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More than this, there are differences (if also similarities) between the ways in which God is immanent in understanding things themselves. Basically, there are two types of such differences: (1) those that follow from the distinction between implicit and explicit levels of understanding existence; and (2) those that follow from the distinction between authentic and inauthentic modes of such understanding. God is immanent inimplicit in implicit understanding of existence otherwise than in explicit understanding; and God is immanent in authentic understanding of existence otherwise than in inauthentic understanding. For these reasons, also, then, "immanence" can only be an analogical concept.

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The incarnation may be said to be unique in both of two different respects: (1) in respect of its being something the whole meaning or purpose of which is to mediate, or to be the means of, the universal actualization of authentic human existence -- and thus of its belonging to the level of explicit understanding; and (2) in respect of its being, on this level, decisive with respect to everything else belonging to this level. Thus, although the incarnation has to do with the mode of God's immanence distinctive of the authentic mode of human understanding, it
2 has to do with such immanence, not by actualizing it itself, but by being the means through which it can be actua1ized by others, and, more exactly, the primal such means, which is to say, the explicit primal authorizing source of its actualization.

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