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Paul declared that Christ is our life by way of incarnation. Never by way of religion. John repeated Jesus urging, ‘On that day you will realize that I am in my Father, and you are in me, and I am in you’ John 14.20. This is the day we are born again – this time born into Christ’s life as ours.


Should we be overly steeped in the law and have extracted the law from the old testament and extended it into the new as some do by way of a law-based Christology, we generate a christianity of the letter. Maybe an intellectualised version of the letter rather than the spirit. This can be a religion of beliefs and sin-management rather than that which our inheritance is: Our grafting into the infinite life of God. Of course, one can be an intellectual or a tradesman in oneness with God. We will be a more insightful intellectual and a more gifted tradesman when Christ is our life than when the law is our half-life. Incarnation is our inheritance. The law and its fellow travellers are not.


John’s statement, ‘In Him was life and that life was the Light of humanity’ is more than pious words. It’s a statement of being – of who Jesus is and who we become when He is our life.


‘The thief comes only to steal and kill and destroy; I have come that they may have life, and have it to the full’ John 10.10 NIV.

Some versions of Christianity are decidedly anti-life. They try to pass muster as a version of stoicism as the Australian historian Manning Clark observed in his mother. Other versions mis-apply the purpose of Christ come in the flesh and contain it substantially to dealing with sin. Jesus has dealt with sin. But Jesus Himself declared that He had come to undo the results of the lie and the theft of humanity from humans and join us to life without limit. This is why any ‘gospel’ that makes a deal with limited life, is an affront to the achievements of Christ, a robbery of simple people and a partial alliance with the Enemy.


Myk Habets, discussing Thomas Torrance observes that, “
No longer is salvation thought of as exclusively salvation from sin, alienation, and hostility, although those themes are clearly part of any biblical soteriology. Instead, union, communion and participation are more meaningfully incorporated. A retrospective focus is replaced with a prospective one without losing the strengths of the former. The ultimate goal of salvation is no longer to appease the wrath of an angry God but to attain to participation in the divine life through the Son by the Holy Spirit. This still necessitates judgement on sin and justification of the sinner, but it does not end there. Salvation in a theosis centred soteriology is accomplished by the incarnation in the hypostatic union*(1).”

This is why Paul’s Christ our life is so much more about agency and intrinsic life than a theology based on ‘Sin is the transgression of the law.’ Sin is more than this at base. It is the result of distrust in God and the resultant separation from God. To be one with Christ as we are when He is our life is to be one with the trinity in heart and being – which is far superior to a sin-focussed gospel.


Humans are no longer generically separated from God since the cross. The at-one-ment is for all. None, are separated from God since the cross who have accepted the invitation to ‘come unto Me’. Unless they are in their mindset because they are still in the law or ‘busily’ earning Christ. The Enemy has subtle perversions for the religious. Any spirituality that is not Christ our life, exposes the Gospel to dilution and putrification – which is why Paul considered all things not Christ as dung and garbage. Because it is.

*Both Father and the Son are of the same nature.
(1) Habets Myk, Theosis in the Theology of Thomas Torrance. P 126.