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"Scripture is Sacramental" : = A Theological Metaphor for Experiencing God's Personal Presence through Scripture.

Record Type:	Electronic resources : Monograph/item
Title/Author:	"Scripture is Sacramental" :/
Reminder of title:	A Theological Metaphor for Experiencing God's Personal Presence through Scripture.
Author:	Calhoun, Jeffrey C.
Description:	1 online resource (387 pages)
Notes:	Source: Dissertations Abstracts International, Volume: 84-08, Section: A.
Contained By:	Dissertations Abstracts International84-08A.
Subject:	Theology. -
Online resource:	http://pqdd.sinica.edu.tw/twdaoapp/servlet/advanced?query=30001093click for full text (PQDT)
ISBN:	9798371982872

"Scripture is Sacramental" : = A Theological Metaphor for Experiencing God's Personal Presence through Scripture.
Calhoun, Jeffrey C.

"Scripture is Sacramental" :A Theological Metaphor for Experiencing God's Personal Presence through Scripture. - 1 online resource (387 pages)

Source: Dissertations Abstracts International, Volume: 84-08, Section: A.

Thesis (Ph.D.)--Trinity International University, 2022.

Includes bibliographical references

Contemporary American Protestant theologians who use the phrase "Scripture is sacramental" generally indicate by it that God speaks, acts, and/or is present when we read, listen to, or otherwise engage with the text of Scripture today. From among the theological options these theologians represent, this dissertation focuses on the ways in which God becomes personally present to us through Scripture.After grounding this in the testimony of the Bible itself, we consider the meaning of "presence". We do this first by examining human "presence" using linguistic analysis in order to determine what in fact we already believe about its meaning within the American context influenced by the scientific imaginary. This generates a manifold vision of multiple presences: nonpersonal, impersonal, and personal presence, along with "broken" sorts of presence. Second, we apply these types of presence analogically to God. Most importantly, we find that "personal presence", whether human or divine, is the state of being accessible for personal, relational interaction, comprising experiential proximity, mental awareness, and internal availability for interaction.Our core theological construction consists in exploring our experiences of three forms of divine presence. First, we can experience God's personal omni-presence through Scripture by faith, when we receive its testimony about His ubiquitous, personal hereness. This is analogous to experiences of human hiddenness. Second, we can experience God's presence when the Spirit speaks and/or acts within us in coordination with our engagement with Scripture, as affirmed by the doctrine of illumination. This experience may occur via phenomena associated with divine speech or action, or we may experience it by faith in God's promises. Third, due to these, Scripture can take on a new status for us: it becomes a locus of divine presence, akin to the temple in the Old Testament. The Bible becomes a means for us to imaginatively and relationally come near to God.Finally, we return to the metaphor "Scripture is sacramental", finding it both appropriate and beneficial for communicating this theological construct because it uses familiar vocabulary for a complex concept, offers an invitation to God's presence through Scripture, and works towards reenchanting the evangelical imagination.

Electronic reproduction.
Ann Arbor, Mich. :
ProQuest,
2023

Mode of access: World Wide Web

ISBN: 9798371982872Subjects--Topical Terms:

516533
Theology.
Subjects--Index Terms:

GodIndex Terms--Genre/Form:

542853
Electronic books.

"Scripture is Sacramental" : = A Theological Metaphor for Experiencing God's Personal Presence through Scripture.
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520 $a Contemporary American Protestant theologians who use the phrase "Scripture is sacramental" generally indicate by it that God speaks, acts, and/or is present when we read, listen to, or otherwise engage with the text of Scripture today. From among the theological options these theologians represent, this dissertation focuses on the ways in which God becomes personally present to us through Scripture.After grounding this in the testimony of the Bible itself, we consider the meaning of "presence". We do this first by examining human "presence" using linguistic analysis in order to determine what in fact we already believe about its meaning within the American context influenced by the scientific imaginary. This generates a manifold vision of multiple presences: nonpersonal, impersonal, and personal presence, along with "broken" sorts of presence. Second, we apply these types of presence analogically to God. Most importantly, we find that "personal presence", whether human or divine, is the state of being accessible for personal, relational interaction, comprising experiential proximity, mental awareness, and internal availability for interaction.Our core theological construction consists in exploring our experiences of three forms of divine presence. First, we can experience God's personal omni-presence through Scripture by faith, when we receive its testimony about His ubiquitous, personal hereness. This is analogous to experiences of human hiddenness. Second, we can experience God's presence when the Spirit speaks and/or acts within us in coordination with our engagement with Scripture, as affirmed by the doctrine of illumination. This experience may occur via phenomena associated with divine speech or action, or we may experience it by faith in God's promises. Third, due to these, Scripture can take on a new status for us: it becomes a locus of divine presence, akin to the temple in the Old Testament. The Bible becomes a means for us to imaginatively and relationally come near to God.Finally, we return to the metaphor "Scripture is sacramental", finding it both appropriate and beneficial for communicating this theological construct because it uses familiar vocabulary for a complex concept, offers an invitation to God's presence through Scripture, and works towards reenchanting the evangelical imagination.
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