CHRIST, a title of our Saviour (see Jr:sus), now in general use almost as a name or as part of his name. It is originally Greek, signifies anointed, and corresponds exactly in meaning and use with the Hebrew word Messiah (q.v.); so that this title given to Jesus of Nazareth, is an acknowledgment of him as the Saviour long promised to the house of Jacob and to the human race. As prophets, priests, and kings were anointed on being called to their several offices (I Kings i. 34, 39; I Sam. xvi. 13; Exod. xxis. 7), so the Saviour was anointed as at once prophet, priest, and king; the Holy Spirit, often rep resented under this figure, being given to him to qualify his human nature for all that belonged to his mediatorial office and work.
The whole system of Christianity depends on the doctrine of the PERSON ON CIIRIST. An essential difference necessarily exists on almost every point between the systems of doctrine maintained by those who do and by those who do not acknowledge a union of the divine and human natures in his person. Some of the early heretics maintained an opinion, which has long ceased to have any supporters, that the body of C. was not a real body. but a mere visionary appearance. See DOCET,E and GxnsTres. The opposite extreme is that of Socinians, by whom C. is regarded as a mere man; whilst Arians (q.v.) regard him as in his pre-existence—i.e., before his incarnation—the highest of all created beings; and according to the generally received doctrine of Christians, he is "God and man in two distinct natures and one person." This doctrine, of course, bears a most intimate relation to that of the Trinity (q.v.); and all who hold the divinity of Jesus Christ, regard him as the incarnate second person of the godhead. The proof of the whole doctrine may almost be said to consist simply in a proof of the dirinity of C.; his real humanity, althottgli equally important. being no longer disputed. And this
proof is found, not so much in particular texts which directly assert the divinity of C.— although such texts are important—as in the multitude of texts which imply it, and admit of no reasonable or natural explanation apart from it; and in showing that cer tain doctrines are taught in Scripture which cannot be maintained without this.
The ancient Apollinarians, Eutychians, Monophysites, etc., regarded C. as having only one nature—a compound of the divine and human; but such a notion as that C. had only a human body, the divine nature supplying the place of a soul, is held to be subver sive of the whole Christian system; and his human nature, to be real, must be viewed as consisting both of a true body and a true soul. His human nature never existed, however, apart from his divine nature, and was " conceived by the power of the Holy Ghost." Closely connected with this subject is that of the humiliation and consequent exalta tion of C., in his character of mediator between God and man; a subject, to the former branch of which belongs the whole doctrine of the work of C. for the redemption of sinners, including the great doctrine of atonement (q.v.). To the latter belongs the doctrine of the reward of his work, in his sitting at the right hand of God, and having all things put under his feet; not only exercising dominion as king in his church, but over all things for the advancement of the salvation of his church, and of every member of it; while also he sends forth the Holy Spirit to apply to men the blessings which, as the reward of his work, he has mediatorially obtained for them; and still continuing to act as a priest, makes continual intercession (q.v.), founded upon his work and sacrifice.