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Relevant bibliographies by topics / Immanence of God. Transcendence of God

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Academic literature on the topic 'Immanence of God. Transcendence of God'

Author: Grafiati

Published: 4 June 2021

Last updated: 7 February 2022

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Journal articles on the topic "Immanence of God. Transcendence of God"

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Bracken, Joseph A. "Panentheism from a Trinitarian Perspective." Horizons 22, no. 1 (1995): 7–28. http://dx.doi.org/10.1017/s0360966900028917.

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AbstractClassical models of the God–world relationship tend to emphasize the transcendence of God at the expense of God's immanence to the world of creation. Neo-classical or process-oriented models, on the other hand, tend to emphasize the immanence of God within the world process at the expense of the divine transcendence. Using the distinction originally made by Thomas Aquinas between person and nature within the Godhead, the author offers a modified process-oriented understanding of the God–world relationship in which the transcendence of the triune God to creation is assured but in which creatures derive their existence and activity from the divine nature or ground of being along with the divine persons. Ultimate Reality, therefore, is not God in a unipersonal sense, nor the three divine persons apart from creation, but a Cosmic Society of existents, both finite and infinite, who are sustained by one and the same underlying principle of existence and activity.

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Moser, Paul K. "GOD, SUFFERING, AND CERTITUDE: FROM TRANSCENDENCE TO IMMANENCE." Síntese: Revista de Filosofia 44, no. 140 (January 2, 2018): 461. http://dx.doi.org/10.20911/21769389v44n140p461/2017.

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Abstract: Philosophy of religion suffers from inadequate attention to the specific moral character of a transcendent God worthy of worship. This deficiency often results from an unduly abstract conception of a transcendent God, including correspondingly abstract notions of divine goodness and power. A Christian approach to God has a unique solution to this problem, owing to its understanding of Jesus Christ as the perfect human representative of God’s moral character or personality. This article identifies some important consequences of this perspective for divine emotion and suffering and for human relating to God in a fitting manner, including for human certitude about God’s existence. It also identifies how philosophy of religion can be renewed, in its relevance, by its accommodation of divine redemptive immanence and suffering. In a fitting relation to God, God respects free human agency by not coercing any human will to yield to God or even to receive salient evidence of God’s reality. The article considers this prospect. In particular, what if God does not impose a divine self-manifestation on humans but instead has them allow or permit it? This would entail that God does not stalk humans coercively with regard to their decisions about God’s existence. An important issue would concern how we humans allow or permit God to emerge as self-manifested (as God) in our experience, thereby expressing God’s unique moral character in our experience. If Jesus and the New Testament offer any clue, we would allow divine self-manifestation to us in allowing a morally relevant kind of death-and-resurrection in our lives, that is, a kind of dying into life with God. This article explores that clue in connection with redemptive suffering, transcendent and immanent. It explains how such divine self-manifestation can underwrite certitude about God’s existence, courtesy of interpersonal evidence from God. Such evidence is no matter for mere reflection, but instead calls for imitatio Dei as the means to participate in God’s moral character and redemptive suffering.Resumo: A Filosofia da Religião manifesta uma atenção inadequada ao caráter especificamente moral de um Deus transcendente digno de culto. Esta deficiência resulta com frequência de uma conceituação indevidamente abstrata da transcendência de Deus, à qual corresponde uma noção igualmente abstrata da sua bondade e poder. A abordagem cristã de Deus tem uma solução única para esse problema em função de sua compreensão de Jesus Cristo como a perfeita representação humana do caráter ou personalidade moral de Deus. Este artigo identifica de maneira justa algumas consequências importantes desta perspectiva, quanto ao sentimento e ao sofrimento divino e quanto à relação do ser humano com Deus, incluindo a certeza humana acerca da existência de Deus. Ela também indica como a Filosofia da Religião pode ser renovada em sua relevância por sua integração da imanência redentora e do sofrimento divino. Numa relação apropriada com Deus, Deus respeita a livre operação humana, ao não coagir a vontade humana a ceder a Deus ou mesmo a receber uma evidência óbvia de sua realidade. O artigo considera esta perspectiva. Em particular, que pensar se Deus não impõe aos seres humanos uma auto-manifestação divina, mas em vez disso deixa que eles a permitam. Isto implicaria que Deus não acossa coercitivamente os seres humanos a respeito de suas decisões sobre a existência de Deus. Uma questão importante seria como deixamos ou permitimos que Deus emirja como auto-manifestado (como Deus) em nossa experiência, expressando assim o caráter moral único de Deus em nossa experiência. Se Jesus e o Novo Testamento oferecem alguma chave, permitiríamos a manifestação divina a nós, ao aceitar uma espécie moralmente relevante de morte-e-ressurrreição em nossas vidas, i.e., uma espécie de morte para vida com Deus. O artigo explora esta chave em conexão com o sofrimento redentor, transcendente e imanente. Explica como esta auto-manifestação divina pode assegurar a certeza a respeito da existência de Deus, a cortesia de uma evidência interpessoal da parte de Deus. Esta evidência não é uma questão de mera reflexão, mas, pelo contrário, chama à imitatio Dei como a maneira de participar no caráter moral e no sofrimento redentor de Deus.

