rather Barth asserts that union with Christ is “what makes us Christians whatever our
development or experience.”^30 Returning to his description of the nature of this union
with Christ, Barth recognizes it is a relationship that is “true, total and indissoluble
union.”^31 Clearly for Barth, Christ takes the initiative through his grace in drawing
and welcoming humanity unto himself. Therefore, he asserts “Jesus Christ [i]s the
Subject who initiates and acts decisively in this union.”^32 Barth expands this principle
declaring “[t]he purpose for which Christians are already called here and now in their
life-histories within universal history is that in the self-giving of Jesus Christ to them,
and theirs to Him, they should enter into their union with Him, their unio cum
Christo.” The nature of this union with Christ is “a single totality, a fluid and
differentiated but genuine and solid unity.”^33 Barth proceeds to explore the New
Testament foundation for this union beginning with John 15, Jesus is the vine and
individual Christians are the branches that are engrafted into him and then continuing
with John 14:20, “I in you” and “Ye in me.” He broadens his consideration by
referring to numerous Pauline variations of “being in Christ” or “in the Lord” (e.g.
Rom 8:1; 2 Cor 5:17, 12:2; Phil 2:5; Col 2:6; etc.)^34 Barth then raises the very
practical question, what is the nature and meaning of the word “in”? He responds,
“the ‘in’ must indeed indicate on both sides that the spatial distance between Christ
and the Christian disappears, that Christ is spatially present where Christians are, and
that Christians are spatially present where Christ is.”^35 Therefore, according to Barth
the unio mystica provides for a deep relational intimacy between Christ and
(^30) Barth, CD IV/3, 548, cf. II/2, 601. (^)
(^31) Barth, CD IV/3, 540.
(^32) Barth, CD IV/3, 541.
(^33) Barth, CD IV/3, 540.
(^3435) Barth, CD IV/3, 545-6.
Barth, CD IV/3, 547.