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1
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 Using the distinction originally made by Thomas Aquinas between person and nature within the Godhead, the author offers a modified process-oriented understanding of the God–world relationship in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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Kilde, Jeanne Halgren. "Protestant Theologies and the Problem of Sacred Space." Actas de Arquitectura Religiosa Contemporánea 5 (July 25, 2018): 2–23. http://dx.doi.org/10.17979/aarc.2017.5.0.5140.
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The phrase sacred space, suggesting a spiritually evocative environment infused with divine or transcendent presence, is currently applied to almost all religious places, including almost all Christian churches and chapels. Yet Protestant leaders from the Reformation onward vigorously opposed such an understanding of God’s relationship to humanly created worship space. For them, God was not immanent in specific spaces or buildings. How is it that Protestants came to embrace the idea of sacred space and apply it to their own churches? This essay explores the concept of sacred space and its relationship to Protestant architecture, focusing on the second half of the 20th century, a period that brought significant transformation to this relationship. The essay asserts that cultural, theological, and academic transformations occurring in the United States in the post-World War II period, resulted in the development of a universalized view of the sacred that came to undergird new religious spaces, particularly chapels meant to accommodate several faith traditions, which in turn helped to advance that view. Both the ideas and the buildings reflected a growing interest in personal spirituality and new understandings of the relative immanence and transcendence of God.
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Remenyi, Matthias. "More than a Person." European Journal for Philosophy of Religion 12, no. 1 (March 25, 2020): 43. http://dx.doi.org/10.24204/ejpr.v12i1.3047.
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The question whether God should be thought of as personal or a-personal is closely linked to the issue of an appropriate model of God-world relation on the one hand and the question how to conceive divine action on the other hand. Starting with a discussion of the scientific character of theology, this article critically examines the univocal-personal concept of God. Traditional Christian conceptions of God have, however, always acknowledged a radical asymmetry between the personal existence of created beings and the ground of being itself. In a second step, the ontological truth claim associated with this way of speaking about God is being related to its methodological consequences. In final step, attention is given to the relation of immanence and transcendence as it is defended in different versions of panentheism: As an alternative to divine interventionism, panentheism can be shown to explicate divine providence as formal and final causation.
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Cooke, Maeve. "Transcendence in Postmetaphysical Thinking. Habermas' God." European Journal for Philosophy of Religion 11, no. 4 (December 20, 2019): 21. http://dx.doi.org/10.24204/ejpr.v11i4.2685.
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Habermas emphasizes the importance for critical thinking of ideas of truth and moral validity that are at once context-transcending and immanent to human practices. in a recent review, Peter Dews queries his distinction between metaphysically construed transcendence and transcendence from within, asking provocatively in what sense Habermas does not believe in God. I answer that his conception of “God” is resolutely postmetaphysical, a god that is constructed by way of human linguistic practices. I then give three reasons for why it should not be embraced by contemporary critical social theory. First, in the domain of practical reason, this conception of transcendence excludes by fiat any “Other” to communicative reason, blocking possibilities for mutual learning. Second, due to the same exclusion, it risks reproducing an undesirable social order. Third, it is inadequate for the purposes of a critical theory of social institutions.
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Mostert, Christiaan. "Moltmann’s Crucified God." Journal of Reformed Theology 7, no. 2 (2013): 160–80. http://dx.doi.org/10.1163/15697312-12341293.
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Abstract Forty years ago Jürgen Moltmann published The Crucified God, which set the cat among a few theological pigeons. In the face of the history of suffering in the world, Moltmann argued that we must speak of God ‘within earshot of the dying Jesus’. In the process he argues against the understanding of God, the immanent Trinity, as impassible. Having been sympathetic to Moltmann’s view, the author now raises some questions against it. Apart from the lack of a clear agreed meaning of impassibility (apatheia), the protagonists on each side of the question disagree fundamentally on the meaning of God’s transcendence and the abundance of God’s eternal ‘life’.
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Khurshid, Muhammad Ajmal, Fiza, and Sana Hameed. "THE DISCLOSURE OF ‘KUN’: THE RELENTLESS EVOLUTION IN THE PERCEPTUAL THEORY OF ‘KUN’." Journal of Social Sciences and Humanities 56, no. 1 (June 30, 2017): 101–12. http://dx.doi.org/10.46568/jssh.v56i1.64.
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The present study focuses on the word ‘Kun’ from Quran. In this paper, the discourse of Quran and the conceptual ayah of ‘Kun’ is discussed with reference to exegetical context, the perceptual theory of creation and the reality of the relentless evolution of ‘Kun’ and its possible hermeneutics. The recognition of the ‘intention’ of God has to be unveiled in order to understand the theory of ‘Kun’ and the idea of Creation. The three dimensional design of ‘Kun’ can be seen in the Quran as: the intention of ‘Kun’, when the creation exists in the intention of God; the imagination of God about ‘Kun’, which is the second stage and is related to the imaginable state of the ‘essence’ of ‘Kun’; the final stage refers to the ‘saying’ of ‘Kun’ by God, which unveils the intention of God. The relentless evolution is the reality that every time God says ‘Kun’, it discloses itself with unique creation. The relentless evolution in the perceptual theory of creation of ‘kun’ connects it with the theory of expansion of the cosmos and its evolution. The uniqueness of ‘Kun’ is unveiled in transcendence and immanence through the infinity Himself.
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Zhukovskyy, Viktor. "Неосяжність Бога та його іманентність у богомисленні Макарія Єгипетського." Vox Patrum 65 (July 15, 2016): 783–800. http://dx.doi.org/10.31743/vp.3535.
