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)

Saturday, June 24, 2017

Christ the Archetype of Humanity, part 6 of 8

    "The other thing we learn from the opening words of the Epistle to the Romans is, that it was when He rose again from the dead that Jesus entered on His full glory as the Son of God. He was appointed, or determined, to be the "Son of God with power in consequence of His resurrection from the dead." The meaning is not that Jesus then first became Son of God, but that the glory of His Sonship, which was obscured before, was then manifested, and the full power that belonged to it entered upon. His Messiahship became an accomplished fact. His distinction from all others, as a Man who had lived a human life under our limitations, lay in this, that He was the Son of God. Paul does not allow that men in their natural state are sons of God any more than he will allow that they have the Spirit of God. And his teaching in this respect is criticised by many on the ground that it falls far behind that of his Master, who proclaimed the universal Fatherhood of God. But let us do no injustice to the apostle. He does indeed expressly say that the end of Christ's mission was that we might receive the "adoption of sons,"1 which implies that apart from Him this is not our privilege. But in the same passage he compares Humanity, while under the law and before Christ came, to a child that is "under tutors or governors." If then the actual relation of man to God as affected by sin is that of a servant, obeying a law that is foreign to his likings, and conscious of God as Law Giver and Judge rather than as a Father, man is nevertheless a servant who is by birth a son or child of God, and is destined to receive the position and spirit that are proper to sonship. In distinguishing between the legal relation, in which man is God's servant, and the relation of grace which he owes to Christ, in which man is God's son, Paul does not deny a natural capacity for sonship in man as made in the image of God. But the apostle sets no value on metaphysical distinction; he deals with religious facts. It is enough for him that men in their actual state are at best servants, and can make no claim either to the position or character of children. While acknowledging that God is Father of all, he declines to say that all men are God's sons in any real sense; for the only sonship that is of value in his eyes is that which is accompanied with the power of sonship, with the full status before God as well as the love and devotion to Him that enter into the very idea, and that were exemplified in the life and character of Him who was the Son of God. He alone was God's dear Child, the image of His Father, partaker with Him of a life of love and holiness.

1---Gal. iv. 5."

- David Somerville (St. Paul's Conception of Christ: or, The Doctrine of the Second Adam, pgs, 44-46)

*Re-post from 9/18/15

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