The Doctrine of Adoption and the Trinity Relationship
The doctrine of adoption is a theological concept that describes the relationship between God and believers, where believers are considered children of God through faith in Jesus Christ. This concept is rooted in biblical passages such as Romans 8:15, 23; Galatians 4:5; and Ephesians 1:5 [1].
In the context of the Trinity, adoption is understood as a work of the entire Godhead. According to Aquinas, there is a distinction between the natural Son of God and adopted sons, where the natural Son is "begotten not made," while adopted sons are "made" sons through grace [3]. The Catholic tradition, as represented by Aquinas, affirms that the whole Trinity is involved in adoption.
The Reformed tradition, as represented by John Calvin, also emphasizes the role of the Trinity in adoption. Calvin notes that believers are adopted as sons through the work of Christ and the ministry of the Holy Spirit [6]. The Father's love for the Son is the foundation of this adoption, as seen in John 3:34, where the Father's love for the Son is described as eternal and necessary [4].
The biblical basis for adoption is found in the concept of sonship, where believers are considered sons of God through faith in Christ. This sonship is not limited to a specific people or group but is extended to all who believe, including Gentiles [2]. The apostle Paul uses the Roman custom of adoption to illustrate this concept, highlighting the privileges and responsibilities that come with being a child of God [1].
Different Christian traditions have nuanced understandings of adoption. The Methodist/Wesleyan tradition, as represented by Adam Clarke, emphasizes the role of the Holy Spirit in adoption, noting that believers receive the Spirit of adoption, which testifies to their status as children of God [8]. The Anglican tradition, as represented by the Thirty-Nine Articles, also affirms the doctrine of adoption, although the specific articulation may vary [9].
The doctrine of adoption has its roots in Jewish tradition, where adoption was understood as a legal and familial concept. Maimonides' Mishneh Torah discusses adoption in the context of Jewish law, highlighting the complexities and nuances of adoption in a Jewish context [10].
The ecumenical creeds, such as the Athanasian Creed, affirm the doctrine of the Trinity, which underlies the concept of adoption. The Creed states that the Father, Son, and Holy Spirit are coequal and coeternal, and that believers worship one God in Trinity and Trinity in Unity [7].
The relationship between adoption and the Trinity is complex and multifaceted. While different traditions may emphasize different aspects of this relationship, there is a general consensus that adoption is a work of the entire Godhead, involving the Father, Son, and Holy Spirit. The biblical basis for adoption, rooted in the concept of sonship, is a common thread across various Christian traditions [1, 2, 5].
Sources
- Smith's Bible Dictionary “Smith's Bible Dictionary: Adoption — an expression used by St. Paul in reference to the present and prospective privileges of Christians. (Romans 8:15,23; Galatians 4:5; Ephesians 1:5) He probably alludes to the Roman custom by which a person not having children of his own might adopt as his son one born of other parents. The relationship was to all intents and purposes the same as existed between a natural father and son. The term is used figuratively to show the close relationship to God of the Christian. (Galatians 4:4,5; Romans 8:14-17) He is received into God's family from the world, and ”
- Torrey's Topical Textbook “Torrey's Topical Textbook: Adoption — Explained -- 2Co 6:18. Is according to promise -- Ro 9:8; Ga 3:29. Is by faith -- Ga 3:7,26. Is of God's grace -- Eze 16:3-6; Ro 4:16,17; Eph 1:5,6,11. Is through Christ -- Joh 1:12; Ga 4:4,5; Eph 1:5; Heb 2:10,13. Saints predestinated to -- Ro 8:29; Eph 1:5,11. Of Gentiles, predicted -- Ho 2:23; Ro 9:24-26; Eph 3:6. The Adopted are gathered together in one by Christ -- Joh 11:52. New birth connected with -- Joh 1:12,13. The Holy Spirit is a Witness of -- Ro 8:16. Being led by the Spirit is an evidence of -- Ro 8:14. Saints receive the Spirit of -- Ro 8:15”
