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Updated: June 15, 2025
It throws little light on the question of Adoptionism, for though there is nothing in it which contradicts Pre-existent Christology, there is also nothing in it which would have startled an Adoptionist. After this comes the first Epistle of Clement, a letter sent by the Church of Rome to the Church at Corinth.
The Gospels do not tell us all that Christians thought of Jesus, but they imply more than they say. The writers limited themselves. That Luke, for years a friend of Paul's, so generally kept his great friend's theology, above all his Christology, out of his Gospel, is significant. It does not mean divergence of view.
And it was around this dogma, inwardly experienced by Paul, the dogma of the resurrection and immortality of Christ, the guarantee of the resurrection and immortality of each believer, that the whole of Christology was built up. The God-man, the incarnate Word, came in order that man, according to his mode, might be made God that is, immortal.
His Christology is the incarnation of the Logos; but Logos is for him merely the name of a second God who is responsible for creation and redemption. Of the many books which he is said to have written only his two Apologies and his Dialogue with Trypho are extant.
The Catholic Christianity which emerged from the struggle between Adoptionism and the Logos Christology was a curious combination of both. In the strict sense of Christology, Adoptionism was completely abandoned. Jesus was regarded as the eternal Logos who became man, not as the inspired and perfect man who became God. But in the sphere of soteriology the legacy of Adoptionism can clearly be seen.
There is very little evidence in early Christian writings for that distinction between the Logos and the Spirit which afterward became orthodox. The competing existence of Adoptionist and Pre-existent Christology does much to explain the early development of the doctrine of the Trinity.
It has a divine authority, for just as Christ came from God, so the Apostles came from Christ. It may almost be said that the Epistle has a high Ecclesiology but an undeveloped Christology.
The Catholic welcomes these evidences of the duality of Christ's intellectual life. On the theoretical side, they confirm the central dogma of orthodox Christology. On the practical side, they give him authority for seeking Christ's sympathy in matters intellectual.
The two are of a different order. The same difference holds with respect to the other two psychic elements. We propose to exemplify this assertion, first, in the case of cognition, and then in the case of will and feeling. This procedure will simplify the task of exposing the further consequences of the monophysite Christology.
The Christology of the fourth gospel is substantially the same as that which was held in the next two centuries by Tertullian, Clement of Alexandria, Origen, and Arius. In 269 the Council of Antioch solemnly declared that the Son was NOT consubstantial with the Father, a declaration which, within sixty years, the Council of Nikaia was destined as solemnly to contradict.
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