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, October 30, 2016

A new heredity in the second Adam

   "There are large portions of Paul's writings which open themselves only to those who have the mystical key.  They are to be interpreted according to their internal sense.  The allegory of the two Adams in 1 Cor. xv. 45-49 is an instance.  "The first man Adam became a living soul.  The last Adam became a life-giving spirit.  Howbeit that is not first which is spiritual, but that which is natural; then that which is spiritual.  The first man is of the earth earthy; the second man is of heaven.  As in the earthy, such are they also that are earthy: and as is the heavenly, such are they also that are heavenly.  And as we have borne the image of the earthy, so we shall also bear the image of the heavenly."  Upon this double headship of the race was built up the federal theology with it's correlated doctrines of vicarious sin and vicarious righteousness; but Paul's words could no more bear the weight which that system laid upon them, than they can bear the weight of the more modern idea of "the man from heaven," or "the heavenly man," as a middle term denoting merely "the heavenly origin characterising the nature of the whole person."  The two Adams are type and antitype; from the one comes our natural inheritance, from the other our spiritual inheritance; from the one comes physical death, from the other comes resurrection power: "For as in Adam all die, so in Christ shall all be made alive" (Rom. v. 14).  The first Adam is the type of what is mortal and perishing, he is "a living soul," part of the universal life into which he returns; the second Adam is "a life-giving spirit," deathless in being, and all-pervasive in His quickening power: the first Adam is the world-type who's likeness all men bear; the second Adam is the spiritual archetype of humanity, into whose glorious image every Christian is yet to be transformed: the first Adam is the head of a sinful, dying race; the second Adam is the head of a new humanity in which His restoring power is as far reaching as was the ruinous effect of the first man's sin: "for as through the one man's disobedience the many were made sinners, even so through the obedience of the one shall the many be made righteous" (Rom. v. 19).  Throughout the entire antithesis, redemption is looked upon by Paul as a racial act.  The crown of victorious power is put upon the head of the second Adam.  In Him the whole race enters upon an upward plane by becoming the subject of a new heredity."

-James Mann Campbell (Paul, the Mystic- A Study in Apostolic Experience pp. 157-158)

*Re-post from 06/27/14

No comments:

Post a Comment