for the relational dimension and fellowship with God.^224 This perception neglects
Ambrose’s theology of union and communion with Christ that he describes as
spiritual marriage that was presented in chapter 2. Not only does Jesus save and
forgive a person’s sins, he also draws that individual into a deepening intimacy with
the Trinity. Therefore Ambrose declares, “[u]nion is the ground of our communion
with Christ; and the nearer our union, and the greater our communion.”^225 For
Ambrose this is both personal and corporate and resolves Bavinck’s concern of a
highly individualized communion with Christ. The contemporary Reformed Church
would greatly benefit from expanding its understanding of unio mystica to include the
full doctrine of communion or spiritual marriage with Christ and thus enjoying the
relational intimacy that Jesus offers to all who will embrace it. That would then
enable people to join with Ambrose in declaring, “[o]h it’s an happy thing to have
Christ dwell in our hearts, and for us to lodge in Christs bosome! Oh its an happy
thing to maintaine a reciprocal communication of affairs betwixt Christ and our
souls!”^226
Second, Ambrose challenges the contemporary Church to integrate and
maintain the critical balance between Word and Spirit. An immediate benefit of this
interaction creates a more biblical theology of experience that avoids the all too
common contemporary expressions of fragmentation and compartmentalization.
Therefore, Ambrose reminds readers, “if the Spirit of Christ come along with the
Word, it will rouze hearts, raise spirits, work wonders.”^227 Clearly, Ambrose would
(^224) While Andrew Purves emphasizes union with Christ in his writings his focus is
essentially forensic. 225 Reconstructing Pastoral Theology.
226 Ambrose, Looking Unto Jesus, 913.^
227 Ambrose, Ambrose, Looking Unto JeLooking Unto Jesussus, 40., 723.^