The Unipersonality of Christ

by Louis Berkhof

In the year 451 A.D. the Council of Chalcedon met and formulated the faith of the Church respecting the person of Christ, and declared Him “to be acknowledged in two natures, inconfusedly, unchangeably, indivisibly, inseperably; the distinction of the natures being in no wise taken away by the union, but rather the property of each nature being preserved, and concurring in one Person and one Subsistence, not parted or divided into two persons.” This formulation is mainly negative, and simply seeks to guard the truth against various heretical views. It clearly states the faith of the early Church respecting the person of Christ, but makes no attempt to explain the mystery involved, a mystery that is not susceptible of a natural explanation. The great central miracle of history was permitted to stand forth in all its grandeur, the supreme paradox, to use Barthian language, God and man in one person. We are simply told what Jesus is, without any attempt to show how He became what He is. The great truth enunciated is that the eternal Son of God took upon Himself our humanity, and not, as Brunner reminds us, that the man Jesus acquired divinity. The deliverance of the Council of Chalcedon testifies to a movement from God to man, rather than vice versa. Centuries have gone by since that time, but, barring certain explications, the Church has really never gotten beyond the formula of Chalcedon. It has always recognized the incarnation as a mystery which defies explanation. And so it will remain, because it is the miracle of miracles. Several attempts have been made in course of time to give a psychological explanation of the person of Jesus Christ, but they were all bound to fail, because He is the Son of God, Himself very God, and a psychological explanation of God is out of the question. The following paragraphs are intended as a brief statement of the doctrine of the Church.


1. DEFINITION OF THE TERMS “NATURE” AND “PERSON.” With a view to the proper understanding of the doctrine, it is necessary to know the exact meaning of the terms “nature” and “person,” as used in this connection. The term “nature” denotes the sum-total of all the essential qualities of a thing, that which makes it what it is. A nature is a substance possessed in common, with all the essential qualities of such a substance. The term “person” denotes a complete substance endowed with reason, and, consequently, a responsible subject of its own actions. Personality is not an essential and integral part of a nature, but is, as it were, the terminus to which it tends. A person is a nature with something added, namely, independent subsistence, individuality. Now the Logos assumed a human nature that was not personalized, that did not exist by itself.


a. There is but one person in the Mediator, the unchangeable Logos. The Logos furnishes the basis for the personality of Christ. It would not be correct, however, to say that the person of the mediator is divine only. The incarnation constituted Him a complex person, constituted of two natures. He is the Godman.

b. The human nature of Christ as such does not constitute a human person. The Logos did not adopt a human person, so that we have two persons in the Mediator, but simply assumed a human nature. Brunner declares that it is the mystery of the person of Jesus Christ that at the point where we have a sinful person, He has, or rather is, the divine person of the Logos.

c. At the same time it is not correct to speak of the human nature of Christ as impersonal. This is true only in the sense that this nature has no independent subsistence of its own. Strictly speaking, however, the human nature of Christ was not for a moment impersonal. The Logos assumed that nature into personal subsistence with Himself. The human nature has its personal existence in the person of the Logos. It is in-personal rather than impersonal.

d. For that very reason we are not warranted to speak of the human nature of Christ as imperfect or incomplete. His human nature is not lacking in any of the essential qualities belonging to that nature, and also has individuality, that is, personal subsistence, in the person of the Son of God.

e. This personal subsistence should not be confused with consciousness and free will. The fact that the human nature of Christ, in and by itself, has no personal subsistence, does not mean that it has no consciousness and will. The Church has taken the position that these belong to the nature rather than to the person.

f. The one divine person, who possessed a divine nature from eternity, assumed a human nature, and now has both. This must be maintained over against those who, while admitting that the divine person assumed a human nature, jeopardize the integrity of the two natures by conceiving of them as having been fused or mixed into a tertium quid, a sort of divine-human nature.


The doctrine of the two natures in one person transcends human reason. It is the expression of a supersensible reality, and of an incomprehensible mystery, which has no analogy in the life of man as we know it, and finds no support in human reason, and therefore can only be accepted by faith on the authority of the Word of God. For that reason it is doubly necessary to pay close attention to the teachings of Scripture on this point.