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Haight, Roger. "Spirituality, Evolution, Creator God." Theological Studies 79, no. 2 (May 29, 2018): 251–73. http://dx.doi.org/10.1177/0040563918766717.

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Evolution raises problems for some Christian beliefs, such as the character of God’s creating act, whether God intervenes in nature’s consistency, God’s purpose in the light of nature’s randomness, and whether we can refer to anything specific God does in history. This article addresses these issues first with some abstract conceptions of God, and then with considerations of the nature of God creating, the immanence and transcendence of God, and God’s “action” in the world. It concludes with reflections on the Christian life in the light of this theological construction.

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Stoker, W. "God in de (Post)moderne cultuur - George Steiner over transcendentie in kunst en cultuur." Verbum et Ecclesia 29, no. 2 (November 17, 2008): 475–91. http://dx.doi.org/10.4102/ve.v29i2.44.

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God in the (Post modern culture – George Steiner on transcendence in art and cultureIn his 1989 study Real Presences the well-known philosopher and literary scholar George Steiner argues that there is a crisis in philosophy, art and literature. The contract between word and world has been broken, whereby we can no longer make any assertions about human beings and the world. Communication thus becomes problematic. The (post)modern world has become nihilistic. Steiner provides a theological explanation for what in his view is a serious crisis in (post)modern art and in Western culture in general: he blames this crisis for the loss of transcendence through the “death of God”.This paper will show that Steiner, on the basis of his metaphysical view of transcendence ends up with the dilemma of having to choose between transcendence or immanence/nihilism. This dilemma is unnecessary to the extent that it suggests that transcendence is identical with metaphysical transcendence. If we reject this identification, then the alternative for Steiner’s metaphysical transcendence is not only immanence, viewed as nihilism but can also be another form of transcendence. And this casts another light on the crisis Steiner has indicated in culture.

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Zhukovskyy, Viktor. "Antiochia i Aleksandria – czy zawsze teologiczna polaryzacja? Problem transcendencji oraz immanencji Boga w teologii Cyryla Aleksandryjskiego i Jana Złotoustego." Vox Patrum 58 (December 15, 2012): 91–106. http://dx.doi.org/10.31743/vp.4070.

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Cyril of Alexandria did not treat the problem of God’s transcendence and immanence as extensively and profoundly as did John Chrysostom, due to the fact that the question was not as relevant in Cyril’s time as is was in the time of Chrysostom. However, the ideas of the latter are present in the writings of Cyril, who draws a distinction between the inner being of God and His work. This similarity can be traced in two main points. First, God in His essential nature surpasses everything. This inner life of God is above and beyond any knowledge and reach, any concept and reasoning. All that we know about the nature of God is that He acts in the world and this action is performed by the Father through the Son in the Spirit. Second, in order to outline God’s action, Cyril uses the terms „power” and „energy” indistinguishably. For both authors the method of antinomy is a primary system of coordinates in which they combine the two fundamentally opposite poles of God’s being: the transcendent and the immanent. So, in this point the Oriental Theological Schools of Alexandria and Antioch are internally consonant.

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Park, Sung Eun. "Al-Ghazali’s the concept of God - focusing on transcendence and immanence -." Muslim-Christian Encounter 2, no. 2 (June 30, 2009): 119–38. http://dx.doi.org/10.30532/mce.2009.06.2.2.119.

