Thus Plotinus can distinguish the One from the many that emanate from it, just as we can distinguish the sun from the light and heat that radiate from it. (p. 122) 2020 Dei Verbum: The Bible in Church and Society, 2020 From the Desert to the City: Christians in Creation Care, 2019 Theological Education in Singapore: Retrospect and Prospect, 2019 God and Money: Reflections on Economic Issues, ETHOS Annual Lecture 2020: Christianity, Public Policy and the Law – Feedback, ETHOS Annual Conference 2020: God and Creation- Feedback, VIDEO- ETHOS Seminaries Conference 2019 : Dei Verbum: The Bible in Church and Society, ETHOS Annual Conference 2020: God and Creation (via ZOOM only), ETHOS Seminar – Christian Zionism: Hermeneutics, Theology, Politics (via Zoom), Fighting With One Hand Tied Behind Our Backs, The Poor You Will always Have: A Reflection on Poverty. New York: Sheed & Ward.Find this resource: Hegel, G. W. F. 1942. Immanence and Transcendence in Husserl, Stein, and Jaspers 267 the mystery of being. What I call dialectical-eschatological transcendence is the form of divine transcendence represented by Bultmann and the early Barth, where God is understood as “wholly other” but in a concrete and historical sense. Westphal, Merold. This view of God’s transcendence contradicts the view of God’s immanence which we presented. To download this episode, click on the Mp3 link above. It is held by some philosophical and metaphysical theories of divine presence. Similarly, the third part of the mature system is its Philosophy of Spirit in three parts: Subjective Spirit, Objective Spirit, and Absolute Spirit. And in the second place, this is not what distinguishes Abraham from the three ‘tragic heroes’ who actually do kill their own son or daughter: Agamemnon, Jephthah, and Brutus. For the Bible portrays God as the transcendent Creator who is also intimately involved in the world he has sovereignly brought into being. Immanence is the balancing concept to God's transcendence, which describes God as being of a completely different kind or substance from and completely independent of the universe He created. 17 I choose as my lover and my friend (with or without success) only those who are in some way attractive to me. But for Christianity, this is a particular truth that occurs uniquely in Jesus of Nazareth, whereas for philosophy, it is a general truth about human beings, as we have seen in Hegel’s pantheism of spirit: ontologically speaking, all human beings are incarnations of the same divine life. First, the difference between particularity and universality is theologically loaded. By H. S. Harris, pp. Barth’s argument essentially reverses this picture (derived from Scripture) of God’s transcendence and immanence. Grand Rapids, MI: Eerdmans.Find this resource: Merold Westphal is the Distinguished Professor of Philosophy Emeritus at Fordham University; Adjunct Professor at Australian Catholic University; and Guest Professor at Wuhan University, China. We must embrace him in both his transcendence and his immanence. Immanence is the religious and metaphysical concept of a supreme divine force or being existing and acting within the physical world.This concept generally contrasts or coexists with the idea of transcendence. When we turn from Hegel’s ‘cosmological’ or ontological account of divine immanence to his ideas of epistemic immanence, we do not leave the former behind. If we picture him as wholly transcendent, we must at the same time allow for the truth that he is radically immanent in the sense of being present with us and for us’. Shemini shares a root with the Hebrew word shemen , meaning “oil.” Oil has two tendencies. ‘God comes to be an invisible vanishing point, an impotent thought; his power is only in the ethical’ (1983, 68). Finally, the particularity of the Incarnation, religiously understood, entails a double temporal beyond (Jenseits). There are several reasons why I have chosen the above- For example, in Jeremiah 23: 24, the Lord declares: ‘Can a man hide himself in secret places to that I cannot see? Spinoza, often seen as the paradigmatic pantheist, is of special import here, since Hegel says that philosophy must begin with him (and go beyond him). Curiously, this downgrading of religion comes when Hegel has abandoned his Nietzschean diatribes against biblical religion in both Jewish and Christian forms and begun to praise Christianity as the highest form of religion: it is ‘the revealed religion’ (1977, ch. These categories are ‘metaphysical definitions of God’ (1991, ¶85). Immanence is usually applied in monotheistic, pantheistic, pandeistic, or panentheistic faiths to suggest that the spiritual world permeates the mundane. Special revelation, which is usually meant when reason and revelation are contrasted, is transcendent in two ways. Kierkegaard is drawing on the Pauline distinction between the wisdom of the world and the foolishness of the gospel, preached ‘in fear and trembling’ relative to that wisdom (1 Cor. Philadelphia, PA: University of Pennsylvania