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The Word became flesh to make us "partakers of the divine nature": "For this is why the Word became man, and the Son of God became the Son of man: so that man, by entering into communion with the Word and thus receiving divine sonship, might become a son of God."[St. Irenaeus] "For the Son of God became man so that we might become God."[St ...
"'For we cast blame upon [God], because we have not been made gods from the beginning, but at first merely men, then at length gods; although God has adopted this course out of His pure benevolence, that no one may impute to Him invidiousness or grudgingness he declares, "I have said, Ye are gods; and all of you are sons of the Most High."
Francesco Albani's The Baptism of Christ, when Jesus became one with God according to adoptionism. Adoptionism, also called dynamic monarchianism, [1] is an early Christian nontrinitarian theological doctrine, [1] subsequently revived in various forms, which holds that Jesus was adopted as the Son of God at his baptism, his resurrection, or his ascension.
There are three references in the New Testament to God "adopting" ('υιοθεσια, uiothesia) Christians as his own children (Galatians 4:5, Romans 8:15 and Ephesians 1:5) and one reference to God adopting the "people of Israel" (Romans 9:4). Adoption as a theological term introduces a relational dimension to the consequences of salvation.
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 of God "emptied himself" of divinity and "took the form of a servant" (Philippians 2:7), Christ's human nature was "adopted" as ...
We worship one God in Trinity, and Trinity in Unity; Neither confounding the persons nor dividing the substance. For there is one Person of the Father, another of the Son, and another of the Holy Spirit. But the Godhead of the Father, of the Son, and of the Holy Spirit, is all one; the Glory equal, the Majesty co-eternal.
In Catholic philosophy, merit is a property of a good work which entitles the doer to receive a reward: it is a salutary act (i.e., "Human action that is performed under the influence of grace and that positively leads a person to a heavenly destiny") [4] to which God, in whose service the work is done, in consequence of his infallible promise may give a reward (prœmium, merces).
[3] This view that he is "a unity of both divine and human" (the Hypostatic union) is opposed to both Adoptionism (that Jesus was only human and "adopted" by God, as the Ebionites believed), and Docetism (that Christ was only divine and merely seemed to be human, as the Marcionists believed), as well as Separationism (that an aeon had entered ...