See also:

• IMMANENCE (from Lat. in-manere to dwell in, remain)

IMMANENCE (from See also:

• LAT

Lat. in-manere to dwell in, remain)  , in See also:

• PHILOSOPHY (Gr. gthos, fond of, and vo4 (a, wisdom)

philosophy and See also:

• THEOLOGY

theology a See also:

• TERM

term applied in contradistinction to' transcendence," to the fact or See also:

• CONDITION (Lat. condicio, from condicere, to agree upon, arrange; not connected with conditio, from condere, conditum, to put together)

condition of being entirely within something . Its most important use is for the theological conception of See also:

• GOD

God as existing in and throughout the created See also:

• WORLD

world, as opposed, for example, to See also:

• DEISM (Lat. dens, god)

Deism (q.v.), which conceives Him as See also:

• SEPARATE

separate from and above the universe . This conception has been expressed in a See also:

• GREAT

great variety of forms (see See also:

• THEISM
• THEISM (Gr. Beor, god)

THEISM, P . NTHEISM) . It should be observed that the See also:

• IMMANENCE (from Lat. in-manere to dwell in, remain)

immanence See also:

• DOCTRINE

doctrine need not preclude the belief in the transcendence of God: thus God may be regarded as above the world (transcendent) and at the same See also:

• TIME (0. Eng. Lima, cf. Icel. timi, Swed. timme, hour, Dan. time; from the root also seen in " tide," properly the time of between the flow and ebb of the sea, cf. O. Eng. getidan, to happen, " even-tide," &c.; it is not directly related to Lat. tempus)
• TIME, MEASUREMENT OF
• TIME, STANDARD

time as See also:

• PRESENT

present in and pervading it (immanent) . The immanence doctrine has arisen from two See also:

• MAIN (from the Aryan root which appears in " may " and " might," and Lat. magnus, great)
• MAIN (Lat. Moenus)

main causes, the one metaphysical, the other religious . See also:

• META

Meta-See also:

• PHYSICAL

physical See also:

• SPECULATION

speculation on the relation of See also:

• MATTER

matter and mind has naturally led to a conviction of an underlying unity of all existence, and so to a metaphysical See also:

• IDENTIFICATION (Lat. idem, the same)

identification of God and the universe: when this identification proceeds to the length of expressing the universe as merely a mode or See also:

• FORM (Lat. forma)

form of deity the result is See also:

• PANTHEISM (Gr. 7rav, all, Oeos, god)

pantheism (cf. the Eleatics): when it regards the deity as simply the sum of the forces of nature (cf . See also:

• JOHN
• JOHN (1167–1216)
• JOHN (1290-c. 1320)
• JOHN (1296-1346)
• JOHN (1371–1419)
• JOHN (1468-1532)
• JOHN (1801-1873)
• JOHN (Heb. llni')
• JOHN (ZAPOLYA) (1487-1540)
• JOHN, 4TH MARQUESS OF TWEEDDALE (c. 1695-1762)
• JOHN, DON (1545-1578)
• JOHN, DON (1629–1679)
• JOHN, GOSPEL OF ST
• JOHN, or HAYS (1513–1571)
• JOHN, THE APOSTLE
• JOHN, THE EPISTLES OF

John See also:

• TOLAND, JOHN [christened JANUS JuN1us] (1670-1722)

Toland) the result is See also:

• NATURALISM

naturalism . In either See also:

• CASE
• CASE, JOHN (d. 1600)

case, but especially in the former, it frequently becomes pure See also:

• MYSTICISM (from Or. µuety, to shut the eyes; µuorrts, one initiated into the mysteries)

mysticism (q.v.) . Religious thinkers are faced by the problem of the Creator and the created, and the See also:

• NECESSITY (Lat. necessitas)

necessity for formulating a See also:

• CLOSE
• CLOSE (from Lat. clausum, shut)
• CLOSE, MAXWELL HENRY (1822-1903)

close relationship between God and See also:

• MAN
• MAN, ISLE OF (anc. Mona)

man, the See also:

• INFINITE (from Lat. in, not, finis, end or limit; cf. findere, to deave)

Infinite and Perfect with the finite and imperfect . The conception of God as wholly See also:

• EXTERNAL

external to man, a purely See also:

• MECHANICAL

mechanical theory of the creation, is throughout Christendom regarded as false to the teaching of the New Testament as also to See also:

• CHRISTIAN
• CHRISTIAN, WILLIAM (1608-1663)

Christian experience . The contrary view has gained ground in some quarters (cf. the so-called " New Theology " of Rev .

