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disciples, not to show the quality but the reality, of his human body.? Nicoll, Life of Christ:

?It was hard for Elijah to ascend? ? it required chariot and horses of fire ? ?but it was easier for Christ to ascend than to descend,? there was a gravitation upwards. Maclaren: ?He has not left the world, though he has ascended to the Father, any more than he left the Father when he came into the world?; <430118>John 1:18 ? ?the only begotten Son, who is the bosom of the Father?; 3:13 ? ?the Son of man, who is in heaven.?

We are compelled here to consider the problem of the relation of the humanity to the Logos in the state of exaltation. The Lutherans maintain the ubiquity of Christ?s human body and they make it the basis of their doctrine of the sacraments. Dornes Glaubenslehre, 2:674-676 (Syst. Doct., 4:138-142 ), holds to ?a presence, not simply o the Logos, but of the whole God-man, with all his people, but not necessarily likewise a similar presence in the world. In other words, his presence is morally conditioned by men?s receptivity.? The old theologians said that Christ is not in heaven, quasi carcere. Calvin, Institutes, 2:15 ? he is ?incarnate, but not incarcerated.? He has gone into heaven, the place of spirits, and he manifests himself there but he has also gone far above all heavens that he may fill all things. He is with his people always. All Power is given into his hand. The church is the fullness of him that filleth all in all. So the Acts of the Apostles speak constantly of the Son of man, of the man Jesus as God, ever present, the object of worship, seated at the right hand of God, having all the power and prerogatives of Deity. See Westcott, Bible Com., on <432022>John 20:22 ? ?he breathed on them and saith unto them, Receive ye the Holy Spirit.? The characteristic effect of the Paschal gift was shown in the new faith by which the disciples were gathered into a living society; the characteristic effect of the Pentecostal gift was shown in the exercise of supremacy potentially universal.?

Who and what is this Christ who is present with his people when they pray? It is not enough to say, he is simply the Holy Spirit for the Holy Spirit is the ?Spirit of Christ? ( <450809>Romans 8:9), and in having the Holy Spirit we have Christ himself ( <431607>John 16:7 ? ?I will send him [the Comforter] unto you?; 14:18 ? ?I come unto you?). The Christ, who is thus present with us when we pray, is not simply the Logos, or the divine nature of Christ, his humanity being separated from the divinity and being localized in heaven. This would be inconsistent with his promise, ?Lo, I am with you? in which the ?I? that spoke was not simply Deity, but Deity and humanity inseparably united and it would deny the real and indestructible union of the two natures. The elder brother and

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