Heart of Matter: “The Divine Entanglement”
“While panentheism is a helpful concept, the language of pantheism and panentheism is based on concepts of ‘being’ and ‘nature’ that can lead to misguided images of distinct beings in relation to one another. A more useful concept to describe the inextricable relationship of God and matter is ‘divine entanglement,’ because it points to a mutual, reciprocal, and interactive relationship. God and the world form a complementary whole.”
Ilia Delio, The Not-Yet-God, Carl Jung. Pierre Teilhard de Chardin and the Relational Whole
“Aunque que el panenteísmo sea un concepto útil, al hablar de panteísmo y panenteísmo empleamos unos conceptos de ‘ser’ y ‘naturaleza’ que pueden conducir a imaginar erróneamente seres distintos en relación entre sí. Un concepto más útil para describir la relación inextricable de Dios y la materia sería ‘entrelazamiento divino’, porque apunta a una relación mutua, recíproca e interactiva, donde Dios y el mundo forman un todo complementario.”
Ilia Delio, The Not-Yet-God, Carl Jung. Pierre Teilhard de Chardin and the Relational Whole
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I appreciate the concept of entanglement is borrowed from quantuam theory, but for those of who are not physicists there are are connotaions of two or more realities being twisted and mixed up with each other in perplexing and irksome ways. There must be a more helpful metaphor? For my own part I can do no better than interfusion, borrowed from Wordsworth’s wonderful Tintern Abbey meditation, but acknowledge that this metaphor too has its disadvantages.
This notion is instructive and challenging. It clarifies (in its imagery) the distinction between Creator and created. It intimates that the relationship between Creator and created being (hopelessly) unequal – how dare humanity presume ‘reciprocity’ with the infinite. The ‘stage’ is set for the procession of the ‘Word’ towards Incarnation and the inclusion with humankind (and thus creation) through death-‘descent-into-the-earth’ and Resurrection. Being in Him, with Him and through Him the interactive and reciprocal is ‘created’ and becomes operative.
This situates and poses the question of whether the structure that presents itself as the ‘medium’ represents the ‘message’ and the Messenger, the Word who makes ‘interactive’ and ‘reciprocal’ possible.. This dilemma conjurs up a new perspective on the Spirit’s metaphor in the Biblical “Song of Songs”.