Adoptionism, also called dynamic monarchianism, is an early Christian nontrinitarian theological doctrine, which holds that Jesus was adopted as the Son of God at his baptism, his resurrection, or his ascension.
Definition
Adoptionism is one of two main forms of monarchianism (the other is modalism which considers God to be one while working through the different "modes" or "manifestations" of God the Father, God the Son, and God the Holy Spirit, without limiting his modes or manifestations).
Adoptionism denies the eternal pre-existence of Christ, and although it explicitly affirms his deity subsequent to events in his life, many classical trinitarians claim that the doctrine implicitly denies it by denying the constant hypostatic union of the eternal Logos to the human nature of Jesus.Justo L. González, Essential Theological Terms, page 139 (Westminster John Knox Press, 2005).
Under adoptionism Jesus is currently divine and has been since his adoption, although he is not equal to the Father, per "my Father is greater than I")Ed Hindson, Ergun Caner (editors), The Popular Encyclopedia of Apologetics: Surveying the Evidence for the Truth of Christianity, page 16 (Harvest House Publishers, 2008).
and as such is a kind of subordinationism.
Adoptionism is sometimes, but not always, related to denial of the virgin birth of Jesus.
History
Early Christianity
Adoptionism and High Christology
Bart Ehrman holds that the New Testament writings contain two different Christologies, namely a "low" or adoptionist Christology, and a "high" or "incarnation Christology."
The "low Christology" or "adoptionist Christology" is the belief "that God exalted Jesus to be his Son by raising him from the dead," thereby raising him to "divine status."
The other early Christology is "high Christology," which is "the view that Jesus was a pre-existent divine being who became a human, did the Father’s will on earth, and then was taken back up into heaven whence he had originally come," and from where he appeared on earth.
The chronology of the development of these early Christologies is a matter of debate within contemporary scholarship.Larry Hurtado, The Origin of “Divine Christology”?
According to the "evolutionary model" c.q.
"evolutionary theories," as proposed by Bousset, followed by Brown, the Christological understanding of Christ developed over time, from a low Christology to a high Christology,Bart Ehrman, How Jesus became God, Course Guide as witnessed in the Gospels.
According to the evolutionary model, the earliest Christians believed that Jesus was a human who was exalted, c.q.
adopted as God's Son, when he was resurrected,Geza Vermez (2008), The Resurrection, p.138-139 signaling the nearness of the Kingdom of God, when all dead would be resurrected and the righteous exalted.
Adoptionist concepts can be found in the Gospel of Mark.
As Daniel Johansson notes, a majority consensus holds Mark's Jesus as "an exalted, but merely human figure", especially when read in the apparent context of Jewish beliefs.
Later beliefs shifted the exaltation to his baptism, birth, and subsequently to the idea of his eternal existence, as witnessed in the Gospel of John.
Mark shifted the moment of when Jesus became the son to the baptism of Jesus, and later still Matthew and Luke shifted it to the moment of the divine conception, and finally John declared that Jesus had been with God from the beginning: "In the beginning was the Word".
Since the 1970s, the late datings for the development of a "high Christology" have been contested, and a majority of scholars argue that this "High Christology" existed already before the writings of Paul.
This "incarnation Christology" or "high Christology" did not evolve over a longer time, but was a "big bang" of ideas which were already present at the start of Christianity, and took further shape in the first few decades of the church, as witnessed in the writings of Paul.Larry Hurtado (July 10, 2015 ), "Early High Christology": A "Paradigm Shift"?
"New Perspective"?
According to Ehrman, these two Christologies existed alongside each other, calling the "low Christology" an "adoptionist Christology, and "the "high Christology" an "incarnation Christology."
New Testamental epistles
Adoptionist theology may also be reflected in canonical epistles, the earliest of which pre-date the writing of the gospels.
The letters of Paul the Apostle, for example, do not mention a virgin birth of Christ.
Paul describes Jesus as "born of a woman, born under the law" and "as to his human nature was a descendant of David" in the Epistle to the Galatians and the Epistle to the Romans.
Many interpreters, however, take his statements in Philippians 2 to imply that Paul believed Jesus to have existed as equal to God before his incarnation.
The Book of Hebrews, a contemporary sermon by an unknown author, describes God as saying "You are my son; today I have begotten you."
The latter phrase, a quote of Psalm 2:7, could reflect an early Adoptionist view.
Shepherd of Hermas
The 2nd-century work Shepherd of Hermas may also have taught that Jesus was a virtuous man filled with the Holy Spirit and adopted as the Son."
Hermas never mentions Jesus Christ, or the Word, but only the Son of God, who is the highest angel.
As holy spirit the Son dwells in the flesh; this human nature is God's adopted son" in, Patrick W. Carey, Joseph T. Lienhard (editors), Biographical Dictionary of Christian Theologians, page 241 (Greenwood Press, 2008).
While the Shepherd of Hermas was popular and sometimes bound with the canonical scriptures, it didn't retain canonical status, if it ever had it.
Theodotus of Byzantium
Theodotus of Byzantium (fl. late 2nd century), a Valentinian Gnostic, was the most prominent exponent of adoptionism.CARM, Adoptionism According to Hippolytus of Rome (Philosophumena, VII, xxiii) Theodotus taught that Jesus was a man born of a virgin, according to the Council of Jerusalem, that he lived like other men, and was most pious.
At his baptism in the Jordan the "Christ" came down upon the man Jesus, in the likeness of a dove (Philosophumena, VII, xxiii), but Jesus was not himself God until after his resurrection.
