Alexander, Samuel (1859-1938) Space, Time and Deity:
The Gifford Lectures at Glasgow, 1916-1918, Vol II.
Book IV. Deity
Chapter II. Deity and the Religious Sentiment
...God is thus immanent in a different respect from that in which he is transcendent. The phrase immanent theism seems to me to cover so much obscurity of thinking that I prefer to avoid it altogether. Theism and pantheism, transcendence and immanence are two extremes of thought about the divine. They are rarely found in complete purity, but are combined in practical religious beliefs in various proportions. They represent the two essential characters which God shares with all other things and with Space-Time itself, of being both body and soul. God is immanent in respect of his body, but transcendent in respect of his deity.
...The body of God includes all the finites which have hitherto been evolved in the lapse of time, and what God is creative of is not these finites but the next empirical quality of deity. It is only when we look back and identify God's body with its previous stages and ultimately with Space-Time itself that we can speak of him as a creator. God himself, that is the universe as tending to deity, is creative only of deity. On the other hand, deity owes its being to the pre-existing finites with their empirical qualities, and is their outcome. God then, like all things in the universe-for Space-Time itself is not in the universe, whereas God, since his deity is a part of the universe, is in it-is in the strictest sense not a creator but a creature. I need hardly say I do not mean that he is a creature of our imagination or of our thought. He is an infinite creature of the universe of Space-Time.
Book IV. Deity
Chapter II. Deity and the Religious Sentiment
...God is thus immanent in a different respect from that in which he is transcendent. The phrase immanent theism seems to me to cover so much obscurity of thinking that I prefer to avoid it altogether. Theism and pantheism, transcendence and immanence are two extremes of thought about the divine. They are rarely found in complete purity, but are combined in practical religious beliefs in various proportions. They represent the two essential characters which God shares with all other things and with Space-Time itself, of being both body and soul. God is immanent in respect of his body, but transcendent in respect of his deity.
...The body of God includes all the finites which have hitherto been evolved in the lapse of time, and what God is creative of is not these finites but the next empirical quality of deity. It is only when we look back and identify God's body with its previous stages and ultimately with Space-Time itself that we can speak of him as a creator. God himself, that is the universe as tending to deity, is creative only of deity. On the other hand, deity owes its being to the pre-existing finites with their empirical qualities, and is their outcome. God then, like all things in the universe-for Space-Time itself is not in the universe, whereas God, since his deity is a part of the universe, is in it-is in the strictest sense not a creator but a creature. I need hardly say I do not mean that he is a creature of our imagination or of our thought. He is an infinite creature of the universe of Space-Time.