The Transcendence of God: A Theological Examination through the Lens of Actus Purus and Immanentia Omnis

Introduction

Transcendence, within theological discourse, generally refers to God’s existence and actuality exceeding the confines of the created universe. A central characteristic of transcendence is the complete actualization of all potential, which represents God as the ultimate reality existing beyond any constraints presented by creation. This essay aims to delve into God’s transcendent aspects within the Trinitarian framework of T=[Actus Purus, Immanentia Omnis]. Between the interval where Actus Purus (Pure Act) and Immanentia Omnis (Immanence of All) are together appropriate these concepts in harmony to illuminate the divine attributes of autonomy and perfection.

Understanding God through Actus Purus and Immanentia Omnis

God’s conceptualization as Actus Purus, or Pure Act, has roots in classical metaphysics, especially within Aristotelian and Thomistic thought. It connotes the divine reality as entirely actualized, devoid of any potentiality, symbolizing God’s perfection and self-sufficiency. Each Person of the Trinity, under this understanding, fully embodies these divine attributes, thereby demonstrating a unity of divine transcendence and immanence.

Conversely, Immanentia Omnis encapsulates the idea of God’s pervasive presence within creation. Even as the divine nature transcends creation, God’s immanent presence permeates every facet of it, mirroring the divine attributes of autonomy and perfection. Despite the seeming tension between God’s transcendence and immanence, both facets harmoniously manifest in each Person of the Trinity. They actualize all divine potentials in an infinitely open manner, thereby expressing the complete self-sufficiency and perfection inherent in the divine nature.

Transcendence and the Trinity

This interpretation of divine transcendence has profound implications for understanding the unity and simplicity of the Trinity. Each Person of the Trinity — the Father, the Son, and the Holy Spirit — manifests Divine Actualized Potential (DivAP) and Divine Infinite Openness (DivIO). These concepts align closely with our model of God T=[DivAP,DivIO], emphasizing how each Person of the Trinity fully expresses the transcendent aspects of the divine nature within the immanent reality of existence. In their unique relational identities, they reveal the communion between each other, showing how the divine nature permeates all of creation while remaining wholly distinct and self-sufficient.

The Full Scope of Transcendence

Transcendence, in its full scope, incorporates the idea that all that transcends is actual and all actuality transcends in God. This understanding is integral to our model of God, T=[AP,IO], highlighting God’s nature as the fully actualized and transcendent reality. This interpretation of transcendence points towards God’s nature as an expression of self-sufficiency and perfection. What’s important here is it’s not a metaphor, it’s an abstraction of the concept of transcendence applied to a certain class of ideas, that is those ideas that try to express the transcendence of the Christian God. It’s an interval. Does it correspond 1:1 with whom is actually actual? Probably not, at worst it’s an analogy in that sense. But as an abstraction it is literally a denotation, an literal interval, the claim of such an idea is the math is possible in this discrete sense.

In this context, the Persons in God, as the embodiments of Divine Actualized Potential (DivAP) and Divine Infinite Openness (DivIO), underscore the perfect unity of divine transcendence and immanence. They actualize all divine potentials in an infinitely open manner, reflecting the complete autonomy and perfection inherent in the divine nature. As they do so, they express the transcendent aspects of the divine nature within the immanent reality of existence, underscoring their intimate involvement with creation while remaining wholly distinct and self-sufficient.

Conclusion

In conclusion, an exploration of God’s transcendence via our model T=[AP,IO] emphasizes that God is dynamically alive. As such, God’s transcendence framed within the Trinity’s model is not a passive quality but an active, relational presence, actualizing all potentials in an infinitely open manner within creation. Therefore, the concept of transcendence in God confirms God’s vibrant life within all existence, uniting the divine and the created in a manner that neither diminishes God’s transcendence nor negates God’s immanence. Instead, it provides a comprehensive and balanced understanding of God’s nature, inviting us to contemplate the profound mystery of a God who is entirely beyond us, yet intimately near us.

Theological Greats on Transcendence

Historically, notable theologians such as Eriugena, Aquinas, and Augustine have provided insightful perspectives on the transcendence of God.

Eriugena, in his work “Periphyseon” (On the Division of Nature), posited a panentheistic-like understanding of God. He asserted that God both transcends and is immanent in creation. In his view, God is the origin and end of all things, both creating and being created in all things (Eriugena, “Periphyseon,” Book 1; I quoted an exaple of this kind of thought of his in my article on Immanence).

Aquinas, drawing from Aristotelian metaphysics, articulated the notion of God as Actus Purus, meaning that God is pure act without potentiality. He believed that God’s actuality encompasses the actuality of all other things, thereby encapsulating both God’s transcendence over creation and immanence within it (Aquinas, Summa Theologica, Part 1, Question 3).