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Ikenga-Metuh, Emefie. "The paradox of transcendence and immanence of god in African religions." Religion 15, no. 4 (October 1985): 373–85. http://dx.doi.org/10.1016/0048-721x(85)90036-3.

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Diagne, Souleymane Bachir. "Time, Transcendence in Islamic Thought and an Embrace of “Catholic Modernity”." NTT Journal for Theology and the Study of Religion 75, no. 3/4 (September 1, 2021): 429–40. http://dx.doi.org/10.5117/ntt2021.3/4.006.diag.

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Abstract Taylor characterizes Western modernity as being very inhospitable to the transcendent, yet also as opening an opportunity for a renewed engagement with the transcendent from within modernity. This debate is also vivid in Islam and I will reconstruct it by focusing on the concept of time (dahr). Some strains in Islam condemned the posture of maximizing the “flourishing of life” within the limits of (a life)time as dahriya because it would, in their eyes, constitute a rejection altogether of the transcendent. This position was seen as the quintessence of “the philosophers” (al Ghazali) and of Western modernity (al Afghani). Opposing this view, I will then explain how and why I can make a rapprochement between Charles Taylor’s proposal of a “Catholic modernity” and Islamic modernity through the lenses of Muhammad Iqbal’s philosophy of time. Through his analysis of the hadith “Do not vilify time, because time is God,” Iqbal shows that time (dahr) should not be considered as the antithesis of transcendence, but that in time, from within dahr, transcendence is present: in “creative evolution” (Bergson), life is not enclosed in immanence, but on the contrary God is manifesting himself under his name dahr.

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Vakili, Hadi. "Fuzzy Epistemology From View Point of Mystical Theology." Kanz Philosophia : A Journal for Islamic Philosophy and Mysticism 2, no. 1 (June 23, 2012): 27. http://dx.doi.org/10.20871/kpjipm.v2i1.23.

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<div><p><strong>Abstrak :</strong> Isu imanensi dan transendensi sangat penting dalam pemikiran keagamaan. Salah satu alasan mengapa masalah ini tidak pernah terselesaikan adalah bahwa ia memiliki banyak makna dan muncul dalam konteks yang berbeda. Pandangan yang menekankan imanensi dalam satu konteks mungkin menekankan transendensi pada konteks lain. Arti keduanya pun sangat tergantung pada asumsi metaﬁsik mereka yang biasanya secara tidak sadar menggunakannya. Dua sisi yang saling terkait dan bergantung satu sama lain ini pasti hadir di konsep pikiran, jika hubungan antara Allah dan alam semesta, Realitas dan penampilan, benar-benar untuk dipahami. Karena ketiadaanlah bahwa Allah digambarkan sebagai transenden (tanzīh), dan karena keberadaan sehingga Ia dikenal sebagai imanen (tashbīh). Dua aspek Tuhan, transenden dan imanen diringkaskan oleh Ibn ‘Arabi melalui pendekatan ayat Qur’an (42:11). Pakar sejarah agama, peneliti dan mistikus berpegang pada prinsip ini juga dan meyakini bahwa apa yang disebut sebagai “logika panggilan” memiliki dua sisi fungsi yang berarti. Menurut logika ini, seseorang harus mengklasiﬁkasikan panggilan nabi pada kesatuan atau pluralitas seperti dalam kategorisasi panggilan transenden, imanen atau transenden-imanen, dan akibatnya adalah agama Ilahiah akan diperspesi dari sisi ini pula. “Fuzzy logic” atau logika fuzzy dipahami berdasarkan preposisi yang paradoks dari berbagai penjelasan dan analisa mistis.<strong></strong></p><p><em>Kata kunci : Logika fuzzy, Transenden, Imanen, Teologi fuzzy, Paradox</em><strong><br /></strong></p><p><strong>Abstract :</strong> The issue of immanence and transcendence is crucial for religious thought. One reason why that is never resolved is that it has so many meanings and turns up in so many diﬀerent contexts. A view may emphasize immanence in one context and emphasize transcendence in another. What the terms mean depends in part on the metaphysical assumptions, usually unconscious, of those who use them. According to Ibn al-Arabī, these two mutually dependent sides must constantly be borne in mind, if the relationship between God and universe, Reality and appearance, is to be truly understood. It is because of nonexistence that God is described as transcendent (tanzīh), and because of existence that He is known as immanent (tashbīh). The two aspects of God, transcendence and immanence, are summarized for Ibn al-‘Arabī by the Qur’anic verse “There is nothing like Him, and He is the Hearer, the Seer” (42.11). The religious-historians and researchers and alongside them some mystics insist on it and according to it they consider the logic of the call as a function of the two-valued logic (transcendence or immanence). According to this logic one must classify the call of the divine prophets based on their emphasis upon the unity or plurality in three categories of Transcendental calls, Similar calls and Transcendent-Imminent (T-I) calls and as a result consider the face of divine religions necessarily either Transcendental or Similar or T-I. Fuzzy logic and thought has in understanding of propositions approaches paradoxes and also, in general of any mystical explanation and analysis.</p><p><em>Keywords : Fuzzy logic, transcendence, immanence, fuzzy theology, paradox</em></p></div>

