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REAL PRESENCE – the Christian Worldview of C.S. Lewis and Incarnation Reality.

There is a real presence that is not a fleeting or a temporary presence. There is a presence that can often be felt when the Holy Spirit comes. But it is a mistake to think that this Presence is not present when there is no sensory manifestation. There is a Presence that is ever-present and sustained. The presence of Christ can be advertised by the healing of limbs and organs. But the Real Presence is found in the sustained presence of God in you and in us. This is the holistic Presence that heals our lives and draws us ever deeper into oneness with God and the realising of our True Self.


When Paul talks about being ‘without the spirit’ he is not only talking about those who reject the gospel. He means those who will not accept Christ their life as their incarnated union with God.

‘The person without the Spirit does not accept the things that come from the Spirit of God but considers them foolishness, and cannot understand them because they are discerned only through the Spirit’ 1 Cor 2.14 NIV. If we are in the law we are without the Spirit. When we are living our incarnated inheritance we are in the Spirit of Sonship.


Many Believers have made a decent career but never advanced in becoming their Real Selves. The reason for this is because they have not passed from Christianity to Christ their life. The you that you are predestined to be will not be realised here if you are insulated from oneness with God by law and religion. You will continue in what you do because you think this has substance. But in it has no substance and it retains you as a ghost of your true self.


Years ago while reading Leanne Payne I observed that she was a woman who was speaking in the spirit of apostleship. As an Explainer and Promoter of the Incarnation, she expounded on the foundation of our life in God – on what Paul calls Christ our life. She never claimed apostleship, but her writing was apostolic in that it taught that we are never ignited with God in religious thins or legalistic abstractions but are one with God in God – the person of Jesus Christ.


Leanne Payne’s writing homed in on the foundational importance of the incarnation, the undoing of Adam and the replacement of the self with Christ our life in the way Paul tells it. Apostolic teaching is the result of living in the personal union with God that belongs to all. It is how we minister as life-givers of the new covenant rather than as purveyors of Christianity.

Oneness with God – the achievement of Christ and the result of the successful enterprise of the trinity, is our life in God. Called ‘The trinity in us’ in more recent times, this is simply the incarnation. This is the real meaning of life in the Spirit. Spiritual gifts are a function of this but they are not life in the Spirit. Christ come in our flesh – our new covenant inheritance is Life in the Spirit. Our planting in the Deep Soil of our trinitarian God, by God is a mindset we must adopt if we are to irrigate people with life rather than mere Christianity.


Leanne Payne was revealing herself to be apostolic, while not a few with very large churches who had presented themselves as apostles on that account were not. Genuine apostolic ministry is seldom claimed. It’s a state of being that is the effect of oneness with God. All who live in oneness with God will be apostolic – not as teachers or even leaders. But as themselves as Re-presenters of Christ’s life simply in being themselves.


To be apostolic one must live incarnated. Which means that sincere folk who do not live in new covenant incarnation are never apostles of the new creation. They can be public figures and apostles of Christianity but not apostles of the Kingdom of God. Apostleship is not based on miracles or signs or the ability to attract a large following. Apostleship is the effect of oneness with God. This is the oneness that is of the same nature that Jesus had with Father and that the trinity has with each other. This is not a state of being belonging to a spiritual elite. It belongs to all as our inherited incarnation.


Jesus was an apostle because He was the expression of the Father. Believers are apostolic when they are the manifestation of Christ and thus of the trinity. Manifesting Christ is not ‘doing Christianity.’ But is it our being the manifestation of Christ as ourselves in the uniqueness Christ gave us. With Christ as our life we are predestined to be who we were made to be in the present and in the unfolding of our glory in Christ.

Glory is not being wealthy or famous. Glory is revealed as we become who we are in Christ. He is alive in the expression of your face. Not everyone is an apostle but all who live in their possession of oneness with God are apostolic.


We cannot live from the law and be apostolic. Figures can have a following but they are not spiritual leaders and certainly not apostolic if they are not living from the most important achievement of the cross: new covenant union with God.


Perichoresis is the word that describes our state of being in our incarnated new covenant life. As each member of the trinity is a person yet part of the other so we are part of God and in this union made fully ourselves. 

Legalism misses the point of the oneness God. It maintains us in a mode of crucifying ourselves on Adam’s Tree and it captures people in a non-existent separation from God when they have already been set free of this captivity by Christ. Legalism and a law-gospel is the lie of the fall re-energised.


The Christian life, when lived well, is not a preoccupation with one’s sins and being an overcomer. An abundant life is an exultation and a discipline in which we live in Christ our life instead of our christianity of Christ. The former is the re-born self. The latter is us and our religious mulberry bush.

Stephen Morrison observes, “
We often define personhood in terms of isolation, but this is the opposite of what theological language means when describing God as “one being, three persons.” In the light of the perichoresis, we have to see the term “person” as a technical term which cannot be casually defined through creaturely understanding. Persons, in Trinitarian theology, are strictly perichoretical persons, persons who co-inhere in one another.” (1) This is the key to understanding belonging in God and the meaning of the Body of Christ – which is a function of the perichoretic union with God that is ours when Christ is our life and religion and the law is not.

(1) Morrison, Stephen D.. T. F. Torrance in Plain English (Plain English Series Book 2) (p. 109). Beloved Publishing, LLC. Kindle Edition.