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In the article the author reflects on the problem of the ontological distinction between the transcendence and immanence of God in the theological thought of Macarius of Egypt. The focus of his analysis is on the apophatic approach to the interpretation of the unutterable, inaccessible and unknowable nature of God and the conceptual and terminological ways in which God’s presence is expressed in created being. The main terms by which Macarius expresses God’s absolute remoteness from the world, on one hand, and His presence in the world on the another, are analyzed. The researcher considers the spiritual and ascetic dimension of the anthropological and soteriological views of Macarius’ theology through the prism of the pneumatology and christology.
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Shelton, James B. "The Practice of Prophetic Imagination: A Response to Walter Brueggemann." Journal of Pentecostal Theology 22, no. 2 (2013): 170–76. http://dx.doi.org/10.1163/17455251-02202004.
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In The Practice of the Prophetic Imagination, Walter Brueggemann presents the case and guidelines for proclaiming the message of the Hebrew prophets in contemporary situations. He critiques defective epistemologies that shout down the voice of God such as those subscribing to an ‘irrelevant transcendence or a cozy immanence’. For Brueggemann, the prophets address two major realms: royal presumption and Canaanite religion and culture. He addresses contemporary issues that call for critique in contemporary preaching.
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Ribeiro, Leonardo. "Immanence and transcendence?: the problem of logical relationships between god and universe in Spinoza." Synesis 4, no. 2 (2012): 63–88. http://dx.doi.org/10.14195/1984-6754_4-2_5.
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Strand, Svein E. "Transcendence Descended." Mission Studies 31, no. 1 (February 26, 2014): 44–59. http://dx.doi.org/10.1163/15733831-12341308.
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Abstract Our worldview, the basic assumptions of and for reality, strongly influences our perception of the Gospel. Thirty years ago Paul G. Hiebert wrote about the excluded middle, arguing that his “Western” assumptions of reality prevented him from grasping the spiritual world he faced as a missionary to India. This article, written thirty years later, argues that in parts of Europe there is, rather than an exclusion of the middle, an increasing tendency to exclude the top. That is to say, there is a greater opening for spiritual realities than we saw a few decades ago, but there is also an increased reluctance to accept spiritual absolutes. There is no authority on the top of the hierarchy. A parallel to a religiosity with an excluded top is seen in the immanentist religious culture found in Japan, where God is not easily seen as transcendent from the creation. The article makes use of worldview theory and insights from Japanese culture in its argument for “transcendence descended” – that God is increasingly limited to the immanent sphere.
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Tsolin, Dmytro V. "Theophany in the Old Testament and its Interpretation in Aramaic Translations (The Concept of the Divine Word in the Targum)." Ukrainian Religious Studies, no. 43 (June 19, 2007): 27–37. http://dx.doi.org/10.32420/2007.43.1865.
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Every reader of the Old Testament, both experienced researcher and newcomer, cannot fail to pay attention to one peculiarity in the presentation of the idea of God: it is a harmonious (and, at times, amazing) combination of transcendence and immanence. The History of the Creation of the World (Genesis 1: 1 - 2: 3), which begins the first book of the Strictly Testament - Genesis - is an example of an exquisite prose genre with elements of epic poetry.
In it, the Creator of the Universe appears to the Almighty, the Wise, and the All-Powerful, standing above the created world: Only one word of it evokes the material world from nothingness. This is emphasized by the repeated use of the formulas אלהים וימר / wa-yyo'mer 'ělohîm ("And Elohim said ...") and ויהי־כן / wa-yəhî khēn ("And so it became"). This use of two narrative constructs at the beginning and at the end of messages about the creative activities of God clearly emphasizes the idea of reconciling the divine Word and being. God is shown here to be transcendental.
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Zaluchu, Sonny. "Manifestasi Kehadiran Tuhan di dalam Teologi Kristen: Dari Tabernakel Musa ke Bait Allah yang Hidup." Khazanah Theologia 3, no. 1 (January 30, 2021): 25–34. http://dx.doi.org/10.15575/kt.v3i1.11158.
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This paper aims to prove that the manifestation of God's presence in the Old Testament (OT) is not something final. The climax of God's presence among His people is seen in the coming of Jesus into the world through the incarnation. Through this paper, it is explained that even though God is transcendent in Christian theology, He is also immanent at the same time. God's transcendence cannot be separated from his immanent nature and vice versa. The main data used in this research is through a literature review. The results obtained from the literature review were compiled through the Integrative Critical Analysis (ICA) approach to meet the research objectives. The main conclusion is, theologically, the Christian is the abode of the true God.
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Durrant, Michael. "Transcendence, Instantiation and Incarnation–an Exploration." Religious Studies 29, no. 3 (September 1993): 337–52. http://dx.doi.org/10.1017/s0034412500022381.
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This paper is exploratory. I shall raise the following questions:(1) How is it possible that that which is of its nature transcendent should become immanent or incarnate? In the context of Christian Theology: how is it possible for God to become man?(2) How is it possible for one and the same individual, Jesus of Nazareth, to be both fully God and fully man?In relation to (I) I shall attempt to give an account of how it is so possible for the transcendent to become fully immanent and yet remain full transcendent by appealing to Professor Geach's account of Aquinas's doctrine of ‘Form’. I do not deny that there are difficulties for my attempted account. Some of these difficulties will be embraced in this paper, but clearly not all. Such would be imposible in an exploratory study.
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Franke, William. "The Deaths of God in Hegel and Nietzsche and the Crisis of Values in Secular Modernity and Post-secular Postmodernity." Religion and the Arts 11, no. 2 (2007): 214–41. http://dx.doi.org/10.1163/156852907x199170.