1. NO EVIDENCE OF A DUAL PERSONALITY IN SCRIPTURE. In the first place there is a negative consideration of considerable importance. If there had been a dual personality in Jesus, we would naturally expect to find some traces of it in Scripture; but there is not a single trace of it. There is no distinction of an “I” and a “Thou” in the inner life of the Mediator, such as we find in connection with the triune Being of God, where one person addresses the other, Ps. 2:7; 40:7,8; John 17:1,4,5,21-24. Moreover, Jesus never uses the plural in referring to Himself, as God does in Gen. 1:26; 3:22; 11:7. It might seem as if John 3:11 were a case in point. The plural is peculiar, but in all probability refers to Jesus and those who were associated with Him, in opposition to Nicodemus and the group which he represented.

2. BOTH NATURES ARE REPRESENTED IN SCRIPTURE AS UNITED IN ONE PERSON. There are passages of Scripture which refer to both natures in Christ, but in which it is perfectly evident that only one person is intended, Rom. 1:3,4; Gal. 4:4,5; Phil. 2:6-11. In several passages both natures are set forth as united. The Bible nowhere teaches that divinity in the abstract, or some divine power, was united to, or manifested in, a human nature; but always that the divine nature in the concrete, that is, the divine person of the Son of God, was united to a human nature, John 1:14; Rom. 8:3; Gal. 4:4; 9:5; I Tim. 3:16; Heb. 2:11-14; I John 4:2,3.

3. THE ONE PERSON IS SPOKEN OF IN TERMS TRUE OF EITHER ONE OF THE NATURES. Repeatedly the attributes of one nature are predicated of the person, while that person is designated by a title derived from the other nature. On the one hand human attributes and actions are predicated of the person while he is designated by a divine title, Acts 20:28; I Cor. 2:8; Col. 1:13,14. And on the other hand divine attributes and actions are predicated of the person while he is designated by a human title, John 3:13; 6:62; Rom. 9:5.


1. NO ESSENTIAL CHANGE IN THE DIVINE NATURE. The doctrine of creation and the doctrine of the incarnation always constituted a problem in connection with the immutability of God. This was already pointed out in the discussion of that attribute. However this problem may be solved, it should be maintained that the divine nature did not undergo any essential change in the incarnation. This also means that it remained impassible, that is, incapable of suffering and death, free from ignorance, and insusceptible to weakness and temptation. It is well to stress the fact that the incarnation was a personal act. It is better to say that the person of the Son of God became incarnate than to say that the divine nature assumed human flesh. If Reformed theologians do occasionally speak of the divine nature as incarnate, they speak of it “not immediately but mediately,” to use the language of scholastic theology; they consider this nature not absolutely and in itself, but in the person of the Son of God. The result of the incarnation was that the divine Saviour could be ignorant and weak, could be tempted, and could suffer and die, not in His divine nature, but derivatively, by virtue of His possession of a human nature.


a. A communicatio idiomatum, or communication of properties. This means that the properties of both, the human and the divine natures, are now the properties of the person, and are therefore ascribed to the person. The person can be said to be almighty, omniscient, omnipresent, and so on, but can also be called a man of sorrows, of limited knowledge and power, and subject to human want and miseries. We must be careful not to understand the term to mean that anything peculiar to the divine nature was communicated to the human nature, or vice versa; or that there is an interpenetration of the two natures, as a result of which the divine is humanized, and the human is deified (Rome). The deity cannot share in human weaknesses; neither can man participate in any of the essential perfections of the Godhead.

b. A communicatio apotelesmatum or operationum. This means that the redemptive work of Christ, and particularly the final result of that work, the apotelesma, bears a divine-human character. Analyzing this, we can say that it means: (1) that the efficient cause of the redemptive work of Christ is the one undivided personal subject in Christ; (2) that it is brought about by the co-operation of both natures; (3) that each of these natures works with its own special energeia; and (4) that, notwithstanding this, the result forms an undivided unity, because it is the work of a single person.

c. A communicatio charismatum or gratiarum. This means that the human nature of Christ, from the very first moment of its existence, was adorned with all kinds of rich and glorious gifts, as for instance, (1) the gratia unionis cum persona tou Logou, that is, the grace and glory of being united to the divine Logos, also called the gratia eminentiae, by which the human nature is elevated high above all creatures, and even becomes the object of adoration; and (2) the gratia habitualis, consisting of those gifts of the Spirit, particularly of the intellect, of the will, and of power, by which the human nature of Christ was exalted high above all intelligent creatures. His impeccability, the non posse peccare, especially should be mentioned here.

