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no language is so inadequate as that which omits the divine transcendence. The very limitation of all attempts to prove that God exists is a profound revelation of His presence. We need not prove that which is the Ground of proof. We need only state the existence of the Uncaused. But having found Him, it were folly to erect any barrier to our thinking. If no account describes God adequately, no description leaves Him wholly out. The Ground of all knowing is by very nature knowable.

If God is transcendent, then, He is no less truly immanent. Whatever He may be as the absolute Reality, He is known to us in part as the God of our life, and the Source of our world. While, then, in one sense there can be no time and no space to an omnipresent Reality, in a very real sense there is time and space, since it is through His world of external manifestation that His wisdom and power are made known. Moreover, it is as necessary to conceive of His existence as immanent in, rather than as identical with His world of manifestation, as it is to distinguish His transcendence from our own knowledge of His love and wisdom. Thus we avoid the pitfalls of pantheism and mysticism, and preserve in strictly theistic terms the thought of God as the Father.

It is the empirical aspect of pantheistic utterances