Questions pertaining to God are normally argued by inductive bottom up reason. The idea is that if you put enough details together it will be obvious there is no God. The whole is not more than the sum of its parts since there is no whole.Deductive reasoning, also deductive logic, logical deduction is the process of reasoning from one or more statements(premises) to reach a logically certain conclusion. It differs from inductive reasoning and abductive reasoning.
Deductive reasoning links premises with conclusions. If all premises are true, the terms are clear, and the rules of deductive logic are followed, then the conclusion reached is necessarily true.
Deductive reasoning (top-down logic) contrasts with inductive reasoning (bottom-up logic) in the following way: In deductive reasoning, a conclusion is reached reductively by applying general rules that hold over the entirety of a closed domain of discourse, narrowing the range under consideration until only the conclusion(s) is left. In inductive reasoning, the conclusion is reached by generalizing or extrapolating from specific cases to general rules, i.e., there is epistemic uncertainty. However, the inductive reasoning mentioned here is not the same as induction used in mathematical proofs – mathematical induction is actually a form of deductive reasoning.
Deductive or top down reason must begin with a premise of what God is and provide details which are lawful and consistant devolutions of the whole. The whole is more than the sum of its parts since we are only aware of some of the parts.
Panentheism is a God concept which serves as a plausible premise for the relationship of God to the universe. The universe is the body of God for panentheism. God is both outside not limited by time and space and inside of its body.
Imagine a large water saturated log floating in a pond. The water is both outside of the log and inside of it. The same idea is in Christianity:
For the purposes of this thread I am defining God as the ONE explained by PlotinusJohn 14: 9 Jesus answered: “Don’t you know me, Philip, even after I have been among you such a long time? Anyone who has seen me has seen the Father. How can you say, ‘Show us the Father’? 10 Don’t you believe that I am in the Father, and that the Father is in me?
Modern science and secular education is fixated on evolution for explaining existence. For Panentheism the process of existence begins with NOUS described in the article and NOUS is the beginning of the universe or the body of God. So God outside of time and space is inner unity. It is ONE. NOUS begins with the conscious division of ONE into Three. From this perspective God is both ONE and Three simultaneously. God IS and existence is a process taking place within IS.a. The One
The 'concept' of the One is not, properly speaking, a concept at all, since it is never explicitly defined by Plotinus, yet it is nevertheless the foundation and grandest expression of his philosophy. Plotinus does make it clear that no words can do justice to the power of the One; even the name, 'the One,' is inadequate, for naming already implies discursive knowledge, and since discursive knowledge divides or separates its objects in order to make them intelligible, the One cannot be known through the process of discursive reasoning (Ennead VI.9.4). Knowledge of the One is achieved through the experience of its 'power' (dunamis) and its nature, which is to provide a 'foundation' (arkhe) and location (topos) for all existents (VI.9.6). The 'power' of the One is not a power in the sense of physical or even mental action; the power of the One, as Plotinus speaks of it, is to be understood as the only adequate description of the 'manifestation' of a supreme principle that, by its very nature, transcends all predication and discursive understanding. This 'power,' then, is capable of being experienced, or known, only through contemplation (theoria), or the purely intellectual 'vision' of the source of all things. The One transcends all beings, and is not itself a being, precisely because all beings owe their existence and subsistence to their eternal contemplation of the dynamic manifestation(s) of the One. The One can be said to be the 'source' of all existents only insofar as every existent naturally and (therefore) imperfectly contemplates the various aspects of the One, as they are extended throughout the cosmos, in the form of either sensible or intelligible objects or existents. The perfect contemplation of the One, however, must not be understood as a return to a primal source; for the One is not, strictly speaking, a source or a cause, but rather the eternally present possibility -- or active making-possible -- of all existence, of Being (V.2.1). According to Plotinus, the unmediated vision of the 'generative power' of the One, to which existents are led by the Intelligence (V.9.2), results in an ecstatic dance of inspiration, not in a satiated torpor (VI.9.; for it is the nature of the One to impart fecundity to existents -- that is to say: the One, in its regal, indifferent capacity as undiminishable potentiality of Being, permits both rapt contemplation and ecstatic, creative extension. These twin poles, this 'stanchion,' is the manifested framework of existence which the One produces, effortlessly (V.1.6). The One, itself, is best understood as the center about which the 'stanchion,' the framework of the cosmos, is erected (VI.9.. This 'stanchion' or framework is the result of the contemplative activity of the Intelligence.
Creation for Panentheism isn’t evolution from nothing but rather the involution from pure consciousness which creates the beginning for evolution. In this way involution and evolution taken together is a complimentary cyclical process which sustain the body of God much like the flow of blood through arteries and veins sustains the life of the human body.
There is a lot more to Panentheism. I believe in the future it will provide a quality of reason that will unite science and the essence of religion. This is just a beginning.