CHRISTIAN. The title given to those who call upon the name of the Lord Jesus. It was at Antioch, where St. Paul and St. Barnabas jointly preached the Christian religion, that the disciples were first called Christians, (Acts xi. 26,) in the year of our Lord 43. They were generally called by one another brethren, faithful, saints, and believers. The name of Nazarenes was, by way of reproach, given them by the Jews. (Acts xxiv. 5.) Another name of reproach was that of Galilæans, which was the emperor Julian’s style whenever he spoke of the Christians. Epiphanius says, that they were called Jesseans, either from Jesse, the father of David, or, which is more probable, from the name of Jesus, whose disciples they were. The word is used but three times in Holy Scripture: Acts xi. 26; xxvi. 28; 1 St. Pet. iv. 16.
CHRISTIAN NAME. (See Name.) The name given to us when we are made Christians, i. e. at our baptism.
The Scripture history, both of the Old and New Testament, contains many instances of the names of persons being changed, or of their receiving an additional name, when they were admitted into covenant with God, or into a new relation with our blessed Lord; and it was at circumcision, which answered, in many respects, to baptism in the Christian Church, that the Jews gave a name to their children. This custom was adopted into the Christian Church, and we find very ancient instances of it recorded. For example, Thascius Cyprian, at his baptism, changed his first name to Cæcilius, out of respect for the presbyter who was his spiritual father. The custom is still retained, a name being given by the godfather and godmother of each child at baptism, by which name he is addressed by the minister when he receives that holy sacrament. (See Baptismal Service.)
Our Christian names serve to remind us of the duties and privileges on which we entered at baptism. Our surname is a memorial of original sin, or of the nature which we bring into the world.
CHRISTIANS OF ST. THOMAS. (See Thomas, St., Christians of.)
CHRISTMAS DAY. The 25th December; the day on which the universal Church celebrates the nativity or birthday of our Lord and Saviour Jesus Christ. The observance of this day in the Western Church is most ancient, although we may not give much belief to the statement of the forged decretal epistles, that Telesiphorus, who lived in the reign of Antoninus Pius, ordered Divine service to be celebrated, and an angelical hymn to be sung, the night before the nativity. While the persecution raged under Diocletian, who kept his court at Nicomedia, that tyrant, among other acts of cruelty, finding multitudes of Christians assembled together to celebrate the nativity of Christ, commanded the church doors to be shut, and fire put to the building, which soon reduced them and the place to ashes. In the East it was for some time confounded with the Epiphany; and St. Chrysostom mentions that it was only about his time that it became a distinct festival at Antioch.
The Athanasian Creed is ordered to be said or sung on this day. This is one of the days for which the Church of England appoints special psalms, and a special preface in the Communion Service; and if it fall on a Friday, that Friday is not to be a fast day.—Cave. Bingham.
It is one of the scarlet days at Oxford and Cambridge: and in cathedrals and choirs the responses and litany (if to be used) ought to be solemnly sung to the organ. In the First Book of King Edward, there were separate Collects, Epistles, and Gospels appointed for the first and second communion on this and on Easter day.
The chronological correctness of keeping the birthday of our Lord on the 25th of December, has been demonstrated in a most careful analysis, by the late lamented Dr. Jarvis, in his Chronological Introduction to the History of the Church.—Jebb.
CHRISTOLYTES. (Χριστολύται, separators of Christ.) A sect in the sixth century, which held, that when Christ descended into hell, he left his soul and body there, and only rose with his Divinity to heaven.