3. THE GOD-MAN IS THE OBJECT OF PRAYER. Another effect of the union is, that the Mediator just as He now exists, that is, in both natures, is the object of our prayer. It should be borne in mind that the honor adorationis does not belong to the human nature as such, but belongs to it only in virtue of its union with the divine Logos, who is in His very nature adorabilis. We must distinguish between the object and the ground of this adoration. The object of our religious worship is the God-man Jesus Christ, but the ground on which we adore Him lies in the person of the Logos.


The union of the two natures in one person is a mystery which we cannot grasp, and which for that very reason is often denied. It has sometimes been compared with the union of body and soul in man; and there are some points of similarity. In man there are two substances, matter and spirit, most closely united and yet not mixed; so also in the Mediator. In man the principle of unity, the person, does not have its seat in the body but in the soul; in the Mediator, not in the human, but in the divine nature. As the influence of the soul on the body and of the body on the soul is a mystery, so also the connection of the two natures in Christ and their mutual influence on each other. Everything that happens in the body and in the soul is ascribed to the person; so all that takes place in the two natures of Christ is predicated of the person. Sometimes a man is denominated according to his spiritual element, when something is predicated of him that applies more particularly to the body, and vice versa. Similarly things that apply only to the human nature of Christ are ascribed to Him when He is named after His divine nature, and vice versa. As it is an honor for the body to be united with the soul, so it is an honor for the human nature of Christ to be united with the person of the Logos. Of course, the comparison is defective. It does not illustrate the union of the divine and the human, of the infinite and the finite. It does not even illustrate the unity of two spiritual natures in a single person. In the case of man the body is material and the soul is spiritual. It is a wonderful union, but not as wonderful as the union of the two natures in Christ.


1. STATEMENT OF THE LUTHERAN POSITION. The Lutherans differ from the Reformed in their doctrine of the communicatio idiomatum. They teach that the attributes of one nature are ascribed to the other on the basis of an actual transference, and feel that it is only by such a transference that the real unity of the person can be secured. This position does not involve a denial of the fact that the attributes of both natures can be ascribed to the person, but adds something to that in the interest, as they see it, of the unity of the person. They did not always state their doctrine in the same form. Luther and some of the early Lutherans occasionally spoke of a communication in both directions, from the divine nature to the human, and also from the human to the divine. In the subsequent development of the doctrine, however, the communication from the human nature to the divine soon receded from sight, and only that from the divine to the human nature was stressed. A still greater limitation soon followed. Lutheran scholastics distinguished between the operative attributes of God (omnipotence, omnipresence, and omniscience), and His quiescent attributes (infinitude, eternity, etc.), and taught that only the former were transferred to the human nature. They were all agreed that the communication took place at the time of the incarnation. But the question naturally arose how this could be squared with the picture of Christ in the Gospels, which is not the picture of an omniscient and omnipresent man. This gave rise to a difference of opinion. According to some, Christ necessarily exercised these attributes during His humiliation, but did it secretly; but according to others their exercise was subject to the will of the divine person, who voluntarily left them inoperative during the period of His humiliation. Opposition to this doctrine repeatedly manifested itself in the Lutheran Church. It was pointed out that it is inconsistent with the idea of a truly human development in the life of Christ, so clearly taught by Luther himself. The great Reformer’s insistence on the communication of attributes finds its explanation partly in his mystical tendencies, and partly in his teachings respecting the physical presence of Christ in the Lord’s Supper.