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AbstractAlthough declarations of the death of God seem to be provocations announcing the end of the era of theology, this announcement is actually central to the Christian revelation in its most classic forms, as well as to its reworkings in contemporary religious thought. Indeed provocative new possibilities for thinking theologically open up precisely in the wake of the death of God. Already Hegel envisaged a revolutionary new realization of divinity emerging in and with the secular world through its establishment of a total order of immanence. However, in postmodern times this comprehensive order aspired to by modern secularism implodes or cracks open towards the wholly Other. A hitherto repressed demand for the absolute diff erence of the religious, or for "transcendence," returns with a vengeance. is difference is what could not be stated in terms of the Hegelian System, for reasons that post-structuralist writers particularly have insisted on: all representations of God are indeed dead. Yet this does not mean that they cannot still be powerful, but only that they cannot assign God any stable identity. Nietzsche's sense of foreboding concerning the death of God is coupled with his intimations of the demise of representation and “grammar” as epistemologically bankrupt, but also with his vision of a positive potential for creating value in the wake of this collapse of all linguistically articulated culture. He points the way towards the emergence of a post-secular religious thinking of what exceeds thought and representation.
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Sackin-Poll, Andrew. "Michel Henry and Metaphysics: An Expressive Ontology." Open Theology 5, no. 1 (January 1, 2019): 405–19. http://dx.doi.org/10.1515/opth-2019-0032.
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Abstract There is an ambivalence and indecision at the heart of Michel Henry’s phenomenological ontology of life that this article seeks to resolve. Either “Being is a phenomenon only when it is at a distance from itself” or “the immediate is Being itself as originally given to itself in immanence.”1 The decision is, simply put, between distance or immediacy. In order to address this indecision, I put forward an hypothetical expressive interpretation of Henry’s phenomenology of life, drawing upon Gilles Deleuze’s interpretation of post-Cartesian metaphysics. The metaphysical language of expression is used (a) to make clear the internal structure of ‘auto-affection’ — a key concept for Henry’s phenomenology of life — as well as (b) to correct essentialist readings of this put forward by Dominique Janicaud and (c) broadly Hegelian interpretations put forward by François-David Sebbah. This expressive reading clarifies the ontological significance of life and auto-affection, showing more clearly the way the living self relates to Life or God as a dynamic movement and flux, without distance, gap, or transcendence. Through the clarification of Henry’s ontology of life in terms of expression a further ambiguity with regard to the theological significance and status of Life is revealed. The identification of an immanent and auto-affective Life with God in the early works appears closer to a Spinozist God than the later, Christian writings otherwise suggest. It is possible for the immediate, inner experience of auto-affective life to be as much secular as religious. I discuss this in the final part of this article.
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Hoffmann, Candy. "Le « sacré gauche » chez Georges Bataille et Hubert Aquin." Quêtes littéraires, no. 3 (December 30, 2013): 85–92. http://dx.doi.org/10.31743/ql.4608.
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Georges Bataille and Hubert Aquin both explore a mystical experience displaying strong similarities, related to what Roger Caillois called « left sacred », that is the impure, malefic sacred, which is accessible by transgression and corresponds to the privileged moment of unity between people. For Bataille, God is absent, even dead: Lamma sabachtani is no longer a question but an assertion in his essays. The object of his new mystical theology is not God, but « the unknown». The divine is reduced to the human, transcendence to immanence. The goal is to free the mystical experience from its religious background and to make ecstasy accessible to every-one. It is precisely by communicating that men can break their isolation and unite themselves with others. « Eroticism of bodies » and « eroticism of hearts » are two of the experiences proposed by Bataille which lead to the sacred. Hubert Aquin is also fascinated by the « left sacred », by eroticism in particular, but it represents for him a temptation which eliminates from the « right sacred » Jesus Christ and perfection He is, for Aquin, the absolute corresponding to the communion between the human being and the Son of God ; it consists in being reborn and in living in “the Christ of the Revelation”.
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Gołębiewska, Maria. "Patheticness and the Mundane Phenomenalisation of Transcendence according to Kierkegaard." Open Theology 5, no. 1 (January 1, 2019): 332–46. http://dx.doi.org/10.1515/opth-2019-0026.
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Abstract Referring to the Platonic division between the transcendent and the immanent world as but a manifestation of the former, Søren Kierkegaard grasped the phenomenal character of the earthly world. According to Kierkegaard, in Transcendence, God is, and the transcendent Ideas exist as patterns of beings given to us in temporality, the fontal phenomenal character of which (as manifestations) intertwines with the real mundane ontological character. Kierkegaard argued against the Hegelian theory of dialectics, as well as the pathos theory, presenting dialecticity and patheticness as two ways in which the existing subject refers to the immanent world of temporality and the spiritual realm of Transcendence. The process of phenomenalisation, accomplished along with the existence of all earthly beings, is accompanied by a singular, subjective response of each individual to the immanent world. This response assumes the form of a dialectical balanced reaction, or a pathetic, hyperbolic, in the aesthetic, ethical and religious stages of individual existence (in the religious stage, it is a response to the world of Transcendence). The paper is dedicated to discussing the relations of the process of the phenomenalisation of Transcendence to its individual, religious responses, particularly the relations to the pathetic type of religious response, as indicated by Kierkegaard.
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Carr, Anne E. "Providence, Power and the Holy Spirit." Horizons 29, no. 1 (2002): 80–93. http://dx.doi.org/10.1017/s0360966900009737.
