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)

Tuesday, February 23, 2016

I, yet not I

*Re-post from 11/5/14

 "Whilst, then, it may be true that philosophical thought is more or less explicitly teaching us that created personality is not, and cannot be, a really distinct or self-subsistent centre of being; that all existence must be, in its ultimate reality, not multiplicity but unity; that the particular can only reach its own proper self-realization in the way of relation, as part of the universal and the absolute: it is plain that at least to Christian theology the corresponding language is not strange, but inveterately familiar and congenial. Here at least Christian theology speaks, with simplicity and confidence, of truths which have always been clear and certain to herself. To her at least, if, on the one hand, the several self, as several, is true--in a sense and with a capacity neither conceived nor conceivable elsewhere; on the other hand, human personality, just so far as it claims to be self-centred or self-contained, is personality, so far, in contradiction against all that personality ought to mean. To Christian theology at least, the loneliness of a personality single and sundered, is a condition that of necessity belongs--not to life, but to death. If any one desires a Christian formula for the central conception of human personality, it may be gathered from the words of St. Paul, "I have been crucified with Christ; yet I live; and yet no longer I, but Christ liveth in me." (Gal. ii. 20.) I, yet not I. Not I, and therefore I, the full, real, consummated "I," at last! Here is the real inmost principle of life and immortality brought to light by the gospel of Christ. And the words of St. John are a significant comment; "We know that the Son of God is come, and hath given us an understanding, that we know Him that is true, and we are in Him that is true, even in His Son Jesus Christ. This is the true God, and eternal life." (1 John v. 20.) And both phrases are but comments on those supreme words of the Incarnate to the Eternal, of the Christ to God; "I in them and Thou in Me, that they may be perfected into one"... "that the love wherewith Thou lovedst Me may be in them, and I in them." (John xvii. 23-26.)

- Robert Campbell Moberly (Atonement and Personality, pp. 254-255)

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