By Linda Rex
I was sitting in a restaurant the other day with my family. Looking around the restaurant, I noticed a sight which is quite commonplace today—everyone at the table was looking at their smart phone. I was a little amused, because just a few minutes before that, I had caught myself looking at mine when I really didn’t need to.
It can be a real challenge to stay present in the moment with family, friends, and the task at hand, because there are so many distractions. Believe me—I love my smart phone. But I have had to learn to limit its use, or I will not be present to what is going on right in front of me and will miss valuable moments in my relationships and home life.
I think there are things we can learn about our relationship with God from this. Years ago, I believed the Holy Spirit was the substance God was made up of, that the Spirit was a force or power, but definitely not a Person. To see the Spirit as an object or force meant I was always having to ask God for more of the Spirit. Even though, as I believed then, I had been given the Spirit at baptism and God wouldn’t take the Spirit away, I was still in danger of Spirit starvation.
A song I fell in love with in those days was “More Love, More Power.”(1) This is a great song which was very inspiring to sing. But I began to see that it began with a false paradigm. This paradigm said—I don’t have enough love or power from God—I am starving spiritually. I only have a little bit of God’s power, so I have got to have more or I’m in real trouble. I desperately need God to give me more or I can’t be good enough (so I will be worthy of God’s love and attention or be a good person).
When Jesus spoke about the Holy Spirit, though, he did not seem to use this type of terminology. He spoke of the Holy Spirit as being a Person like himself (John 14:26; 15:26; 16:13) Yes, he spoke about the Spirit as being given or poured out. Jesus said the disciples would be baptized with the Holy Spirit on Pentecost. But Christ made it quite clear that the Holy Spirit was not just a power or force—he was a Person who would not speak on his own initiative but according to the Father’s will, guide them into all truth, and testify to them about Jesus.
A person such as the Holy Spirit cannot be divided up without destroying the Person in the process. The Spirit isn’t hacked up into pieces to be given a little here and a little there. At Pentecost, the apostle Peter—filled with the Spirit—explained how the events which had happened that day (the outpouring of the Holy Spirit on those gathered for prayer and worship) was a fulfillment of the prophetic word of Joel 2:28-29, which said the Spirit would be poured out on all flesh.
The Scriptures indicate God has become present by the Holy Spirit to each and every person. So why did Peter say in Acts 2:38, “Repent, and each of you be baptized in the name of Jesus Christ for the forgiveness of your sins; and you will receive the gift of the Holy Spirit?”
Apparently there is a difference in how the Holy Spirit came to the believers on Pentecost (and how he comes to us today) than when he came on the men and women of the Old Testament. Back then, it seems as if they would be overcome by the Spirit and find themselves prophesying or doing extraordinary things, apart from their decision to have the Spirit’s involvement in their lives. I don’t think Saul really wanted to go about prophesying, but Samuel told him the Spirit would make him do this as a sign he would be anointed king over Israel. God seemed to work more externally with human beings back then.
The significance of repentance and faith in Christ which precedes baptism is the key. The New Testament church was born out of the events which had occurred during Jesus’ time here on earth. Jesus, the Word of God in human flesh, had lived, died, and then been resurrected, ascending into the presence of God taking our common humanity with him. The perfected humanity of each human being lies hidden with Christ in God. Our response, what we do with these events and what we believe about who we are in Christ is critical.
Jesus told his disciples toward the end of his life here on earth, “A little while, and you will not see Me, and again a little while, and you will see Me” (John 16:19 NASB). He indicated that he had to leave so that the Spirit would come to them. And when the Spirit came, Christ would be coming to them. The Spirit of Christ would indwell human beings, and in this way, Abba himself would be present.
Through Christ and in the Spirit, God is now present and available to each and every person. Notice the important details—through Christ, and in the Spirit. If you or I, or any other person, does not believe Jesus Christ was who he was, of what use is the gift of the Spirit? True, the Spirit works in mighty ways in spite of us—there is plenty of evidence of this in the Old Testament. But God always protects and honors our human dignity. He does not force himself upon us. The Spirit protects our personhood and invites us into relationship with God through Jesus, creating in us—as we are willing—the faith to believe.
The Spirit testifies to who Jesus is, and who he is for us individually. This is important, because at some point we need to repent of all our false beliefs about Abba, Jesus, and ourselves. We need to turn away from ourselves and turn to Christ. To receive the Spirit is to open ourselves up completely to the presence of God, allowing him full reign in our being.