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Webster, Joseph. "The Immanence of Transcendence: God and the Devil on the Aberdeenshire Coast." Ethnos 78, no. 3 (September 2013): 380–402. http://dx.doi.org/10.1080/00141844.2012.688762.

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Dissertations / Theses on the topic "Immanence of God. Transcendence of God"

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Fullerton, James Andrew. "Transcendence, immanence and the triunity of god : a study of William Temple's philosophical theology." Thesis, University of Cambridge, 1989. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.302835.

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Owh, Henry. "Transcendent immanence, [yHWH] or Jehova in Spinoza's concept of God." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 2000. http://www.collectionscanada.ca/obj/s4/f2/dsk2/ftp01/MQ57448.pdf.

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Taylor, Christopher Vincent. "Up-staging God : from immanence to transcendence : how a hermeneutic of performance illuminates tensions in Christian theology and tragic encounters between God and humanity." Thesis, University of Glasgow, 2017. http://theses.gla.ac.uk/8333/.

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This thesis will argue that by applying a hermeneutic of performance to biblical narratives, religious dramatic texts and Anglican liturgies we are able to encounter the divine as an immanent and transcendent presence in theatrical performance. Performance, and theatricality, create realities beyond our quotidian experience and provide a context for such encounters. To explore these encounters I consider biblical texts, where God is present and active in a narrative, dramatic texts where God is a character on stage and Christian liturgies where God is active as first person of the trinity, passive as object of worship, or supremely in the Eucharist, present as Jesus. All will be examined through the twin lenses of performance as an end and theatricality as the means to such an end. Theatrical performance is conditional upon multiple dynamics of action and reaction, feedback and response between both actors and audience which constantly modulate its process. Although capable of repetition, a performance remains unique and possessed of its own truth – however interpreted, Hamlet remains Hamlet. In performance actors become characters, each working with audiences to create and participate in different realities. This is the single most important application of theatricality. In performance, all characters and audience are of equal value and within the framework of a performance can shape and change what happens. ‘Upstaging’ of any character, by any character is always possible. This means that outcomes may be expected but can never be guaranteed. God viewed as a character must be subject to the same constraints as other characters. This raises theological problems. In the biblical narrative of Moses, God is upstaged by Aaron casting the Golden Calf, and by Moses’ post hoc rejection of divine forgiveness. Once God appears on stage his divinity is at risk by being, or perceived as being a human playing at being God, so finite and idolatrous. In liturgical texts God is the object of worship, but when worship includes elements of performance and theatricality, God, Jesus and congregations are all potential performers raising the theological spectre of authentic ‘liturgical celebration’ becoming theatrical ‘imaginative representation’. However, the different realities afforded by performance and theatricality allow mutual liminalities as God and humanity cross thresholds into each others’ presence sharing and shaping events. In all the texts examined there are events where transgression and conflict render them susceptible to becoming tragedies. As a character in their performance God’s impassibility is threatened and he must bear responsibility for their outcomes with their apparent loss of redemptive hope. As God becomes a character in human stories (Moses, cycle plays) his immanence affects their outcomes, but as humans become characters in divine stories (the Eucharist) they enter moments of transcendence. In their mutuality, realities created by performance and theatricality offer transformative experiences of truth and redemptive hope unique in themselves but unitive in their repetition.

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Baka, Okpobé Christiane. "Élan vital et mystique dans la pensée d'Henri Bergson." Thesis, Poitiers, 2012. http://www.theses.fr/2012POIT5019.