Press.Find this resource: Hegel, G. W. F. 1971b. There cannot be the world (of nature and human history) without God, but there can be God without the world. Kierkegaard’s Philosophical Theology of Transcendence. Wilhelm Schmidt and the Origin of the Idea of God. 1982. The former found support in Hegel for conservative political and religious thought, whilst the latter both drew on Hegel and critiqued him in the direction of radical political and religious ideas. Compre o livro Divine Transcendence and Immanence in the Work of Thomas Aquinas: A Collection of Studies presented at the Third Conference of the Thomas Instituut te Utrecht, December 15-17, 2005 na Amazon.com.br: confira as ofertas para livros em inglês e importados Hegel has a more abstract way of expressing this pantheistic immanence. [Citations are from the first of these. Where divine personal agency is in focus, polytheism stands closer to theism. 7C) and ‘the consummate [vollendete] religion’ (1988, Part III). Immanence implies the omnipresence of a divine entity or essence. The difference between epistemic immanence and transcendence is further developed in Philosophical Fragments. As ‘the substance and the universal, self-identical and abiding essence, [Spirit] is the unmoved solid ground and starting-point for the action of all, and it is their purpose and goal … equally the universal work produced by the action of all and each as their unity and identity’ (1977, 264–5). As in previous studies, we will look at definitions, scriptures, commentary evidence, dictionary entries and portions of essays for the purpose to glorify… There is a long history of distinguishing faith from reason along these lines; for in its epistemic dimension faith is the acknowledgement and acceptance of divine revelation in this sense. God is personal as an agent (not merely a force or cause) and a performer of speech acts. Such a meaning is common in pantheism and panpsychism, and it implies that divinity is inseparably present in all things. It is in his account of ethical life that Hegel writes, ‘Whatever happens, every individual is a child of his time; so philosophy too is its own time apprehended in thoughts. The second is the philosophical sociology that develops the ‘We’, Spirit in its social/national dimension. 13–33. Lanham, MD: University Press of America.Find this resource: Eliade, Mircea. The gap between God and the social/cultural order was a vanishing quantity, and the former could indeed vanish without anyone noticing. One route of entry into the issue is to ask whether Hegel was a pantheist, and if so, in what sense? Which Interpretation? They institutionalize practices, especially in relation to race, gender, and class, that are incompatible with it. Concluding Unscientific Postscript to Philosophical Fragments, Vol. But transcendentist theology does not altogether abandon the idea of divine immanence, just as immanentist metaphysics does not com-pletely exclude that of divine transcendence. At any point where a scriptural text fails to conform to some particular version of human reason, it must be reinterpreted so as to receive reason’s imprimatur. immanence and transcendence makes it impossible to speak credibly about God or to adhere to scientifically acceptable faith claims in the context of experiential realism. In International Kierkegaard Commentary: Christian Discourses and The Crisis and a Crisis in the Life of an Actress. Christians worship the Creator and Sustainer of the universe who dwells in the hearts of human beings (John 14:23; 1 Corinthians 3:16), the God who is exalted but never remote. For the nineteenth century, Hegel provides the most powerful philosophical theology of divine immanence; and Kierkegaard provides the most powerful philosophical theology of divine transcendence. It is related to issues such as omnipotence and omniscience, but not all faiths consider the divine to be an 'actor' or a 'knower'.. Christianity . Today we would probably say secular rather than pagan. As a System it has systematically changed the content. God cannot be gleaned from our observation of the empirical world – hence Barth’s rejection of the natural theology of liberal Christianity. Since Kant begins with a doctrine of radical evil and Hegel reinterprets the Fall as a good thing, the transition from animal immediacy to fully human thinking and cognition (1991, ¶24, A3; cf. Given the prominence of spirit and its history in Hegel’s thought, it is perhaps a bit strange to speak of a ‘cosmology’ of immanence. Of course they did not initiate the conversation to which they are major contributors, nor did they bring it to a conclusion. So it is not surprising that he is well known as a critic of Hegel. Evangelical theology has had some rough road it had to stay balance accordingly to, the divine transcendence and divine immanence of its biblical truth. The Main Philosophical Writings and the Novel Allwell. 