Adoptionism was declared heresy at the end of the 3rd century and was rejected by the Synods of Antioch and the First Council of Nicaea, which defined the orthodox doctrine of the Trinity and identified the man Jesus with the eternally begotten Son or Word of God in the Nicene Creed.
The belief was also declared heretical by Pope Victor I. Ebionites
Adoptionism was also adhered to by the Jewish Christians known as Ebionites, who, according to Epiphanius in the 4th century, believed that Jesus was chosen on account of his sinless devotion to the will of God.Epiphanius of Salamis (403 CE).
pp.
30:3 & 30:13.
The Ebionites were a Jewish Christian movement that existed during the early centuries of the Christian Era.
They show strong similarities with the earliest form of Jewish Christianity, and their specific theology may have been a "reaction to the law-free Gentile mission."
They regarded Jesus as the Messiah while rejecting his divinity and his virgin birth, and insisted on the necessity of following Jewish law and rites.
They used the Gospel of the Ebionites, one of the Jewish–Christian gospels; the Hebrew Book of Matthew starting at chapter 3; revered James the brother of Jesus (James the Just); and rejected Paul the Apostle as an apostate from the Law., an abridgement Their name ( Ebionaioi, derived from Hebrew  ebyonim, ebionim, meaning "the poor" or "poor ones") suggests that they placed a special value on voluntary poverty.
Distinctive features of the Gospel of the Ebionites include the absence of the virgin birth and of the genealogy of Jesus; an Adoptionist Christology, in which Jesus is chosen to be God's Son at the time of his Baptism; the abolition of the Jewish sacrifices by Jesus; and an advocacy of vegetarianism.
Spanish Adoptionism
Spanish Adoptionism was a theological position which was articulated in Umayyad and Christian-held regions of the Iberian peninsula in the 8th and 9th centuries.
The issue seems to have begun with the claim of archbishop Elipandus of Toledo that – in respect to his human nature – Christ was adoptive Son of God.
Another leading advocate of this Christology was Felix of Urgel.
In Spain, adoptionism was opposed by Beatus of Liebana, and in the Carolingian territories, the Adoptionist position was condemned by Pope Hadrian I, Alcuin of York, Agobard, and officially in Carolingian territory by the Council of Frankfurt (794).
Despite the shared name of "adoptionism" the Spanish Adoptionist Christology appears to have differed sharply from the adoptionism of early Christianity.
Spanish advocates predicated the term adoptivus of Christ only in respect to his humanity; once the divine Son "emptied himself" of divinity and "took the form of a servant" (Philippians 2:7), Christ's human nature was "adopted" as divine.James Ginther, Westminster Handbook to Medieval Theology, (Louisville, KY: Westminster John Knox Press, 2009), 3.
Historically, many scholars have followed the Adoptionists' Carolingian opponents in labeling Spanish Adoptionism as a minor revival of “Nestorian” Christology.For an example of this characterization, see Adolph Harnack, ‘’History of Dogma’’, vol. 5, trans.
Neil Buchanan, (New York: Dover, 1961), 280.
John C. Cavadini has challenged this notion by attempting to take the Spanish Christology in its own Spanish/North African context in his study, The Last Christology of the West: Adoptionism in Spain and Gaul, 785–820.John C. Cavadini, ‘’The Last Christology of the West: Adoptionism in Spain and Gaul, 785–820’’, (Philadelphia: University of Pennsylvania Press, 1993), 4–5.
Scholastic Neo-adoptionism
A third wave was the revived form ("Neo-adoptionism") of Peter Abelard in the 12th century.
Later, various modified and qualified Adoptionist tenets emerged from some theologians in the 14th century.
Duns Scotus (1300) and Durandus of Saint-Pourçain (1320) admit the term Filius adoptivus in a qualified sense.
In more recent times the Jesuit Gabriel Vásquez, and the Lutheran divines Georgius Calixtus and Johann Ernst Immanuel Walch, have defended adoptionism as essentially orthodox.
Modern adoptionist groups
A form of adoptionism surfaced in Unitarianism during the 18th century as denial of the virgin birth became increasingly common, led by the views of Joseph Priestley and others.
A similar form of adoptionism was expressed in the writings of James Strang, a Latter Day Saint leader who founded the Church of Jesus Christ of Latter Day Saints (Strangite) after the death of Joseph Smith in 1844.
In his Book of the Law of the Lord, a purported work of ancient scripture found and translated by Strang, he offers an essay entitled "Note on the Sacrifice of Christ" in which he explains his unique (for Mormonism as a whole) doctrines on the subject.
Jesus Christ, said Strang, was the natural-born son of Mary and Joseph, who was chosen from before all time to be the Savior of mankind, but who had to be born as an ordinary mortal of two human parents (rather than being begotten by the Father or the Holy Spirit) to be able to truly fulfill his Messianic role.Book of the Law, pp.
157-58, note 9.
Strang claimed that the earthly Christ was in essence "adopted" as God's son at birth, and fully revealed as such during the Transfiguration.Book of the Law, pp.
165-66.
After proving himself to God by living a perfectly sinless life, he was enabled to provide an acceptable sacrifice for the sins of men, prior to his resurrection and ascension.Book of the law, pp.
155-58.
See also
Adoptivi
Arianism
Binitarianism
Notes
References
Sources
;Printed sources
Philip Schaff History of the Christian Church, Volume IV, 1882.
(6th German edition, translated by George Ogg)
;Web sources External links
Adoptionism in Catholic Encyclopedia
Adoptionism in Christian Cyclopedia
Chapter XI.
Doctrinal Controversies, from Philip Schaff's History of the Christian Church
