When Schelling describes God as “the immanent made transcendent,” he is attempting to bridge the concepts of immanence (the divine as present within the world and all things) and transcendence (the divine as existing beyond or above the world). Schelling’s philosophy, especially in his later work, grapples with the relationship between God, nature, and human freedom, leading him to a unique understanding of God’s nature that moves beyond traditional theological dichotomies.
Here’s what Schelling likely means by this phrase:
1. God as Both Immanent and Transcendent
• Schelling is challenging the view that God is either entirely transcendent (existing beyond the world) or entirely immanent (existing only within the world). By saying God is “the immanent made transcendent,” he suggests that God embodies both dimensions. God is present in the world and within all things (immanent), yet also transcends the finite limits of the world (transcendent).
• This view implies that God’s presence permeates creation, yet God is not confined by it. God is within all things but also exceeds all things, a mystery that gives rise to both the divine’s accessibility and its ultimate mystery.
2. God and the Process of Becoming
• Schelling sees God as a dynamic process, not a static entity. In his philosophy, he often describes reality as a continual unfolding or becoming, where potential becomes actual. When he says God is “the immanent made transcendent,” he is describing a process through which God manifests in the world, evolving and becoming something that transcends the particular limits of the material world.
• This aligns with his belief that God is revealed through creation, history, and the natural world as they unfold over time. Thus, the divine is not a distant, unchanging force but something actively present in the processes of nature and history, reaching toward a higher, transcendent state.
3. God’s Self-Manifestation in the World
• In Schelling’s view, God expresses or “manifests” within the world. This immanent expression of God is what allows finite beings (like humans) to encounter the divine within the world itself. However, this immanence does not limit God to the finite; rather, it is part of a movement by which God becomes something greater, transcending the immediate limits of the world to reveal a deeper, hidden nature.
• Through creation and the development of consciousness, God, in a sense, “reveals” aspects of divine reality to humans and the natural world. This process allows the finite world to participate in something infinite, bridging the gap between the everyday (immanent) and the ultimate (transcendent).
4. Freedom and the Emergence of the Divine
• Schelling also sees human freedom and the unfolding of history as integral to God’s nature. For Schelling, the human experience of freedom and the world’s evolution reflect God’s own “becoming.” By creating beings with freedom, God introduces unpredictability and dynamism into the world, which leads to a fuller, more realized expression of the divine in history.
• In this sense, God’s transcendence is partly realized through the immanent, contingent experiences of freedom and history. God is, therefore, not a static presence but one who is “made transcendent” through the unfolding possibilities of creation and freedom.
5. Unity of Immanence and Transcendence in God
• By describing God as “the immanent made transcendent,” Schelling is asserting a unity between the finite and the infinite, the world and God. In his view, all reality participates in God’s nature, but God also transcends this reality, being more than the sum of all things. Schelling’s God is not a distant, isolated force but one who “becomes” through the world and all its processes.
• This understanding of God as both immanent and transcendent reflects Schelling’s vision of a God that unifies the divine with the created world. It’s a dynamic unity where God becomes fully realized through the ongoing transformation of the world and consciousness.
In summary, when Schelling says that God is “the immanent made transcendent,” he means that God is an active, unfolding reality that is both present in the world and beyond it. God reveals divine nature within creation and history, but this revelation continuously moves toward something higher and more transcendent. This philosophy brings together immanence and transcendence in a vision of God as a dynamic, self-revealing force that is fully realized through the evolution of the world and human freedom.