482–507. How thankful I am, not only to see these features revealed in Scripture but to have experienced, consciously, both of them. First, it fails to distinguish religion from the arts, whose knowledge is dependent on sense perception. Hegel’s name for this ground/norm is ‘ethical life’ (Sittlichkeit). (p. 121) Oxford: Clarendon Press.Find this resource: Hegel, G. W. F. 1969. Fear and Trembling, probably Kierkegaard’s most read and discussed book, has three ‘problems’ at its heart. Fear and Trembling/Repetition. MAIMONIDES AND KIERKEGAARD ON DIVINE TRANSCENDENCE AND IMMANENCE N. Verbin Tel Aviv University Abstract. This does not mean that it is impossible to distinguish ‘God’ from the world. Religious knowledge understands itself to be consciousness, a subject–object awareness of some reality truly other than the religious subject. Each of these, however, is mutually incompatible with both of the other two. As a clan in which the members are ‘modifications of the same life’, such that ‘the whole does not live outside [each individual]; he himself is just the whole which the entire clan is’ (Hegel 1971a, 260); as the tree, which together with its branches makes up a single tree, and all the parts of which share the same nature (1971a, 261); and as ‘a nation of men related to one another by love’ (1971a, 278). But the One is fully immanent in the many in two senses. In primitive terms, immanence means His closeness to us, and transcendence His distance from us. God’s immanence is His self-revelation in an understandable way. Dr Roland Chia is Chew Hock Hin Professor of Christian Doctrine at Trinity Theological College and Theological and Research Advisor for the Ethos Institute for Public Christianity. Transcendence is a philosophical and theological concept of an ultimate origin or instance that is separated by an ontological gap from what it “causes,” “releases” from itself, or brings into being (Szlezák 2002).Usually, it is the difference between the “world” and the “otherwordly” principle or personal being that this term implies. These present the views of scholars from a wide range of disciplines, on the topic of Transcendence and Immanence in Science and Religion. The crucial point is only partly that God gives us truth that we could not discover for ourselves. Immanence, in philosophy and theology, a term applied, in contradistinction to “transcendence,” to the fact or condition of being entirely within something (from Latin immanere, “to dwell in, remain”). But Hegel is no foundationalist, and the truth that appears at the beginning is not adequate until it has been fully developed. Thus, Hegel and Kierkegaard will present three-dimensional philosophies of immanence and transcendence, respectively. 2006. Divine Transcendence and Immanence in Antiquity The application to antiquity of the study of the evolving of the distinction between immanence and transcendence as triggered by intra- and interreligious encounter is a challenge. Unlike Kant, who writes, ‘I have found it necessary to deny knowledge, in order to make room for faith’ (1961, xxx) and the Christian, who walks ‘by faith, not by sight’ (2 Cor. Socrates virtually gives him the answer by drawing the right diagram. Whilst many, they form a unity that Hegel calls The Idea, and we can think of this Idea as an Aristotelian form, the power and guiding mechanism that makes things the things they are. Biblical religion makes universal claims although it rests on quite particular presuppositions; the same is true of the Hegelian world-view. This pantheism of the human spirit is already present in the early theological writings. Translated by Norman Kemp Smith. Hegel’s Philosophical Theology of Immanence. Each begins with the claim that if the Universal is the highest, then Hegel is right, but Abraham is lost (1983, 54–5, 68–9, 82). Both these sets of descriptors fully apply to God. Translated by William Wallace and A. V. Miller. They are working with two very different concepts of Reason. Barber’s constructive work shows how the This entails the double hegemony described above, either rejecting or reinterpreting any practices not warranted by reason independently of revelation. He comes to equate logic with metaphysics and tells us that the categories of his logic are ‘God as he is in his eternal essence before the creation of nature and a finite mind’ (1969, 50; cf. His God is a personal agent and speaker who is actively present in (immanent) but also independent of and not reducible to the forces of human history (transcendence). Lectures on the Philosophy of Religion: One-Volume Edition: The Lectures of 1827. indirectly through such human speakers as prophets and apostles, authorized to deliver ‘the word of the Lord’ (Wolterstorff 1995). Pantheism, on the other hand, privileges divine immanence in such a way that the distinction between God and the world is erased. First, there can be no separate, independent existence in either direction, and second, the relation between them is an entirely impersonal necessity void of the purpose or will that is essential to theistic (and polytheistic) transcendence. When pantheism is