Other beings as a divine presence[edit]

Angel - typically a transcendental being, but in some usage may refer to a manif
estation of God under a pseudo-identity that has human personality, and can ther
efore interact with a person without revealing himself overtly
Immanuel - "God [is] with us," is a Biblical concept that deals with the concept
of divine presence, often used by Christians as a title for Jesus
Elohim - various theorized meanings such as "the host of angels," or an indicati
on of God as a being with many aspects and manifestations
Angel of the Presence - name to refer to the angel of the Exodus
In Christianity[edit]
A series of articles on
Christology
Jesusicon.jpg
Christ
Son of God
God the Son
Logos
Incarnation
Pre-existence of Christ
Person of Christ
Hypostatic union
Love of Christ
Imitation of Christ
Knowledge of Christ
Intercession of Christ
Perfection of Christ
Threefold office
See also: Christology, Person of Christ and Jesus as the Logos
A related concept is the ability of Jesus to be present in human life a Trinitaria
n concept that may be specifically indicated or described by various terms:
Christ - A term meaning the "anointed one" meaning the messiah and saviour of hu
manity in the past, present and in time yet to come.
Eucharist or Holy Communion - The re-presentation or remembrance in Christian li
turgy of Christ's sacrifice manifested through bread and wine
Real presence - The concept of Christ being truly present in the sacraments
Consubstantiation - Lutheran concept of Christ being "infused" within the specie
s of communion with these aspects still substantially present
Transubstantiation - Catholic and Orthodox (terminology differs) concept of Chri
st fully, truly and substantially present in the Eucharist with the physical spe
cies being substantially absent
The Revealing and Saving Presence of Christ[edit]
Considering the notion of Jesus' presence within the Christological area of stud
y, one can articulate an account of presence in nine themes and so throw light o
n Christ "in himself" (in se) and Christ "for us" (pro nobis), thus recalling th
e strikingly new modes of divine presence to humanity and the world that the mis
sions of the Son of God and the Holy Spirit brought, according to the Christian
faith.[2] As Word/Wisdom/Son of God, Christ is eternally and personally related
to the Father in the Spirit. To adapt a central statement from Nicaea I, "there
never was a moment when God was not present to/in him" (cf. DzH 126; Col. 1:19;
2 Cor. 5:19)[3] This divine "presence to", which constitutes the triune God's li
fe in communion, is mirrored in Christ's earthly existence from the trinitarian
face of his virginal conception and baptism right through to his "being exalted
at the right hand" of God the Father and jointly "pouring out" the Holy Spirit o
n the world (Acts 2:33). The trinitarian presence takes into account the ultimat
e reality of Christ's eternal and temporal existence. His addressing God as "Abb
a" reflects that "being related to" which isd his eternal life-in-communion tran
sposed into time. This is a "knowing" which denotes a mutual existence-in-the-ot
her's presence: "no one knows the Son except the Father, and no one knows the Fa
ther except the Son" (Matt. 11:27 par. There is in jesus a mystical consciousnes

s of and reaction to God's immediate and direct presence.[4] The Q-text just quo
ted ends by saying, "no one knows the father except the Son and anyone to whom t
he Son chooses to reveal him". One then has to examine the notion of presence wh
ich illuminates not only Christ's intratrinitarian being-in-relationship but als
o his revealing and saving "work" for human beings. Also to be considered is how
serviceable is "presence", once one moves from a christological consideration o
f Jesus "in himself (in se) to a soteriological consideration of his being "for
us" (pro nobis). Soteriology might be described as the multiform ways[5] in whic
h Christ's presence (or God's unique, foundational presence in/to Christ) mediat
ed and mediates itself to human beings and their world, so as to communicate rev
elation and redemption. On the basis of some spatio-temporal nearness, a vital,
personal "presence to" can develop. A bodily presence allows the interpersonal r
elationship with Christ to emerge and grow as the revealing/saving presence pro
nobis.