Dr. Stephen Chathanattu CST
The concepts of immanence and transcendence are used both in philosophy and theology. They are by definition mutually exclusive because each of the terms signifies exactly the opposite of what is meant by the other. The term “immanence” derives from two Latin words, in (within) and manere (remain). The term, thus, signifies “remaining within”. The word “transcendence” is also of Latin origin. It is a combination of the Latin prefix trans (beyond) and verb scandere (to climb). The term, therefore, refers to something lying beyond the human limits of knowledge and experience. So, in simple terms, the immanence of God would mean that the divine is manifest within this material world, the divine permeates this world, God becomes tangible, and the divine becomes accessible to the human limits of knowledge and experience. The transcendence of God, on the contrary, would mean a God beyond human reach and comprehension, a God who is outside this material world.
The immanence of God is not a brand-new concept for the New Testament. Actually, immanence is projected as a striking characteristic of the God of Israel. The very first pages of the book of Genesis presents God in anthropomorphic terms. For Adam and Eve, Yahweh was a tangible presence: they could see Him, walk with Him, and speak to Him. In the footpaths of the patriarchs, Yahweh continues His guiding presence. In Exodus, the chosen people experienced the wonders of the accompanying presence of Yahweh. One of the most striking themes of the book of Exodus is none other than the immanence of Yahweh. For an ordinary reader, it sounds surprising to learn that the construction and installation of the priestly tent occupies a major portion of the book of Exodus (Exod 25–30; 35–40). The paramount importance of the tabernacle lies in its being a piece of heaven on earth. God dwells with his people; God moves with His people. His presence becomes visible in the signs of clouds and fire. The history of salvation continues to narrate Yahweh who has been accompanying His people despite their infidelity and failures through His prophets and faithful servants.
It is true that immanence is cast as one of the most important characteristics of Yahweh in the Scriptures. However, we may also note that the sacred authors project transcendence of Yahweh as well. For example, the people of Israel succumb to trembling and fear at the manifestation of Yahweh in Mount Sinai (Exod 20,18-21). Seeing the shining face of Moses after his meeting with Yahweh, Aaron and the people gave in to the same fear and trembling that they had experienced in Mount Sinai (Exod 34,30). There are plenty of Scriptural references that underline the transcendence of Yahweh. Interestingly, during the consecration of the Temple King Solomon prays: “But will God indeed dwell on the earth? Behold, heaven and the highest heaven cannot contain Thee, how much less this house which I have built!” (1Kg 8,27). In short, amid a strong stream of theological reflections that affirmed the immanence, tangibility and personal nature of Yahweh, the common and ordinary people still preserved the fear, trembling and reverence to the transcendent nature of God.
Having mentioned rapidly that immanence and transcendence are mentioned as two complementary characteristics of Yahweh rather than two opposing elements, though the concepts themselves are mutually exclusive, we shall ask at this point: What is the novelty that the birth of our Savior has brought to the humanity? The evangelist Matthew finds the fulfillment of the prophecy of Isaiah (Is 7,14) in the birth of Jesus: “Behold, the virgin shall be with child and shall bear a son, and they shall call his name Emmanuel, which translated means, ‘God with us’” (Mt 1,23). Perhaps, in a first reading we may not perceive immediately the radicality of this new event. God wishes to assume a new name. He wants to set aside His divine name that His people, for reverence and fear, did not dare even to pronounce. He wants to be accessible even to the so-called “last and the least” of this world. He wants to reveal the fullness of His immanence to the humanity. In fact, Bethlehem witnessed the unique event of the confluence of divine transcendence and immanence at the birth of Jesus. The angel and the multitude of heavenly host, filled with the glory of God, appeared to the poor shepherds. In the manger at Bethlehem came not only the shepherds, but also the kings from the East. The New Born Babe evoked in all faith, hope and love and not fear and trembling. All who saw Him wished to embrace Him and keep Him close to their heart.
Undoubtedly, the birth of Jesus opens doors to new reflections and inspires rewriting of theological conceptions of the presence of God. It is a matter of great joy that our budding theologians take up the theme, “Emmanuel: God between Immanence and Transcendence”, in the very first volume of the Theological E Journal “Theresian”. I hope that a reading through the pages of this journal will be pleasant and edifying for the readers. It is my prayer and wish in this Christmas season that God made flesh may pitch His tent in the heart of one and all.
Recent Comments