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La première conception de la religion que nous livre Bergson dans Les deux sources de la morale et de la religion semble se réduire à un fait anthropologique. Cette religion, qu'il décrit comme une réalité statique, brouille toute idée de révélation qui se veut pourtant transcendante à l'Histoire. La deuxième conception, par contre, sans être une réflexion systématique sur l'idée d'un Dieu révélé, s'en rapproche par le biais des mystiques. Mais, là encore, se présente une difficulté : pour rejoindre la mystique, Bergson la situe dans le processus évolutif d'une réalité naturelle, l'élan vital dont il suit le cours jusqu'à son achèvement. Ainsi se pose la question de la nature transcendante ou non du fait mystique dans le bergsonisme. La réponse à cette question nécessite, non pas seulement une intelligibilité de l'image la plus controversée du vocabulaire bergsonien, l'élan vital, mais surtout une sympathie avec elle, qui seule permet d'aller au-delà de la rigidité des mots pour découvrir la vie qui les innerve. Par l'intuition, démarche de l'esprit, que le philosophe français recommande comme méthode à la philosophie, l'élan vital se solidarise avec la durée créatrice et devient le langage par lequel l'univers créé se comprend : le langage de l'amour divin. Il peut alors s'allier avec la mystique sans lui faire perdre sa double essence de réalité humaine et transcendante
The first conception of religion that Bergson offers us in Two Sources of Morality and Religion seems reducible to an anthropological fact. This religion, which he describes as a static reality, obscures any idea of revelation claiming to be transcendent to History. The second conception, however, without being a systematic reflection on the idea of a revealed God, approaches that through the mystics. But, there again, a difficulty arises: to link up with the mystical, Bergson situates it within the evolving process of a natural reality, the élan vital, whose course he follows up to its completion. Thus, the question as to whether or not the mystical is transcendent in nature arises in Bergsonian thought. The answer to this question requires not only the intelligibility of the most debated image in the Bergsonian vocabulary, the élan vital, but rather sympathy with it, which alone enables one to move beyond the rigidity of words in order to discover the life invigorating it. Through this mental exercise, the intuition that the French philosopher recommends as method to philosophy, the élan vital is in solidarity with creative duration and becomes the language by means of which the created universe understands itself: the language of divine love. It can then ally itself with the mystical without causing it to lose its dual essence of human and transcendent reality

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Araujo, Maria Claudia. "O livro do desassossego e as máscaras de Deus em Fernando Pessoa." Pontifícia Universidade Católica de São Paulo, 2009. https://tede2.pucsp.br/handle/handle/14926.

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Made available in DSpace on 2016-04-28T19:59:21Z (GMT). No. of bitstreams: 1 maria claudia araujo.pdf: 17089162 bytes, checksum: 0570125b49c31b1176ea4efeb3b4fdb0 (MD5) Previous issue date: 2009-11-11
This research investigates lhe masks of God in lhe work of Fernando Pessoa, andespecially its various manifestations in lhe ambit heteronomy and polyphonicof lhe poetic Pessoa. The corpus used is lhe Book of Unquietness, written overlhe life of Pessoa, signed by lhe semi-heteronyms Bernardo Soares, and dialoguewith lhe personalities of his main heteronymous: Alberto Caeiro, lhe objectivistpoet, Alvaro de Campos, lhe poet subjectivist, and Ricardo Reis, lhe classical poet. Further dialogue with lhe Book, not just lhe characters of lhe heteronymous, but also lhe major poems by Alberto Caeiro, among which stands out lhe poem VIII of The Keeper of Flack af Sheep. The Triumphal Lyrical of Alvaro de Campos and lhe classic Iyrical of Ricardo Reis also supports lhe dialogue with lhe Book of Unquietness. Alberto Caeiro, Alvaro de Campos and RicardoReis have an immanent conception of divinity, while lhe look of Bernardo Soares and lhe own Fernando Pessoa is predominantly mystic and transcendentalist. In this theatrical static, lhe heteronomous characters, diverted, lhe dream narrative fragmented, as well' as lhe process of literary production of FernandoPessoa, feed a sei of multiple masks that point to lhe polyphony and lhe different faces of lhe divinity in Pessoa's work
Esta pesquisa investiga as máscaras de Deus na obra de Fernando Pessoa e, especialmente, suas diferentes manifestações no âmbito heteronímico e politônico da poética pessoana. O corpus adotado é o Livro do Desassossego, escrito ao longo da vida de Pessoa, assinado pelo semi-heterônimo Bernardo Soares, e que dialoga com as personalidades de seus principais heterônimos: Alberto Caeiro, o poeta objetivista; Álvaro de Campos, o poeta subjetivista; e Ricardo Reis, o poeta clássico. Dialogam ainda com o Livro, não apenas os caracteres dos heterônimos, mas também os principais poemas de Alberto Caeiro, dentre os quais se destaca o poema VIII, de O Guardador de Rebanhos. A Ode Triunfal de Álvaro de Campos e as odes clássicas de Ricardo Reis também sustentam o diálogo com o Livrodo Desassossego. Alberto Caeiro, Álvaro de Campos e Ricardo Reis têm uma concepção imanente da divihdade; ao passo que o olhar de Bernardo Soares e o do próprio Fernando Pessoa é, predominantemente, místico e transce~dentalista. Nesse teatro estático, as personagens heteronímicas, desfuncionalizadas, a narrativa onírica fragmentada, bem como o processo de produção literária de Fernando Pessoa, alimentam um jogo de máscaras múltiplas que apontam para a polifonia e as diferentes faces da divindade na obra pessoana