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ABSTRACTThis essay envisions the meaning of providence according to recent feminist and process theologies of power and attempts to distinguish the meaning of providence from the action of the Holy Spirit in our lives. It compares the classical meaning of providence with those elements in modern and contemporary thought that warrant changes in our understanding of these themes, while it maintains the continuity of Christian tradition. In doing so, it offers some reflection on the relationship between theology and spirituality, and suggests a new synthesis between the immanence and transcendence of God in the experience of Christians today. In light of the biblical idea of justice as right relations, the mystical and political are integrated.
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Holness, Lyn. "Mary's Womb as the 'Space Within Our Space for the Gestating Son of God'." Religion and Theology 16, no. 1-2 (2009): 19–34. http://dx.doi.org/10.1163/156973109x449985.
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AbstractSpeaking of Mary's womb, Hans Urs von Balthasar draws attention to the place where the Word 'staked out' a space in a human being in order there itself to become man (human), as the child of a mother. In similar vein we are directed to the mystery that Catholic and Orthodox Christians have always overtly recognized: Mary's unique place among human beings as the one who 'contains the uncontainable God.' If this mystery lies at the heart of our faith, then at the heart of that heart is God's grace. In grace God selects a poor, Galilean girl to be the locus of what Christians believe to be the most extraordinary thing that has ever happened. There is much to learn about 'grace, space and race' through reflection on what occurred in Mary's womb, not least in the relationship between immanence and transcendence. This and other themes which have their origin here provide both the imagery and the theological undergirding for other themes – more concrete, specific, and contemporary – that we might explore in a theology of place in (South) Africa today.
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El Khachab, Walid. "Face of the Human and Surface of the World." Envisager, no. 8 (August 10, 2011): 121–34. http://dx.doi.org/10.7202/1005543ar.
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In this article, the surface of the world is envisaged as a face. Cinema as a record of this surface, and as a medium which “re-invented” the face in the close-up shot, makes it possible to reflect on the status of the human subject in the universe, thanks to the concept of cinematic pantheism. Following Elie Faure, the author underscores the pantheistic nature of cinema and claims that cinematic pantheism is the way by which film produces simultaneously transcendence and immanence, and materializes the unity of both, thus confirming Siegfried Kracauer's theory according to which man, nature and culture are part of the same “visible phenomena” in cinema. Cinema transforms all beings into surfaces: it operates by facialization and surfacialization. On the other hand, the article revisits Deleuze and Guattari's concept of faciality and argues that it describes a surface operating as the interface of the body in its interaction with other bodies in the media, the realm of the divine, or the universe. Thus faciality is also landscapity, and activating the camera means “transfiguring” the human (or the landscape) into face and introducing a vis-a-vis: the face of God, as immanent transcendence. In that sense, cinematic mysticism, as in Paradjanov's, Makhmalbaf's and Mikhalkov's films, is pantheistic.
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Sandbeck, Lars. "God as immanent transcendence in Mark C. Taylor and John D. Caputo." Studia Theologica - Nordic Journal of Theology 65, no. 1 (June 2011): 18–38. http://dx.doi.org/10.1080/0039338x.2011.578362.
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Vidu, Adonis. "Triune Agency, East and West: Uncreated Energies or Created Effects?" Perichoresis 18, no. 1 (March 1, 2020): 57–75. http://dx.doi.org/10.2478/perc-2020-0004.
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AbstractThe present paper situates the Western and Eastern models of divine agency within their respective ontological frameworks. I show how the Western conception of divine agency as the production of ‘created effects’ is rooted in a particular understanding of the relationship between transcendence and immanence, but also in a trinitarian ontology which understands God as pure actuality. On the other hand, the Eastern understanding of divine agency through the conceptuality of uncreated energies is similarly rooted in the real distinction between God’s nature and energies. Without trying to critique the Eastern model, I demonstrate one particular strength of the Western approach, namely its ability to distinguish between divine actions, which are inseparable, and divine missions, which are proper to the triune persons. Such a distinction enables us to affirm both the inseparability of triune operations, as well as the possibility of relations to distinct triune persons.
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Leone, Alexandre. "O Infinito Atual em Or Hashem de Hasdai Crescas (1340 -1411)." Circumscribere: International Journal for the History of Science 25 (July 9, 2020): 1–39. http://dx.doi.org/10.23925/1980-7651.2020v25;p01-39.
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This article focuses on the concept of the "infinite in act" of the medieval Jewish philosopher Has-dai Crescas (1340–1411), formulated in the book Or Hashem (1410) to Maimonides' first three propositions, as set out in the second part of the Guide of the Perplexed. Maimonides' theses aim to deny the possibility of the current infinite as an immaterial or material magnitude, as an infinite set of finite beings and as an infinite series of cause and effect. After a brief exposition of the trajectory of the concepts of infinity in the different Jewish wisdom traditions received in the Middle Ages, we indicate how the argument for the current idea of infinity in Crescas dialogues with them. From this dialogue, the concept of the infinite emerges as a singularity updated parallel to the real as an infinite vacuum, a place of coexistence of infinite universes, and as an actual divine infinite like Kavod, Glory, which fills the infinite universe and as an immanent cause of the infinite series of cause and effect that constitutes the eternal existence of contingent beings. In the critique of the third Maimonidian proposition, the first cause is described as an ontological and immanent cause of the infinite series of causes and effects. In this discussion, Crescas points to an idea of God very different from that developed by Maimonides. Here we have the medieval Jewish debate between defenders of divine transcendence and defenders of immanence. This theme is important for the understanding of the reception of Hasdai Crescas' work by Picco Della Mirandolla, Bruno and Espinosa.
