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)

Wednesday, May 24, 2017

God's redemptive action centring in Christ constitutes a revelation, part 2 of 5

    "Accordingly the word in which God communicates his fullest
revelation is the living word made flesh in Christ; God in Christ
reconciling the world unto himself. "No man hath seen God at
any time; the only begotten Son, which is in the bosom of the
Father, he hath declared him." The prophet Malachi, in mes-
sianic vision, sees this revelation as the rising of the sun: "Unto
you that fear my name shall the Sun of Righteousness arise with
healing in his wings." And in the Epistle to the Hebrews it is
said of him, under the same likeness to the sun, that he is the
effulgence or outshining of God's glory and the very image of his
substance. But God reveals himself in Christ by what he is and
does rather than by what he says. The author of the Epistle to
the Hebrews begins by declaring that God has revealed himself
in his Son, and is occupied throughout the epistle expressly in
explaining what the revelation is. But in the whole letter he
does not quote a single saying of Christ, but unfolds the signifi-
cance of the revelation made in what he is and does. The other
epistles in the New Testament are full of Christ; they profess
to know nothing but Jesus Christ and him crucified. Yet in
them all there is scarcely a quotation of any sentence which he
uttered. Christ when on earth made himself the principal ob-
ject of his own teaching. He proclaimed himself as the pre-
dicted Messiah; he explained the true nature of his kingdom and
the character of those who should be admitted to it. But he said
comparatively little of his death. How could he? His death
was itself the revelation; it was itself the sacrifice of atonement.
Necessarily he must let the fact reveal its significance. He did
not come to preach redemption but to redeem. He did not come
to preach the gospel, but to give us a gospel to be preached; to
do the great work of redemption which reveals God's grace to
sinners, the glad tidings of which are the gospel. The signifi-
cance of his revelation of God does not consist primarily in "the
words of the Master," as rationalists like to express it, but in
what he is and does, the Immanuel, the God with us."

- Samuel Harris (The Self-Revelation of God, pgs. 447-448)

*Re-post from 8/3/15

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