Did God "adopt" Jesus?

Adoptionism, also known as the Adoptionist heresy, is a theological doctrine that emerged in the early Christian Church, particularly gaining traction in the 2nd and 8th centuries. At its core, Adoptionism posits that Jesus was born as a mere human and was later "adopted" by God as His Son, either at his baptism or at his resurrection. This idea diverges significantly from orthodox Christian belief, which holds that Jesus was both fully divine and fully human from the moment of his conception. The earliest known proponent of Adoptionism was Theodotus of Byzantium, active around 190 AD, who taught that Jesus became the Son of God due to his virtues and righteousness, not by nature.

In the 2nd century, Adoptionism found a foothold among certain groups who were trying to reconcile the concept of Jesus' divinity with his humanity in a way that was comprehensible within the philosophical and religious milieu of the time. This included thinkers like Paul of Samosata, who held the bishopric of Antioch in the mid-3rd century. His teachings suggested that Christ was a man divinely inspired, but not divine in essence. The Council of Antioch in 268 condemned Paul's views, marking one of the earliest official ecclesiastical responses to Adoptionism. However, the concept did not disappear but instead resurfaced periodically, reflecting ongoing theological debates about the nature of Christ.

The idea re-emerged prominently in the 8th century with Spanish bishops like Elipandus of Toledo and Felix of Urgel. They introduced a form of Adoptionism that tried to address the dual nature of Christ by suggesting that Jesus was human by nature but adopted as the Son of God in his divine aspect. This version of Adoptionism was known as "Spanish Adoptionism" and was seen as an attempt to counter the perceived dangers of monophysitism, which emphasized Christ's divinity to the neglect of his humanity. However, this doctrine was again condemned, this time by major figures like Alcuin of York and at the Council of Frankfurt in 794, where Charlemagne convened bishops to affirm the orthodox view of Christ's dual nature.

Adoptionism's repeated emergence and condemnation highlight the ongoing struggle within Christianity to articulate the nature of Jesus Christ in a manner that was both scripturally faithful and theologically coherent. While Adoptionism was ultimately not accepted by the broader Christian community, its history underscores the complexity of early Christian theology and the diversity of thought that existed. The rejection of Adoptionism helped to solidify the orthodox doctrine of the hypostatic union, where Jesus was affirmed to be one person with two natures, fully divine and fully human, from the moment of his incarnation. This doctrine became a cornerstone of Christian faith, illustrating the Church's commitment to maintaining the mystery of Christ's person while confronting heresies that threatened to dilute or distort this central tenet.

Adoptionism, while officially condemned as a heresy, can be viewed as having an intriguing parallel with certain aspects of Christian mysticism, particularly when considering the mystical emphasis on the spiritual transformation and union with God. At its core, Christian mysticism seeks a deep, personal, and experiential knowledge of God, often involving a journey towards divine union. This journey can be seen to reflect some Adoptionist themes, though in a highly nuanced and metaphorical sense.

Firstly, the Adoptionist notion of Jesus being adopted by God can resonate with the mystical idea of theosis or divinization, where humans are transformed or "adopted" into the divine life. Mystics like St. Gregory of Nyssa or St. Maximus the Confessor spoke of humans becoming "partakers of the divine nature" (2 Peter 1:4), not in essence but through grace, suggesting a kind of spiritual adoption or elevation to divine sonship. Here, the Adoptionist idea of becoming a son of God through a process or event mirrors the mystical experience where the soul, through purification and illumination, is drawn into communion with the divine, becoming "sons of God" in a spiritual sense.

Moreover, the mystical path often involves a profound sense of spiritual rebirth or transformation, which can be likened to the Adoptionist concept of Jesus being exalted to divine status through his life's work or at a pivotal moment like baptism. Christian mystics like St. John of the Cross or St. Teresa of Avila describe stages of spiritual ascent where the individual soul is progressively united with God, shedding its old self for a new, divine-like identity. This transformation can be seen as an "adoption" into the divine family, not in a literal or heretical sense, but in the profound experience of divine love and unity.

Original Unitarianism, which emerged in the late 16th and 17th centuries, can be seen as sympathetic to Adoptionism in several ways, primarily due to its rejection of the doctrine of the Trinity and its emphasis on the humanity of Jesus. Early Unitarians like Socinus (Faustus Socinus) questioned the orthodox Christian belief in the co-equal and co-eternal nature of the Father, Son, and Holy Spirit. They advocated for a strict monotheism where Jesus was considered subordinate to God the Father. This subordinationist Christology could align with Adoptionist views, where Jesus is seen not as inherently divine but as a human exalted or "adopted" by God for a special mission. The Socinians, in particular, viewed Jesus as a perfect man chosen by God, which resembles the Adoptionist notion of Jesus being elevated to divine sonship at a specific moment like his baptism or resurrection.

Moreover, Unitarianism's focus on rational theology and scripture over traditional dogma allowed for interpretations that could resonate with Adoptionist thought. Early Unitarians often emphasized the ethical teachings of Jesus over his divine status, seeing him more as a moral exemplar or a prophet sent by God rather than as part of a divine Trinity. This human-centric view of Jesus could lead to interpretations where Jesus's divinity is seen as an honor or title bestowed upon him by God for his life's work, rather than an innate attribute from birth. While Unitarianism itself did not formally adopt Adoptionist doctrine, the theological environment it created was conducive to exploring such ideas, especially in the context of understanding Jesus's relationship with God in a way that prioritizes his humanity and the moral implications of his life and teachings. However, it's crucial to note that not all Unitarians would have been sympathetic to Adoptionism, and the movement was diverse in its theological expressions.