The Universal Christ

"The resurrection gives us a Christ who is spiritually present; the Holy Spirit gives us a Christ who is universally present. By the coming of the Holy Spirit the risen Christ is made omnipresent, and the whole process of revelation here and now completed. Nothing higher can be looked for until the veil is dropped on the other side. Momentous consequences follow the acceptance of this truth. If the age of the Spirit under which we are now living marks the final outgoing of God to man; if the God who is manifested in Christ is every-where present in the Spirit; if through the medium-ship of the Spirit he dwells in the inner sanctuary of the soul; if he is not only with man, but in man; if through the Holy Spirit his presence within the soul is realized as the presence of Christ, then the time foretold by Jesus has come when temples and shrines are no longer indispensable, when every man has immediate access to God as the Father, and when every humble receptive soul may become "an habitation of God in the Spirit." "
- James Mann Campbell (The Presence, p. 89)

The New Covenant Gift of the Spirit

"Let us recall the three considerations that have been
mentioned. First, that our Lord Himself in His Divine-human nature was on earth, and is now in heaven, possessed of the fulness of the Spirit, and this in such a manner that the Spirit entered into all He was in the one sphere, and enters into all He is in the other. Secondly, that the Spirit given us by our Lord in His glorified condition is His own Spirit in the most definite and particular meaning of the words. Thirdly, that when the Spirit is bestowed upon us He must be made inwardly and experimentally ours, entering into all that we are in a manner similar to that in which He entered into all that Jesus was and is. Let us fix these three points distinctly in our minds, and it will follow that the Spirit promised as the chief gift of the New Covenant is pervaded by human as well as Divine elements. As the Spirit of the exalted and glorified Lord, He is not the Third Person of the Trinity in His absolute and metaphysical existence, but that Person as He is mediated through the Son, who is human as well as Divine. It is on this particular aspect of His being that He diffuses Himself through the members of Christ's body, and abides in them. Only as human, entering into and coalescing with what is human, can He be also our Spirit dwelling in a living and real way within us."
- William Milligan (The Ascension and Heavenly Priesthood of Our Lord, p. 189)

Saturday, August 29, 2015

The Atonement IS the Incarnation in the world of sin

*Re-post from 10/04/14

     "It hardly needs to be said that the view here presented is in full agreement with those theologians who regard the Incarnation as essential to humanity, as the realization of the eternal purpose of God. I cannot consider the Incarnation to be contingent on the fact of sin and the need of Atonement. Such a theory makes the Incarnation merely a scheme for repairing a defect in the execution of God's plan, a veritable deus ex machina brought in to restore the broken unity of the divine purpose. In that case the Incarnation is an artificial scheme, and the resulting theories of the Atonement are sure to have an artificial character. Indeed, if the fact of sin were the occasion for the supreme expression of divine love, we may well be tempted to call sin itself a blessing to humanity, and to join in the apostrophe of Richard of St. Victor, "O blessed fault, which deserved to have such and so great a Redeemer." Rather, the Incarnation is the realization of God's eternal purpose to give Himself to man and to draw man to Himself. It is the expression of the divine character, and thus in regard to sin it is the Atonement, the manifestation of God's redeeming love. The Atonement is the Incarnation in the world of sin. Sin affects its form, but does not produce the fact."

- Edward Staples Drown (The Creative Christ, pp. 92-93).

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