The Forgotten One 
By A.W.Tozer

 

In neglecting or denying the deity of Christ the Liberals have committed a tragic blunder, for it leaves them nothing but an imperfect Christ whose death was a mere martyrdom and whose resurrection is a myth. They who follow a merely human Saviour follow no Saviour at all, but an ideal only, and one furthermore that can do no more than mock their weaknesses and sins. If Mary's son was not the Son of God in a sense no other man is, then there can be no more hope for the human race. If He who called Himself the Light of the World was only a flickering torch, then the darkness that enshrouds the earth is here to stay. So-called Christian leaders shrug this off, but their responsibility toward the souls of their flocks cannot be dismissed with a shrug. God will yet bring them to account for the injury they have done to the plain people who trusted them as spiritua l guides.

But however culpable the act of the Liberal in denying the Godhood of Christ, we who pride ourselves on our orthodoxy must not allow our indignation to blind us to our own shortcomings. Certainly this is no time for self-congratulations, for we too have in recent years committed a costly blunder in religion, a blunder paralleling closely that of the Liberal. Our blunder (or shall we frankly say our sin?) has been to neglect the doctrine of the Spirit to a point where we virtually deny Him His place in the Godhead. This denial has not been by open doctrinal statement, for we have clung closely enough to the Biblical position wherever our credal pronouncements are concerned. Our formal creed is sound; the breakdown is in our working creed.

This is not a trifling distinction. A doctrine has practical value only as far as it is prominent in our thoughts and makes a difference in our lives. By this test the doctrine of the Holy Spirit as held by evangelical Christians today has almost no practical value at all. In most Christian churches the Spirit is quite entirely overlooked. Whether He is present or absent makes no real difference to anyone. Brief reference is made to Him in the Doxology and the Benediction.

Further than that He might as well not exist. So completely do we ignore Him that it is only by courtesy that we can be called Trinitarian. The Christian doctrine of the Trinity boldly declares the equality of the Three Persons and the right of the Holy Spirit to be worshipped and glorified. Anything less than this is something less than Trinitarianism.

Our neglect of the doctrine of the blessed Third Person has had and is having serious consequences. For doctrine is dynamite. It must have emphasis sufficiently sharp to detonate it before its power is released. Failing this it may lie quiescent in the back of our minds for the whole of our lives without effect. The doctrine of the Spirit is buried dynamite. Its power awaits discovery and use by the Church.

The power of the Spirit will not be given to any mincing assent to pneumatological truth. The Holy Spirit cares not at all whether we write Him into our credenda in the back of our hymnals; He waits for our emphasis. When He gets into the thinking of the teachers He will get into the expectation of the hearers. When the Holy Spirit ceases to be incidental and again becomes fundamental the power of the Spirit will be asserted once more among the people called Christians.

The idea of the Spirit held by the average church member is so vague as to be nearly nonexistent. When he thinks of the matter at all he is likely to try to imagine a nebulous substance like a wisp of invisible smoke which is said to be present in churches and to hover over good people when they are dying. Frankly he does not believe in any such thing, but he wants to believe something, and not feeling up to the task of examining the whole truth in the light of Scripture he compromises by holding belief in the Spirit as far out from the center of his life as possible, letting it make no difference in anything that touches him practically. This describes a surprisingly large number of earnest persons who are sincerely trying to be Christians.

Now, how should we think of the Spirit? A full answer might well run to a dozen volumes. We can at best only point to the "Gracious Unction from above" and hope that the reader's own desire may provide the necessary stimulus to urge him on to know the blessed Third Person for himself.

If I read aright the record of Christian experience through the years, those who most enjoyed the power of the Spirit have had the least to say about Him by way of attempted definition. The Bible saint who walked in the Spirit never tried to explain Him. In post-Biblical times many who were filled and possessed by the Spirit were by the limitations of their literary gifts prevented from telling us much about Him. They had no gift for self-analysis, but lived from within in uncritical simplicity. To them the Spirit was One to be loved and fellowshipped the same as the Lord Jesus Himself. They would have been lost completely in any metaphysical discussion of the nature of the Spirit, but they had no trouble in claiming the power of the Spirit for h oly living and fruitful service.

This is as it should be. Personal experience must always be first in real life. The most important thing is that we experience reality by the shortest and most direct method. A child may eat nutritious food without knowing anything about chemistry or diatetics. A country boy may know the delights of pure love while never having heard of Sigmund Freud or Havelock Ellis. Knowledge by acquaintance is always better than mere knowledge by description, and the first does not presuppose the second nor require it.

