b'1 The unity of transcendence and immanence in talk about God.This [article] stresses two seemingly contrary(apparent) opposites in creative tension. things at once, but which are not contraryThe transcendent God becomes human to at all when properly understood. On theshare divine life with humans, to draw all one hand, it [speaks] of Gods otherness,creation more profoundly into Gods infinite or transcendence, and consequently themystery. Such outpouring and returning limits of human images and concepts in theis the rhythm of life in God, which the Holy attempt to apprehend divine mystery. InsofarSpirit continuously makes possible. Only by as humans are creatures, we cannot graspkeeping transcendence and immanence in God like we might some common object ofclosest unity is one able to avoid thinking experience. [According to] Thomas Aquinas,of God as a remote and indifferent deity, or, the infinite actuality of God cannot beconversely, as indistinguishable from creation. absorbed or comprehended by finite minds,As presented in the creed, God is infinitely and so in some sense Gods excessive lightmore than creation, yet this more than2 The relational reality of God, and the appears to humans as a kind of darkness.keeps creation in its triune embrace. communal character of Christian life.The influential, fifth-century mystical theologian Pseudo-Dionysius the AreopagiteAnother key point of emphasis in contemporary theology is the spoke of Gods dazzling darkness torelational character of God. Christians most certainly affirm God as one emphasize just this paradox. On the other(We believe in one God). However, Christians should not think of hand, such insistence on transcendencedivine unity as somehow opposed to relationship. Here too Trinitarian in no way denies that God might be ablediscourse means to keep apparent opposites in creative tension. In and willing to enter into dialogue andGod perfect relationship is perfect unity. God is not an isolated, static, relationship with creatures. On the contrary,and supremely self-satisfied ego that surveys all things from an many theologians would assert, it is justunapproachable perch; rather, the Christian tradition understands Gods transcendence that makes it possibleGod as a relational, dynamic, and self-giving reality who freely wills to for God to be intimately near or involvedcreate out of superabundance. As Pseudo-Dionysius is also famous for with creation, which is what we meanasserting, The Good is self-diffusive, meaning that God is an infinite by immanence. This is one of the crucialfullness of relationship that is most itself when it gives itself away. implications of the doctrine of the Trinity. ItGod the Father eternally expresses the Word in the unity of the Holy affirms at once Gods transcendence andSpirit, and so is an eternally dynamic flow of relationship. This is truly immanence, Gods otherness and nearness,profound in its implications. If people are made in the image and Gods infinity and loving compassion inlikeness of God, this means that humans are most truly themselves becoming finite for us and for our salvation.when they are self-giving with and for others. Concretely this means Trinitarian discourse means to keep thesethat the Christian lives more richly into his or her vocation insofar as 8 AspireVolume 2//Fall 2020 Subscribe today! smp.org/aspire ARTICLE 9'