The apostle Paul wrote, “do not get drunk with wine, … but be filled with the Spirit.” Being drunk means our bloodstream is filled with a substance which is altering our decision-making capability and reducing our inhibitions, often in unhealthy ways. Being filled with the Spirit means being filled with the Person and Presence of God himself and being governed by his heart and mind, not our broken, fleshly heart and mind. It means we are led by his will, purposes and plans, not our selfish, self-willed desires and efforts. We live undistractedly, fully attentive to and participating with Christ as he dwells in us by the Spirit.
It’s not that God has to give us more of himself, but rather that we are fully surrendered and open to him. What part of us are we holding back from God? What doors in our heart and mind are closed to God? What do we refuse to give up or surrender to him? How are we resisting or quenching the Spirit?
Coming to see this moved me to change the words to that song so we could sing it at church: “Your Love, Your Power, I give you all my life…And I will worship you with all of my heart, and I will worship you with all of my mind, and I will worship you with all of my strength, for you are my Lord.” There is a call to surrender in the preaching of the gospel. This is why each generation is so resistant. None of us want to turn over the reins of our being to someone other than ourselves—most especially not God, because he has definite views on what it means to be a human being made in his image.
What part of our lives and beings are we unwilling to surrender to the God who made us and saved us by his grace? Will we give him all, turning away from ourselves and turning to Christ? In turning to Christ, then, we are baptized—showing we agree that yes, we did die with Christ, and we rose with Christ, and one day we will be fully Christ-like, when we see him in his glory. We are agreeing with the truth of our being and are open to the indwelling Christ by the Spirit, having received the gift God has given us of his indwelling Presence.
Each moment of our lives, then, is spent in the indwelling Presence of God. Being baptized in the Spirit means we are swimming in the Triune life and love—in the midst of the Father, Son, and Spirit—participating in what they are doing in this world.
We can focus on our distractions—and there are plenty of them—or we can be present to the One who is present to us by the Spirit. Paul says to keep our hearts and minds on the things of heaven, not on the things of earth—meaning, be present to God and his Presence rather than the things of the flesh (Col. 3:1-4). This is what we were created for, and how we are meant to live—in the life and love of Abba and Jesus in the Spirit, forever.
Thank you, Abba, for the gift of your Beloved Son, and for the gift of your precious Spirit. Thank you for the gift of your indwelling Presence, and for inviting us into relationship with yourself. Grant us the grace to welcome and surrender to the gift of your Being through Jesus and by your Spirit, Amen.
“And do not get drunk with wine, for that is dissipation, but be filled with the Spirit.” Eph. 5:18 NASB
(1) “Worship” album, Michael W. Smith (2001)
by Linda Rex
At our last group meeting in Hermitage we talked about the concept of inclusion. We in Grace Communion International have been accused of being universalists due to our belief that God has brought all humanity into union with himself through Jesus Christ and has made his transforming Spirit available to all. The key element to this discussion is humanity’s individual response to the gift of salvation he is offering us in Jesus Christ. (For an excellent discussion of inclusion and our acceptance in Christ, see this article on the Grace Communion International website: https://www.gci.org/jesus/acceptance.)
So, how does a person respond to this gift of grace? As I was asked earlier this week: “How is the response to Jesus different from someone saying the sinner’s prayer? I thought that the sinner’s prayer was you making the decision to accept Christ and you bridging the gap between yourself and God. How is the response to Jesus’s acceptance different?”
This is a very important question and it speaks to the whole understanding of separation vs union with Christ. Saying the sinner’s prayer is indeed seen as bridging the gap between you and God, with the idea of repentance and faith bringing about a change in our position–from separation into union. It requires the process of repentance, faith, baptism, new behavior in order to be valid. Dr. Wauchope in his series on “God, the Who and Why” (there is a link for it on my blog site), explains how this method of bridging the gap between the spiritual world and our human world actually has its roots in Aristotle and the philosophers. It is as though we change the heavenly realities by our human efforts–which we know is a falsehood. Only God can change God.
So what does it mean that we respond to Jesus? Do we need to say the sinner’s prayer? I don’t believe that a particular prayer is necessary–the Ethiopian merely asked whether and where he could be baptized, and Philip baptized him. I think that is significant.
Baptism isn’t done in order to change our status with God. It is done as a sharing in Christ’s baptism, a sharing in his life and death. Peter called people to repent and be baptized for the remission of sins–what Jesus did when he was baptized for us in our place. He was calling them to receive the gift already given to them in the life, death, resurrection of Jesus–to participate in what Christ had already done for them.
