The essence of the trinity i personhood. The Christ of God is not a function of the letter or the law. The Messiah came to enfold us in the Holy Family. The fact that Righteousness came as a person indicates that Christ comes in our flesh and manifests as the person who is you. God with us appeared in Jesus Christ in a totally fulsome manner compared to His presence in before Christ. The appearance of Jesus Christ, according to John’s prologue marked the beginning of the New Creation.
“Athanasius insists that the Word of God actually came to exist in a human manner and did not simply come to dwell in a human being as the Word of God came upon and dwelt in previous holy people. In these former manifestations of the Word, the Word merely inspired people who lived holy lives and spoke his word. For Athanasius, the terminus of the incarnational “becoming” was his actual existence in the flesh.” The terminus of a righteous person is the self as a manifestation of the Christ.
NO HALF GOSPEL
In the light of the salvation that is ours in Jesus Christ, ‘gospels’ formed in the frame of the knowledge of good and evil and the law appear as puny as they are – in that to use Paul’s words, ‘They are no gospel at all’. Any gospel that is a function of ‘the letter’ is a dead letter and dead precisely because it is an abstraction and not alive, and not alive because the law is a mode of being that is separate from God. In Adam all are dead. In Christ all are woven into God and God into them.
DEATH AND RESURRECTION
Myk Habets writes, “The life and death of Jesus Christ forms the locus of redemption. Jesus Christ is the response of God to humanity and of humanity to God, so in him we have salvation and in him we have union and communion with God. For Torrance, union with God is ‘in and through Jesus Christ in whom our human nature is not only saved, healed and renewed but lifted up to participate in the very light, life and love of the Holy Trinity’. Here we see the vital link between the wonderful exchange and theosis*. As Colyer succinctly puts it: ‘The atoning exchange is incarnational redemption, and incarnational redemption is atoning exchange, all worked out in the one person of the incarnate Son of God within the twisted depths of our fallen humanity.’ (1)
To postulate that Jesus came to invigorate the law is to turn the salvation offered on its head. As one prophetic word rendered it, this is an ‘inverted cross’. The law leads to the cross. But the cross does not lead to the law. It creates Christ’s life as our life.
‘The Spirit gives life; the flesh counts for nothing. The words I have spoken to you--they are full of the Spirit and life’ John 6.63 NIV.
‘The alive Christian’ is alive because Christ is mediated as them. Christ your life is a holistic gospel in which you do better than exhibit bits of righteousness. You are the expression of Christ. A whole person approach based on the law is a contradiction in terms. It can only occur as a manifestation of Christ.
The fact that we are ignited in Christ and not dead or semi-dead is spirit and life because Jesus has not given us a religion or an ecclesiastical routine. He has given us a state of being whose essence is oneness with Him. This is entirely more whole and holistic than a threadbare legalism tied to Moses and far more life-giving than any marriage to religion could ever be. To be one with Christ is to be life itself. To live in oneness with Christ, it is never presumptuous to say with Him – ‘I am life.’
*Participating in the divine nature.
(1) Habets Myk, Theosis in the Theology of Thomas Torrance P.113.