Michael Horton on Union with Christ...

"Union with Christ is not to be understood as a “moment” in the application of salvation to believers. Rather, it is a way of speaking about the way in which believers share in Christ in eternity (by election), in past history (by redemption), in the present (by effectual calling, justification, and sanctification), and in the future (by glorification). Nevertheless, our subjective inclusion in Christ occurs when the Spirit calls us effectually to Christ and gives us the faith to cling to him for all of his riches...

"The motif of mystical union has often been presented as an alternative to the forensic (legal) motifs of redemption, especially vicarious substitution and justification. Since Albert Schweitzer, the thesis has repeatedly been advanced, refuted, and then advanced again that justification is a “subsidiary crater” in Paul, while the real central dogma is mystical union. Reginald Fuller notes, “Attempts have been made to pinpoint some other center or focus for Pauline theology, such as ‘being in Christ’ (Schweitzer) or salvation history (Johannes Munck).” However, “Romans, the most systematic exposition of Paul’s thought, clearly makes justification the center.” Not only in Paul but in the pre-Pauline creedal hymns we find this affirmation (2Ti 1: 9 and Tit 3: 4– 5)...

"Like Schweitzer, a variety of contemporary trends in Pauline studies as well as Reformation scholarship are driven by the presupposition that mystical participation in Christ stands over against a forensic emphasis on Christ’s alien righteousness imputed to believers. 3 Through the interpretive lens of union with Christ we can move beyond the false choice of a legal, judicial, and passive salvation on one hand and a relational, mystical, and transformative participation in Christ on the other. Nevertheless, as I argued in relation to Christ’s atoning work, the integral unity of these motifs is possible only because the latter is grounded in the former. As Geerhardus Vos expressed it,

In our opinion Paul consciously and consistently subordinated the mystical aspect of the relation to Christ to the forensic one. Paul’s mind was to such an extent forensically oriented that he regarded the entire complex of subjective spiritual changes that take place in the believer and of subjective spiritual blessings enjoyed by the believer as the direct outcome of the forensic work of Christ applied in justification. The mystical is based on the forensic, not the forensic on the mystical.

"In Romans 5, the covenantal union of humanity in Adam is contrasted with Christ’s covenantal headship, and then in chapter 6 we encounter his most explicit description of union with Christ in his death and resurrection (Ro 6: 1– 23; cf. 1: 3– 4; 4: 25; 1Co 15: 35– 58). Though they have been “in Christ” in God’s electing grace from all eternity (Eph 1: 4, 11; 2Ti 1: 9), their actual union with Christ occurs in time through the work of the Spirit. Throughout the Pauline corpus we encounter this emphasis on union with Christ."

[bold emphasis added]

Horton, Michael S. (2011-01-04). The Christian Faith: A Systematic Theology for Pilgrims on the Way (Kindle Locations 14544-14565). Zondervan. Kindle Edition.

Magical-Mystical sanctification tour...

Sanctification by works can take all manner of forms.  I think most Christians get sidetracked into some type of it, mainly due to the fact that we are by nature law-creatures.  Being sinners born under the covenant of works, we are wired to work for a wage, even when the very thing we are working for has already been freely given through faith.  Tell me what to do to grow in Christ and how to do it!

Early in my Christian life (1970's) I was with a church in southern California that taught salvation was accomplished by Christ alone and received by faith alone.  Jesus' words, "It is finished" summed up our understanding.  Not too bad, eh?  We were adamant that there was no law or works we had to do to gain or keep God's favor... until we got to the practical "how to" grow/live the Christian life, i.e. our template of sanctification.  We knew enough to eschew any works of outward law-keeping, Mosaic or otherwise, as a means of spiritual transformation.  After all, the Christian life is a spirit-life.  Yes, we had a better way!



Sanctification for the enlightened was to follow certain spiritual disciplines in order to "mystically experience" Christ (which was really measured by nothing more than one's inward feelings).  And, of course, in our thinking this had nothing to do with works.  Little did we know...  Around that system of a mystical experience of Christ we built our theological means of growth and grace with our own particular "confessional" terms and phrases:

• experience life
• to know the Lord
• experience reality
• touch the Lord
• pray the Scriptures
• come into His presence
• practicing His presence
• "get out of" your soul and into your spirit
• set your mind on the Lord
• live in your spirit, not in your mind.
• the highest authority is your spirit

We had certain verses that pointed the way and supported the above.  To advance in the Christian life meant to encounter daily, hourly, even moment by moment, an inward Christ through a subjective experience.  Faith need not apply, at least not in the same way that faith, as a God-given grace, receives the gift of salvation from him.  This wasn't about receiving, but climbing and attaining.

