Thank you Scott
Sent from my iPad
On Jun 28, 2014, at 4:29 PM, Scott Dale <wmscottdale> wrote:
Holy Spirit Just blew my mind… I don’t even know if I can’t talk about it. OMGrace… DO YOU KNOW THAT YOU ARE JUST LIKE JESUS IN THIS WORLD. JESUS WAS BORN WITHOUT A SIN NATURE AND HIS BLOOD HAS ERADICATED YOUR SIN NATURE AND MADE YOU HOLY SO THAT YOU ARE LITERALLY JUST LIKE JESUS. But, the Flesh nature which was trained in sin by the sin nature must be brought under the dominion of the power of the Spirit that now works in us. OMGrace… have you ever heard of the Hypostatic Union, kenosis or Hypostasis (They are defined below by scholarly resources)… well, since the blood of Jesus was shed for you and, since these theological terms that applied to Jesus, now they apply to you and me…. this is deep and will take the spirit to perceive. Seek God in this and I am telling you that you will gain a victory that has been won by Christ and is now IN YOU…
“Our nature is transformed at the time of conversion, our spirits become a new creation and we become united to Him. However, our un-renewed minds and the weakness of the flesh remain to be dealt with. The ‘new man’ is equipped to mortify the deeds of the body. Doing so is a choice. Living as a carnal Christian does not mean we still have an old nature, it just means we have chosen to not live by the Spirit. Blessings!” (Barry Bennett, CBC Dean of Students)
Hypostatic Union and the Two Wills in Christ…. When the Holy Spirit sealed us at the point of our salvation, we experienced the Hypostatic Union – the Divine Nature uniting with the Human Nature and now we are a Hypostasis -the individual units that are joined hypstatically… into the body of Christ…. MY GOD MY GOD MY GOD….
WE ARE LITERALLY JUST LIKE JESUS IN THIS WORLD, BUT WE HAVE THE RESURRECTED CHRIST WHO LIVES IN US WHO IS OMNIPOTENT OMNIPRESENT AND OMNISCIENT BUT WE WILL NEVER BE OMNIPOTENT OMNISCIENT OR OMNIPRESENT. This keeps us from being God or thinking that we are God but we are united with Him in a Hypostatic Union that makes us Sons of God being recipients of all that He IS AND HAS AND WHEN WE SEE HIM WE WILL BE JUST LIKE HIM… FOR WE SHALL SEE HIM AS HE IS.
I believe this is what Paul meant when he said to put away the elementary doctrines and move on to perfection. The elementary doctrines are the forgiveness of sin, the laying on of hands (which is not so elementary to some), turning from dead works, etc. He said to move on to perfection. He means that we are to move past trying to work our way and realizing that he has already worked out our way to salvation and we are to now allow him to work through us not focusing on our shortcomings but focusing on him because as we focus on him our shortcomings and failures will decrease and decrease naturally and where we fall short the Blood has remitted our failures or missing the mark.
BASICALLY… HE IS SAYING… GET OVER YOURSELF. FOCUS ON ME. I HAVE DONE IT ALL. NOW STOP GETTING IN MY WAY BY TRYING TO MEET A STANDARD THAT YOU CAN NEVER MEET. THAT STANDARD WAS GIVEN TO SHOW YOU THAT YOU WILL NEVER MAKE IT WITHOUT FAITH IN MY FINISHED WORK. MOREOVER, YOU WERE ALREADY SPIRITUALLY DEAD, FALLEN, WHEN I ISSUED THAT STANDARD SO IT IS FUTILE TO EVEN TRY. NOW MOVE PAST THAT AND FOCUS ON ME AND LET ME BEAR MY FRUIT IN YOU SO THAT YOU CAN ADMINISTER MY GIFTS TO THOSE WHO NEED THEM… STOP BEING SO SELF-CENTERED AND BE GOD CENTERED, BE JESUS CENTERED. PUT YOUR FAITH IN MY NAME, JESUS, BECAUSE IT IS BY MY FAITH THAT YOU ARE SAVED. MY FAITH ON THAT CROSS EARNED YOUR SALVATION, SO YOU JUST PUT YOUR FAITH IN ME AND TRUST THAT I HAVE DONE IT ALL AND EARNED IT ALL FOR YOU. WALK IN ME. FOCUS ON ME… LET ME LOVE YOU LIKE A FATHER AND LET ME DO THE THINGS FOR YOU THAT ONLY GOD CAN DO… THAT IS WHO I AM AND THAT IS WHY I AM IN YOUR LIFE… TO LAVISH UPON YOU EVERYTHING THAT I HAVE… SO STOP TRYING TO EARN IT. THE GREAT PLAN OF GOD IS TO WORK THROUGH MY CHURCH AND I CANNOT WORK THROUGH MY CHURCH IF MY CHURCH WON’T LET ME. IT IS MY GRACE THAT IS SUFFICIENT FOR YOU. LET MY GRACE DOMINATE YOUR HEART AND YOU WILL KNOW MY REST, GOD’S REST, YOU WILL KNOW MY PEACE, YOU WILL KNOW AND SEE MY POWER WORK IN AND THROUGH YOU… NATURALLY.
