union whereby we become “one spirit” with Christ (I Cor.
6:17). This is not a psychological union whereby we keep
Jesus in our thoughts and consciousness, nor is it a moral
union whereby we are obliged to seek to conform to Jesus’
example. Rather, it is a spiritual union whereby deity
dwells and functions in man; Christ in the Christian. Jesus
illustrated this spiritual condition to Nicodemus in the
analogy of a “new birth,” a spiritual regeneration whereby
one is “born of the Spirit” (John 3:1-6).
It is extremely important to keep in mind that the
presence of the risen Lord Jesus in the Christian is not to be
divided from the person and presence of the Holy Spirit.
The dissolution of the ontological essence of Jesus Christ
from the Holy Spirit creates a defective Trinitarian
perspective of God that has plagued “Christian theology”
for centuries and remains a serious misrepresentation even
in evangelical explanations. The Holy Spirit is not a
substitute for Christ, nor is He a surrogate of Christ, but
must be understood to be indissolubly one with Christ. Paul
adequately reveals that the Spirit of God, the Spirit of
Christ, and the Holy Spirit can be referred to inter-
changably (Rom. 8:4-11) as the triune God, who is Spirit
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