Why, in fact, does pantheism seem so plausible a philosophy to many evolutionary theorists, whether it be pantheism of matter, nature or life? The reason is not merely a striving for emancipation in rebellion against the church. †he reasons are factual, substantial ones. When eyes were turned towards the initial contingency of the world, theism always presented itself as the obvious philosophy, for theism distinguishes between God and the world. But when we are thinking about the evolution of the cosmos and of life from the contingency of events, dynamic pantheism seems much more plausible: the matter that organizes itself also transcends itself and produces its own evolution. So in this sense it is self-creative. This phenomenon can certainly be interpreted with the help of Spinoza's holistic theory. Natura est natura naturans. Consequently, deus sive natura. But the trinitarian doctrine of creation suggests a pneumatological interpretation. The God who is present in the world and in very part of it, is the creative Spirit. It is not merely the spirit of God that is present in the evolving world; it is rather God the Spirit, with his uncreated and creative energies. (p.212).
Moltmann is here attempting to edge God into the creation that he, in my view, correctly, shows to reject him in its evolution.
