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, July 26, 2017

The satisfaction of humanity in Jesus Christ, part 3 of 9

   "Another evidence, not as impressive but specially appreciable by our time, is the fact that the revelation of God in Christ is rectifying all other and minor beliefs, and bringing them into harmony with this which is central and supreme; revising those which went before, and revising with no less freedom those which have followed after. Perhaps no age of the church has been made more conscious of this rectifying power of the Christian revelation of God than our own age, certainly not because we are further in spirit from that revelation, but because, we think it may be fairly said, we are more sensitive to it. It is the Christian conception of God which is taking high precedence in all the religious thought of our time, which is informing its religious consciousness, which is reconstructing our systems of belief, which is compelling a larger and a more Christian interpretation of the doctrine of sacred Scripture. No one can altogether escape the power of this conception, not even those who persistently refuse its application to mooted points of Christian doctrine. It has, at least, brought about this singular result in the case of those who are unwilling to thoroughly Christianize theology, that it has forced them for the most part to take refuge in the vagueness of extra-Christian conjectures or beliefs.
    But the certainty that we know God through Christ has its more directly spiritual uses. It is the chief stimulus to faith. The desire to know God is not purely an intellectual desire. It is more than "the passionate curiosity which we feel before the mystery of the universe." It has in it the longing for companionship, the craving for communion. It belongs to the demand of the spiritual nature for life, for life in continuance and in fullness. So the soul instinctively turns to God, "whom to know is life eternal." It is knowledge in this sense which gives the communicating impulse to the thought of God. Whoever knows Him in the way of fellowship must strive to bring others into that relationship to Him. The intellectual knowledge of God may be held as a personal possession, but the spiritual knowledge of Him, the knowledge which admits the daily intercourse, the freedom of communion, the walk with God, has in it the "woe is me if I preach not the gospel." It is this communicating impulse which runs with such gladness and urgency through the first Epistle of John. The whole epistle is conceived in the spirit of the opening words. "That which was from the beginning, that which we have heard, that which we have seen with our eyes, that which we beheld and our hands handled concerning the word of life (and the life was manifested, and we have seen and bear witness, and declare unto you the life, the eternal life, which was with the Father and was manifested unto us), that which we have seen and heard, declare we unto you also, that ye also may have fellowship with us: yea, and our fellowship is with the Father and with his Son Jesus Christ; and these things we write that your joy may be fulfilled." Such is the satisfaction which Jesus Christ has brought into the world, and made possible to all men, and profoundly real to many, through his revelation of God."

- Smyth, Tucker, Churchill, Harris, and Hincks (The Divinity of Jesus Christ, pgs. 211-214)

*Re-post from 8/19/15

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