Immanence means «entering into the determination of,» not «identification with.»
The divine omnipresence means the divine Love's universal action; the divine omniscience means the divine Love's awareness of the depths and heights of possibility; the divine transcendence means the divine Love's utter inexhaustibility; the divine
immanence means the divine Love's unfailing presence.
Not exact matches
The transcendence of Being has been transformed into the radical
immanence of Eternal Recurrence: to exist in our time is to exist in a chaos freed of every semblance of cosmological
meaning or order.
The foremost
meaning of a sacrament is «that the divine and the human join themselves to each other, without merging themselves in each other, a lived Beyond - transcendence - and -
immanence.»
By introducing the concept of this - worldly transcendence, by no
means is Bonhoeffer writing off the transcendence of God in favour of His
immanence.
Other concepts are also discussed: The
meaning of the Word «God, Monotheism, «God» defined, God's existence, Polytheism, Arguments for existence of God, Omnipotence, Omniscience,
Immanence and Transcendence, Creation, and God as personal.
This conclusion
means that there is mutual
immanence between God and the world, which, according to Whitehead, is very much in accord with «the Galilean origins of Christianity.
Spiegelberg observes that one of the essential differences between Brentano and Husserl is that Husserlian consciousness
means a «creative achievement» and not the object's
immanence in a passive Aristotelian subject (PM I 115).
4 Explaining what Whitehead
meant by the mutual
immanence of any two occasions, regardless of their temporal relationship, is a complex problem, well beyond the scope of this essay.
This opinion is perverted not because there is no divine becoming in the
immanence, but because only through the primal certainty of divine being can we come into contact with the mysterious
meaning of divine becoming, the self - division of God in creation and His participation in the destiny of its freedom.
For human
meaning centers in faith; and we now see the dialectic of faith, that is, of Christian faith, in its radicality, namely, that the transcendence of God passes totally into the
immanence of Christ, so that transcendence when perceived as such has only a shell left — the power of repression.
If the total coincidence of transcendence and
immanence is vision, and not structure of existence, then the traditional styles of faith and practices of faith may still have possible
meaning, even though they are seen to be penultimate; and then the radical theologian can be understood as standing in a spectrum of theological positions and not in isolation.
Ultimately, the Arian / feminist dislocation of
meaning from words results in either a remotenessof God which can never be accessed and whose gap no creature (not even the Logos creature of Arianism) can ever hope to bridge (i.e. Arianism); or it
means an
immanence of God who is one with creation and its articulation in such a way that every articulation of
meaning can be surpassed by a further better one, as evolution / God evolves to a higher state of being.
In short, it
means the death of the traditional, impassive God of transcendence and the birth of a new Christ of radical
immanence.
It provided Aristotle, in Book Lambda of the Metaphysics, with a
means of talking about the life of God, in terms of the perfect
Immanence of self - thinking thought.
For Altizer, this
means that the transcendent gives itself up to
immanence, that spirit becomes flesh, that is, that God becomes man.
The guiding element in Teilhard's world view was his introduction of the evolutionary principle into God's relationship with man, by
means of which he wove a vision that both broke from the traditional transcendence -
immanence dualism and challenged many timeworn dogmas of divine providence.