- theology (Catholic (Scholastic)) “Aquinas, Summa Theologica, Third Part (Tertia Pars), Of Adoption as Befitting to Christ, Art. 2: Article: Whether it is fitting that the whole Trinity should adopt? I answer that, There is this difference between an adopted son of God and the natural Son of God, that the latter is "begotten not made"; whereas the former is made, according to Jn. 1:12: "He gave them power to be made the sons of God." Yet sometimes the adopted son is said to be begotten, by reason of the spiritual regeneration which is by grace, not by nature; wherefore it is written (James 1:18): "Of His own will hath He begott”
- John (Baptist/Reformed) “John Gill on John 3:34: The Father loveth the Son,.... There is such a relation as that of Father and Son subsisting between the first and second persons in the Trinity; which is not by constitution and appointment: or arbitrary, arising from, and depending on the will of the first, but is natural and necessary; the second person being begotten by the first, and is of the same nature, and equally a divine person: and which relation is the foundation of the distinction of their persons; and which existed from all eternity, and co-existed with their being and essence; and is what no other stand ”
- Revelation (Protestant academic) “Tyndale House on Revelation 21:7: 21:7 All who are victorious: God’s children who persevere in life will inherit his blessings. Adoption is a covenant relationship; the language of adoption certifies their privileges and responsibilities (cp. Gen 17:8; 2 Sam 7:14-16; Jer 31:33; Ezek 34:24).”
- CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 29: 108 CHAPTER 13. THE UNITY OF THE DIVINE ESSENCE IN THREE PERSONS TAUGHT, IN SCRIPTURE, FROM THE FOUNDATION OF THE WORLD. This chapter consists of two parts. The former delivers the orthodox doctrine concerning the Holy Trinity. This occupies from sec. 1-21, and may be divided into four heads; the first, treating of the meaning of Person, including both the term and the thing meant by it, sec. 2-6; the second, proving the deity of the Son, sec. 7-13; the third, the deity of the Holy Spirit, sec. 14 and 15; and the fourth, explaining”
- Athanasian Creed (Ecumenical) “Athanasian Creed (Ecumenical, c. 5th-6th century AD), Section 2: And the catholic faith is this: That 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 coeternal. Such as the Father is, such is the Son, and such is the Holy Spirit. The Father uncreated, the Son uncreated, and the Holy Spirit uncreated. The Father incomprehensible, the So”
- Romans (Methodist/Wesleyan) “Adam Clarke on Romans 8:15: Ye have not received the spirit of bondage - All that were under the law were under bondage to its rites and ceremonies; and as, through the prevalence of that corrupt nature with which every human being is polluted, and to remove which the law gave no assistance, they were often transgressing, consequently they had forfeited their lives, and were continually, through fear of death, subject to bondage, Heb 2:15. The believers in Christ Jesus were brought from under that law, and from under its condemnation; and, consequently, were freed from its bondage. The Gentile”
- Thirty-Nine Articles of Religion (Anglican) “Thirty-Nine Articles of Religion (Anglican, 1571), The First Sunday in Advent (part 2): or Holy Communion The Order for Evening Prayer Public Baptism of Infants Private Baptism of Infants Public Baptism of such as are of Riper Years A Catechism The Order of Confirmation The Form of Solemnization of Matrimony The Visitation of the Sick The Communion of the Sick At the Burial of the Dead The Churching of Women A Commination Prayers to be used at Sea Ordaining and Consecrating of Bishops, Priests and Deacons”
- Mishneh Torah (Maimonides) (Jewish (Rabbinic)) “Mishneh Torah (Maimonides), Mishneh Torah%2C Forbidden Intercourse 18:24: When a father states: "I consecrated my daughter and I had her divorced," 86 As is his right until she reaches maturity [ Hilchot Ishut 3:11 (see also 9:10). [as long as] she is a minor," his word is accepted. 87 And she is forbidden to marry into the priesthood. "I consecrated my daughter and I had her divorced while she was a minor," when she is past majority, his word is not accepted with regard to her being considered as a divorcee. 88 For his word is accepted only as long as the matter is in his hands (see Kiddushin”