Christianity and pandeism
The Roman Catholic Church, for example, condemned the Periphyseon of John Scotus Eriugena, later identified by physicist and philosopher Max Bernhard Weinstein as presenting a pandeistic theology, as appearing to obscure the separation of God and creation.
[4] In his magnum opus, De divisione naturae (also called Periphyseon, probably completed around 867 AD), Eriugena viewed creation as the self-manifestation of God.
"[6] The system of thought outlined is a combination of neo-Platonic mysticism, emanationism, and pantheism which Eriugena strove in vain to reconcile with Aristotelean empiricism, Christian creationism, and theism.
[9] Weinstein found that pandeism was strongly expressed in the teachings of Giordano Bruno, who envisioned a deity which had no particular relation to one part of the infinite universe more than any other, and was immanent, as present on Earth as in the Heavens, subsuming in itself the multiplicity of existence.
[10] Lutheran theologian Otto Kirn criticized as overbroad Weinstein's assertions that figures including Eriugena, Anselm of Canterbury, Nicholas of Cusa, Bruno, and Mendelssohn all were pandeists or leaned towards pandeism.
Among the numerous charges of blasphemy and heresy brought against him in Venice, based on Mocenigo's denunciation, was his belief in the plurality of worlds, as well as accusations of personal misconduct.
The numerous charges against Bruno, based on some of his books as well as on witness accounts, included blasphemy, immoral conduct, and heresy in matters of dogmatic theology, and involved some of the basic doctrines of his philosophy and cosmology.
Luigi Firpo speculates the charges made against Bruno by the Roman Inquisition were:[16] holding opinions contrary to the Catholic faith and speaking against it and its ministers; holding opinions contrary to the Catholic faith about the Trinity, divinity of Christ, and Incarnation; the virginity of Mary, mother of Jesus; about both Transubstantiation and Mass; claiming the Eternity of the world; believing in metempsychosis and in the transmigration of the human soul into brutes; and dealing in magics and divination.
In 1832 and 1834, publishers Angelo Ajani and Giovanni Silvestri, respectively, each posthumously published volumes of sermons of Italian Padre Filippo Nannetti di Bibulano (aka il Filippo Nani, Padre da Lojano; 1759–1829), who named pandeism as being among beliefs he condemned, railing against "Jews, Muslims, Gentiles, Schismatics, Heretics, Pandeists, Deists, and troubled, restless spirits.
"[23] A 1906 editorial by a Unitarian minister in the Chattanooga Daily Times stated that Jesus, "who in exultant faith said 'I and the Father are one,' was a Pandeist, a believer in the identification of the universe and all things contained therein with Deity.
Beach wrote in 1974 that "during the Vatican Council there was criticism from WCC Circles" to the effect that "ecumenism was being contaminated by “pan-Deist” and syncretistic tendencies.
"[27] Ronny Miron, writing of Alan M. Olson's explanation of the views of Karl Jaspers, noted his opinion that "the fear that pandeism or the tendency to reduce faith into the external means by which it is obtained would eventually lead to the viewing of these means as having purely subjective, and also mutable, validity, was behind the Catholic church's emphasis on the objective truth of the symbols themselves in relation to the individual religious experience".
