Mystical Union with Christ

[Arch2k]

Dabney lists three ways in which we are one with Christ:

The results of this union may be said to be threefold; or, in different language, it may be said that the union exists in three forms. 1st. A Legal union, in virtue of which Christ’s righteousness is made ours, and we "are accepted in the beloved." See Rom. 8:1; Phil. 3:9. This is justification. 2d. A Spiritual, or mystical union, by which we participate in spiritual influences and qualities of our Head Jesus Christ; and have wrought in us, by the indwelling of the Holy Spirit, which was given to Him without measure, spiritual life, with all its resultant qualities and actings. See John 5:25–26; 15:2–5; Eph. 2:5; Rom. 6:11; 2 Cor. 5:17; Gal. 2:20. This union the orthodox divines have called mystical, (mustica ), borrowing the expression, most likely, from Eph. 5:32. They did not mean thereby, that in their views of this union spiritual, they adopted the views held by the ancient and medieval Mystics, who taught an essential oneness of the human intelligence with the substance of the Logo" be developed by quietism and asceticism. Orthodox divines have rather meant thereby, what is the proper, scriptural idea of the word musthrion from muw , something hidden and secret, not something incomprehensible and incapable of being intelligibly stated. The spiritual union is indeed mysterious in that sense; but not otherwise than regeneration is mysterious. The incomprehensible feature is not only similar, but identical; it is one and the same mystery. But the tie is called mystical because it is invisible to human eyes; it is not identical with that outward or professed union, instituted by the sacraments; it is a secret kept between the soul and its Redeemer, save as it is manifested by its fruits. The third result of the union, is the communion of saints. As the stones of the wall, overlapping the cornerstone, also overlap each other, and are cemented all into one mass, so, every soul that is united truly to Christ, is united to His brethren. Hence, follows an identity of spirit and principle, a community of aims, and a oneness of affection and sympathy.

I think I have a fair understanding of the 1st result and the 3rd result. But I need to learn more on the 2nd result.

I also found this helpful definition from R. Scott Clark's A Brief Glossary of the Medieval and Reformation Church:

Unio Mystica The mystical union of the believer with Christ. Though the unio Christi is a standard part of Protestant theology emphasizing the forensic, federal, union of the believer with Adam first and then Christ, the unio mystica became a distinctive of Reformed theology uniting the doctrine of justification (forensic idea of union) with the doctrine of justification, i.e., the mystical and experiential and morally renovating aspects of the believer’s union with Christ. This notion found perhaps its greatest expression in Calvin and symbolically in the Heidelberg Catechism (1563).

I've been reading on this subject, but still find myself lacking in my understanding of it.
Please discuss.

P.S. My pastor mentioned that Flavel has a good sermon on the subject...does anyone know which particular sermon it may be?

 

[VirginiaHuguenot]

P.S. My pastor mentioned that Flavel has a good sermon on the subject...does anyone know which particular sermon it may be?

Jeff -- This might be what he had in mind:

John Flavel, The Method of Grace in the Gospel Redemption, Sermon 2, Wherein the Union of the Believer with Christ, as a principal Part of effectual Application, is stated and practically improved.

 

[Arch2k]

Here is an excellent resource from one who until recently was a fellow Tasmanian minister:

http://www.prca.org/prtj/nov2002.htm#MysticalUnion

Thanks,

I am reading this now. The first thing I notice is the difference of opinion of the "personal" nature of the union. Is there some equivication on the term "personal" here?

Christopher J. Connors

...This excellent description, I fear, leaves one important element implied, namely, the intensely personal nature of the union. "Union with Christ," Heppe points out, "is a real, wholesale, spiritual and indissoluble union of the person of the elect with the divine-human person of the Redeemer.…"

R.L. Dabney

The idea of a personal or substantial union would imply the deification of man, which is profane and unmeaning. But when we consider Christ’s relation as Mediatorial person (and not merely as Logo" ) to God the Father, we have a more apt representation of His union to His people.

 

[Arch2k]

Jeff -- This might be what he had in mind:

John Flavel, The Method of Grace in the Gospel Redemption, Sermon 2, Wherein the Union of the Believer with Christ, as a principal Part of effectual Application, is stated and practically improved.

Thanks! I think that is probably it!

 

[Arch2k]

Berkhof's definition:

This union may be defined as that intimate, vital, and spiritual union between Christ and His people, in virtue of which He is the source of their life and strength, of their blessedness and salvation.

 

[C. Matthew McMahon]

I like to think of the mystical union in terms of justification by reminding myself that its not how I FEEL, but what I know. I have to remind myself that union in justifying grace is declarative. So I see its affects, but I have to RECALL what the Biblical message is. This is such a strong argument for knowing the Word of God well that I can't even begin to explain how important that is...

 

[R. Scott Clark]

There are a couple of revisions to that entry.

Unio Mystica The mystical union of the believer with Christ. Though the unio Christo is a standard part of Protestant theology emphasizing the forensic, federal, union of the believer with Adam first and then Christ, the unio mystica became a distinctive of Reformed theology uniting the doctrine of justification (forensic idea of union) with the doctrine of union, i.e., the mystical and experiential and morally renovating aspects of the believer’s union with Christ. The latter, of course, is logically premised on the former. This notion found expression in Calvin and symbolically in the Heidelberg Catechism (1563).

rsc