"The historic Christ as the New Testament portrays Him will remain, the starting-point in history of the new life-offer, all the more real....because on the present He IS what the history declares Him to have been. And the supernatural Christ, given not merely as a truth to the mind, but as a dynamic reality to the inner experience—the experience of Him being actually....an experience of His constant creative power--remains the same yesterday and to-day and for evermore." - Henry William Clark
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, July 11, 2017
In the New Testament Spirit the promise becomes fulfilment, actual bestowment, and possession
"'This action of the Spirit is, however, only mediated for the world by the Reconciliation which Jesus Christ has effected, and by His being glorified. Previous to this reconciliation, the Divine Spirit worked on earth either as the Spirit in nature, as the power of the earthly life, or as the Spirit of the Theocracy, with special temporary manifestations for special functions, as in the case of the prophets. But not in such a way that the Eternal Life, as it belongs to the Divine nature, and dwells in the Father and the Son, that the Spirit of the Divine personal life could become the personal life of man, the property of his inmost nature. In this special aspect the Spirit in the Old Testament was only a promise to be realized in Christ, and therefore bears the name of the Spirit of Promise. In the New Testament Spirit the promise becomes fulfilment, actual bestowment, and possession. Before this, however, could take place with any human individual, the Spirit had first as the Power of the Most High, that is, as He had hitherto existed only in the transcendence of the Divine nature, to form and secure for Himself in human nature a centre, whence He might communicate Himself. In this central nature the Spirit had to be brought into a free organic union with man's psychical and physical nature as existing in the flesh, and that nature had even so to be formed into the organ of the Spirit. In one word, a man, anointed and permeated with the Holy Spirit, the Anointed, had to be formed. And then, in this spiritually perfected central personality of Jesus Christ, the flesh had, by a voluntary sacrificial death, to be transformed into the true spiritual existence of the Divine Being; or glorified and lifted up into God, and so the reconciliation of the world with God accomplished. In this way alone could this visible life system, the organism of the sensible soul life, become judicially and ethically accessible to the operation and participation of the Divine Spirit, out of the Reconciler and through Him. Thus alone could the Spirit, in His new character, be set free out of the nature of Christ as now glorified in God, out of the Divine-human nature, to be poured out as the power of the heavenly life, the power of the eternal life, upon all flesh.'" - Johann Tobias Beck (Christlich. Ethik, i. 124).