Immanent, Inner, Theology

Though 'immanent' and 'inner' are literally synonymous, the former is antithetical to 'transcendent', while the latter is often conceived as, if not synonymous with it, at least coextensive with it.  The confusion is patent in the reaction to the displacement by Heliocentrism of the erstwhile deity from the physical heavens.  Generally, the relocation of the deity has been to some interior realm.  But, while the subsequent deity is immanent for Spinoza, for virtually everyone else it is inner, and transcendent, e. g. not only those for whom the deity is an object of faith, but for the likes of Descartes, for whom a causal or a logical connection mediates the deity-believer relation.  Later, Kant further complicates the original Immanent-Inner equivalence, by introducing additional nuances between 'inner', 'transcendent', 'transcendental', and 'noumenal'.  But initial apparent safe haven for the deity from the eye of the telescope has become replaced by increasing vulnerability to microscopic vision and its refinements.  For, among the recent discoveries in the inner realm is the physical storage capacity of Memory, thereby refuting the attempt of Bergson to associate Memory and Spirituality, and DNA, which is evidence of what the transcendent Theology is primarily designed to escape from--the immutable membership of a person in the Human species.  Furthermore, also contrary to the premises of that Theology, Human DNA is also evidence of a close kinship with other Species, just as Darwin proposes.  So, while the looser concept of 'inner' continues to predominate culturally, the evidence is increasingly supportive of the more rigorous concept.