Union with Christ and Christian Identity Theology
Union with Christ and Christian Identity Theology
The concept of union with Christ is central to Christian identity theology, emphasizing the spiritual bond between believers and Jesus Christ. This union is rooted in biblical teachings, such as 1 Corinthians 6:15-17, which states that believers are spiritually joined to Christ, making their bodies parts of Christ [1]. Similarly, Ephesians 2:6 highlights that believers are united with Christ Jesus, sharing in God's glory and blessings.
In Reformed theology, this union is understood as a real, substantial life union with God, facilitated by the life of Christ. Charles Hodge describes it as the "life of Christ" being "Christianity," where the life of God in humanity brings believers into a life union with God [4]. This union is not merely a metaphorical or mystical connection but a profound spiritual reality.
The biblical basis for this concept is further reinforced by passages such as Romans 6:3-11 and Colossians 2:12-13; 3:1-4, which illustrate the believer's participation in Christ's death and resurrection [1, 2]. The idea is that through faith, believers are united with Christ, forming one body, as expressed in 1 Corinthians 12:12-28 and Romans 12:4-5 [1].
Theological articulations of union with Christ vary, but a common thread is the emphasis on the believer's identification with Christ. According to Hodge, the union between Christ and believers is a mystical union, where believers are "one with Him and one with one another" through the indwelling of the Holy Spirit [6]. This understanding underscores the communal aspect of Christian identity, where unity with Christ translates into unity among believers.
The significance of union with Christ extends to the core of Christian doctrine, influencing understandings of salvation, sanctification, and the nature of the Church. As Jude 1:20 emphasizes, believers must devote themselves to their "most holy faith," indicating the importance of maintaining the integrity of Christian doctrine and practice [3].
The historical development of this doctrine has seen various interpretations, with some theological traditions emphasizing the mystical aspects of the union and others focusing on its implications for Christian living. The Reformed tradition, as represented by Hodge, stresses both the spiritual reality of the union and its practical outworkings in the life of believers.
The concept of union with Christ remains a cornerstone of Christian identity theology, shaping understandings of the believer's relationship with God and with one another. As such, it continues to be a vital area of theological reflection and spiritual practice [4, 5].
Sources
- 1 Corinthians (Protestant academic) “Tyndale House on 1 Corinthians 6:15: 6:15-17 To be a Christian is to be spiritually joined to Christ in both life and death (cp. Rom 6:3-11). As a result, believers’ bodies have become parts of Christ (cp. 1 Cor 12:12-28; Rom 12:4-5). This spiritual union (cp. John 14:20; 17:21-23) means that they are not free to violate their bodies by physical union with a prostitute.”
- Ephesians (Protestant academic) “Tyndale House on Ephesians 2:6: 2:6 united with Christ Jesus: Because of this union, believers share God’s glory and blessings, and experience resurrection both now and in the future (see Rom 6:4-14; Col 2:12-13; 3:1-4).”
- Jude (Protestant academic) “Tyndale House on Jude 1:20: 1:20 your most holy faith: As in 1:3, faith refers to what Christians believe, the doctrinal and ethical core of Christian identity, which false teachers threaten. Believers must therefore devote themselves to it.”
- CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 3, section 28: original idea of humanity as God made flesh. The watchword of this whole system is, in the language of Dr. Ullmann, “The life of Christ is Christianity;” i.e ., the one indivisible life of Christ; the life of God in the form of humanity. And that life as communicated to men brings them to this real, substantial life union with God. “What,” asks Dr. Ullmann, “is that in the personality of Christ by which He is constituted a perfect Saviour in the way of atonement and redemption? We reply generally, his own substantial nature, at once human”
- CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 1, section 42: them, too, the ground and central point of Christianity is the oneness of Deity and humanity effected through the incarnation of God, and deification of man.” 114 114 Studien und Kritiken, 1845, p. 59. Christianity, therefore, is not a system of doctrine; it is not, subjectively considered, a form of knowledge. It is a life. It is the life of Christ. Ullmann again says explicitly: “The life of Christ is Christianity.” 115 115 Studien und Kritiken, January 1845; translated in The Mystical Presence, by Dr. J.W. Nevin. God in becoming man di”
- CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 2, section 140: passages in which the Spirit of God is said to dwell in his people, are so many proofs of the mystical union between Christ and all true believers. They are One. One with Him and one with one another. For by one Spirit they are all baptized into one body. ( 1 Cor. xii. 13 .) These representations of Scripture concerning the union between Christ and his people, are neither to be explained nor explained away. Both attempts have often been made. Numerous theories have been adopted and urged as divine truth, which in fact are only philosophi”