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McClymond, Michael J. "The Geist of Hegel Past and Present." PNEUMA 40, no. 1-2 (June 6, 2018): 58–70. http://dx.doi.org/10.1163/15700747-04001034.
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Abstract This essay appreciates Taylor’s qualitative (rather than quantitative) approach to secularization, which has revolutionized recent discussions of this topic. Taylor’s earlier work on Hegel provides a context for interpreting his proposal in A Secular Age that Western societies are secularly religious or religiously secular—neither devoid of concern with transcendence, nor committed to theologically definite accounts of transcendence. Two major points of critique follow—first, that Hegelianism with its “immanent frame” excludes a distinctive Christian claim regarding Jesus’s incarnation; and, second, that Taylor’s hypothesis of faith “fragilized” by the “revisability” of contemporary religion needs empirical support to be fully credible. Taylor often represents religion as a lowest-common-denominator aspiration for something higher, rather than God coming to us incarnationally (John 1:14). Deism-with-transcendence is not Christianity. Taylor’s “fragilization” theory might mean that secularity, too, is “fragilized,” and it ought to provoke pastoral reflection on how “fragilized” faith might be stabilized.
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Tódor, Csaba. "Az ember istenképűsége, mint létanalógia." Studia Universitatis Babeș-Bolyai Theologia Reformata Transylvanica 66, no. 1 (June 30, 2021): 97–112. http://dx.doi.org/10.24193/subbtref.66.1.05.
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"The Imago Dei as an Interpretation of the Analogy of Being. Regular theological examination of human nature seems to be the exploding germ of a longer reflection and analysis. My expectations of this study, and hopefully also of the following ones, is that the crisis and uncertainty into which our churches have drifted can (and should) be the subject of theological inquiry. If we keep our study in the right trajectory, then, hopefully, a new light will be shed on the practical aspects of our church life as well. We need to show the world that the God we believe in has remained an active and immanent force in human lives and that there is a reason for a pure, diverse, and substantial unity of the world and existence. This monotheism, however, must be polar, in which the Father, the Son, and the Holy Spirit have their place as elements of analogy in the interaction of which the beauty and efficiency of service can be renewed and given a new meaning. This analysis implies a simultaneous two-way approach. On the one hand, it should be a God-centred approach that simultaneously embraces the realities of the horizontal world, and, on the other hand, in the vertical-horizontal pattern, it leaves room for a contemporary interpretation of the concept of analogia entis. I am aware that there has been an attempt to do this in the twentieth century. The reference to the dialogue between Karl Barth and Urs von Balthasar could serve as a good example of a fruitful conversation for the benefit of our spiritual and institutional lives. Together with Barth, the other “dialectical” theologian hoped and opened their dialogue in the hope of a “true rebirth of Protestantism”. The dialogues of the last century therefore must be the driving force behind the dialogues of today. Keywords: ecclesiology, relational theology, individuality, contextuality, God’s immanence- transcendence "
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Miller, Elaine P. "Art, Mysticism, and the Other: Kristeva’s Adel and Teresa." Journal of French and Francophone Philosophy 26, no. 2 (December 7, 2018): 43–55. http://dx.doi.org/10.5195/jffp.2018.857.
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Kristeva's Teresa My Love concerns the life and thought of a 16th century Spanish mystic, written in the form of a novel. Yet the theme of another kind of foreigner, equally exotic but this time threatening, pops up unexpectedly and disappears several times during the course of the novel. At the very beginning of the story, the 21st century narrator, psychoanalyst Sylvia Leclerque, encounters a young woman in a headscarf, whom Kristeva describes as an IT engineer, who speaks out, explaining that "she and her God were one and that the veil was the immovable sign of this 'union,' which she wished to publicize in order to definitively 'fix it' in herself and in the eyes of others." In this paper I ask what difference Kristeva discerns between these two women, a distinction that apparently makes Teresa's immanence simultaneously a transcendence, but transforms a Muslim woman in a headscarf immediately into an imagined suicide bomber. Despite the problematic aspects of this comparison, we can learn something from them about Kristeva's ideas on mysticism and on art. Both mysticism and art are products of the death drive, but whereas the suicide bomber and the animal directly and purely pursue death (again, on Kristeva's view) Teresa and Adel remain on its outer edge and merely play with mortality.
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Артюшин, Филофей. "Theological and Pragmatic Aspects of the Divine Gift of Discernment in the Epistles of St. Paul." Библия и христианская древность, no. 2(2) (June 15, 2019): 231–53. http://dx.doi.org/10.31802/2658-4476-2019-2-2-231-253.
