Adoptionism , sometimes called dynamic monarchianism, is a nontrinitarian theological doctrine which states that Jesus was adopted as the Son of God on his baptism, resurrection, or ascension.
Adoptionism is one of the two main forms of monarchianism (the other being modalism, which considers the "Father" and "Son" as the two historical or soteriological roles of a single Divine Person). Adoptionism (also known as dynamic monarchianism) denies the existence of the eternal pre-Christ, and although explicitly affirming its divinity after the events of its life, many classical trinitarians claim that doctrine implicitly denies it by denying the constant hypostatic union of the eternal Logo to the human nature of Jesus. Under Jesus' current adoptionism is divine and has since adoption, although he is not equivalent to the Father, as "My Father is greater than I" (John 14:28). and thus is a kind of subordination.
Video Adoptionism
History
The first exponent of adoption was Theodotus of Byzantium in the 2nd century. According to Hippolytus of Rome ( Philosophumena, VII, xxiii) Theodotus taught that Jesus was a man born of a virgin, according to the Jerusalem Council, that he lived like another man, and most pious; but at his baptism in the Jordan, "Christ" came upon the man Jesus in the form of a dove. ( Philosophumena , VII, xxiii) Adoptionism is also accused of being a sect known as Ebionite, which, according to Epiphanius in the 4th century, believed that Jesus was chosen because of his sinless devotion to God's will.
Adoptionism was declared a heresy at the end of the 2nd century and was rejected by the Synod of Antioch and the First Council of Nicea, which defined the orthodox doctrine of the Trinity and identified the man Jesus with the Son or the eternal Word of the Creed of the Nicene Creed. The conviction was also declared heretical by Pope Victor I.
Spanish Adoptionism
Spanish Adoptionism is a theologically articulated position in the Umayyad territory and Christian territory on the Iberian peninsula in the 8th and 9th centuries. The problem seems to have begun with the claim of Archbishop Elipandus of Toledo who - with respect to human nature - Christ is < i> the Son of God. Another major Christological supporter is Felix of Urgel. In Spain, adoption was opposed by Beatus of the Liebana, and in the Carolingian regions, the Adoptionist position was denounced by Pope Hadrian I, Alcuin of York, Agobard, and officially in the Carolingian region by the Council of Frankfurt (794).
Despite the common name of "adoptionism", the Adoptionist christology of Spain seems to have a sharp distinction from early Christian adoption. Spanish proponents precede the term "adoptivus Christ only concerns his humanity; after the divine Son "empties himself" of the divinity and "takes the form of a servant" (Philippians 2: 7), the human nature of Christ is "adopted" as divine.
Historically, many scholars have followed Carolingian's opponents of Adoptionis in labeling Spanish Adoptionism as a minor revival of "Nestorian" Christology. John C. Cavadini has challenged this idea by attempting to take the Christian Christology in the context of Spain/North Africa in his studies, Last Christology of the West: Adoptionism in Spain and Gaul, 785-820.
Scholastic Neo-adoptionism
The third wave is a revived form ("Neo-adoptionism") of Peter Abelard in the 12th century. Later, modified and qualified Adoptionist teachings emerged from several theologians in the 14th century. Duns Scotus (1300) and Durandus of Saint-PourÃÆ'§ain (1320) recognize the term "Filius adoptivus" in terms of quality. In more recent times, Jesuit Gabriel VÃÆ'¡squez, and Lutheran foretold Georgius Calixtus and Johann Ernst Immanuel Walch, have defended adoptionism as essentially orthodox.
The modern adoption group
A form of adoption appeared in Unitarianism during the eighteenth century when the virgin birth was increasingly rejected by Unitarians. In the 19th century the term Psilanthropism, applied by such as Samuel Taylor Coleridge called his own view that Jesus is the son of Joseph.
A similar form of adoption is 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 The Law of God, a work of writing the ancient sacred found and translated by Strang, he offers an essay entitled "The Record of the Sacrifice of Christ" in which he describes his unique teaching (for Mormonism as a whole) on this issue. Jesus Christ, Strang says, is the naturally born son of Mary and Joseph, chosen from before all the time to be the Savior of mankind, but who must be born as an ordinary human being of two human parents (not begotten) by the Father or the Holy Spirit) to truly fulfill his Messiah role. Strang claims that the earthly Christ is essentially "adopted" as the son of God at birth, and is fully revealed as such during the Transfiguration. After proving himself to God by living a perfect sinless life, he is enabled to make an acceptable sacrifice for the sins of man, before his resurrection and ascension.
Maps Adoptionism
Basic Scriptural Allegations
Adoptionism in the Christian scriptures has been the subject of speculation and controversy. Some experts like Bart D. Ehrman and Daniel Boyarin see Adoptionist concepts in Mark's Gospel. According to this view, the absence of the birth of Jesus and the nickname "Son of God" in some of Mark's early manuscripts indicate that the concept of the Virgin Birth of Jesus has not been developed or described at the time Mark is written. By the time the Gospels of Luke and Matthew were written, Jesus was identified as the Son of God from the moment of birth. Finally, the Gospel of John describes him as a pre-existing word (Greek: ????? ) as "at the beginning" that exists.
Some scholars also believe that Adoptionist theology can also be reflected in canonical epistles, the earliest of the pre-dates of the writing of the gospels. The Epistles of the Apostle Paul, for example, do not mention the birth of a virgin Christ. Paul describes Jesus as "born of a woman, born under the law" and "like the nature of his man is a descendant of David" in the Letter to the Galatians and the Letter to the Romans. However, many commentators take his statements in Philippians 2 to suggest that Paul believed Jesus existed similar 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." (Hebrews 1: 5) The last phrase, quoted Psalm 2: 7, may reflect the early Adoptionist view.
The second-century work of Shepherd of Hermas may also have taught that Jesus was a virtuous man filled with the Holy Spirit and adopted as the Son. While the Shepherd of Hermas is popular and sometimes bound to the canonical scriptures, it does not maintain a canonical status, if it ever had it.
See also
- Adoptivi
- Arianism
- Binitarianism
Note
References
- Philip Schaff History of the Christian Church , Volume IV, 1882
External links
- Adoptionism in Catholic Encyclopedia
- Adoptionism in Christian Cyclopedia
- Chapter XI. The Doctrinal Controversy, from the History of Christian Church Philip Schaff
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