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Updated: June 9, 2025


Modern Unitarianism is in part the descendant of eighteenth-century Deism which insisted upon the transcendence of God almost to the exclusion of His immanence; it thought of God as away somewhere above the universe, watching it but leaving the machine pretty much to itself. Unitarianism in the course of its history from the first century downward has passed through a good many phases.

The religions of the Divine Immanence conceive God as pervading and sustaining all that is and revealing Himself thereby, though not necessarily confined therein. The religions of the Divine Transcendence have believed in a God who is apart from all that is, who neither begins nor ends in His universe, and from whom we are profoundly separated not only by our littlenesses but by our sin.

The Moslem, on the other hand, believes in God's unity and transcendence, but denies his immanence. His God is far away, not only physically but also morally, for he is without justice or love. The Moslem holds stoutly to the truth of God's personality; but he denies the manifestation of that personality in Christ, and also Christ's personal presence with all believers.

Thus it cannot be too well understood, and it should be understood at the very outset, that we have not to make anything like a choice between immanence and transcendence that these two can never be separated, but are related to each other as the less to the greater, as the part to the whole.

The poet's affection it is scarcely passion is there, but in transcendence: he meditates more than he feels.

If we can think of a very large sphere, A, and, situated anywhere within this, of a very small sphere, a then the relation of the smaller to the greater will be that of the sphere of immanence to the sphere of transcendence. The two are not mutually separable, but the one has its being wholly within the other.

The two poles immanence and transcendence are complementary. The former shows that something of the Divine nature has been implanted within human nature; the latter shows that more is in existence than we have already possessed. Spiritual norms never decrease but increase in splendour the nearer man is to their attainment.

The beauty and majesty of God appealed to the Greek, as the unapproachable transcendence of God inspired the Jew. So it fell to the Greek artists to try to set forth in marble and in bronze the gentler and more social side of the divine nature.

At the hour when methodical research begins, the philosopher's mind is not clean-swept; and it would be chimerical to wish to place oneself from the beginning, by some act of transcendence, outside common thought. This thought cannot be inspected and judged from outside. It constitutes, whether we wish it or no, the sole concrete and positive point of departure.

By insisting specially on the immanence of God we get introspection, self-isolation, quietism, social indifference Tibet. By insisting specially on the transcendence of God we get wonder, curiosity, moral and political adventure, righteous indignation Christendom. Insisting that God is inside man, man is always inside himself. By insisting that God transcends man, man has transcended himself.

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