Images of Christ, claimed by the Bomanists to be of miraculous origin, are preserved in several churches in Italy and the Orient. Most of them are really of Byzantine origin, and probably dated from between the tenth and twelfth centuries. The power of work- ing miracles is ascribed to these images ! One of the most noted of them is Hie Veronica (the picture known IS the Eece Homo), on a Hnen cloth which a woman named Teronica is held by tradition to have given to Christ whUe bearing his cross to Calvary to wipe Mb l»ow. See Ybrohioa. On the cloth is the face of the Saviour, with an expression of great grief, and the hrow pierced by the crown of thorns. Another is that which Ib said to have appeared miraculously when St. Sylvester was consecrating the basilica of St. John Lsteran, and which was fbrroeriy preserved above the tribune of that church. Another is the Abfforus picture, a portrait without colors, which a baseless tra- dition (of the tenth century) has it that Christ sent to kfaig Abgams of Edessa, when that king wi^ed Christ
to oome and heal him of a sickness, and the original of which picture two churches>-the church of St. Syl- vester in Prata, near Bome, and a church at Genoa^ profess to have. SeeAnoARUS. Another is preserved in the sacristy of the basilica of St. Lawrence, near Borne. There aie also several wooden images of the infont Saviour said to have been carved and painted by St. Luke, or by angels !
Pidntings or sculptures of the crucifixion [see Crv- cmx] are usually placed over the altar in Bomish, Greek, Armenian, and Lutheran churches. In some Protestant churches, other than the Lutheran, the fig- ure of the Saviour is often introduced in paintings of the parables, the miracles, and other Biblical subjects, rendered in a Protestant sense. See Piper, Jfyihologie ymd SymboUk der d^rUtUcken Kwut (Weimar, 1847) ; Martigny, DicUomudre des AfiHqmti$ CkriHennu (Par. 1865) ; Boesi, Roma SoUerranea (Bome, 1866) ; also the works of Aringhi, Bottari, Perret, etc, on the Cata^ combs; GlQckselig, Chrutus-Archteologie (1868, 4to; reproduces the so-called Edessa picture in colors, and gives six other portraits); Marangoni, Idoria deUa Cqppella di S.S, di Roma (Bome, 1747); Mrs. Jamie- son, Hittory of our Lord in Art (London, 1864, 2 vols. 8yo); Lecky, Hittory of BaHonalim, i, 221-267; DI- dron, CkrisHan leonoyraphf (Bohn's ed.), i, 242-296; LtmiB, Bible, Mi$$(d, and BremaryCEdhihAS5a,%v6lB. 8vo), i, 188 sq. ; Schaff, Cfutrek Bittory, iii, UO. See Catacombs ; Imaob-worship.
CHBIST, LIFE OF. See Jesus.
CHBIST, MONOGBAM OF.— In the Catacombs and elsewhere is to be fbund a monogram in the forms 2B> Pj ^j »?•» composed of the Greek letters X and P, the initial letters of the name Xpioro^, Christ Sometimes the Greek letters a, tu (Alpha and Omega, the first and the last) are combined with the others, in the form a^<i>t or suspended by chains fh>m the transverse bar, thus im« . The precise date of its or- igin is unknown ; but KiUen (Ancient Chaxh, p. 817, note) asserts that it is found on coins of the Ptolemies, and cites Aringhi (Roma Svbterranea^ ii, 567) as his authority. But, whatever the origin of the monogram, it came into new prominence and wider use frt)m the fict that Constantine (A.D. 812) applied it to the hea- then military standard. See Labarum. It is called, therefore, not only the monogram of Christ, but some- times also the monogram of Constantine. — Schaff, Ch, History, il, 27 ; Jamieson, History qf our Lord in Art, ii, 815 ; Martigny, Diet, des Aniiquitis, p. 414 ; Perret, Lee CaiaeomJbes de Rome, iii, 96. See Catacombs.
CHBIST, OFFICES OF (as Prophet, Priest, and King).
I. Origin and History of tkie Division. — Eusebius, in his Church History (i, 8), and also in his Demonstratio EtfongeHca (iv, 15), is the first who appears to have considered the mediatorial work of Christ as consist- ing in the three ofiices. The division became com- mon in the Greek Church, and it is still usual ^ the Bussian Church. In the Latin Church it has not passed so generally into use, although Bellarmin and many others allow it. Luther, Mdancthon, and the other early Lutheran theologians do not use the dis- tinction. It was introduced into Lutheran theology by Gerhard (q. v.) in his Loci Theologici, was admit- ted by Spener into his Catechism, and remained prev- alent among Lutheran theologians until the time of Emesti, who wrote against it under the title De officio Chritti triplid, and was followed by Zacharis, Do- derlein, Knapp, and others (see Knapp, Theology, § 107). In the Beformed Church it was adopted by Cal- vin (Inst, ii, 15), was admitted into the Heidelberg Cat- echism, and was generally followed by the dogmatic writers of the Beformed churches, l)Oth on the Conti- nent and in England. The modem theology of Grer- many (as the works of De Wette, Schleiermacher, Tho-
CHRIST, OFFICES OP
264
CHRIST, OFFICES OF
lack, Nitzsch, liebner, Ebrard, etc.) genenlly adhere to it, regarding it as an e$$ettUal, and not merely ac- cidental and formal division of the mediatorial work, at the only one which ezhaoats it. It is uaed by many of the best English theologians. We give here a mod- itication of Ebrard^s article on the topic in Herzog's Heal-Encyklopddie, vi, 607 sq.