immanence
Definition
Immanence describes God’s presence within creation, in distinction from his transcendence (his presence above creation). In the theological tradition of this corpus, immanence receives a radical formulation: God is present not merely within the universe in a general sense, but as life within the human spirit. The trajectory runs from the cloud accompanying Israel (Ex. 13:21) through the temple as house of prayer (Isa. 66:1-2) to the indwelling of the Holy Spirit in the human spirit (1Cor. 6:17).
Uses per Author
Watchman Nee / Witness Lee
Nee/Lee develop the most radical doctrine of immanence in this corpus. God dwells not beside the person but within the human spirit as its content:
“God has created us to be His containers. We are just empty containers, and God intends to be our only content.”
(Lee, The Economy of God, ch. 5)
“The God who is in us is not only God, but Jesus Christ. Everything that Christ is, everything He did, and everything He obtained and attained has been wrought into this life-giving Spirit. Now this life-giving Spirit has come into us and has been mingled with our spirit, joining us with Him as one spirit (1Cor. 6:17).”
(Basic Elements of Christian Life, vol. 1, ch. 5)
Nee/Lee stress that God’s movement is outward from the center of the person, not inward from outside:
“God in Christ as the Holy Spirit spreads Himself from our spirit to all the parts of our being. God does not work from the outside inward into the person, but from the person’s spirit He spreads Himself outward to permeate and saturate all the inner parts.”
(Basic Elements of Christian Life, vol. 3, ch. 2; cf. Eph. 3:16-19)
George Warnock
Warnock anchors immanence in Isa. 57:15: God dwells in eternity and with the contrite. The temple is not his true dwelling:
“He tells us that He ‘inhabits the high and holy place,’ and then reminds us immediately: ‘I also dwell with him who is of a contrite and humble spirit’ (Isa. 57:15).”
(The Hyssop that Springeth Out of the Wall, hyssop1b.html)
“The ‘house’ that Solomon built for Him was actually intended only as ‘a house of prayer for all nations.’ It was never intended as a dwelling place for God.”
(ibid.)
Cees en Anneke Noordzij
Noordzij characterizes God’s immanence through the accompanying pillar of cloud:
“The cloud of God’s glory went before them from one place to another (Ex. 13:21-22).”
(Van Pascha tot Loofhutten, section “Het Pascha”)
God’s presence for Noordzij is not static-transcendent but dynamic-accompanying: it goes with those who follow God.
Stephen Jones
Jones treats immanence indirectly through the Hebrew term paniym (God’s face, presence). God’s countenance as presence is a constant in his treatment of divine encounter in the Old Testament, such as the Peniel typology (Gen. 32).