2. OBJECTIONS TO THIS LUTHERAN DOCTRINE. There are serious objections to the Lutheran doctrine of the communicatio idiomatum.

a. It has no Scriptural foundation. If it is inferred from such a statement as that in John 3:13, then, in consistency, it ought also to be concluded from I Cor. 2:8 that the ability to suffer was communicated to the divine nature. Yet the Lutherans shrink back from that conclusion.

b. It implies a fusion of the divine and the human natures in Christ. Lutherans speak as if the attributes can be abstracted from the nature, and can be communicated while the natures remain separate, but substance and attributes cannot be so separated. By a communication of divine attributes to the human nature that nature as such ceases to exist. Omnipresence and omniscience are not compatible with humanity. Such a communication results in a mixture of the divine and the human, which the Bible keeps strictly separate.

c. In the form in which the doctrine is now generally accepted by the Lutherans, the doctrine suffers from inconsistency. If the divine attributes are communicated to the human nature, the human must also be communicated to the divine. And if some attributes are communicated, they must all be communicated. But the Lutherans evidently do not dare to go the full length, and therefore stop half way.

d. It is inconsistent with the picture of the incarnate Christ during the time of His humiliation, as we find it in the Gospels. This is not the picture of a man who is omnipresent and omniscient. The Lutheran explanations of this inconsistency failed to commend themselves to the mind of the Church in general, and even to some of the followers of Luther.

e. It virtually destroys the incarnation. Lutherans distinguish between the incarnatio and the exinanitio. The Logos is the subject only of the former. He makes the human nature receptive for the inhabitation of the fulness of the Godhead and communicates to it some of the divine attributes. But by doing this He virtually abrogates the human nature by assimilating it to the divine. Thus only the divine remains.

f. It also practically obliterates the distinction between the state of humiliation and the state of exaltation. Brenz even says that these were not successive states, but states that co-existed during the earthly life of Christ. To escape the difficulty here, the Lutherans brought in the doctrine of the exinanitio, of which not the Logos but the God-man is the subject, to the effect that He practically emptied Himself, or laid aside the divine attributes. Some spoke of a constant but secret, and others of an intermittent use of them.


About the middle of the nineteenth century a new form of Christology made its appearance in the Kenotic theories. It found favor especially among the Lutherans, but also with some Reformed theologians. It represents part of an attempt to bring the Lutheran and the Reformed sections of the Church closer together. The advocates of this new view desired to do full justice to the reality and integrity of the manhood of Christ, and to stress the magnitude of His self-denial and self-sacrifice.

1. STATEMENT OF THE DOCTRINE. The term “kenosis” is used in a two-fold sense in theology. Originally it was used by Lutheran theologians to denote the self-limitation, not of the Logos, but of the God-man, whereby He, in the interest of His humiliation, laid aside the actual use of His divine attributes. In the teachings of the Kenoticists, however, it signalized the doctrine that the Logos at the incarnation was denuded of His transitive or of all His attributes, was reduced to a mere potentiality, and then, in union with the human nature, developed again into a divine-human person. The main forms in which this doctrine were taught are the following:

a. The theory of Thomasius, Delitzsch and Crosby. Thomasius distinguishes between the absolute and essential attributes of God, such as absolute power, holiness, truth, and love, and His relative attributes, which are not essential to the Godhead, such as omnipotence, omnipresence, and omniscience; and maintains that the Logos while retaining His divine self-consciousness, laid the latter aside, in order to take unto Himself veritable human nature.

b. The theory of Gess and H. W. Beecher. This is far more thorough-going. La Touche speaks of it as “incarnation by divine suicide.” The Logos so depotentiated Himself of all His divine attributes that He literally ceased from His cosmic functions and His eternal consciousness during the years of His earthly life. His consciousness became purely that of a human soul, and consequently He could and did take the place of the human soul in Christ. Thus the true manhood of Christ, even to the extent of His peccability, was secured.

c. The theory of Ebrard. Ebrard agrees with Gess in making the incarnate Logos take the place of the human soul. The eternal Son gave up the form of eternity, and in full self-limitation assumed the existence-form of a human life-center. But with him this self-reduction does not amount to a complete depotentiation of the Logos. The divine properties were retained, but were possessed by the God-man in the time-form appropriate to a human mode of existence.

d. The theory of Martensen and Gore. Martensen postulated the existence of a double life in the incarnate Logos from two non-communicating life-centers. As being in the bosom of God, He continued to function in the trinitarian life and also in His cosmic relations to the world as Creator and Sustainer. But at the same time He, as the depotentiated Logos, united with a human nature, knew nothing of His trinitarian and cosmic functions, and only knew Himself to be God in such a sense as that knowledge is possible to the faculties of manhood.

