‘Being’ is a subjective and objective state. It is the real us as opposed to a notional us or an abstract us. Such being is ours in the Spirit - in the Spirit of Christ. Here we are located as persons in the reality of the trinity and in the authenticity of who we actually are. This is not the case in the law or in fundamentalism were we are a creation of the letter and not really alive. The paradox is that we are real in the Spirit and not real in the flesh and the law.
THE I AM OF YOU
‘Being’ is a different state of consciousness to merely ‘believing’ as in ticking boxes. Contrary to what Descartes thought, we are not ‘I am’ because we think. We are an I am of great import when we are in God. Paul explains what it means to be in God in Romans 8. He is speaking here of our life in the Spirit which begins when we agree that we have been received into Christ’s life. It culminates in our new bodies in eternal life. But it begins now when our state of being is Christ our life.
Paul writes, ‘You, however, are controlled not by the flesh, but by the Spirit, if the Spirit of God lives in you. And if anyone does not have the Spirit of Christ, he does not belong to Christ. [Note that belonging to Christ can be asserted when we do not actually belong] But if Christ is in you, your body is dead because of sin, yet the Spirit gives you life because of righteousness. And if the Spirit of Him who raised Jesus from the dead is living in you, He who raised Christ Jesus from the dead will also give life to your mortal bodies through His Spirit, who lives in you.’ Jesus gives us real life as opposed to false life and the lies inherent in all version of the knowledge of good and evil (law culture).
The law places us outside this life in God. But our real life life is our life that is one with Christ because HE IS US. Paul denotes life as a thing in itself and a person who is the law of the spirit of life. The consequence of this life in us is the righteousness of God realised in our being by the Spirit. It’s sad when the law is made to be the core our religion when it is the law that separates us from God.
Often when the Kingdom is being taught as distinct from ‘religion’ some can respond, ‘Don’t we know that already? The fact is we may not. ‘Knowing’ in the Kingdom sense is not agreeing with dot points. Knowing in the Kingdom sense. It’s a ‘state of being’. It’s being one with God not notionally but in spirit and in truth.
In the Kingdom something is not right because it’s true. Neither is it ‘known’ because it is true. It’s right and it is known when we are in union with God. When are we in union with God? When we receive Jesus as our life.
JESUS TELLS THE TRUTH
Jesus explained the issues when speaking to Nicodemus. Jesus said, ‘Very truly I tell you, no one can see the kingdom of God unless they are born again.’ Born again is not stopping drinking and starting on fruit juice. It’s stopping living in Adam and beginning life in Jesus. We are born again when we allow the cross to lead us from Adam’s life to Jesus’ life. Paul asserted that if we are connected to the law we are a not in Jesus.
UNION WITH GOD
Our life in Jesus is not just ‘belief’ in Jesus. This is a life when He is in us and we are in Him. Once again we are talking ‘being.’ In our new status we are sons and daughters of God – now not notionally as we were in Adam/Moses but in spirit and in truth because Christ is our life.
‘Being’ has its source in God, in persons and in relationship between persons. It is not dualistic. It is subjective and objective because it is ‘whole.’ Our post cross relationship is that we are interwoven into God and God is interwoven into us. We and our Father are one. That’s being. We are sons and daughters of God, now in spirit and in truth. That’s being. Thomas Torrance observes,
“Nicene theologians made considerable use of Greek terms and ideas in articulating the conceptual content of the Christian Faith, they reshaped them in a very basic way under the creative impact of the Holy Scriptures. Being, word, and act in patristic theology came to mean something very different from what they meant in Platonic, Aristotelian or Stoic thought: they are in fact radically ‘un-Greek’.
Thus far from Nicene theology resulting from a Hellenisation of Biblical Christianity, it represents a recasting of familiar Hellenic thought-forms in order to make them worthy vehicles of the Gospel, and enable the Church to clarify and give consistent expression to the trinitarian structure inherent in evangelical knowledge of God the Father to whom we have access through the Son and in one Spirit.”
‘Being’ is everything. It’s the difference between ourselves as sons of God and ourselves as phantoms of ourselves. This is essence of the new covenant. His life as ours. Our life as theirs. We have been drawn into the kind of fellowship with God that the trinity enjoy among themselves. This is the full meaning of Christ our life. It’s what it is to have ‘being’ as the sons of God.
Torrance, Thomas F.. The Trinitarian Faith: The Evangelical Theology of the Ancient Catholic Church (T&T Clark Cornerstones) (p. 74). Bloomsbury Publishing. Kindle Edition.