Meanwhile, Augustine’s approach to transcendence is perhaps most poignantly revealed in his “Confessions.” He expressed the divine transcendence as God’s eternal, unchangeable nature, which surpasses temporal and mutable creation, yet he emphasized God’s intimate involvement with the world, stating, “You were within and I was outside. And there I sought after you.” (Augustine, Confessions, Book 10, Chapter 27).

Theological Reflection: The Biblical Perspective on Transcendence

The Bible offers a rich depiction of God’s transcendence and immanence. In Isaiah 55:8-9, God’s transcendence is expressed, “For my thoughts are not your thoughts, neither are your ways my ways, declares the Lord. As the heavens are higher than the earth, so are my ways higher than your ways and my thoughts than your thoughts.”

Yet, this transcendence does not imply a distant deity. In Jeremiah 23:23-24, God’s immanence is affirmed, “Am I only a God nearby,” declares the Lord, “and not a God far away? Can anyone hide in secret places so that I cannot see him?” declares the Lord. “Do not I fill heaven and earth?” declares the Lord. These passages highlight the Biblical view of a God who is both infinitely beyond and intimately within His creation.

These perspectives on transcendence provide an enriching understanding of God’s nature. They elucidate how God’s transcendent actuality in the Trinity, explored through the lens of Actus Purus and Immanentia Omnis, finds resonance in the historical theological reflections and the biblical portrayal of divine transcendence and immanence.

This integrative approach offers a fuller picture of the transcendent God who is dynamically present within His creation. It highlights the unity of the divine and the created in a way that neither diminishes God’s transcendence nor negates God’s immanence, affirming the theological conception of God as a mystery that encompasses both ultimate transcendence and ultimate immanence. The understanding gleaned from the insights of Eriugena, Aquinas, and Augustine, in tandem with the biblical perspective, enhances our comprehension of the transcendence of God. It invites us into a deeper theological reflection on the profound mystery of God, who, in His infinite transcendence, remains intimately engaged with His creation, thereby affirming the dynamic vitality of divine life within all existence.

Epilogue

There’s also the subject of transcendence without my own idiosyncratic heuristic device and model of God in the orthodox Christian tradition.

Concepts include but are not limited to:

1. Ultimate Reality: This refers to God’s existence as the highest or most fundamental reality that transcends the constraints of the created universe.
2. Actus Purus: This is a concept originating from classical metaphysics, especially Aristotelian and Thomistic thought, portraying God as Pure Act, a being of full actualization, with no potentiality, symbolizing perfection and self-sufficiency.
3. Immanentia Omnis: This concept encapsulates God’s pervasive presence within creation. Despite God’s transcendence, His immanent presence permeates every facet of creation, reflecting divine attributes of autonomy and perfection.
4. Trinity: Each Person of the Trinity embodies both transcendence (in divine autonomy and perfection) and immanence (in divine involvement in creation), demonstrating a unique union of the two aspects.
5. Absolute Generality: This underscores that God is not confined to any particular kind of being, but is the source of all beings. This reflects God’s transcendent nature beyond all categories.
6. Incarnation: Through incarnation, God, transcendent in nature, becomes intimately present to creation, affirming a dynamic divine involvement with His creation.
7. Simultaneous Transcendence and Immanence: This concept highlights the paradoxical nature of God’s transcendence – being infinitely beyond creation yet deeply involved within it. This includes notions of divine love and intimacy, which transcend all categories of creation, yet are intimately present within them.

Transcendence, central to theology, articulates God’s existence beyond creation and portrays Him as the ultimate reality.

Actus Purus implies God’s complete actualization, symbolizing divine perfection and self-sufficiency. Immanentia Omnis speaks to God’s pervasive presence within creation. Despite seeming tension, transcendence and immanence coexist in the Trinity, expressing divine autonomy and perfection.

Christian theology appreciates God’s transcendence via the Trinitarian revelation and incarnation. As the absolute generality, God isn’t confined to a particular kind of being but is the source of all beings. He transcends universality and is revealed in Christ as a communion of Persons, becoming intimately present to creation, thus emphasizing His dynamic involvement.

Theological reflection on this understanding illuminates the profound mystery of a God infinitely transcendent yet intimately engaged with His creation. Christian thought underscores a God profoundly engaged with the world, transcending it simultaneously. Incarnation signifies divine love, transcending all categories, yet intimately present.

Historically, theologians like Eriugena, Aquinas, and Augustine have provided insights into God’s transcendence. They asserted God’s simultaneous transcendence and immanence within creation, portraying an eternal God surpassing temporal creation yet deeply involved.

In conclusion, the Christian understanding of transcendence, resonates with historical theological reflections and the biblical portrayal of God. It invites deeper reflection on the profound mystery of God, promoting the embrace of divine transcendence as a transformative aspect of faith.

Typically to manage transcendence since a part of the concept entails the limit of human conceptuality with words theologians have characterized it with the terms of “Nature” as Gregory does here. Other theologians have used super-nature to emphasize the transcendent qualities such an autonomous and perfect nature would be in its own terms. Fun stuff.