2. SUPPOSED SCRIPTURAL BASIS FOR THE DOCTRINE. The Kenotics seek Scriptural support for their doctrine, especially in Phil. 2:6-8, but also in II Cor. 8:9 and John 17:5. The term “kenosis” is derived from the main verb in Phil. 2:7, ekenosen. This is rendered in the American Revised Version, “emptied Himself.” Dr. Warfield calls this a mistranslation.[Christology and Criticism, p. 375.] The verb is found in only four other New Testament passages, namely, Rom. 4:14; I Cor. 1:17; 9:15; II Cor. 9:3. In all of these it is used figuratively and means “to make void,” “of no effect,” “of no account,” “of no reputation.”[Cf. Auth. Ver. in Phil. 2:7.] If we so understand the word here, it simply means that Christ made Himself of no account, of no reputation, did not assert His divine prerogative, but took the form of a servant. But even if we take the word in its literal sense, it does not support the Kenosis theory. It would, if we understood that which He laid aside to be the morphe theou (form of God), and then conceived of morphe strictly as the essential or specific character of the Godhead. In all probability morphe must be so understood, but the verb ekenosen does not refer to morphe theou, but to einai isa theoi (dat.) that is, His being on an equality with God. The fact that Christ took the form of a servant does not involve a laying aside of the form of God. There was no exchange of the one for the other. Though He pre-existed in the form of God, Christ did not count the being on an equality with God as a prize which He must not let slip, but emptied Himself, taking the form of a servant. Now what does His becoming a servant involve? A state of subjection in which one is called upon to render obedience. And the opposite of this is a state of sovereignty in which one has the right to command. The being on an equality with God does not denote a mode of being, but a state which Christ exchanged for another state.[Cf. Kennedy, in Exp. Gk. Test.; Ewald, in Zahn’s Comm.; Vos, Notes on Christology of Paul; Cooke, The Incarnation and Recent Criticism, pp. 201 ff.]


a. The theory is based on the pantheistic conception that God and man are not so absolutely different but that the one can be transformed into the other. The Hegelian idea of becoming is applied to God, and the absolute line of demarcation is obliterated.

b. It is altogether subversive of the doctrine of the immutability of God, which is plainly taught in Scripture, Mal. 3:6; Jas. 1:17, and which is also implied in the very idea of God. Absoluteness and mutability are mutually exclusive; and a mutable God is certainly not the God of Scripture.

c. It means a virtual destruction of the Trinity, and therefore takes away our very God. The humanized Son, self-emptied of His divine attributes, could no longer be a divine subsistence in the trinitarian life.

d. It assumes too loose a relation between the divine mode of existence, the divine attributes, and the divine essence, when it speaks of the former as if they might very well be separated from the latter. This is altogether misleading, and involves the very error that is condemned in connection with the Roman Catholic doctrine of transubstantiation.

e. It does not solve the problem which it was intended to solve. It desired to secure the unity of the person and the reality of the Lord’s manhood. But, surely, the personal unity is not secured by assuming a human Logos as co-existent with a human soul. Nor is the reality of the manhood maintained by substituting for the human soul a depotentiated Logos. The Christ of the Kenotics is neither God nor man. In the words of Dr. Warfield His human nature is “just shrunken deity.”

The Kenotic theory enjoyed great popularity in Germany for a while, but has now practically died out there. When it began to disappear in Germany, it found supporters in England in such scholars as D. W. Forrest, W. L. Walker, P. T. Forsyth, Ch. Gore, R. L. Ottley, and H. R. Mackintosh. It finds very little support at the present time.


Dorner was one of the first and the greatest of the opponents of the Kenosis doctrine. He set himself the task of suggesting another theory which, while escaping the errors of Kenoticism, would do full justice to the humanity of Christ. He proposed to solve the problem by the theory of a gradual or progressive incarnation. According to him the incarnation was not an act consummated at the moment of the conception of Jesus, but a gradual process by which the Logos joined Himself in an ever-increasing measure to the unique and representative Man (virtually a new creation), Christ Jesus, until the full union was finally consummated at the time of the resurrection. The union resulted in the God-man with a single consciousness and a single will. In this God-man the Logos does not supply the personality, but gives it its divine quality. This theory finds no support in Scripture, which always represents the incarnation as a momentary fact rather than as a process. It logically leads to Nestorianism or the doctrine of two persons in the Mediator. And since it finds the real seat of the personality in the man Jesus, it is utterly subversive of the real pre-existence of our Lord. Rothe and Bovon are two of the most important supporters of this doctrine.