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Среди новозаветных писаний послания ап. Павла являются глубочайшим богословским источником для разработки библейского учения «о рассудительности (διάκρισις)». Благодаря разнообразию и чередованию греческих терминов, обозначающих этот духовный и одновременно культурный феномен, проясняется прагматический замысел Апостола, постоянно имеющего в виду «тайну» Божию (μυστήριον), явленную во Христе. «Евангелие» ап. Павла сосредотачивается на неизъяснимости плана Божия, то есть на апофатическом измерении рассудительности, а также на необычайной открытости этого плана в апокалиптическом контексте, на фоне которого рельефно выступают такие важные темы, как человеческая ответственность, бодрствование, стойкость, разделения (κρίσις). Между этими двумя полюсами (имманентность и трансцендентность, «уже» и «ещё нет») вращается диалектика рассудительности. Дар, а вместе с ним и искусство рассудительности в синтетическом виде заключаются в русской иконографии «Троицы Живоначальной» прп. Андрея Рублёва. В духовном богатстве и богословской глубине этого образа звучит призыв к укреплению братских взаимоотношений между христианами и раскрывается глубинное содержание суда Божия, заключающегося в троической любви Бога к человеку. Among the New Testament writings the Epistles of St. Paul serve as the deepest theological source for elaborating the biblical doctrine of «discernment» (διάκρισις). Due to the variety and interrelation of the Greek terms representing this spiritual as well as cultural phenomenon, pragmatic intention of the Apostle is clear. Referring an appeal directly to the man, he constantly has in mind the mystery of God (μυστήριον), that was revealed in Christ. The «Gospel» of St. Paul focuses properly on an unexplicability of Godʼs plan: i.e. on the apophatic dimension of discernment as well as on an extreme openness of this plan in the apocalyptic context. On this background such important themes are stressed as: human responsibility, vigilance, perseverance, divisions (κρίσις). Between these two poles (immanence and transcendence, «already» and «not yet») dialectics of discernment is developing. The gift as well as the art of discernment is condensed in the Russian iconography of the «Holy Trinity» of Andrej Rublev. Within spiritual richness of this unique image resounds an appeal to strengthen brotherly relationships among Christians. It also discloses a deep dimension of the Godʼs judgment whose essence is expressed by the Trinitarian love of God towards a man.
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Артюшин, Филофей. "Theological and Pragmatic Aspects of the Divine Gift of Discernment in the Epistles of St. Paul." Библия и христианская древность, no. 2(2) (June 15, 2019): 231–53. http://dx.doi.org/10.31802/2658-4476-2019-2-2-231-253.
Full textAbstract:
Среди новозаветных писаний послания ап. Павла являются глубочайшим богословским источником для разработки библейского учения «о рассудительности (διάκρισις)». Благодаря разнообразию и чередованию греческих терминов, обозначающих этот духовный и одновременно культурный феномен, проясняется прагматический замысел Апостола, постоянно имеющего в виду «тайну» Божию (μυστήριον), явленную во Христе. «Евангелие» ап. Павла сосредотачивается на неизъяснимости плана Божия, то есть на апофатическом измерении рассудительности, а также на необычайной открытости этого плана в апокалиптическом контексте, на фоне которого рельефно выступают такие важные темы, как человеческая ответственность, бодрствование, стойкость, разделения (κρίσις). Между этими двумя полюсами (имманентность и трансцендентность, «уже» и «ещё нет») вращается диалектика рассудительности. Дар, а вместе с ним и искусство рассудительности в синтетическом виде заключаются в русской иконографии «Троицы Живоначальной» прп. Андрея Рублёва. В духовном богатстве и богословской глубине этого образа звучит призыв к укреплению братских взаимоотношений между христианами и раскрывается глубинное содержание суда Божия, заключающегося в троической любви Бога к человеку. Among the New Testament writings the Epistles of St. Paul serve as the deepest theological source for elaborating the biblical doctrine of «discernment» (διάκρισις). Due to the variety and interrelation of the Greek terms representing this spiritual as well as cultural phenomenon, pragmatic intention of the Apostle is clear. Referring an appeal directly to the man, he constantly has in mind the mystery of God (μυστήριον), that was revealed in Christ. The «Gospel» of St. Paul focuses properly on an unexplicability of Godʼs plan: i.e. on the apophatic dimension of discernment as well as on an extreme openness of this plan in the apocalyptic context. On this background such important themes are stressed as: human responsibility, vigilance, perseverance, divisions (κρίσις). Between these two poles (immanence and transcendence, «already» and «not yet») dialectics of discernment is developing. The gift as well as the art of discernment is condensed in the Russian iconography of the «Holy Trinity» of Andrej Rublev. Within spiritual richness of this unique image resounds an appeal to strengthen brotherly relationships among Christians. It also discloses a deep dimension of the Godʼs judgment whose essence is expressed by the Trinitarian love of God towards a man.
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Hammer, Espen. "Hegel as a Theorist of Secularization." Hegel Bulletin 34, no. 2 (August 23, 2013): 223–44. http://dx.doi.org/10.1017/hgl.2013.13.
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Hegel's philosophy of religion is characterized by what seems to be a deep tension. On the one hand, Hegel claims to be a Christian thinker, viewing religion, and in particular Christianity, as a manifestation of the absolute. On the other hand, however, he seems to view modernity as largely secular, devoid of authoritative claims to transcendence. Modernity is secular in the political sense of requiring the state to be neutral when it comes to matters of religion. However, it is also secular in the sense of there being no recourse to authoritative representations of a transcendent God. Drawing on Charles Taylor's view of secularization, the article focuses on the second strand of his religious thinking, exploring how Hegel can be thought of as a theorist of secularization. It is claimed that his dialectic of religious development describes a process of secularization. Ultimately, Hegel's system offers a view of the absolute as immanent, suggesting that an adequate account of religion will necessarily have to accept secularization as the end-point of spirit's development. This is how the tension between religion and secularization can be resolved.
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Shakespeare, Steven. "The Word Became Machine: Derrida's Technology of Incarnation." Derrida Today 6, no. 1 (May 2013): 36–57. http://dx.doi.org/10.3366/drt.2013.0051.
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For Derrida, the technological, automatic and mechanical could never simply be defined as external or opposed to the voluntary, conscious and spiritual. The articulation and repeatability of the trace means that there is something machinic that is inseparable from the possibilities of meaning, choice and faith. This paper will draw on various texts – including ‘Faith and Knowledge’, Without Alibi and On Touching – to explore the mutual unravelling of machine and flesh in the Christian doctrine of the incarnation. It will argue that the incarnation should not be interpreted as the self-emptying of God, but as the productive resistance of the immanent world to being appropriated by a discourse of transcendence. Taking account of Derrida's engagement with Nancy, it will explore a deconstruction of Christianity that is not ‘mere Christian hyperbole’, but the ruin of salvation itself.