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Pessaque, Sandrine. "L’Intelligence de Marguerite Duras. Vers la difficile reconquête du sensible." Thesis, Paris 4, 2014. http://www.theses.fr/2014PA040049.

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La présente thèse se propose d’aborder l’intelligence singulière de Marguerite Duras et pour ce faire, elle retient l’ensemble des écrits : romans, textes de théâtre, écrits journalistiques, scénarios, textes divers. Elle prend en compte le difficile héritage de la Shoah et du stalinisme, et à partir de l'extrême déshumanisation qui a marqué le XXe siècle, elle s’interroge sur le nihilisme propre à la modernité, plus particulièrement sur la manière dont le nihilisme est susceptible de gagner la littérature puisqu’il appert qu’il entre fortement en résonance avec l’univers durassien. La réflexion ne saurait s’en tenir à la sphère historique et elle investit nécessairement le champ philosophique. Le plus important néanmoins n’est peut-être pas tant de révéler le phénomène que de chercher à saisir comment l’œuvre se débat face au néant qui la guette et par conséquent résiste. Dès lors se fait jour un anti-nihilisme au sein de la littérature et la notion de sensible devient par là-même centrale. C’est en effet à une déperdition du sensible que l’on assiste quand le nihilisme se manifeste ; mais le sensible ne se borne pas à jouer le rôle d’un indicateur ; il est bien plus le principe permettant de combattre le néant. Par lui, le cogito brusquement se tait et l’empiétement, figure que notre analyse emprunte à Merleau-Ponty, advient ; par lui, l’intelligence se dérobe à l’intelligible, admet la contradiction et prend le large ; par lui, le désir, expression d’« un plus fort que », se trouve établi au fondement de l’homme, garant de son humanité ; par lui enfin la transcendance est ramenée vers l’immanence de façon qu’il devient possible d’envisager la métaphysique à partir de la chair
The present thesis aims to examine the unique intelligence emerging in Marguerite Duras's works, and to showcase this, it encompasses a range of her writings including novels, plays, newspaper articles, scenarios and other essays. It takes into account the difficult heritage of the Shoah and Stalinism, and from the extreme dehumanisation that marked the 20th century, it questions itself on nihilism in relation to modernity, specifically the manner in which nihilism is likely to influence literature as it would appear that it is very much present in the Duras universe. The reflection doesn't just cover the historical aspect, it expands fundamentally into a philosophical dimension. The most important thing, however, is probably not so much to reveal the phenomenon but to try and understand how the works struggle to face the coming emptiness and therefore resists. From then on, anti-nihilism rises within literature and as a result, sensitivity becomes central. Indeed, a loss of sensitivity is observed when nihilism manifests itself, however, sensitivity is not just an indicator; it is rather the enabling principle to combat emptiness. With it, the cogito disappears suddenly and the encroachment, thought borrowed from Merleau-Ponty, appears. With it, intelligence shies away from the intelligible, admits contradiction and takes off. With it, desire, the expression of something beyond our control, establishes itself as the foundation of the human being, guaranteeing his humanity. With it finally, transcendence returns to immanence so that it becomes possible to consider metaphysics from the flesh

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Janson, Jens. "This World or Another? : Mapping Modern Theologies." Thesis, Uppsala universitet, Teologiska institutionen, 2021. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-451207.

