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, August 30, 2016

J.T. Beck on the Spirit

"'As regards the Spirit, it is never said of Him—the Spirit is God, or the Spirit is the Lord; but, on the contrary, God is Spirit, the Lord is the Spirit, "the quickening Spirit." It is thus the Spirit, through whom God and the Lord each is the person that He is. But the Spirit does not on this account belong to the Divine Being without an independent existence.1 As little is He a separate person outside of the Father and the Son; but He Himself forms the Divine personality within the Father and the Son. Outside of God, in the world and man, He effects an independent revelation of God, which reaches into the hidden depths of Deity on the one side, and on the side of man inwardly communicates God's very own life, even to the production of a Divine Son-life. The one Divine personality of THE Father is the all-including Divine central subject, in whom the Son and Spirit, in unity of Being, yet have a self-standing existence, and from whom they proceed— The Son as the speaking SELF of the Father, in whom He reveals Himself as in His image; the Spirit as the inner Self of the Father and the Son, in whom the inner life of God in the power of its personal Being, maintains and communicates itself. It is just because the Spirit is the bearer of the Inner Life of God that He does not manifest Himself externally, that there is no personal appearance as of the Son. Just as in the Son the Phanerosis (manifestation) of the Father took place externally, as in His outward self (John xiv. 19, xii. 45), so in the Spirit, as the inward self of the Father and the Son, all belongs to the inner life, that the perfected Phanerosis, the manifestation of God to us, may become the Apokalypsis, the revelation of God within us.' (Vorlesungen iiber Chr. Glaubenslehre, ii. 136.)

1 See Leitfaden der Chr. Glaubenslehre, p. 229:—' The Spirit is so far from being, as with us, something belonging to God, that it is said: God is Spirit, the Lord is the Spirit, so that it really is just the Spirit, through whom God is the person that He is. The Divine Spirit is not only, as with us, something belonging to and in the Father and the Son, but that very thing through which Father and Son is God; the Spirit is the personal being of God in Father and Son. Therefore He is called the Holy and Holymaking, the Power and the Quickener; in Him the very own personal being of the Father and the Son is begotten into man. It is just in the Spirit that the personal life of God is centred; so little can He Himself be anything impersonal.'"

- J.T. Beck

As quoted in Andrew Murray's The Spirit of Christ, Note B: The Spirit as a Person (Chap. 5), pgs. 328-329.

*Re-post from 12/07/14

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