The crucial difference between the ancient and the really modern theories respecting the person of Christ, lies in the fact that the latter, as appears also from the theory of Dorner, distinguish the person of the Logos, conceived as a special mode of the personal life of God, from the personality of Christ as a concrete human person uniquely divine in quality. According to modern views it is not the Logos but the man Jesus that constitutes the ego in Christ. The personality of Jesus is human in type of consciousness and also in moral growth, but at the same time uniquely receptive for the divine, and thus really the climax of an incarnation of which humanity itself is the general cosmic expression. This is true also of the theory suggested by Sanday in his Christologies Ancient and Modern, a theory which seeks to give a psychological explanation of the person of Jesus, which will do justice to both the human and the divine in Jesus. He stresses the fact that the subliminal consciousness is the proper seat of all divine indwelling, or divine action upon the human soul; and holds that the same or a corresponding subliminal self is also the proper seat or locus of the deity of the incarnate Christ. The ordinary consciousness of Jesus was the human consciousness, but there appeared in Him occasionally an uprush of the divine consciousness from the subliminal self. This theory has rightly been criticized severely. It ascribes a significance to the subliminal in the life of man which it does not possess, wrongly supposes that the deity can be located in some particular place in the person of Christ, and suggests a picture of Christ, as being only intermittently conscious of His deity, which is not in harmony with the data of Scripture. It reveals once more the folly of trying to give a psychological explanation of the person of Christ. Besides Sanday some of the more influential representatives of modern Christology are Kunze, Schaeder, Kaehler, Moberly, and Du Bose.

QUESTIONS FOR FURTHER STUDY. What change did the eighteenth century effect in Christology? What causes contributed to the present widespread denial of the deity of Christ? How do negative critics deal with the Scriptural proofs for the deity of Christ? Did the Liberal-Jesus-School succeed in presenting a tolerable picture of Jesus, which really squares with the facts? What is the distinction between the Jesus of history and the Christ of faith, and what purpose did it serve? What about the argument aut Deus auto homo non bonus? How is the reality of Christ’s manhood sometimes endangered? Was there a single or a double self-consciousness in Christ? One or two wills? On what grounds is the Messianic consciousness of Jesus denied? How can it be defended? Did Jesus regard the Messiahship merely as a dignity that would be His in the future? Has the eschatological school any advantages over the liberal school? How do the Reformed, the Lutheran, and the Roman Catholic conceptions of the union of the two natures in Christ differ? What does the Formula Concordiae teach on this point? What was the Giessen-Tuebingen controversy? How did Kant, Hegel, and Schleiermacher conceive of this union? In what respect do the Kenosis theories reveal the influence of Hegel? How did the modern conception of the immanence of God affect more recent Christologies? Is Sanday’s psychological theory an acceptable construction?

LITERATURE: Bavinck, Geref. Dogm., III, pp. 264-349; Kuyper, Dict. Dogm., De Christo I, pp. 62—II, p. 58; Vos, The Self-Disclosure of Jesus, pp. 35-103; Temple, The Boyhood Consciousness of Christ; Orr, The Christian View of God and the World, pp. 248-257; H. R. Mackintosh, The Doct. of the Person of Jesus Christ, pp. 141-284; Liddon, The Divinity of our Lord; Relton, A Study in Christology, pp. 3-222; Warfield, Christology and Criticism, Lectures VI-VIII; Rostron, The Christology of St. Paul, pp. 196-229; Schweitzer, The Quest of the Historical Jesus; La Touche, The Person of Christ in Modern Thought; Gore, The Reconstruction of Belief, pp. 297-526; Honig, De Persoon Van den Middelaar in de Nieuwere Duitsche Dogmatiek; Sheldon, Hist. of Chr. Doct. II, 134-137, 348-353; Krauth, Conservative Reformation and Its Theology, pp. 456-517; Bruce, The Humiliation of Christ, Lectures III, IV and V; Loofs, What Is the Truth about Jesus Christ? chap. VI; Sanday, Christologies, Ancient and Modern, Chaps. III, IV, VII; Cooke, The Incarnation and Recent Criticism, Chap. X; Brunner, The Mediator, especially Chap. XII.


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