
It was Pentecost Sunday this past weekend and Brian Wagers was preaching. Somewhere near the end of his sermon, he said something that didn’t make sense to me at all, but somehow I knew it was important.
So I wrote it down.
“That which is assumed is healed, because that which is united to the Godhead is healed. So Christ’s full humanity means we receive the full deity of God in ourselves when the Holy Spirit rests upon us. So act like it.”
I didn’t know what it meant, but it sounded like seasoned Christian language, and something in me knew I needed to find out.
After I got home from church that day, I sat with it, looked up the theology behind it, and dug into what Brian was referencing.
Jesus didn’t just appear as a kind of human. He wasn’t God masquerading in flesh. He was fully human: body, mind, will, and emotions—and fully God.
Every part of humanity that He assumed is now joined to God. That’s what theologians mean when they say, “what is not assumed is not healed.”
The phrase comes from Gregory of Nazianzus, a fourth-century Church Father, writing against heresies that denied Jesus’ full humanity. His point was simple but profound:
“That which He has not assumed He has not healed; but that which is united to His Godhead is also saved.”— Gregory of Nazianzus Epistle 101, c. 382 AD
This became foundational in Christian theology, affirmed at the Council of Chalcedon (451 AD) and echoed across centuries: that Jesus took on the fullness of humanity to redeem the fullness of humanity. He had to take on the whole of humanity or none of it.
So now, when the Holy Spirit rests on us, we don’t just get guidance or peace.
We receive the fullness of God. Living in us. If that’s true, then God hasn’t just reached down.
He made His home in us.
And that’s where Brian’s last sentence landed like a stone:
“So act like it.”
That’s when I realized how much energy I still spend trying to manage how my faith looks to others.
I don’t lie about my faith. I don’t deny it. But I might be guilty of trying to soften the edges. I hesitate. I only share my experience with the gospel once it feels “safe.”
Especially around people I love: my parents, old friends, those from the Unitarian Universalist world I used to belong to. I know some of them already think I’ve lost it and have written me off. And I struggle to bring the good news to those closest to me.
But this struggle with boldness isn’t new for me.
Years ago, before I became a Christian, I went to a Sufi retreat with friends who had grown up going every year. And although I didn’t participate in the dancing in circles and the singing of chants late into the night, I was surprised when they started praising Jesus.
And for reasons I didn’t understand then, it offended me.
Looking back at my journal from that time, I found this telling entry:
I will praise the joy of Life. I will praise the Earth. I will praise the creations. But I won’t worship the Creator.
I had drawn a line in the proverbial sand back then. I didn’t want to go as far as worshipping my Creator.
And now, ironically, I find myself facing the same line—just in the opposite direction.
Back then, it was refusal to worship.
Now, it’s reluctance to witness.
Same fear. New disguise.
That’s why Brian’s sermon felt like a personal message to me.
“You should share the gospel more. Even though people will ridicule you… think you’re stupid for being religious… God is with you.”
He was reminding us what we carry. And how we ought to live in response to that.
Because I do know Jesus is real. I believe the gospel is true. And still, I catch myself holding back because I’m afraid of being dismissed before I even begin.
But then I read Acts 2 and the story of Pentecost.
Peter stands up in front of a crowd that’s already mocking him. “They are filled with new wine,” someone sneers. But Peter doesn’t explain himself. He doesn’t defend his tone. He doesn’t soften the message.
He just preaches.
That’s what struck me most this Pentecost, not the speaking in tongues, but the surrender. The apostles had been hiding weeks earlier. Now they’re proclaiming Jesus, fully exposed, defying safety.
They had the Spirit. And that was enough.
Final Thought:
If the Holy Spirit really rests in me, if the fullness of God dwells in this ordinary body, then why am I worried about looking foolish?
Why am I still trying to sound smart enough and nuanced?
I have the Spirit of the living God.
Why would I care what anyone else thinks?
God is with me. God is in me.
So I’m done trying to control the optics.
I don’t need everyone’s approval. I have His presence.
Acts 2:15–16—“These people are not drunk, as you suppose… but this is what was uttered through the prophet Joel.”
They thought it looked crazy. Peter didn’t care.
They were misunderstood.
Mocked.
Spirit-filled.
So am I.
And I’m ready to act like it.





