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)

Thursday, July 6, 2017

The united Gift of the Father and Son, part 1 of 4

    "If we are to understand the place and work of the Holy Spirit in us, we must know somewhat of His place and work in the Divine Being. He has been given to make us partakers of the Divine life and nature, to be in us and to do for us what He is and does in the Father and the Son. The adoring and reverent contemplation of what He is as the Spirit of the Father and the Son in the Holy Trinity, of what He was and wrought in the man Christ Jesus on earth, and what specially His relation is to our glorified Lord Jesus, need not lead us away from the practical question of what He is to ourselves, but may help us greatly in realizing the wondrous glory and mystery of this, the united gift of the Father and the Son—their own Spirit, the Spirit of their personal life, to be the Spirit of our personal life. The following suggestive quotations from one of the most deeply scriptural and spiritual theologians, J. T. Beck, may help us in our effort to apprehend what God has revealed to us in His word. It is a most blessed thing when a believer begins to realize, 'The Spirit of God dwelleth in me,' and knows that God has given Him something Divine—yea, a Divine Person—as his life. But it becomes a thousandfold more wonderful to him when he begins to see how really it is the very same Spirit who is the personal life of the Father and the Son, who has now become his own personal life, his inmost self.
    'In Christianity, revelation appears, not only in the character of an elementary witness for God, as in the revelation of nature, nor only, as in the Old Testament revelation, in the character of special legislative organization and ideal promise, but as a new life-organization of the quickening Spirit. Christianity thus brings a revelation in which the supernatural, the Divine, is Spirit and Life, dynamically and substantially, to become personal. With this in view, it must be mediated differently than in the previous stages; it must have a higher organ for its revelation. If the Divine is indeed dynamically and substantially as a personal life to be organized into the human individuality, the only adequate organ for such a mediation will be one in which the revelation, or the Divine principle of organization, shall make itself personal in a human being. That is, it will not be sufficient that the Divine should reveal itself in some man only, with whatever strength, in the way of his consciousness through the channel of conscience. As little that it should, as by way of inspiration, develop its power to influence and elevate in the life of Reason or Spirit, after the manner of prophecy. Conscience and inspiration do not suffice as the means of revelation, in the revelation that is to be perfect. What is needed is a mediation, in which God concentrates His own peculiar Spirit and Life as a principle in a human individual to be personally appropriated. In a revelation, which is really to translate the Divine into man's individual personal life, in truth, to form men of God, the Divine as such—that is, as a personal life—must first be embodied in a personal centre in humanity. For this reason. As soon as something strictly new is concerned, something that in its peculiarity has not yet existed, every new type of life, before it can multiply itself to a number of specimens, must first have its full contents combined in perfect unity, in an adequate new principle. And so, for the making personal of the Divine among men, the first thing needed is one in whom the principle of the Divine life has become personal. Christianity concentrates the whole fulness of revelation in the one human personality of Jesus Christ as Mediator—that is, as the mediating central principle of the new Divine organism, in its fulness of Spirit and Life, in and for the human personal life. With the entrance of Christ into the human individual, the Divine life becomes immanent in us, not in its universal world-relation, but as a personal principle, so that man is not only (Greek phrase omitted), a being made of God, but (Greek phrase omitted), or a being begotten of God. And with the growing transformation of the individual into the life-type of Christ there is perfected the development of the personal life out of God, in God, and to God—the development not only of a moral or theocratic communion, but a communion of nature. By the fall of man the Divine and human in man had been rent asunder, and the separation has grown into estrangement and enmity. Man has become an ungodly personality. In opposition to this, both the Divine and the human have been reconciled and united in Christ's Divine-human personality as the human manifestation of the otherwise invisible God.' (Vorlesungen Chr. Glaubenslehre, i. 383.)"

- Andrew Murray and Johann Tobias Beck

Taken from (The Spirit of Christ, Note B, pgs. 325-328) by Andrew Murray.

*Re-post from 10/20/15

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