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Scott, David. "How Do We Recognise Deleuze and Simondon Are Spinozists?" Deleuze Studies 11, no. 4 (November 2017): 555–79. http://dx.doi.org/10.3366/dls.2017.0285.
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While typically unapologetic in expressing admiration, notably Gilles Deleuze admits his concern one time, in passing, that Gilbert Simondon's thought might hide a pernicious kind of ‘disguised moralism’, in which the form of the transcendent (‘God’, ‘Man’, ‘Ideas’) lurks, the enemy of the philosophy of immanence. Might there in fact be an ulterior motive in Deleuze's concern? But might this potential critique invite its own reversal? That is, might Deleuze's accusation be in fact a strategy for teasing out what, perhaps, is unrecognisable as such, but structurally essential for how Simondon constructs his onto-epistemological goals? Moreover, might this Simondonian response, unmasked, not only deflect but anticipate a ‘critique’ like Deleuze's? Extending this question further reveals I believe the implications for Simondon's ‘ethics without morality’, bringing him closer to Deleuze's interpretation of Spinoza. As a result, Deleuze's ‘critique’ invites the question: ‘What exactly is Spinozan in Simondon's ethics?’ Such a question compels our re-evaluation of humanism, its underlying prerogatives, if now in light of its consequences, the re-evaluation of poststructuralism: first, because it is predicated on the critique of the humanistic subject and, second, because ‘poststructuralism’ has come to designate how Simondon's relatedness is determined to Deleuze.
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King, Thomas M. "Technology and God - Transcendent and Immanent." Bulletin of Science, Technology & Society 7, no. 3-4 (August 1987): 979–81. http://dx.doi.org/10.1177/027046768700700394.
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Thomas, M., and S. J. King. "Technology and God–Transcendent and Immanent." Bulletin of Science, Technology & Society 7, no. 5-6 (December 1987): 979–81. http://dx.doi.org/10.1177/0270467687007005-672.
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Skurzak, Joanna. "French atheist spirituality." Studia Philosophiae Christianae 56, no. 3 (September 30, 2020): 157–78. http://dx.doi.org/10.21697/spch.2020.56.3.07.
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The phrase “atheist spirituality” may seem rather paradoxical at first. In practice, both atheists and theists object to it. Atheists would prefer to be called naturalists – in order to emphasize their connection with a specific tradition and interpretation of the world, and avoid being equated only with the denial of theism. They will be willing to deny the existence of any spiritual element, and thus deny the meaningfulness of religious language. It is worth stressing that this does not apply to all atheists. A new form of spirituality suggested by Francophone philosophers concerns first of all the resignation from a faith about a transcendent God, which is substituted with an undefined sacrum (what is holy, is highest) in immanence. New forms of spirituality are becoming a popular alternative to religious spirituality today. However, traditional and new spiritualities should not be treated as separate sets, as they do not necessarily compete with each other. Systems of spiritual development related to specific denominations will always provide inspiration even for atheist spirituality. The latter can indicate that apart from religion, there is also a spirituality that can develop in a person. Nihilism is not the only alternative to religion, as sometimes the defenders of the old religious order try to show. Atheist spirituality can sometimes refer to realities that are rich and enhancing.
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Maheswari, Prasanthy Devi. "Menyingkap Tuhan melalui Pengetahuan Hindu dalam Teks Bhuwana Sangksepa (Kajian Teo-Filosofi)." Sanjiwani: Jurnal Filsafat 11, no. 1 (July 2, 2020): 41. http://dx.doi.org/10.25078/sjf.v11i1.1531.
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<em><span>God is the object of science, in Hindu knowledge says that God is the main and first source of knowledge. Studying the scriptures is the main way in revealing knowledge about God. The purpose of this research is to find knowledge about God in the text Bhuwana Sangkṣepa. The benefit is to open up the insights and courage of academics in interpreting sacred texts. This text provides knowledge about God who is the Source of All, Transcendent God (God Beyond/Far from Human Understanding), God in Nirguna Brahma Terminology (Formless/Unmanifest), Transcendent-Immanent God (God is closer to understanding Humans), Nir-Saguna Brahman Terminology of God with Symbols (Nyasa), Immanent God (in consciousness or in the human mind). And then God in the Saguna Brahma Terminology (Manifested God) which includes the form of Gods (Sarva-Nama Rupa), God sink in the universe (macrocosm) and God resides in the Human Self (microcosm).</span></em>
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Jang, Kwang-Jin. ""Transcendent God Immanent" : An Understanding of Dr. Yonggi Cho's View on God." Journal of Youngsan Theology 3, no. 1 (June 30, 2006): 137. http://dx.doi.org/10.18804/jyt.2006.06.3.1.137.
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Cherry, Mark J. "Christian Bioethics: Immanent Goals or a Transcendent Orientation?" Christian bioethics: Non-Ecumenical Studies in Medical Morality 26, no. 2 (May 26, 2020): 113–23. http://dx.doi.org/10.1093/cb/cbaa007.
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Abstract This issue of Christian Bioethics explores foundational debates regarding the orientation and application of Christian bioethics. Should Christian bioethics be approached as essentially a human activity, grounded in scholarly study of theological arguments and religious virtues, oriented toward practical social ends, or should Christian bioethics be recognized as the result of properly oriented prayer, fasting, and asceticism leading to an encounter with God? The gulf between these two general perspectives—the creation of immanent human goods versus submission to a fully transcendent God—is significant and, as ongoing debate in Christian Bioethics: Non-Ecumenical Studies in Medical Morality over the past nearly three decades has made clear, the implications are both intellectually engaging and spiritually profound.
