2. The Indwelling of the Holy Spirit and of the Whole Holy Trinity.
mystica) This mysterious (Eph. 5:32: 16 uvotnpiov tovto péya éotiv) connection of God with Christians is also clearly taught in Scripture as a consequence of justification by faith. Of the Holy Spirit it says Gal. 3:2: 16 IIvedpa €rAaBete 7 && axons aiotews, of the Son of God Eph. 3:17: KQTOLKTOAL TOV XPLoTOV Si TiIc¢ Tid TEWS Ev Taic Kapdiatc DudV, and of the Son and Father Joh. 14:23: We [the Son and the Father], will come unto him and make Our abode with him kai povyv map! avt@ moujoonev. Therefore the Christians are called vadc tov vadc aytov IIvebpatoc and vac Oeov [the temple of the Holy Ghost and the temple of God], 1 Cor. 6:19; 3:16; 2 Cor. 6:16. Scripture also emphasizes that this mysterious indwelling does not only refer to the soul but also to the body of Christians, 1 Cor. 6:15: TO OMLATA DUdV LEAN Xptotod. — In order not to have to return to the unio mystica later on, the following details should be mentioned here: a. The unio mystica is to be distinguished from the presence of God in all creatures, because it is a privilege of Christians in their distinction from the world (Jn 14:23-24), and only comes into being when they believe in Christ, as the scriptural passages quoted show. All those who refuse to believe the gospel are the dwelling places and working places of the devil (Eph. 2:2). b. The unio mystica is not to be reduced to a mere effect of God or an indwelling of divine gifts; for the scripture passages refer to the indwelling of God himself (‘we' will come to him, etc.). c. It is not pantheistic to overstretch to a transformation of the essence of Christians into the substance of God. Just as in the most intimate union of God and man, namely in the unio personalis in Christ, no transformation of natures takes place,'!* so also by the unio mystica the difference between Creator and creature is not abolished. Differt templum Dei secundum substantiam ab ipso Deo inhabi-
the gifts of God dwell in the believers".
tante [The temple of God differs in substance from the indwelling God himself.]. One can hardly speak of a specialis approximatio Dei secundum substantiam ad substantiam credentium, which was negotiated among Lutheran theologians,''*?» since God, according to His nature, fills heaven and earth equally in an unspatial, divine way, Jer. 23:23-24. d. The doctrine of unio mystica is neither dogmatically nor practically unimportant, as has recently been said again. It is used abundantly in Scripture both as a warning"!!?) and as a consolation!'*), — Once again it must be emphasized that the unio mystica is always to be taught only as a consequence of justification. Whoever makes it the basis of justification mixes sanctification with justification. This is consistently done by all the more recent ones who deny that the reconciliation of the world has come about through Christ's vicarious satisfaction, and therefore justification is not achieved by faith in Christ's vicarious work, but by ingraftment into Christ's Person, by the "ethical-religious transformation" of man, etc.