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In view of the complexity characterizing the contemporary discipline of academic theology, there is a need for functional models. Against the background of significant developments in twentieth-century theology, this thesis attempts to develop an analytical model which can make sense of some of the complexity characterizing this field. More specifically, the aim is to produce a model which can be used to distinguish between and relate different theological positions to each other at a meta-level. This is achieved through the elaboration of a two-dimensional typology composed of four quadrants representing distinct theological orientations. The proposed model and its analytical categories form the basis for a discussion of some key figures and themes in modern theology, with a particular emphasis on eschatologically oriented theologies. Finally, on the basis of preceding discussions, a case is made for theology’s ability to fulfill a vital cultural-critical role in a secular context.

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8

Manley, T. Brad. "The transcendence of God in worship." Theological Research Exchange Network (TREN), 1995. http://www.tren.com.

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Bozung, Douglas C. "A New Testament analysis of God's subjective communication with believers." Theological Research Exchange Network (TREN), 1987. http://www.tren.com.

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Brey, Steven Phillip. "Naming the brilliant darkness God's transcendence, God's simplicity, and the Holy Trinity /." Theological Research Exchange Network (TREN), 1993. http://www.tren.com.

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Books on the topic "Immanence of God. Transcendence of God"

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Fullerton, James Andrew. Transcendence, immanence and the triunity of God study of William Temple's philosophical theology. [Cambridge, England]: University of Cambridge, 1989.

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Transcendence and immanence in the philosophy of Michael Polanyi and Christian theism. Lewiston: E. Mellen Press for Rutherford House/Edinburgh, 1992.

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Dirscherl, Erwin. Die Bedeutung der Nähe Gottes: Ein Gespräch mit Karl Rahner und Emmanuel Levinas. Würzburg, Germany: Echter, 1996.

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Owh, Henry. Transcendent immanence: [Yhwh] or Jehova in Spinoza's concept of God. Ottawa: National Library of Canada, 2000.

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One God of all?: Probing pluralist identities. New York: Continuum, 2010.

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Springhorn, Heinrich. Immanenz Gottes und Transzendenz der Welt: Eine Analyse zur systematischen Theologie von Karl Rahner und Wolfhart Pannenberg. Hamburg: Verlag Dr. Kovač, 2001.

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The mystery and agency of God: Divine being and action in the world. Minneapolis: Fortress Press, 2014.

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The depersonalization of God: A consideration of soteriological difficulties in high Calvinism. Lanham, MD: University Press of America, 1989.

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Byzantine holy images and the issue of transcendence and immanence: The theological background of the Late Byzantine Palaiologan iconography and aesthetics of the Chora church, Istanbul. Stockholm: Department of Art History, Stockholm University, 2005.

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Wijngaards, John. God within us. Springfield, Il: Templegate Publishers, 1988.

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Book chapters on the topic "Immanence of God. Transcendence of God"

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Tālivaldis Ozoliņš, Jānis. "God and Conceptions of Immanence and Transcendence in Aquinas and Mèngzǐ." In Sophia Studies in Cross-cultural Philosophy of Traditions and Cultures, 95–110. Cham: Springer International Publishing, 2016. http://dx.doi.org/10.1007/978-3-319-25724-2_7.

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Wyschogrod, Edith. "Intending Transcendence: Desiring God." In The Blackwell Companion to Postmodern Theology, 349–66. Oxford, UK: Blackwell Publishing Ltd, 2007. http://dx.doi.org/10.1002/9780470997123.ch20.

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Lewis, H. D. "Religion and Transcendence." In Our Experience of God, 65–83. London: Routledge, 2021. http://dx.doi.org/10.4324/9781003197140-3.

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Schellenberg, J. L. "Triple Transcendence, the Value of God’s Existence, and a New Route to Atheism." In Does God Matter?, 181–91. 1 [edition]. | New York : Routledge, 2017. | Series: Routledge studies in the philosophy of religion ; 18: Routledge, 2017. http://dx.doi.org/10.4324/9781315210995-9.