described as the view that it is the world as a whole that is divine, this does not mean the totality of finite beings piled, as it were, in one great heap (Hegel 1988, 123–4). Login with Gmail. Hegel was encouraged in this direction by Schelling and Hölderlin. In religious experience, transcendence is a state of being that has overcome the limitations of physical existence, … And in Isaiah 55, a passage well known to Christians of all stripes, the transcendence of God is depicted in light of his unfathomable ways: ‘For my thoughts are not your thoughts, neither are your ways my ways, declares the Lord. To be a respectable citizen, which meant being a non-criminal, productive member of society and a church member who attended with some degree of regularity, was all that could be expected of anyone. This, in turn, presupposes that the God who is active in the world, for example in giving covenantal promises and commands to Abraham (Genesis 12–22), is someone above and beyond both the world of nature (Spinoza) and the I/We world in terms of which Hegel defines spirit. Their ambiguous relation to fate, destiny, and necessity (moira, ananke) means that personhood and metaphysical ultimacy are not integrated as in theism. Berkeley, CA: University of California Press.Find this resource: Hegel, G. W. F. 1991. London: George Allen & Unwin.Find this resource: (p. 125) Such immanentism has made the liberal Protestant churches of Barth’s day susceptible to the Nazi ideology and agenda. how they saw the divine transcendence and divine immanence, from the Evangelical point of view. It concerns the practices that make up the good life. Indianapolis, IN: Hackett.Find this resource: Westphal, Merold. Immanence and Transcendence. Both affirm Christianity as the highest form of religion, and both offer a systematic reinterpretation of major Christian themes to bring them into harmony with their moral philosophy (Kant) or philosophy of spirit (Hegel). This is not a polytheism of individuals as gods. Later, this ‘We’ becomes the ‘ethical life of a nation’. Translated by Howard V. Hong and Edna H. Hong. [Citations are from the first of these. The Sickness Unto Death. © Oxford University Press, 2018. Evangelical theology has had some rough road it had to stay balance accordingly to, the divine transcendence and divine immanence of its biblical truth. Bloomington, IN: Indiana University Press.Find this resource: Westphal, Merold. Second, its source is the transcendent, personal God of theism, who is the agent of ‘the mighty acts of God’ in history (Wright 1952) and the performer of such speech acts as promises and commands, either directly to some individual or Critique of Pure Reason. For Nürnberger, to draw absolute distinctions between immanence and transcendence makes it impossible to speak credibly about God or to adhere to scientifically acceptable faith claims in the context of experiential realism. Medieval Kabbalah describes two forms of Divine emanation, a "light that fills all worlds", representing this immanent Divine creative power, and a "light that surrounds all worlds", representing transcendent expressions of Divinity. Translated by A. V. Miller. Translated by A. V. Miller. It is often contrasted with theories of transcendence, in which the divine is seen to be outside the material world. Revol, Fabien. IMMANENCE meaning, definition & explanation. What unites Husserl, Stein, Jaspers, Translated by Howard V. Hong and Edna H. Hong. For religion is an ‘imperfect’, ‘incomplete’, ‘defective’, ‘not spiritual’, ‘not yet perfected’ form of knowledge (1977, 462–3, 472, 477). Obviously, Abraham’s faith embodies an ethical-religious transcendence that presupposes a cosmological transcendence. This is immanence. These transcendings take place within the immanence of a human history that is relative to and conditioned by nothing outside itself that is more truly divine. Among scholars of philosophy, the term "immanence" is usually understood to mean that the divine force, or the divine being, pervades and influences all that exists. The distinction sometimes drawn between general revelation and special revelation is relevant here. As Emil Brunner explains: ‘Transcendence of essence means that God is God alone, and that his “Godhood” is absolutely and irrevocably different from all other forms of being’. transcendence, (3) transcendence versus immanence, (4) theological transcendence and philosophy and (5) conclusion. That is why the idea of human rights suggests that even if the other person is only another human, they embody something sacred and inviolable. Contents . Barth, Karl. But his reinterpretation of the idea of God and his ‘Christology’, both presented in terms of the difference between representations and concepts, make the ontological and epistemic presuppositions of his thinking clear enough. 