Transcendence and Immanence in Reformed Theology
In Reformed theology, the concepts of transcendence and immanence describe God's relationship with creation. God's transcendence refers to His absolute otherness and independence from the created order, while His immanence speaks to His active presence and involvement within it. These two attributes are held in dynamic tension, reflecting a God who is both distinct from and intimately connected to the world He made.
God's transcendence is evident in His unique possession of immortality. He "only hath immortality" in His own essence, not by the will of another, unlike all other immortal beings [7]. This underscores His self-existence and His distinctness from creation, which derives its being and life from Him [7]. The glory of God is uncorruptible, a stark contrast to the corruptible images of humanity, birds, beasts, and creeping things that humans have worshipped [4]. This distinction highlights God's elevated status above all created forms.
Despite His transcendence, God is also profoundly immanent, actively present and working within His creation. This immanence is particularly manifest through Christ and the Holy Spirit. The doctrine of regeneration, for instance, is presented as a necessary operation of the Holy Ghost for any fallen person to become spiritual [6]. This transformative work, which involves "the putting off of the old man, and the putting on of the new," is obtained through Christ and remains forever, tending towards immortality [2]. This process demonstrates God's direct intervention in the spiritual lives of individuals.
The quickening of those who were spiritually "dead" is another powerful example of God's immanence [3]. Through His mighty power, God enables belief and brings spiritual life to those who were previously without the gracious presence of His Spirit [3]. This act of quickening is a direct, internal work of God within humanity, making them alive in Christ [3]. The apostle Paul, in Romans, expresses gratitude to God as the "Source" and Jesus Christ as the "Channel of deliverance" from the law of sin, indicating God's active role in salvation [5]. Even when struggling with the "law of sin" in the flesh, the renewed mind serves the law of God, illustrating the ongoing presence and influence of God's Spirit within believers [5].
The Old Testament also contains intimations of God's immanent work, particularly concerning the resurrection. The doctrine of resurrection is found in Old Testament passages such as Job 19:26, Psalm 16:10, and Daniel 12:2, indicating an expectation of God's future intervention in the physical realm [1]. This demonstrates that God's active involvement with creation extends beyond spiritual regeneration to the ultimate restoration of the body.
Sources
- Torrey's Topical Textbook “Torrey's Topical Textbook: Resurrection, The — A doctrine of the Old Testament -- Job 19:26; Ps 16:10; 49:15; Isa 26:19; Da 12:2; Ho 13:14. A first principle of the gospel -- 1Co 15:13,14; Heb 6:1,2. Expected by the Jews -- Joh 11:24; Heb 11:35. Denied by the Sadducees -- Mt 22:23; Lu 20:27; Ac 23:8. Explained away by false teachers -- 2Ti 2:18. Called in question by some in the church -- 1Co 15:12. Is not incredible -- Mr 12:24; Ac 26:8. Is not contrary to reason -- Joh 12:24; 1Co 15:35-49. Assumed and proved by our Lord -- Mt 22:29-32; Lu 14:14; Joh 5:28,29. Preached by the Apostles -- Ac 4:”
- CCEL (Reformed) “Calvin, Commentary on Philippians, Colossians, 1-2 Thessalonians, section 38.2: through Christ. And as what we have from Adam becomes old, 439 439 “ Deuient vieil et caduque ;” — “Becomes old and frail.” and tends towards ruin, so what we obtain through Christ remains for ever, and is not frail; but, on the contrary, tends towards immortality. This passage is worthy of notice, inasmuch as a definition of regeneration may be gathered from it. For it contains two parts — the putting off of the old man , and the putting on of the new , and of these Paul here makes mention. It is also to be notice”
- Ephesians (Presbyterian) “Jamieson, Fausset & Brown on Ephesians 2 (introduction): GOD'S LOVE AND GRACE IN QUICKENING US, ONCE DEAD, THROUGH CHRIST. HIS PURPOSE IN DOING SO: EXHORTATION BASED ON OUR PRIVILEGES AS BUILT TOGETHER, AN HOLY TEMPLE, IN CHRIST, THROUGH THE SPIRIT. (Eph. 2:1-22) And you--"You also," among those who have experienced His mighty power in enabling them to believe (Eph 1:19-23). hath he quickened--supplied from the Greek (Eph 2:5). dead--spiritually. (Col 2:13). A living corpse: without the gracious presence of God's Spirit in the soul, and so unable to think, will, or do aught that is holy. ”
- Romans (Presbyterian) “Jamieson, Fausset & Brown on Romans 1:23: And changed--or "exchanged." the glory of the uncorruptible God into--or "for" an image . . . like to corruptible man--The allusion here is doubtless to the Greek worship, and the apostle may have had in his mind those exquisite chisellings of the human form which lay so profusely beneath and around him as he stood on Mars' Hill; and "beheld their devotions." (See on Act 17:29). But as if that had not been a deep enough degradation of the living God, there was found "a lower deep" still. and to birds, and four-footed beasts, and to creeping thing”
- Romans (Presbyterian) “Jamieson, Fausset & Brown on Romans 7:25: I thank God--the Source. through Jesus Christ--the Channel of deliverance. So then--to sum up the whole matter. with the mind--the mind indeed. I myself serve the law of God, but with the flesh the law of sin--"Such then is the unchanging character of these two principles within me. God's holy law is dear to my renewed mind, and has the willing service of my new man; although that corrupt nature which still remains in me listens to the dictates of sin." Note, (1) This whole chapter was of essential service to the Reformers in their contendings”
- John (Presbyterian) “Jamieson, Fausset & Brown on John 3:10: master--"teacher." The question clearly implies that the doctrine of regeneration is so far disclosed in the Old Testament that Nicodemus was culpable in being ignorant of it. Nor is it merely as something that should be experienced under the Gospel that the Old Testament holds it forth--as many distinguished critics allege, denying that there was any such thing as regeneration before Christ. For our Lord's proposition is universal, that no fallen man is or can be spiritual without a regenerating operation of the Holy Ghost, and the necessity of a spirit”
- 1 Timothy (Presbyterian) “Jamieson, Fausset & Brown on 1 Timothy 6:16: Who only hath immortality--in His own essence, not merely at the will of another, as all other immortal beings [JUSTIN MARTYR, QuÃ&brvbrst. ad Orthod., 61]. As He hath immortality, so will He give it to us who believe; to be out of Him is death. It is mere heathen philosophy that attributes to the soul indestructibility in itself, which is to be attributed solely to God's gift. As He hath life in Himself, so hath He given to the Son to have life in Himself (Joh 5:26). The term used in the New Testament for "immortal," which does not occur, is "incor”