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)

Sunday, April 3, 2016

James Denney on the New Covenant Gift of the Spirit

" "Having therefore such a hope, we use great boldness of speech, and are not as Moses, who put a veil upon his face, that the children of Israel should not look stedfastly on the end of that which was passing away: but their minds were hardened: for until this very day at the reading of the old covenant the same veil remaineth unlifted; which veil is done away in Christ. But unto this day, whensoever Moses is read, a veil lieth upon their heart. But whensoever it shall turn to the Lord, the veil is taken away. Now the Lord is the Spirit: and where the Spirit of the Lord is, there is liberty. But we all, with unveiled face reflecting as a mirror the glory of the Lord, are transformed into the same image from glory to glory, even as from the Lord the Spirit."—2 Cor. iii. 12-18 (R.V.).

    This is the force of the seventeenth verse: "Now the Lord is the Spirit: and where the Spirit of the Lord is, there is liberty." The Lord, of course, is Christ, and the Spirit is that of which Paul has already spoken in the sixth verse. It is the Holy Spirit, the Lord and Giver of life under the new covenant. He who turns to Christ receives this Spirit; it is through it that Christ dwells in His people; what are called "fruits of the Spirit" are traits of Christ's own character which the Spirit produces in the saints; practically, therefore, the two may be identified, and hence the expression "the Lord is the Spirit," though startling at first sight, is not improper, and ought not to mislead.1 It is a mistake to connect it with such passages as Rom. i. 4, and to draw inferences from it as to Paul's conception of the person of Christ. He does not say "the Lord is spirit," but "the Lord is the Spirit"; what is in view is not the person of Christ so much as His power. To identify the Lord and the Spirit without qualification, in the face of the benediction in chap. xiii. 14, is out of the question. The truth of the passage is the same as that of Rom. viii. 9 ff.: "If any man have not the Spirit of Christ, he is none of His. And if Christ is in you," etc. Here, so far as the practical experience of Christians goes, no distinction is made between the Spirit of Christ and Christ Himself; Christ dwells in Christians through His Spirit. The very same truth, as is well known, pervades the chapters in the Fourth Gospel in which Christ consoles His disciples for His departure from this world; He will not leave them orphans—He will come to them, and remain with them in the other Comforter. To turn to Christ, the Apostle wishes to assert with the utmost emphasis, is not to do a thing which has no virtue and no consequences; it is to turn to one who has received of the Father the gift of the Holy Ghost, and who immediately sets up the new spiritual life, which is nothing less than His own life, by that Spirit, in the believing soul. And summing up in one word the grand characteristic and distinction of the new covenant, as realised by this indwelling of Christ through His Spirit, he concludes: "And where the Spirit of the Lord is, there is liberty."
    In the interpretation of the last word, we must have respect to the context; liberty has its meaning in contrast with that state to which the old covenant had reduced those who adhered to it. It means freedom from the law; freedom, fundamentally, from its condemnation, thanks to the gift of righteousness in Christ; freedom, also, from its letter, as something simply without us and over against us. No written word, as such, can ever be pleaded against the voice of the Spirit within. Even the words we call in an eminent sense "inspired," words of the Spirit, are subject to this law: they do not put a limit to the liberty of the spiritual man. He can overrule the letter of them when the literal interpretation or application would contravene the spirit which is common both to them and him. This principle is capable of being abused, no doubt, and by bad men and fanatics has been abused; but its worst abuses can hardly have done more harm than the pedantic word-worship which has often lost the soul even of the New Testament, and read the words of the Lord and His Apostles with a veil upon its face through which nothing could be seen. There is such a thing as an unspiritual scrupulosity in dealing with the New Testament, now that we have it in documentary form, just as there used to be in dealing with the Old; and we ought to remind ourselves continually that the documentary form is an accident, not an essential, of the new covenant. That covenant existed, and men lived under it and enjoyed its blessings, before it had any written documents at all; and we shall not appreciate its characteristics, and especially this one of its spiritual freedom, unless we put ourselves occasionally, in imagination, in their place. It is far easier to make Paul mean too little than too much; and the liberty of the Spirit in which he exults here covers, we may be sure, not only liberty from condemnation, and liberty from the unspiritual yoke of the ritual law, but liberty from all that is in its nature statutory, liberty to organise the new life, and to legislate for it, from within."

- James Denney (The Second Epistle to the Corinthians, pgs. 133-136)

*See link for footnote.

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