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casting immanence as a characteristic of a transcendent God (common in Abrahamic religions), subsuming immanent personal gods in a greater transcendent being (such as with Brahman in Hinduism), or; approaching the question of transcendence as something which can only be answered through an appraisal of immanence.
Transcendence can be attributed to the divine not only in its being, but also in its knowledge. Thus, God may transcend both the universe and knowledge (is beyond the grasp of the human mind). Although transcendence is defined as the opposite of immanence, the two are not necessarily mutually exclusive.
'The Grave of God,' was the death rattle for the continuancy of the aforementioned school without any noticeable echo." [25] Professor Piet Schoonenberg (Nijmegen, Netherlands) directly critiqued Altizer concluding: "Rightly understood the transcendence of God does not exclude His immanence, but includes it."
I use the term bipolar as a generic term to include suggestions of the structural definition of God’s transcendence and immanence; to for instance accommodate a present and future reality into which deity must reasonably fit and function, and yet maintain separation from this world and evil whilst remaining within it. [24]
Theologians of theistic personalism (the view held by René Descartes, Isaac Newton, Alvin Plantinga, Richard Swinburne, William Lane Craig, and most modern evangelicals) argue that God is most generally the ground of all being, immanent in and transcendent over the whole world of reality, with immanence and transcendence being the contrapletes ...
The dual concept of the immanence and transcendence of God can help us to understand the simultaneous truth of both "ways" to God: at the same time as God is immanent, God is also transcendent. At the same time as God is knowable, God is also unknowable. God cannot be thought of as one or the other only. [web 2]
The immanence of God refers to him being in the world. It is thus contrasted with his transcendence, but Christian theologians usually emphasise that the two attributes are not contradictory. To hold to transcendence but not immanence is deism, while to hold to immanence but not transcendence is pantheism.
God in Sikhism is depicted in three distinct aspects: God as deity; God in relation to creation; and God in relation to man. During a discourse with siddhas (wandering Hindu adepts), Nanak is asked where "the Transcendent God" was before creation. He replies: "To think of the Transcendent Lord in that state is to enter the realm of wonder.