While such faith sets the believer right with God, it unites him personally to the risen Christ. ‘Faith in Christ’ (sometimes ‘in Jesus,’ ‘in Jesus Christ’) attaches itself to the resurrec- tion along with the death of the Redeemer (Ro 42+. 25 932-4) (ρ His resurrection, in the first place, as making valid the justification wrought in His death, but further as the ground of an abiding spiritual union (unio mystica) with the living Lord. Christ's ascension completes His resurrection (Eph 119-23)... “having died in regard to sin once for all,’ He ‘lives to God,’—and we in Him (Ro 6); God ‘raised us up and seated us in the heavenly places in Christ Jesus’ (Ro 6%", Eph 2**), By virtue of this union one comes to be in Christ—St. Paul’s normal designation for the Christian state. Under the ‘law of faith,’ we thus appropriate and assimilate Christ’s redemption ; what He has done for us is reproduced in us. We ‘coalesce with him (σύμφυτοι γεγόναμεν) by the likeness of his death’ and rising, which are rehearsed symbolicaily in baptism, actually in the process of a sympathetic, self-committing faith (Ro 6°). ‘Thus the idea of substitution receives its complement in the mys- ticism of faith . . . and the idea of ‘‘one for all” receives the stricter meaning of “all in and with one”’ (Pfleiderer). St. Paul’s doctrine of life to God in the celestial Christ is the correlative to that of death to sin through the crucified Christ. ‘The change from death to resurrection brought to Him an accession of personal endowment that qualified Him to exert His influence as a principle of new life in man, and it meant also His investi- ture with supreme power as the Lord of human life and destiny’ (Somerville),—mpwréroxos ἐκ τῶν νεκρῶν, ἵνα γένηται ἐν πᾶσιν αὐτὸς πρωτεύων (Col 1%), While through faith in Christ’s death the working of sin is at each Point undone, in the place of what is thus destroyed there is built up, through fellow- ship with His life, the new man and the new world (Ro 5° 6&3, 1 Co 15%-*3), «ΤῸ the Christ within Paul attributed all that he did and experienced as aChristian man. .. . It wasas if the very person- ality of Christ had entered into the apostle, and used him as the organ of its expression’ (Somerville) ; such is the δύναμις τῆς ἀναστάσεως αὐτοῦ, making Him a πνεῦμα Sworolow to His race. St. Paul’s theory of morals comes under this head ; it is the ethics of the ‘life hid with Christ in God’ (Col 3). If the cross is the main pillar of Paul’s theology, the objective fact on and around which its fabric is built, the consciousness of union with the living Christ is its subjective centre and the heart from which its movements proceed. See, further, art. FAITH.
St. Paul’s doctrine of adoption (υἱοθεσία) supplies the mies Gn pet of two cardinal principles—the Fatherhood of God, and spiritual union with Christ. The sonship of believers is matter of God’s eternal counsel, and was provided for ‘in Christ before the world’s foundation’ (Eph 15"). It is a statua
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derived wholly through Christ, in which we par- take with the Son of God, and are conformed ‘in the spirit of our mind’ to Him who is God’s complete mage (Ro 8% ™, Eph 4%. % 52, Col 3°18 115. Ph 2°, Gal 4, ete.). This resemblance of the many brethren to the Firstborn is at present spiritual, and therefore ‘hidden’; but we await,
ong with ‘the creation’ which has shared our ς bondage of corruption,’ ‘the unveiling of the sons of God,’ ‘the redemption of our body,’ which will be recovered from the grave and in its turn ‘conformed to his body of glory’ (Ro 8'*-*, 1 Co 15*-7, Ph 3% 21, Eph 115, Col 35: ἢ. Endowed with this hope, which is vital to their salvation (Ro 8%, 1 Co 15”), Christians are consciously ‘heirs of God and Christ’s fellow-heirs—if children, also heirs’ (Ro 8-17, Gal 45:1, See, further, art. ADOPTION.
4. Doctrine φ the Holy Spirit.—In the develop- ment of St. Paul’s Christology, or Christianit: proper, a further movement of thought is involved, —that embracing the doctrine of the Holy Spirit.
(a) God Immanent.—The thought of the Holy Spirit as the organ of the Divine in man is inwoven into the whole tissue of Paulinism. While the Son of God is the root and und of human relations to God, the Spirit is the living energy forming and sustaining those relations, the moral dynamic (ἐξ ὕψους δύναμις, Lk 24"; cf. 1 Th 1°, 1Co 24, Eph 3%). Christ is God manifest to us; the Holy Spirit is God working in us (e.g. Ro 154-16, 1 Co 12", Gal 5%). He is the ‘gift’ imparted in God’s grace to each believer by way of witness to his neue (Ro 8! 18 Gal 4°), and supplying the inward substantial counterpart of this endowment—a new power corresponding to the new status (Ro 5° 83, Gal 33, Tit 3*7, etc.). The positive gift of the Spirit, equally with the negative gift of remission of sins, is procured through the death of Christ.
Paul’s conception of ‘the Spirit,’ like that of ‘the Father’ and ‘the Son,’ was drawn from the teaching of Jesus. The OT ‘Spirit (breath) of God’ is the Divine influence touching man’s in- visible spirit, which is kindred to and was created by it. In the doctrine of Jesus the Holy Spirit assumes the distinctness of a personal being, and the Reamansnre of a fixed indwelling in man. The Spirit is associated with the person of Christ in such a way that He ‘rests upon’ Him, is concentrated in Him, given forth by Him, and becomes the element of life-communion with Him. These ideas supply the staple of St. Paul’s doctrine pen this mabe They are found mainly in the