In religion more than in any other field of human experience a sharp distinction must always be made between knowing about and knowing. The distinction is the same as between knowing about food and actually eating it. A man can die of starvation knowing all about bread, and a man can remain spiritually dead while knowing all the historic facts of Christianity. "This is life eternal, that they might know thee the only true God, and Jesus Christ, whom thou has sent." We have but to introduce one extra word into this verse to see how vast is the difference between knowing about and knowing. "This is life eternal, that they might know about thee the only true God, and Jesus Christ, whom thou has sent." That one word makes all the difference between life and death, f or it goes to the very root of the verse and changes its theology radically and vitally.

For all this we would not underestimate the importance of mere knowing about. Its value lies in its ability to rouse us to desire to know in actual experience. Thus knowledge by description may lead on to knowledge by acquaintance. May lead on, I say, but does not necessarily do so. Thus we dare not conclude that because we learn about the Spirit we for that reason actually know Him. Knowing Him comes only by a personal encounter with the Holy Spirit himself.

How shall we think of the Spirit? A great deal can be learned about the Holy Spirit from the word spirit itself. Spirit means existence on a level above and beyond matter; it means life subsisting in another mode. Spirit is substance that has no weight, no dimension, no size nor extension in space. These qualities belong to matter and can have no application to spirit. Yet spirit has true being and is objectively real. If this is hard to visualize, just pass it up, for it is at best but a clumsy attempt of the mind to grasp that which is above the mind's powers. And no harm is done if in our thinking about the Spirit we are forced by the limitations of our intellects  to clothe Him in the familiar habiliments of material form.

How shall we think of the Spirit? The Bible and Christian theology agree to teach that He is a Person, endowed with every quality of personality, such as emotion, intellect and will. He knows, He wills, He loves; He feels affection, antipathy and compassion. He thinks, sees, hears and speaks and performs any act of which personality is capable.

One quality belonging to the Holy Spirit, of great interest and importance to every seeking heart, is penetrability. He can penetrate matter, such as the human body; He can penetrate mind; He can penetrate another spirit, such as the human spirit. He can achieve complete penetration of and actual intermingling with the human spirit. He can invade the human heart and make room for Himself without expelling anything essentially human. The integrity of the human personality remains unimpaired. Only moral evil is forced to withdraw.

The metaphysical problem involved here can no more be avoided than it can be solved. How can one personality enter another? The candid reply would be simply that we do not know, but a near approach to an understanding may be made by a simple analogy borrowed from the old devotional writers of several hundred years ago. We place a piece of iron in a fire and blow up the coals. At first we have two distinct substances, iron and fire. When we insert the iron in the fire we achieve the penetration of the fire by the iron. Soon the fire begins to penetrate the iron and we have not only the iron in the fire but the fire in the iron as well. They are two distinct substances, but they have comingled and interpenetrated to a point where the two have become  one.

In some such manner does the Holy Spirit penetrate our spirits. In the whole experience we remain our very selves. There is no destruction of substance. Each remains a separate being as before; the difference is that now the Spirit penetrates and fills our personalities and we are experientially one with God.

How shall we think of the Holy Spirit? The Bible declares that He is God. Every quality belonging to Almighty God is freely attributed to Him. All that God is, the Spirit is declared to be. The Spirit of God is one with and equal to God just as the spirit of a man is equal to and one with the man. This is so fully taught in the Scriptures that we may without loss to the argument omit the formality of proof texts. The most casual reader will have discovered it for himself.

The historic Church when she formulated her "Rule of faith" boldly wrote into her confession her belief in the Godhood of the Holy Ghost. The Apostles' Creed witnesses to faith in the Father and in the Son and in the Holy Ghost, and makes no difference between the Three.

The Fathers who composed the Nicene Creed testified in a passage of great beauty to their faith in the deity of the Spirit:

And I believe in the Holy Ghost,
The Lord and Giver of Life,
Who proceedeth from the Father and the Son;
Who with the Father and Son together
Is worshipped and glorified.
The Arian controversy of the Fourth Century compelled the Fathers to state their beliefs with greater clarity than before. Among the important writings which appeared at that time is the Athanasian Creed. Who composed it matters little to us now. It was written as an attempt to state in as few words as possible what the Bible teaches about the nature of God; and this it has done with a comprehensiveness and precision hardly matched anywhere in the literature of the world.

Here are a few quotations bearing on the deity of the Holy Ghost:

"There is one Person of the Father, another of the Son: and another of the Holy Ghost. But the Godhead of the Father, of the Son, and of the Holy Ghost, is all one: the Glory equal, the Majesty co-eternal. And in this Trinity none is afore, or after other: none is greater, or less than another; But the whole three Persons are co-eternal together: and co-equal. So that in all things, as is aforesaid: the Unity in Trinity, and Trinity in Unity is to be worshipped."

