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, November 15, 2016

The Spirit of Christ is the Spirit of God

    "It becomes, then, of considerable importance, to take full note of the passages in which the Spirit of God, become the Spirit of the Christ, is spoken of directly as the Spirit of Christ. It is of course not necessary that this should be the only form of phrase. The Spirit of Christ is the Spirit of God. To speak of Him as the Spirit of God does not exclude in any way the interpretation that He is mediated by Christ: that He is the Spirit of God become the Spirit of man in the Person of Christ. But to speak of Him as the Spirit of Christ does interpret the phrases which speak of Him simply as the Spirit of God. As a prelude to such passages (which are well known) it may be desirable to call attention to the very remarkable words which serve as the climax and close of the great High Priestly prayer of the 17th of St John. "I" that is, the Incarnate, "made known unto them Thy name, and will make it known; that the love wherewith Thou lovedst Me may be in them, and I in them." What is this love wherewith the Father loved His own Son? How can the very love of the Father to the Son, be itself the animating love of the Son's disciples? And how is it that that indwelling presence of the very love of the Father towards the Son seems to be spoken of as so closely identified with,--perhaps we should say as itself actually being--the indwelling presence of the Person of the Incarnate? Nothing but extreme familiarity could blind us to the wonder, and exceeding awfulness, of words like these. I do not now go back again over the language of the 14th 15th and 16th chapters: but at least it is well to remember that all these chapters are the prelude which leads up to the 17th; and that the close of the 17th is the close of them all. Take with these His action on the night after the Resurrection, when the work of the Incarnation, in its first part on earth, is complete; and when He is therefore, by an act of significant symbolism, handing on or passing over to them, for continuance as their Spirit, the Spirit which had been His own. He breathed on them, and saith unto them, "Receive ye [the] Holy Ghost". This is not the action of one who, by prayer, would invoke upon them, a Spirit which is not of, or from, Himself: it is the symbolism rather of one who would transfer to them the very Spirit which animates--which may be said to be--Himself."

- Robert Campbell Moberly (Atonement and Personality, pgs. 195-197)

*Re-post from 09/11/14

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