Curiously, theologians, although they recognize in revelation a transcendent dimension, have never discussed really of the abstraction's domain where are the feelings, the presentiments, the concepts, the ideas,..., the apparitions, the intuitions, the prophecies and the revelations,
of this domain of all time, where take place the activities of transcendent order, which enable us from understanding the world and from having responsibilities.

Moreover, let's repeat again, to example of the current intelligentsia, the theologians still consider that it is some laws which manage the universal dynamics as if this laws was able to recognize, judge, choose, ..., integrate the world's evolutions in rigorous chronologies, … and to act.
Inexcusable credulity nowadays, at dawn of the third millennium !
Unceasingly we show it,
we evolve in a cyberworld where "sense" is omnipresent,
we evolve in an eternal cyberuniverse, for ever unfinished, where permanently, a creative entity of divine character, is implicated.

It is true, some monotheist theologians have had this intuition ; it was nevertheless difficult for them to express it clearly. Let us quote st Gregory Palamas (1296 - 1359) an orthodox hermit who became archbishop of Thessalonica :
"Certainly, divinized men are not simply improved in their nature, but they receive also the divine energy: the Holy Spirit himself …
But, if it is so for the saints as it is for all creatures, in other words, if God, according to his subtle reflections, created the holiness into the saints in the same way that He created into the other beings the qualities which are convenient for them, why coming of J.C. on earth ? Once again, what need to send and to establish permanently the Spirit, from the beginning ? Indeed, He would have been in us and in the universe, but nevertheless God would be creative and deify." (cf. Of the divine and deifying participation or Of the divine and supernatural simplicity, 3).

What does remain of this realistic mysticism, of this Neoplatonism ?
Nothing ; this one was "swept" by an anthropocentric mysticism, often expressed by obscure speeches :

"There where, strong and alive, God, purpose of any life of the spirit, appears himself in front of the souls, his absolute power communicates itself in a quite spontaneous way to lived experiences, to statements and to options which concern Him. It is true for all religions, as well as for those which are big and sublime that for those which are confused and "poor". All think that they are absolute in their way to be ; they have the right of it as long as they have a spontaneous confidence in themselves ...
The absolute character of the rising historic religions is thus nothing else than the expression of the intimate and deep link that unites religions which are bearer of God's revelations, to God who express Himself by them ; this legitimacy of spontaneous pretensions to validity, is measuring itself in the redeeming force and liberating force which emanates from faith in them.",

"The God existence and his activity must not be seen or be proved according to world, nature or a small part of the earth history which are known … God only can make, that we know Him by means of the internal sensation and the certainty of the things's whole and of his Being, a fact that we call religious feeling or religious sensation and that precisely we consider clearly as God's presence in us." (cf. Ernest Troeltsch who inspired neo-Protestantism - a text published in 1913 : Revelation).

Let us be clear and precise.

We can henceforth show the permanent implication in world, of a creative entity who in spite of her divine character is not omnipotent, it would be only because she cannot surmount universal constraints and because in us, she has to work for knowing and researching to know more.
This not omnipotent entity leads us therefore to recognition out of necessity, of an absolute reference, of a Supreme Transcendent Power that we name God.
So and regrettably, of God we know nothing other !

Mysteriously also, this creative entity delegates to every man, a tiny part of her responsibility since she recognizes herself in the I (ego, subject, spirit).
In particular, man cannot have a world's knowledge without "emergences" from his consciousness state, of more or less precise and subtle revelations.
The first of this revelations, is not it the one which enables to baby, at about twenty months, from becoming conscious of himself by recognizing himself in a mirror ?

But then, are we pantheists when we consider that God, the creative Entity of divine character (the "Divine") who manages universal dynamics, and universe, are expressing permanent interactions ?
Certainly not.
In the cyberworld of sacrificial character where we evolve, there are permanent interactions between what is real and what is potential, physical and spiritual, immanent and transcendent, temporal and eternal.
It’s why world is not God, no more than the "Divine" is "matter", no more than the "Divine" is God !

Evidently, the scientific theories and the philosophic and theological speeches will never enable "to penetrate" into the domains, the "orders", the "essences", according to us the entities without dimension, who are sources of the powers and interactions which, eternally, enable world's diversity, we want to speak of :
- the entity without dimension who is source of the energies and matter ; it is the universal energy about which all the scientists speak without nevertheless, to know her,
- the order of divine character who is source of the creative transcendent entity who, in and by us, theorizes and makes discourses.

Only some implication relations of the "Divine" in world, are accessible to the conscious understanding,
but we have to look for them so that they enable plenitude of our spiritual life !

Paul   Moyne