R . J . See also:

• CAMPBELL, ALEXANDER (1788–1866)
• CAMPBELL, BEATRICE STELLA (Mrs PATRICK CAMPBELL) (1865– )
• CAMPBELL, GEORGE (1719–1796)
• CAMPBELL, JOHN
• CAMPBELL, JOHN (1708-1775)
• CAMPBELL, JOHN CAMPBELL, BARON (1779-1861)
• CAMPBELL, JOHN FRANCIS
• CAMPBELL, LEWIS (1830-1908)
• CAMPBELL, REGINALD JOHN (1867— )
• CAMPBELL, THOMAS (1777—1844)

Campbell) so far as to postulate a divine See also:

• ELEMENT (Lat. elementum)

element in human beings, so definitely bridging over the See also:

• GAP

gap between finite and infinite which was to some extent admitted by the bulk of See also:

• EARLY
• EARLY, JUBAL ANDERSON (1816-1894)

early Christian teachers . In support of such a view are adduced not only the metaphysical difficulty of postulating any relationship between the infinite and the purely finite, but also the ethical P . G., tom. cxvii. p . 1305.problems of the nature of human goodness—i.e. how a merely human being could appreciate the nature of or display divine goodness—and the epistemological problem of explaining how finite mind can cognize the infinite . The development of the immanence theory of God has coincided with the deeper recognition of the essentially spiritual nature of deity as contrasted with the older semi-See also:

• PAGAN
• PAGAN (Lat. paganus, of or belonging to a pagus, a canton, county district, village, commune)

pagan conception found very largely in the Old Testament of God as primarily a mighty ruler, obedience to whom is comparable with that of a subject to an See also:

• ABSOLUTE (Lat. absolvere, to loose, set free)

absolute monarch: the See also:

• IDEA (Gr. Ibia, connected with i&eiv, to see; cf. Lat. species from specere, to look at)

idea of the dignity of man in virtue of his immediate relation with God may be traced in great measure to the humanist See also:

• MOVEMENT

movement of the 14th and 15th centuries (cf. the Inner See also:

• LIGHT

Light doctrine of Johann See also:

• TAULER, JOHANN (c. 1300—1361)

Tauler) . In later times the conception of See also:

• CONSCIENCE (Lat. con-scientia, literally " knowledge of a thing shared with another person " or " complete knowledge," and derivatively " consciousness in general)
• CONSCIENCE, HENDRIK (1812-1883)

conscience as an inward See also:

• MONITOR (from Lat. monere, to warn, advise)

monitor is symptomatic of the same movement of thought . In pure See also:

• METAPHYSICS
• METAPHYSICS, or METAPHYSIC (from Gr. /sera, after, d v med, things of nature, lots, i.e. the natural universe)

metaphysics the term " immanence-philosophy " is given to a doctrine held largely by See also:

• GERMAN
• GERMAN, DUTCH AND SCANDINAVIAN

German philosophers (Rehmke, Leclair, Schuppe and others) according to which all reality is reduced to elements immanent in consciousness . This doctrine is derived from See also:

• BERKELEY
• BERKELEY, GEORGE (1685–1753)
• BERKELEY, MILES JOSEPH (1803-1889)
• BERKELEY, SIR WILLIAM (c. 1608-1677)

Berkeley and See also:

• HUME, ALEXANDER (c. 1557-1609)
• HUME, DAVID (1711-1776)
• HUME, JOSEPH (1777-1855)

Hume on the one See also:

• HAND
• HAND (a word common to Teutonic languages; cf. Ger. Hand, Goth. handus)
• HAND, FERDINAND GOTTHELF (1786-185r)

hand and from Kantianism on the other, and embodies the principle that nothing can exist for the mind See also:

• SAVE, or SAVA (Ger. Sau; Hungarian Szdva; Lat. Savus)

save itself . The natural consequence of this theory is that the individual consciousness alone exists (See also:

• SOLIPSISM (Lat. solus, alone, ipse, self)

solipsism): this position is, however, open to the obvious See also:

• CRITICISM
• CRITICISM (from the Gr. KpiTrlS, a judge, Kpivew, to decide, to give an authoritative opinion)

criticism that in some cases individual consciousnesses agree in their content . Schuppe, therefore, postulates a See also:

• GENERAL
• GENERAL (Lat. generalis, of or relating to a genus, kind or class)

general consciousness (Bewusstsein uberhaupt) .