So, Colossians 2:9-15
9 For in Him the whole fullness of Deity (the Godhead) continues to dwell in bodily form [giving complete expression of the divine nature].
10 And you [f]are in Him, made full and having come to fullness of life [in Christ you too are filled with the
Godhead—Father, Son and Holy Spirit—and reach full spiritual stature]. And He is the Head of all rule and authority [of every angelic
principality and power].
11 In Christ you were also circumcised, but not with a circumcision done by hands [Rom. 2:28; Phil. 3:3]. It was ·a circumcision done by Christ [L the circumcision of Christ], which ·freed you from [put off; cut away] ·the power of your sinful self [your sinful nature; L the body of flesh; C just
as OT circumcision cut off the physical flesh, so Christ’s circumcision
“cuts off” the “flesh”—the power of our sinful self]. 12 When you were baptized, you were buried with Christ, and you were raised up with him through your faith in the ·power [working; active agency] of God, who raised Christ from the dead. 13 When you were ·spiritually dead [L dead] ·because of [or in] your sins and ·because you were not free from the power [L in the uncircumcision] of your ·sinful self [sinful nature; flesh], God made you alive with Christ, and he forgave all our ·sins [transgressions]. 14 He ·canceled [wiped out; erased] the ·record [certificate] of debt, ·which listed all the rules we failed to follow [L with its decrees that were against us; C the record of sins revealed through the OT law; Eph. 2:15]. He ·took it away [set it aside; destroyed it] and nailed it to the cross. 15 ·God [or Christ; L He] ·stripped the spiritual rulers and powers of their authority [L disarmed/despoiled the rulers and authorities]. With the cross, he won the victory and ·showed the world that they were powerless [publicly shamed them; made a public spectacle of them; C like a triumphant general displaying his captives in a victory parade].
ALL OF THIS TO BRING US INTO UNION WITH GOD AND TO GIVE US THE POWER TO PUT DEATH OR MORTIFY THE DEEDS OF THE FLESH….
THEOLOGICAL TERMS DEFINED BY SCHOLARLY RESOURCE.
The union of the two natures in Christ’s person is denominated hypostatic, that is, personal. The two natures or substances (ousiai)20 constitute one personal subsistence (hypostasis).21 A common illustration employed by the Chalcedon and later fathers is the union of the human soul and body in one person or the union of heat and iron, neither of which loses its own properties (Formula of Concord; Hase, Symbolical Books, 765). (See supplement 5.4.3.)
The doctrine of the two natures implies the doctrine of two wills in Christ. Either nature would be incomplete and defective without the voluntary quality of property in it. Each nature, in order to be whole and entire, must have all of its essential elements. A human nature without voluntariness would be as defective as it would be without rationality.
The monothelite party regarded the two natures as having only one theanthropic will between them: mia theandrikē enargeia.22 From the union of the two natures there resulted a will that was not divine solely nor human solely, but divine-human. The Monothelite contention was that “the one Christ works that which is divine, and that which is human, by one divine-human mode of agency” (Neander, History 3.177). This was in reality a conversion of the two natures, so far as the voluntary property in the nature is concerned, into a third species which is neither divine nor human. It was thus a modified Eutychianism.
In opposition to this error, the Catholic theologians asserted two wills in order to the completeness of each nature and met the objection of the monothelites that there must then be two persons, by affirming that by reason of the intimate personal union of the two natures neither will works without the other’s participation in the efficiency. If the human will acts, the divine will submits and coacts. This is the humiliation of the divine. If the divine will acts, the human will submits and coacts. This is the exaltation of the human. One and the same Christ, therefore, performs the divine or the human action, as the case may be, although each action is wrought in accordance with the distinctive qualities of the will that corresponds with it and takes the lead in it. Moreover, as the human will in Christ was sinless, there was no antagonism between it and the will of the Logos. This is taught in the words nevertheless, not my will, but yours be done (Luke 22:42). Thus, in any agency of the God-man, although there are two wills concerned in it, a divine and a human, there is but one resulting action. Two wills are not incompatible with a single self-consciousness, even when they are not hypostaticly united in one person. The divine will works in the regenerate will “to will and to do,” and yet there is not duality in the self-consciousness of the regenerate man.
We have already observed that the personalizing of the human nature by its union with the Logos is seen in the fact that the activities of the human nature appear as factors in the single self-consciousness of the God-man. He is conscious of finite inclination and finite volitions; this proves that there is voluntariness in the human nature that has been individualized. He is conscious also of finite and limited perceptions, judgments, and conclusions; this proves that there is rationality in the human nature that has been individualized. These two elements or properties of human nature, the rational and the voluntary, are no longer dormant, as they are in all nonindividualized human nature, but are active and effective in the one self-conscious person Jesus Christ. And one of them is as necessary as the other to the wholeness and completeness of the human nature. To omit the will from the humanity is as truly an error as to omit the reason; and therefore the Monothelites deviated from the true doctrine as really as did the Apollinarians.
William Greenough Thayer Shedd, Dogmatic Theology, ed. Alan W. Gomes, 3rd ed. (Phillipsburg, NJ: P & R Pub., 2003), 656–657.