In her sacred hymnody the Church has freely acknowledged the Godhead of the Spirit and in her inspired song she has worshipped Him with joyous abandon. Some of our hymns to the Spirit have become so familiar that we tend to miss their true meaning by the very circumstance of their familiarity. Such a hymn is the wondrous "Holy Ghost, With Light Divine"; another is the more recent "Breathe on Me, Breath of God"; and there are many others. They have been sung so often by persons who have had no experiential knowledge of their content, that for the most of us they have become almost meaningless.

In the poetical works of Frederick Faber I have found a hymn to the Holy Spirit which I would rank among the finest ever written, but so far as I know it has not been set to music, or if it has, it is not sung today in any church with which I am acquainted. Could the reason be that it embodies personal experience of the Holy Spirit so deep, so intimate, so fiery hot that it corresponds to nothing in the hearts of the worshippers in present-day evangelicalism? 

I quote three stanzas:

Fountain of Love! Thyself true God!
Who through eternal days
From Father and from Son hast flowed
In uncreated ways!
I dread Thee, Unbegotten Love!
True God! sole Fount of Grace!
And now before Thy blessed throne
My sinful self abase.
O Light! O Love! O very God
I dare no longer gaze
Upon Thy wondrous attributes
And their mysterious ways.
 

These lines have everything to make a great hymn, sound theology, smooth structure, lyric beauty, high compression of profound ideas and a full charge of lofty religious feeling. Yet they are in complete neglect. I believe that a mighty resurgence of the Spirit's power among us will open again wells of hymnody long forgotten. For song can never bring the Holy Spirit, but the Holy Spirit does invariably bring song.

What we have in the Christian doctrine of the Holy Spirit is Deity present among us. He is not God's messenger only, He is God. He is God in contact with His creatures, doing in them and among them a saving and renewing work.

The Persons of the Godhead never work separately. We dare not think of them in such a way as to "divide the substance." Every act of God is done by all three Persons. God is never anywhere present in one Person without the other two. He cannot divide Himself. Where the Spirit is, there also is the Father and the Son. "We will come unto him and make our abode with him." For the accomplishment of some specific work one Person may for the time be more prominent than the others are, but never is He alone. God is altogether present wherever He is present at all.

To the reverent question, "What is God like?" a proper answer will always be, "He is like Christ." For Christ is God, and the Man who walked among men in Palestine was God acting like Himself in the familiar situation where His incarnation placed Him. To the question, "What is the Spirit like?" the answer must always be, "He is like Christ." For the Spirit is the essence of the Father and the Son. As they are, so is He. As we feel toward Christ and toward our Father who art in heaven, so should we feel toward the Spirit of the Father and the Son.

The Holy Spirit is the Spirit of life and light and love. In His uncreated nature He is a boundless sea of fire, flowing, moving ever, performing as He moves the eternal purposes of God. Toward nature He performs one sort of work, toward the world another and toward the Church still another. And every act of His accords with the will of the Triune God. Never does He act on impulse nor move after a quick or arbitrary decision. Since He is the Spirit of the Father He feels toward His people exactly as the Father feels, so there need be on our part no sense of strangeness in His presence. He will always act like Jesus, toward sinners in compassion, toward saints in warm affection, toward human suffering in tenderest pity and love.

It is time for us to repent, for our transgressions against the blessed Third Person have been many and much aggravated. We have bitterly mistreated Him in the House of His friends. We have crucified Him in His own temple as they crucified the Eternal Son on the hill above Jerusalem. And the nails we used were not of iron, but of the finer and more precious stuff of which human life is made. Out of our hearts we took the refined metals of will and feeling and thought, and from them we fashioned the nails of suspicion and rebellion and neglect. By unworthy thoughts about Him and unfriendly attitudes toward Him we grieved and quenched Him days without end.

The truest and most acceptable repentance is to reverse the acts and attitudes of which we repent. A thousand years of remorse over a wrong act would not please God as much as a change of conduct and a reformed life. "Let the wicked forsake his way, and the unrighteous man his thoughts: and let him return unto the Lord, and he will have mercy upon him; and to our God, for he will abundantly pardon."

We can best repent our neglect by neglecting Him no more. Let us begin to think of Him as One to be worshipped and obeyed. Let us throw open every door and invite Him in. Let us surrender to Him every room in the temple of our hearts and insist that He enter and occupy as Lord and Master within His own dwelling. And let us remember that He is drawn to the sweet name of Jesus as bees are drawn to the fragrance of clover. Where Christ is glorified He will move about freely, pleased and at home.