What is The Immanence of God?

What is The Immanence of God?

Within the realm of Christian theology, immanence remains a pertinent view of the discussion in reference to God’s direct involvement and interaction with creation. As a seemingly contrasting component to transcendental theology, both in conjunction describe God’s otherworldly role along with participation concerning His people. Covenant theology is described as playing a momentous role, designating the numerous times God directly made agreements with and intervened on behalf of His people. Throughout the Bible and theological history, the immanence of God is a central aspect of theology proper which displays God’s perpetual unending grace, love, and enduring faithfulness into eternity.

Ultimately, the Bible’s structure points to Genesis 1:26-27, along with the entirety of the creation narrative, as a prime example of God’s immanence. From the outset of creation, God designed from a providence of superiority and ascendedness to form the world as we know it. His last institute, making man in His own image, uses the proximal name of Elohim as a personal descriptor for “us” in Genesis 1:26 (Alexander, 2008, p. 51). The distinction remains key as this instance notes the first time when the physical and relational closeness of God merge. Following creation, immanence is qualified as the integral involution and participation of God within creation (Enns, 2008, p. 194). Rose (1992) mentions not only God’s conspicuous involvement in the temple celebration, particularly appealing to the designation of the temple in 1 Kings 8:27-30 but also his transcendence above physical erections (p. 1001). Deism, in contrast, presumes an impersonal God who formulated the universe and its functions, stepping back after its completion. As written by Fleenor (2016), “This view was popular in 17th and 18th century Europe among those opposed to the excesses of organized religion,” presented in an age that emphasized reason and order above God’s glorious revelation. God is uniquely distinct from creation and its workings yet maintains accessibility and involvement (Enns, 2008, p. 195). Thiselton writes (2015), “Personhood entails ‘mind,’ and suprapersonhood entails supramind (p. 35). Immanence notably falls within the absolute category of attributes, infinitely surpassing the human mode of reference.

Intriguingly, select scholars entrench the quality within relational bounds as it informs God as an interactive, connective likeness (Thiselton, 2015, p. 40). This stands in firm opposition to transcendence, intensely engrossed in the holiness of God as an absolute separation from His creatures, “exalted above them in infinite majesty” (Enns, 2008, p. 199). However, Isaiah’s picturesque consciousness of God, recognizing Him as “wholly other,” nevertheless exhibits His ruling and upholding of creation (Isaiah 6:3). Further, Acts 17:27-28 describes that God is not far from us, since He allows us to move and exist within His periphery. Ryrie (1999) regards immanence as a veritable measure reflected through Scripture similar to omnipresence, a characteristic that designates God as everywhere at all times (p. 70). Biblical evidence for this sentiment mounts from Psalm 139:7-11, in which David regards no place to escape from God’s presence, unlimited by space, undaunted by speed, and uninhibited by darkness. Unlike humans, space, time, distance, and sight cannot distance God from man, especially moving within David’s contextual cries for God’s attention and support in times of personal affliction and rampant sin (Rose, 1992, p. 1001). 

Ergo, the concept of immanence best resonates with God’s intrinsic attribute of love, since the former must influence the latter (Ryrie, 1999, p. 67). 1 John 4:8’s statement that “God is love” indicates that this logical alignment, not necessarily feeling, results in desiring a close bond with another individual. Enns (2008) pens that the reciprocal love, in which God first adored us, is a rational and voluntary affection toward humanity, endowing them with the free ability to exercise agape toward their fellow brothers and sisters in Christ (p. 198). Love seeks inherent good for the object which is loved, the highest glory of God’s perfections (Ryrie, 1999, p. 67). A benevolent kindness for His creation drives God to participate within that very creation as an agent for goodness, traced through covenant theology. God’s immanence results in His intervening throughout many instances in Scripture, such as the Noahic, Abrahamic, and Mosaic covenants (Enns, 2008, p. 195). For instance, Exodus 3’s burning bush evidenced God’s calling of Moses and the Hebrew people, ministering to His people and addressing unbelievers. The Lord did not physically manifest Himself; rather, He appeared in the adopted form of a flaming fire, telling Moses, “I am who I am,” the first Scriptural indication of God’s personal name (Exodus 3:15 ESV). While God initially made a covenant of works with Adam which failed, God moved to resolve man’s fallen dilemma through the extension of covenantal grace. God’s mediation role hence persists as a telltale inscription of His adoration (Alexander, 2008, p. 51). Regardless, cemented are unparalleled moments where God made His immanence known through a physical depiction of His body. Exodus 34:6 divulges God’s personage to Moses while passing in front of him. Most important is the character of Jesus, when the “Word became flesh and dwelt among us,” as the personification of the Logos brought God’s proximity to earth as the message and savior for all of humanity (John 1:14). 

