Distinctly as the Scriptures represent Jesus Christ to have been possessed of a divine nature and of a human nature, each unaltered in essence and not divested of its normal attributes and powers, they with equal distinctness represent Jesus Christ as a single undivided personality in whom these two natures are vitally and inseparably united so that he is properly not God and man, but the God-man. The two natures are bound together, not by the moral tie of friendship nor by the spiritual tie which links the believer to his Lord but by a bond unique and inscrutable which constitutes them one person with a single consciousness and will. This consciousness and will including within their possible range both the human nature and the divine.
Whiton, Gloria Patri, 79-81, would give up speaking of the union of God and man for this, he says, involves the fallacy of two natures. He would speak rather of the manifestation of God in man. The ordinary Unitarian insists that Christ was ?a mere man.? As if there could be such a thing as mere man, exclusive of aught above him and beyond him, self-centered and self-moved. We can sympathize with Whiton?s objection to the phrase ?God and man,? because of its implication of an imperfect union. But we prefer the term ?God-man? to the phrase ?God in man,? for the reason that this latter phrase might equally describe the union of Christ with every believer. Christ is ?the only begotten,? in a sense that every believer is not. Yet we can also sympathize with Dean Stanley, Life and Letters, 1:115 ? ?Alas that a Church that has so divine a service should keep its long list of Articles! I am strengthened more than ever in my opinion that there is only needed that there only should be, one, viz., ?I believe that Christ is both God and man.??
1. Proof of this Union.
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