Adoptionism
Orthodox Christology confesses the eternal Word as the subject of the Incarnation, with complete divine and human natures.
Historical context
Adoptionist proposals appeared in more than one period, including early Christian debates and medieval Latin controversies. They are not identical to Arianism, Docetism, or ordinary language about Christ's public manifestation as Son. The simulator uses the term to test the unity and pre-existence of Christ's identity.
Reception
Orthodox Christology confesses the eternal Word as the one subject of the Incarnation, with no later promotion of a merely human person.
Memory hook
The eternal Son assumes humanity; he is not adopted into divinity.
Key points
- The eternal Son is the subject who becomes human; Jesus is not a merely human person later promoted to divine sonship.
- Scripture's language about Jesus being declared or manifested as Son must be read with its language about pre-existence.
- The Incarnation is not a reward given to an unrelated human individual.
- One subject protects the unity of Jesus' birth, ministry, death, resurrection, and divine identity.
Common questions
- How can Jesus be both eternally Son and historically revealed as Son?
- Does adoption language ever appear in orthodox theology?
- What is the difference between adoptionism and Christ's anointing or exaltation?
Doctrinal connections
- Incarnation
- Pre-existence
- Sonship
- Resurrection
- Christ's person
Scripture
- John 1:1–14 — The Word is described as with God and then becoming flesh.
- Galatians 4:4–5 — God sends his Son, born of a woman, in the language of the apostolic mission.
Primary sources
The Nicene creed calls the Son:
Nicaea's consubstantial confession identifies the Son with the Father's divine reality rather than as a merely adopted creature.
being of one substance (ὁμοούσιον, consubstantialem) with the Father
Passage context and translation
The council uses the term homoousios to confess the Son's full divinity against Arian claims that the Son is a creature.
Before the excerpt
very God of very God, begotten (γεννηθέντα), not made,
After the excerpt
By whom all things were made, both which be in heaven and in earth.