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Schacht, Richard. "After Transcendence: The Death of God and the Future of Religion." In Religion without Transcendence?, 73–92. London: Palgrave Macmillan UK, 1997. http://dx.doi.org/10.1007/978-1-349-25915-1_6.

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Shakespeare, Steven. "Kierkegaard, Spinoza, and the Intellectual Love of God." In Kierkegaard and the Refusal of Transcendence, 179–96. New York: Palgrave Macmillan US, 2015. http://dx.doi.org/10.1057/9781137382955_8.

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Richardson, Kurt Anders. "Deistic Distance: The Shift in Early Modern Theology from Divine Immanence to Divine Design." In Models of God and Alternative Ultimate Realities, 511–24. Dordrecht: Springer Netherlands, 2012. http://dx.doi.org/10.1007/978-94-007-5219-1_42.

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Restivo, Sal. "God and Society: Emile Durkheim and the Rejection of Transcendence." In Sociology, Science, and the End of Philosophy, 197–252. London: Palgrave Macmillan UK, 2017. http://dx.doi.org/10.1057/978-1-349-95160-4_6.

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Stillman, Avinoam J. "Transcendent God, Immanent Kabbalah: Polemics and Psychology in the Hasidic Teachings of R. Avraham ha-Malakh." In Be-Ron Yaḥad, edited by Ariel Evan Mayse and Avraham Yizhak Green, 311–30. Boston, USA: Academic Studies Press, 2019. http://dx.doi.org/10.1515/9781644690208-014.

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Martin, Dale B. "God." In Biblical Truths. Yale University Press, 2017. http://dx.doi.org/10.12987/yale/9780300222838.003.0004.

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Even if ancient biblical writers did not have the philosophical training to have anticipated later Christian doctrines such as the transcendence or immanence of God, divine simplicity, even the doctrine of the trinity, postmodern Christians should not be constrained by those historical limits from reading the New Testament to arrive at robust, though sometimes complex, theologies of the nature of God and of what it means to say, in the 21st century, “I believe in God.”

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Conference papers on the topic "Immanence of God. Transcendence of God"

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Isbasoiu, Iulian. "Representations of God in Icons. Immanence and Transcendence in Christian Art." In The concepts of "transcendence" and "immanence" in the Philosophy and Theology. EDIS - Publishing Institution of the University of Zilina, Slovak Republic, 2016. http://dx.doi.org/10.18638/dialogo.2015.2.2.14.

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ROTARU, Ioan-Gheorghe. "The name "Immanuel" = "God with us", a proof of God�s immanence, according to the religious vision of the American author Ellen G.White." In The concepts of "transcendence" and "immanence" in the Philosophy and Theology. EDIS - Publishing Institution of the University of Zilina, Slovak Republic, 2016. http://dx.doi.org/10.18638/dialogo.2015.2.2.3.

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Coman, Iacob. "Transcendence as Objective Argument of the Existence of the Personal God." In The concepts of "transcendence" and "immanence" in the Philosophy and Theology. EDIS - Publishing Institution of the University of Zilina, Slovak Republic, 2016. http://dx.doi.org/10.18638/dialogo.2015.2.2.7.

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Ciocan, Tudor Cosmin. "God�s immanency in Abraham�s response to revelation: from providence to omnipresence." In The concepts of "transcendence" and "immanence" in the Philosophy and Theology. EDIS - Publishing Institution of the University of Zilina, Slovak Republic, 2016. http://dx.doi.org/10.18638/dialogo.2015.2.2.15.

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Ciocan, Tudor Cosmin. "The philosophic background as starting-point for early Christian doctrine of God�s immanence." In The concepts of "transcendence" and "immanence" in the Philosophy and Theology. EDIS - Publishing Institution of the University of Zilina, Slovak Republic, 2016. http://dx.doi.org/10.18638/dialogo.2015.2.2.12.

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Casangiu, Larisa Ileana, and Loredana-Gabi Ciobănescu. "The Relationship with Yourself when Praying to a Transcendent God and to an Immanent God." In DIALOGO-CONF 2017 SSC. EDIS - Publishing Institution of the University of Zilina, Slovak Republic, 2017. http://dx.doi.org/10.18638/dialogo.2017.3.2.1.

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