Additionally, the immanence of God relates to the Trinity, specifically the Holy Spirit’s indwelling among the people. Ryrie (1999) denotes a loving interaction within the Trinity as all attributes are possessed by each person (p. 69). Romans 8:26 regards the Spirit’s aid for the believer in toil, interceding for the prayer-driven individual when words fail to weigh encumbrances. Through the attainment of Christ’s characteristics appertaining to the Fruits of the Spirit, humans inadvertently draw nearer to God, reflecting His emanating disposition of grace and mercy (Rose, 1992, p. 1001). Resultingly, the Holy Spirit not only rests within the fervent believer but also asserts a heavenly guiding force. As the Holy Spirit inexorably ties within the baptized believer’s body, they inevitably feel the presence of God far greater than any prior experience can estimate (Fleenor, 2016). Psalm 139:1-10 entails God’s formation and knowledge of David before he knew Him; similar to us, God is everywhere at all times from ancient traditions to the trajectory of eternity onward. The God of the Bible cannot be a distant figure merely exuding His general presence, as the love for His creation and the unity among the Trinity places Him within the realm of human conception and appreciation (Thiselton, 2015, p. 34).

While distinct within biblical times, the meaning of God’s immanence for the modern faith body still resembles the covenant theology of the Old Testament with the advent of Christ’s salvation. When praying to God, humans do not bring concerns, doubts, or praise to God as a looming figure over the universe; instead, they address God as if He resides in the room with them. Therefore, God is an apparent, intimate figure who, through His own eyes, marks human life. To God’s worldview, “That which is, already has been; that which is to be, already has been; and God seeks what has been driven away” (Ecclesiastes 3:15). Enns (2008) reconciles views of transcendence, which may lead individuals to remark God as wholly uninterested in the human condition (p. 195). While God is relationally transcendent in being, His “immanent universality” in providential activity and redemptive activity resembles the character of a God drawing near to His people. In the face of pantheism and animism which attempt to equivocate God with the entire breadth of creation, the simple existence of God’s Word testifies to His interest and agency (Ryrie, 1999, p. 71). However, God does not pertain to terms of personality or impersonality, as the cozy workings of the church or Sunday School would imply He falls within a human-constructed domain of traits. “Suprapersonal,” coined by the philosopher C. A. Campbell, abandoned a subject-object disposition in favor of an acutely personal God that extends greatly beyond the human cognizance of “personal” itself (Thiselton, 2015, p. 36). Jeremiah 23:23, while taking place within the historical context of the prophets, offers a timely precept that God is both at hand and far away. Transcendence and immanence need not conflict to encompass the comprehensive image of God’s detailed image. Just as Isaiah 55:9 reads, “As the heavens are higher than the earth, so are my ways higher than your ways and my thoughts than your thoughts,” so does Paul’s Colossians 1:17 offer, “In him all things hold together.”

Resounding throughout the context of Christian theology, the concept of immanence retains its significance as it pertains to God's direct engagement with and presence within creation. This perspective, while appearing in contrast to transcendental theology, collectively portrays God's omniscient and omnipresent roles concerning His creation and His people. As scholars, proponents, and believers continuously journey through the Bible and covenantal history, the immanence of God emerges as a central facet of theology, underscoring God's everlasting grace, boundless love, and unwavering faithfulness recurring constantly throughout time.

References

Alexander, T. D. (2008). Notes on Genesis 1:26-27. In ESV Study Bible. Crossway.

Enns, P. P. (2008). The moody handbook of theology. Moody Publishers.

Fleenor, R. (2016). Deism. In John D. Barry et al. (Eds.), The Lexham Bible Dictionary. Bellingham, WA: Lexham Press. 

Image by Alessandro Bellone on Unsplash

Rose, M. (1992). Names of God in the OT. In D.N. Freedman (Eds.). The Anchor Yale Bible Dictionary: K–N (p. 1001). Doubleday: Yale University Press.

Ryrie, C. C. (1999). Basic theology: A proper systematic guide to understanding biblical truth. Moody Publishers.

Thiselton, A. C. (2015). Systematic theology. Grand Rapids, Michigan: Eerdmans. 

Thank you Garrett Fish for writing this article!