‘us’ and our bodies. And the the relationship between the ‘I’ and ‘me’ or ‘my body’ is not just analogically but actually the same as the relationship between God and godself or God’s body…
To preserve the orthodox notion of God’s transcendence [irreducible otherness], I want to posit the concept of panenchristism: the immanence [intimate nearness] of God through his son Jesus Christ. God is, as it were, behind an impenetrable wall of otherness that we as yet cannot traverse. But from behind that wall, his voice is heard, his word, his language. And that language of God is the LOGOS [word] borne on the PNEUMA [breath]. And just as human language imprints a medium (air, paper, pixels, etc.) with intelligible signs, divine language imprints the cosmos (at the level of particle physics and God knows what else) with intelligible forms. Just as I invest myself in my speech but remain distinct from it, God invests godself in God’s speech (Jesus Christ) but remains distinct. God sounds across the abyss, and what we ‘hear’ is the cosmos, the God-with-us, the Immanu-el.