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Updated: May 26, 2025
We have found it dwelling in every minutest particle of which this Earth and all the world is built, and of which we ourselves also are made dwelling in the earth, and in the air, and in the stars; and in every living thing, in beast and bird and insect, in flower, plant, and man and dwelling in them all in their togetherness. We have found it to be both immanent and transcendent.
We shall term those principles the application of which is confined entirely within the limits of possible experience, immanent; those, on the other hand, which transgress these limits, we shall call transcendent principles.
The independence becomes complete in man, whose hand is capable of any kind of work. That, at least, is what we see. But behind what is seen there is what may be surmised two powers, immanent in life and originally intermingled, which were bound to part company in course of growth.
The hypothesis on which it rests is that there is a real affinity between the individual soul and the great immanent Spirit, who in Christian theology is identified with the Logos-Christ.
But when we have shown that the doctrine of Divine immanence does not, as some of its advocates would have us believe, swallow up human individuality a subject to which we shall return we are faced with yet another difficulty. The question is asked again, quite naturally and inevitably In what sense can we speak of God as immanent in the inorganic world?
And these demands, although variable, constitute an ever-present intrinsic standard of value by which we feel and judge. The ideal is immanent in them; for the ideal means that environment in which our faculties would find their freest employment, and their most congenial world. Perfection would be nothing but life under those conditions.
Between the call to transcendence, to a simple self-loss in the unfathomable and adorable life of God, and the call to a full, rich and various actualization of personal life, in the energetic strivings of a fellow worker with Him: between the soul's profound sense of transcendent love, and its felt possession of and duty towards immanent love a paradox which only some form of incarnational philosophy can solve.
We can pray to a Deity conceived as solely transcendent, but not to a Deity conceived as solely immanent, i.e., as the Sum of Being. A vague "cosmic emotion" differs toto coelo from worship; we cannot worship that which includes us, for if we did we should be indulging in self-worship, and as for prayer, we could no more seriously offer it to the universe than to the atmosphere.
And then will it recognize the existence of God the Father, as compared with God, the Holy Ghost. The Holy Ghost, as we have said, is the Absolute in its phase of Manifest Being. That is, it is God as manifest in the Spirit of Life, which is immanent in, and manifest in, all objective life and phenomena in the Cosmos or Universe.
That a Deity localised in a far-away heaven, seated on a celestial throne and surrounded by an angelic court, should be a person, like any other sovereign, presented no problem to the understanding; but if God was not merely transcendent but also immanent not merely somewhere but in some indefinable manner everywhere then to predicate personality of such a One seemed a very paradox.
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