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, May 1, 2016

The Spirit of Jesus, part 5 of 13

    "So far as the theology of the synoptic gospels is
concerned, Jesus never imparted the Spirit to His
disciples, nor did He even promise it explicitly.
Luke supplements this omission in part by substi-
tuting the Holy Spirit for good things in the saying
from Q which originally ran as follows: If then you, 
evil as you are, know to give good gifts to your children, 
how much more shall your Father in heaven give good 
things to those who ask Him (Matt. vii. ll=Luke xi.
13), and in Marcion's edition of the gospel this was
reiterated in the substitution of may thy Holy Spirit
come upon us and cleanse us for the first or second
petition of the Lord's Prayer. But it is noticeable
that the prediction of John the Baptist that Jesus
was to baptize, not with water but with the Holy 
Spirit (see link for Greek phrase, Mark i. 8), is not echoed
by Jesus Himself. 1 Luke interprets it as fulfilled 
after the resurrection in the outburst of spiritual 
ecstasy at Pentecost (Luke xxiv. 49, cf. Acts i. 4), 
and this was probably the normal view of the early 
church. Yet, in one important passage of the 
Fourth gospel (xx. 22-3), the impartation of the 
Spirit is associated with an appearance of the risen 
Lord. He breathed on them and said to them, Receive 
the Holy Spirit: 

Whosesoever sins you forgive, they are forgiven; 
Whosesoever sins you retain, they are retained. 

The symbolims of the passage is partly visible 
already in the Philonic system. Commenting on 
Gen. ii. 7, Philo (Legum Alleg. i. 13), observes that 
'there are three things, what breathes in, what 
receives the breath, and what is breathed in; what 
breathes in is God, what receives God is (see link for Greek), 
and what is breathed in is (see link for Greek).' Through 
the medium of the Spirit God conveys to man the 
power (see link for Greek) of knowing 
and touching the divine nature, and the reason why 
(see link for Greek) is used instead of (see link for Greek) in the former part 
of Gen. ii. 7 is that (see link for Greek) is associated with energy 
and intensity (See link for Greek), whereas (see link for Greek) is a 
gentle, mild breath. Consequently, while the heavenly 
man or the (see link for Greek) fashioned after God's own likeness 
may be said to partake of the Spirit, the material 
man or the (see link for Greek) only participates in the 
milder effluence of the divine Being. The Fourth 
evangelist, however, refrains from associating the gift 
of the Spirit with a new creation of the soul; he 
connects the vital power of it especially with 

*See link for footnotes.

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