In other words, at some point God is going to bring each of us to the point where we see that apart from Jesus, we have no hope–that without Jesus we are lost. Jesus said in his preaching–repent, for the kingdom of God is at hand (ie. I’m the Messiah and I’m here bringing in God’s kingdom), and he told his disciples to preach the Word, teach the Word and to baptize and disciple. That means there is a point of turning away from ourselves and our world and our way of living and being and a turning to Christ (ie. repent and believe, and receive the gift of life in him), at which point, symbolically through baptism, we identify with Christ, acknowledging that our life is in him.
This is why when someone comes to me and says, I believe in Jesus Christ and I want to be a Christian, I ask them, “Have you talked with God about this?” And then I will pray with them and encourage them to pray about their commitment to Christ and his will. And I will then talk with them about baptism as a sign of their commitment, as an acknowledgement of their participation in Christ’s finished work.
But Barth and the Torrance’s are real clear that there is a definite turning away from oneself and a turning to Christ at some point. It’s a point in time and a process where a person acknowledges their need for and reliance upon Christ and a turning away from themselves and their ways, and a turning to Christ, and a submission to him as Lord of their life. This can take some time with people and may occur well after their initial understanding at baptism.
This is why discipleship of new believers is so important. They need to come to know and rely on Jesus and to begin to live their life in him. It is his life they are participating in–the new life they live is defined by Christ’s life, not by them. A person’s response to Jesus is, therefore, not just an event in time, but a whole turning of their life and being away from themselves and to Christ throughout the rest of their life–as Jesus said, a dying to self and a living in him.
As you can see, the latter approach does not at any point bring up some form of separation, but rather says that Jesus is our life. In God, through Christ and in the Spirit, we live and move and have our being. Christ did for us in our place all that is needed–so believe it and receive it, and then live it out. It’s all in terms of participating in the life Christ made for us in our humanity as a sharing in his divinity. I think this is a much more hopeful and joyful word of life.
The following is a response to a related question, “Does the Holy Spirit work on each person individually at some level continually or is God not working with everyone yet?”:
Sometimes our inclusive language can be a little too free. Yes, we need to keep the concept of inclusion in our language. All are included in God’s life and love. That is a given. All are united with God in Christ.
But our calling and full participation in that is something the Spirit does in a unique time and way for each of us. The communion of the Spirit is a different story from our union with God in Christ. The communion of the Spirit is experienced by the body of Christ through whom God is bearing witness to the world about Jesus in the Spirit today.
It does not mean that all do not have the Spirit but rather that there is an awakening of some to the calling to bear witness to Jesus Christ as a community of faith. We want to let all people know they are included in God’s love and life. But the thing is–if a person is living and being in a way that does not coincide with how God is and how Christ is for them, then how can they fully participate in God’s love and life? There is a call to repentance–to a change of mind and heart in how we look at God and who we think he is and a turning away from ourselves to Jesus, trusting in him for life and godliness rather than in anything else. The Holy Spirit does a work in a person’s heart, mind and life that is transformational–it is real.
My friend Bob likes to say, “all are included, they just don’t know it yet.” That’s not really a bad thing to say–but there is still the call to repent and believe. Barth and Torrance say the best way to present the gospel is to say, “God loves you so much he sent his Son to live, die, rise again in your place. He’s done all that is needed for you to be reconciled to God and redeemed. Jesus Christ stands in your place, interceding for you with the Father, and he gives you his Spirit so you can share in God’s life and love. You are loved and forgiven. [ie you are included] Therefore, repent and believe.”
The gospel continues to require a call to repent and believe, even when all are included. The thing is, this repentance and this faith is taken up in Jesus Christ just like everything else–it comes as a gift from God through Christ in the Spirit. It’s not on us as humans to find something within ourselves to be able to repent and believe. Christ gives us his own repentance and faith as a gift of God through the Spirit. So it’s not all up to us–it’s all of grace. Really the only response left for us gratitude or grateful obedience, and even that we participate in with Christ. It’s all of grace.
When we think of the work of the Holy Spirit in terms of inclusion, we see that because the Spirit is poured out on all, he is available to all. He is working even now in and with each person. But as far as the transformational work the Spirit does in bringing someone to faith in Christ and into the body of Christ and into the obedience that comes with faith, that is something that is unique–it is a setting apart of certain persons for the purpose of bearing witness to Jesus Christ and to share the gospel. All are included in the kingdom of God, but not all are willing and obedient participants.
Father, I thank you for including all in your life and love through your Son Jesus and by your Spirit. Grant us the grace to receive and fully participate in your precious gift. Through Jesus our Lord, amen.
“After John was put in prison, Jesus went into Galilee, proclaiming the good news of God. “The time has come,” he said. “The kingdom of God is near. Repent and believe the good news!” Mk 1:14–15 NIV