Reply to Faustus the Manichaean

³ The whole question is how Joseph had two fathers. Supposing this possible, both genealogies may be correct. With two fathers, why not two grandfathers, and two great-grandfathers, and so on, up to David, who was the father both of Solomon, who is mentioned in Matthew's list, and of Nathan, who occurs in Luke? This is the difficulty with many people who think it impossible that two men should have one and the same son, forgetting the very obvious fact that a man may be called the son of the person who adopted him as well as of the person who begot him.

Adoption, we know, was familiar to the ancients; for even women adopted the children of other women, as Sarah adopted Ishmael, and Leah her handmaid's son, and Pharaoh's daughter Moses. Jacob, too, adopted his grandsons, the children of Joseph. Moreover, the word adoption is of great importance in the system of our faith, as is seen from the apostolic writings. For the Apostle Paul, speaking of the advantages of the Jews, says: "Whose are the adoption, and the glory, and the covenants, and the giving of the law; whose are the fathers, and of whom, according to the flesh, Christ came, who is over all, God blessed for ever." And again: "We ourselves also groan within ourselves, waiting for the adoption of the sons of God, even the redemption of the body." Again, elsewhere: "But in the fullness of time, God sent His Son, made of a woman, made under the law, that we might receive the adoption of sons." These passages show clearly that adoption is a significant symbol. God has an only Son, whom He begot from His own substance, of whom it is said, "Being in the form of God, He thought it not robbery to be equal to God." Us He begot not of His own substance, for we belong to the creation which is not begotten, but made; but that He might make us the brothers of Christ, He adopted us. That act, then, by which God, when we were not born of Him, but created and formed, begot us by His word and grace, is called adoption. So John says, "He gave them power to become the sons of God."

Since, therefore; the practice of adoption is common among our fathers, and in Scripture, is there not irrational profanity in the hasty condemnation of the evangelists as false because the genealogies are different, as if both could not be true, instead of considering calmly the simple fact that frequently in human life one man may have two fathers, one of whose flesh he is born, and another of whose will he is afterwards made a son by adoption? If the second is not rightly called father, neither are we right in saying, "Our Father which art in heaven," to Him of whose substance we were not born, but of whose grace and most merciful will we were adopted, according to apostolic doctrine, and truth most sure. For one is to us God, and Lord, and Father: God, for by Him we are created, though of human parents; Lord, for we are His subjects; Father, for by His adoption we are born again. Careful students of sacred Scripture easily saw, from a little consideration, how, in the different genealogies of the two evangelists, Joseph had two fathers, and consequently two lists of ancestors. You might have seen this too, if you had not been blinded by the love of contradiction. Other things far beyond your understanding have been discovered in the careful investigation of all parts of these narratives. The familiar occurrence of one man begetting a son and another adopting him, so that one man has two fathers, you might, in spite of Manichæan error, have thought of as an explanation, if you had not been reading in a hostile spirit.