1938. Transcendence and Immanence: Deciphering Their Relation through the Transcendentals in Aquinas and Kant Alexander J. The sacrifice or execution is a subordination of the family’s interest to the interests of the larger society, the state, if you will. In the final analysis, being is not merely nature but history, not merely necessity but freedom. TRANSCENDENCE AND IMMANENCE CHIN-TAI KIM I Judaeo-Christian theology represents God as transcendent while Spinoza's metaphysics by contrast represents God as immanent. In revelation, God’s voice cannot simply be equated with either my voice or our voice. We might say that in Hegel’s later thought this love diversifies into many forms of union at the level of spirit: love unites the members of a family; economic interest unites the participants of civil society; law unites the citizens of the state; and art, religion, and philosophy unite those who share a common culture. Translated by T. M. Knox. God’s transcendence is what ultimately separates God and humanity; God exists outside our limited dimensionality. 1998. Vorstellung is sometimes translated as ‘picture thinking’, but this is not helpful for several reasons. But speculative philosophy is definitely wrong when it purports to preserve the content of Christianity in a superior form. transcendence and divine immanence, from the Evangelical point of view. The interpretation advocated by Rabbi Chaim of Volozhin upholds the very position that his master and predecessor, the Vilna Gaon, Although the issue of divine immanence was laid to rest, a separate distinction regarding the import of tzimtzum yet remained outstanding. 1983. At the same time, human nature is the ontological ground of legitimate practices, whether it is conceived as simply an expression of nature in general (the Stoics, Spinoza); or of something unique and different from the natural world (Platonic, Cartesian body/soul dualism); or of some particular, historical-cultural stage of human development (the nature/spirit dualism of Hegelian Idealism). Recent books include Suspicion and Faith: The Religious Uses of Modern Atheism (Fordham University Press, 1998), Overcoming Onto-theology: Toward a Postmodern Christian Faith (Fordham, 2001), Transcendence and Self-Transcendence: On God and the Soul (Indiana University Press, 2004), Levinas and Kierkegaard in Dialogue (Indiana, 2008), and Whose Community? The difference is that these three have a justification for their actions in the laws and customs of their people. This isn’t pantheism or panentheism, in which God is part of creation; instead, though distinct … Kierkegaard does not try to prove that Abraham’s faith is superior to Hegelian speculative Science, only that they are deeply different. Hen kai pan [One and All]!’ (Jacobi 1994, 187). This is immanence. of His divine nature which are the starting point for theology proper: transcendence and immanence. To speak of the transcendence of God is to emphasise his absolute uniqueness. Like Kant, Hegel thinks that these modes of cognition fall short of metaphysical knowledge, grasping the highest reality as it truly is. In one sense the Lutheran state Church of Denmark is a second target of his writings; but in another sense it is not really different. As universal, the ethical is not some abstract rule but some concrete community. Understanding the relationship between the divine transcendence and the divine immanence is extremely important if modern theology is to navigate safely across the metaphysical labyrinth and avoid the Charybdis of deism and the Scylla of pantheism. Translated by Howard V. Hong and Edna H. Hong. As a theist Kierkegaard is a philosopher of transcendence. Thus the idea that God is in heaven; the phenomenological analyses by Bevan (1938) and Eliade (1958) of height as a religious symbol; and the argument of Wilhelm Schmidt for the priority of the ‘high God’ in ‘primitive’ religion (Brandewie Those traditions face a different difficulty, sometimes referred to as ‘the scandal of particularity’. It is a third form of this distinction that is most prominent in Hegel’s philosophy of religion. For any individual, even the philosopher, the highest epistemic and ethical norms are those of their own lifeworld. This accounts for the dramatic change in tone that occurs between Hegel’s early and mature philosophy of religion. Both these sets of descriptors fully apply to God. Kierkegaard calls this a ‘teleological suspension of the ethical’ (the ethical stage, ethical life, Sittlichkeit). To speak of God and the natural world is to refer to different aspects of the same thing. Often the immediate target of this project is the claim to authority on the part of a human institution such as some Church or state. The concept of divine transcendence must always be accompanied by the concept of divine immanence if theology is to achieve a more balanced understanding of the God revealed in Scripture. Anything less will do grave injustice to the biblical witness. Some of his late, highly polemical pamphlets have been described as an ‘attack upon Christendom’. The immanence of God has to do with his active presence in the whole of creation. 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