The way it worked was, more or less, as you set your mind on the Lord and spent time "in God's presence," you were gradually being transformed into the image of Christ (assuming your "sense" or feeling bore witness to His presence)... [What that means is a whole other topic]  You knew you were in his presence when you obtained that certain "peaceful, easy feeling."  This mystical sanctification model hung, in a large part, on proof-texts like 2 Cor. 3:18 - But we all, with unveiled face, beholding as in a mirror the glory of the Lord, are being transformed into the same image from glory to glory, just as from the Lord, the Spirit.  On paper it sounded pretty good, especially to those who weren't into that outward works-righteousness thing.  But it was really nothing more than a subjective, feelings-based, attain-to-the-glory-now, climb-the-ladder-scheme that inevitably led to the same three outcomes of any other method of works-sanctification:  hypocrisy, self-deception, lack of assurance, and even despair.

Evangelical Good Old Fashioned Experiential Goo...

Back in the 1920's, J. Gresham Machen diagnosed not only the intellectual and theological drift of his day but of that which would continue to develop over the next 90 years. He wrote,

The depreciation of the intellect, with the exaltation in the place of it of the feelings or of the will, is, we think, a basic fact in modern life, which is rapidly leading to a condition in which men neither know anything nor care anything about the doctrinal content of the Christian religion, and in which there is in general a lamentable intellectual decline. (What is Faith?, p.28)

The drift away from theology, i.e. the events of the redemptive-historical drama in the Bible and their meaning (doctrine), created a vacuum that has been gradually filled with other things. And one of the main results has been the rise of both the relational and the experiential as pillars of many expressions of American Christianity.

The Aquarius age of the sixties ushered in the full-blown relational era. All you need is love, the Beatles sang. I remember as a young Christian in the early 1970's hearing the oft prescribed formula for gospel acceptance by the world... they will know you're my disciples by your love for one another. It was no coincidence that Body-life became all the rage. In fact, a popular book came out at that time with that very title by Ray Stedman, who summed up his model for the church this way,

The church is a living organism. In the physical body, the hand moves when the brain says to. So too the members of Jesus’ spiritual body takes direction from Him as our Head. Jesus gives each member gifts and talents, making himself alive within his church. He equips his people to love one another, and to serve in unity his kingdom. This is Body Life.

Jesus gives each member gifts and talents, making himself alive within his church... The relational-conduit led to experiential reality. In one church that I was a part of for a number of years in the seventies, sharing one's "experience of Christ" in the worship meeting was the very cutting edge of body life. What was needed was not "dead doctrine," but life supplied from the members of the body of Christ (grace and heavenly blessing given via the horizontal-relational). And of course this accelerated the already established trend of democratizing truth by elevating the greatest common denominator among believers, a person's subjective experience. Everyone had one! Everyone could share it. Truth filtered through my lens, my experience to the church.

To paraphrase the words of Traffic's hit song from that same time period, a new old fashioned experiential goo was replacing the Word-based proclamation of Christ, i.e his death and resurrection for unworthy sinners in both Word and Sacrament (doctrine from above). To be built up in Christ now had more to do with being touched by someone's testimony of their experience, accompanied by their own unique interpretation of the Spirit's work in their life. And of course, it was incumbent upon those listening to be appropriately and relationally supportive with "amens" and "praise the Lords." Interestingly, that's not all too different from what one finds in any number of different support groups. The means of grace in Word and Sacrament by which sinner/saint is comforted and strengthened in faith was gradually replaced with shared testimonies of subjective experiences and mystical worship moments to attain a corporate sense of "God's Spirit."

Now certainly there's nothing wrong at all with a corporate sense of God's Spirit. But one needs to look critically at what was happening. Scriptural doctrine fell off the radar screen of that church as an ancient and unnecessary means of direction. No matter how true, doctrine was simply "dead-head knowledge," an impediment to the Spirit's working.  Faith no longer was fed by hearing, understanding, and receiving the gospel truths. What the church needed was Life which came through the direct operation of the Spirit found in one's personal/mystical experience of God.

Faith, no longer pointed to nor rooted in the redemptive-historical objectivity of the gospel, was redirected toward the ever-elusive subjective. So, once again Machen's words from the twenties presciently described what came about,

But if theology be thus abandoned, or if rather (to ease the transition) it be made merely the symbolic expression of religious experience, what is to be put into its place?... Mysticism unquestionably is the natural result of the anti-intellectual tendency which now prevails; for mysticism is the consistent exaltation of experience at the expense of thought. (p.35)

The identifying mark of much of today's evangelical church is the subjective/experiential elevated above the objective/declarative of the Word. And it is this modern means of grace which is deemed spiritually authentic. Speak of doctrine or objective biblical truth and eyes begin roll in boredom. Share your experience of a God-moment and heaven has come to earth.