III. from union with Christ to communion with God: the humanity of Christ
So far, what we have dealt is the subjective understand of union with Christ: a dynamic relationship based on the existentially mutual indwelling including will and act. And this take places when the Holy Spirit works out faith as the hook in us which is a recognition and acknowledgement of Christ’s saving work for us. It is this knowledge of Christ in which revealing the divine will that the human will response. If this union is the ground of our whole existence, it should also conduct the response of our will. In other words, what conducts our response? To whom or what the human responses? And finally, to where does this response lead us?
i. the humanity of Christ: …show more content…
In fact, because what we have in this union is the relationship of existential mutual indwelling, we are bound to response the whole person of Christ through corresponding to Christ’s humanity. The point of contact is the humanity of Christ through which we are united to Christ. And, due to the ontological distinction between Christ and us, the mediate status of Christ’s humanity is never ceasing. In other words, the mediate office of Christ is eternal. Christ is the eternal mediator. Now, Our perception of union with Christ must be affected since that the mediate office of Christ is eternal is affirmed. The union with Christ is not limited in our Christian life on earth but has an eschatological …show more content…
As we have already discussed that while Calvin addresses “Christ’s own deity will shine of itself, although as yet it is covered by a veil,” what he might has in mind is the eternity of Logos. Because Calvin does not have a systematic thinking concerning his writing style and the purpose of Institute is to prepare better understanding of the Bible, the “veil” is not necessarily referring to the humanity of Christ which is the direct contrast of “Christ’s own deity.” In fact, the veil is actually more properly referring to the old and corrupted creation which is our humanity. In other words, it is “our own human infirmity” Therefore, when our humanity in union with Christ is fully conformed to the humanity of Christ in the new creation, we can enjoy the full capacity of Christ’s humanity as the adopted children of God. “Ontologically, Christ’s humanity still mediates communion with God,” but Christ’s humanity no longer functions as an intermediator between God and us. In his commentary of 2 Peter 1:4, Calvin explains the meaning of being a partaker of divine nature: “when we have put off all the vices of the flesh we shall be partaker of divine immortality and the glory of blessedness, and thus we shall be in a way one with God so far as our capacity allows.” In our final communion with God, there is “a way” which is “the limit of our finitude. This “way” is
So far, what we have dealt is the subjective understand of union with Christ: a dynamic relationship based on the existentially mutual indwelling including will and act. And this take places when the Holy Spirit works out faith as the hook in us which is a recognition and acknowledgement of Christ’s saving work for us. It is this knowledge of Christ in which revealing the divine will that the human will response. If this union is the ground of our whole existence, it should also conduct the response of our will. In other words, what conducts our response? To whom or what the human responses? And finally, to where does this response lead us?
i. the humanity of Christ: …show more content…
In fact, because what we have in this union is the relationship of existential mutual indwelling, we are bound to response the whole person of Christ through corresponding to Christ’s humanity. The point of contact is the humanity of Christ through which we are united to Christ. And, due to the ontological distinction between Christ and us, the mediate status of Christ’s humanity is never ceasing. In other words, the mediate office of Christ is eternal. Christ is the eternal mediator. Now, Our perception of union with Christ must be affected since that the mediate office of Christ is eternal is affirmed. The union with Christ is not limited in our Christian life on earth but has an eschatological …show more content…
As we have already discussed that while Calvin addresses “Christ’s own deity will shine of itself, although as yet it is covered by a veil,” what he might has in mind is the eternity of Logos. Because Calvin does not have a systematic thinking concerning his writing style and the purpose of Institute is to prepare better understanding of the Bible, the “veil” is not necessarily referring to the humanity of Christ which is the direct contrast of “Christ’s own deity.” In fact, the veil is actually more properly referring to the old and corrupted creation which is our humanity. In other words, it is “our own human infirmity” Therefore, when our humanity in union with Christ is fully conformed to the humanity of Christ in the new creation, we can enjoy the full capacity of Christ’s humanity as the adopted children of God. “Ontologically, Christ’s humanity still mediates communion with God,” but Christ’s humanity no longer functions as an intermediator between God and us. In his commentary of 2 Peter 1:4, Calvin explains the meaning of being a partaker of divine nature: “when we have put off all the vices of the flesh we shall be partaker of divine immortality and the glory of blessedness, and thus we shall be in a way one with God so far as our capacity allows.” In our final communion with God, there is “a way” which is “the limit of our finitude. This “way” is