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Shishkin, Alexey E. "Reciprocal Processes of Human Dying and Its Activities." Humanitarian: actual problems of the humanities and education 21, no. 1 (April 14, 2021): 104–11. http://dx.doi.org/10.15507/2078-9823.053.021.202101.104-111.
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Introduction. In this article, we investigate the reasons for the “disappearance” of man in the context of his rejection of God, history, culture, nature. We are interested in a two-fold approach to understanding death: a) all perishable and imitative activity is a signal of the dying of both consciousness and a person; b) a material, fractional and secular person cannot construct Beauty, Truth, Eternity. Methods. The interdisciplinary approach showed a kink in a person from different angles. The hermeneutic approach helped to reveal the inner content of the concept of “death”. The systems approach showed the breadth of the studied object of death, affecting all institutional structures and spheres of life. The structural-functional method helped to present the phenomenon of death in a detailed manifestation both in ontogeny and phylogeny. The value-institutional analysis helped to realize the stability of the social order through the fixation of basic values in the mind. General scientific methods of cognition were used: induction and deduction, analysis and synthesis, the unity of the logical and the historical, the ascent from the concrete to the abstract. Results. If a person does not have transcendences, then the focus of understanding narrows, and the spiritual and moral parameters are replaced by consumerist ones. If a person defends only the immanence of being, then in a lonely and lonely state, his remoteness from the Primary Source means his own sentence to contentment with the ultimate “nothing”. Charles Tylor, through the concept of a “closed” or “horizontal” world, defines the nonsense of a person who is inside a transcendental structure. Discussion and Conclusion. The theme of death has shown the “cross-cutting nature” of the problem of domination/dependence on human death throughout the history of philosophy.
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Hashkes, Hannah. "God in Rabbinic Tradition: Human Reasoning and Divine Authority." Journal for the Study of Judaism 44, no. 2 (2013): 254–81. http://dx.doi.org/10.1163/15700631-12340378.
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Abstract In this paper I contend that rabbinic reasoning reflects a conceptual framework that is based upon a dual notion of divinity. The first notion is of a transcendent God, who created the world and is removed from it. The second is a notion of an immanent God who prescribes law and participates in the human activity of transmitting it. Here God functions as a “first among equals.” The transcendent notion lends rabbinic reasoning its truth value and absolute authority, while the immanent notion allows God’s commanding will to continue its role in prescribing communal life through history. Rabbinic reasoning is the logic derived from this dual notion. Through readings of rabbinic works I demonstrate that the rabbis developed this reasoning by creating conceptual spaces that assume these two notions. These conceptual spaces are based upon the human structures of a court of law and a house of worship, within which processes of reasoning occur.
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Lindhard, Tina. "Paleolithic Women’s Spirituality and its Relevance to us Today." DIALOGO 7, no. 2 (June 30, 2021): 113–31. http://dx.doi.org/10.51917/dialogo.2021.7.2.10.
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In this paper, I consider Paleolithic women's spirituality as expressed through various aspects of their artwork found in the caves of Spain and the ‘Venus figurines and suggest these icons may be seen as an attempt by some of early these women artists to translate their own inner experiences and insights cataphatically, and thereby reconcile the tension between the image-less I experience ineffable transcendence using didactic expression grounded in images. This method was used later by the Spanish mystic Santa Teresa, who clearly felt the mystery needs to be related to personally; it is not an abstract mystery, but a mystery that is alive, that vibrates through us and is what animates every cell in our body; we are an embodiment of this living mystery. Whereas in the 16 Century it was normal for Teressa to consider the mystery as God, it was most likely customary for Paleolithic women to think of the mystery as the Universal or Great Mother, an insight some of them probably arrived at through analogy with the creative force expressing itself through their pregnant bodies. Whereas Santa Teresa employed images that meant something to the people living during her time, these ancient women probably did the same. From this perspective, their artwork may be seen as pointers to this 'entity' or mystery, which, is both immanent in creation and at the same time is beyond duality and all definitions. Here, I also submit that they probably realized the creative aspect of the enigma through their pregnancies, and, in their death, they recognized it as the destructive or dark phase in the cycle of life that is so necessary for ‘rebirth’ to occur, and, in its expression through celestial events, they probably celebrated it through their rituals and their pilgrimages which took place at specific times of the year.
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Surbakti, Pelita Hati. "Allah Sebagai Bapa dan Ibu: Studi Komparatif Dari Konstruksi Allah sebagai Bapa dalam Injil Matius dan Allah sebagai Ibu dalam Teologi Feminis." New Perspective in Theology and Religious Studies 1, no. 2 (December 19, 2020): 1–18. http://dx.doi.org/10.47900/nptrs.v1i2.17.
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Because it is considered as a product of androcentric culture that can bring up misogynists, some feminist Christian theologians reject the hegemony of the use of the word "Father" as a calling for God. They considered that Mother was also worthy, even should be prioritized, to call God. Unfortunately this proposal seems to have been born from a less positive interpretation of the word Father in the Bible. Through this article, I prove that the title Father for God in the Gospel of Matthew does not contain the misogynistic nuances. On the contrary, through comparative studies, the construction of the proper theology of Matthew's gospel and feminist theology is actually based on the same socio-religious background that is fighting against proper theology which proclaims a transcendent and hierarchical portrait of God. Both emphasize an immanent God. With this similarity, God as Mother should not be the antithesis of God as Father, but both are complementary.