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Topic: Hypostasis

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	CATHOLIC ENCYCLOPEDIA: Hypostatic Union
		Hypostasis means, literally, that which lies beneath as basis or
		Hence it came to be used by the Greek philosophers to denote reality as distinguished from appearances (Aristotle, "Mund.", IV, 21).
		Previous to the Council of Nicæa (325) hypostasis was synonymous with ousia, and even St. Augustine (De Trin., V, 8) avers that he sees no difference between them.
	www.newadvent.org /cathen/07610b.htm (163 words)

	Newman Reader - Tracts - St. Cyril's Formula
		Such a divinity could not properly be called an hypostasis or said to be in hypostasi (except indeed as brute matter in one sense may be called an hypostasis), and therefore it was, that that word had some fitness, especially after the Apostle's adoption of it, Hebr.
		The word hypostasis neither means Person nor Essence exclusively; but it means the one personal God {347} of natural theology, the notion of whom the Catholic corrects and completes as often as he views Him as a Trinity; of which correction Nazianzen's language ([on autos kata ten physin kai ten hypostasin], Orat.
		Hypostasis, for instance, is used for substance as opposed to appearance or imagination, in Hebr.
	www.newmanreader.org /works/tracts/cyril/cyril1.html (4470 words)

	St Basil - Epistle 38: On the Distinction of Ousia & Hypostasis in the Trinity
		This, therefore, is the hypostasis: not the indefinite notion of the ousia which, by reason of the generality of the term, discloses no stasis ['sistence']; but rather the notion which, by means of the particular traits that it indicates, establishes and circumscribes in a certain pragma that which is general and uncircumscribed.
		But perhaps someone thinks that the doctrine of the hypostasis presented here does not agree with the conception [found] in the writings of the Apostle, in which he says concerning the Lord, that He is 'the effulgence of His glory and the figure of His hypostasis' [16].
		Thus the hypostasis of the Son is, as it were, the form and character of the knowledge of the Father; and the hypostasis of the Father is made known in the form of the Son, their observed individuality remaining among them as a clear distinction between their hypostases.
	www.monachos.net /patristics/basil/epistle38.shtml (2740 words)

	Philosophical Explanation of Hypostatical Union in John Damascene's Fount of Knowledge: Theandros - Online Journal of ...
		Furthermore, since hypostasis is a principle of being and existence, the constitution of compound hypostasis is a way of being of its composites.
		Consequently, human hypostasis composed of the soul and the body preserves substance and difference of compounds distinct and their properties unconfused, while the principle of their union is indivisible.
		Indeed, notions of nature as certain kind of substance and hypostasis as peculiar substance, which exist by itself, allow philosophical explanation of the unification of two natures in human hypostasis as well as the unification of the human and Divine nature in one hypostasis of Son of God.
	www.theandros.com /jdamasc.html (3893 words)

	Chalcedonians and Monophysites: Do We Share the Same Beliefs?
		Hypostasis (plural: hypostaseis) comes from the Greek verb uphistemi, which is a compound of upo (under) and istemi (stand); thus the basic meaning of uphistemi is to stand (or be placed) under as a support or foundation.
		Etymologically, hypostasis is the equivalent of the Latin substantio (substance).
		Although physis and hypostasis were usually used to refer to a concrete reality, while ousia usually had a more general and abstract sense, yet all three could be used interchangeably in many cases.
	www.orthodoxinfo.com /ecumenism/mono_share.aspx (4063 words)

	Severus of Antioch's Objection to Chalcedon
		But man is a composite hypostasis, because he is composed of a body and a soul [14].
		Hypostasis is the individual person, the subject of actions, in whom the ousia with its hyparxis and physis has come into concrete existence.
		Severus’ objection to Chalcedon is not derived from a ‘monophysite’ point of view: it comes from a genuine fear that the Council did not affirm the unity of Christ adequately, and that it therefore violated the faith of the Church.
	www.monachos.net /patristics/christology/severus_chalcedon.shtml (4206 words)

	Newman Reader - Arians of the 4th Century - Appendix - Note 4
		Such a divinity could not properly be called an hypostasis or said to be in hypostasi (except indeed as brute matter may be called, as in one sense it can be called, an hypostasis), and therefore it was, that that word had some fitness, especially after the Apostle's adoption of it, Hebr.
		The word hypostasis stands neither for Person nor for Essence exclusively; but it means the one Personal God of natural theology, the notion of whom the Catholic corrects and completes as often {441} as he views him as a Trinity; of which correction Nazianzen's language (Orat.
		The words usia and hypostasis were, naturally and intelligibly, for three or four centuries, practically synonymous, and were used indiscriminately for two ideas, which were afterwards respectively denoted by the one and the other.
	www.newmanreader.org /works/arians/note4.html (3018 words)

	Summa Theologica
		Reply to Objection 1: Among the Greeks the term "hypostasis," taken in the strict interpretation of the word, signifies any individual of the genus substance; but in the usual way of speaking, it means the individual of the rational nature, by reason of the excellence of that nature.
		On this account, therefore, he ascribes hypostasis to matter, and {ousiosis}, or subsistence, to the form, because the matter is the principle of substanding, and form is the principle of subsisting.
		And this is to signify relation by way of substance, and such a relation is a hypostasis subsisting in the divine nature, although in truth that which subsists in the divine nature is the divine nature itself.
	www.stjamescatholic.org /summa/FP/FP029.html (3258 words)

	The Use of the Term Hypostasis (No. 230)
		Hypostasis is in origin a Stoic term which corresponds to the Platonic term ousia.
		The Stoic hypostasis was used to represent a manifestation of the Deity.
		Christ was held not to be a son in the same sense as the other Sons of God were in the Host and as the elect would become (see also the paper Socinianism, Arianism and Unitarianism (No. 185)).
	www.ccg.org /english/s/p230.html (904 words)

	One Physis or Hypostasis of God the Logos Incarnate
		Of course Cyril prefers to speak of One Nature or Hypostasis of God the Logos Incarnate and become man, since this better safeguards the union and the attribution of all things pertaining to Christ to the Logos as the subject of all human and divine actions.
		The accidental nature of this equating of pbysis with either hypostasis or ousia must be taken seriously into consideration in order to understand the history of the Christological debates between 448 and 451 as described in my paper.
		In the self-justifying heat of polemics after 451 each side claimed a monopoly of understanding of the precise meaning of the term physis which from the point of view of the history of dogma is untenable.
	www.orthodoxunity.org /article06.html (9231 words)

	THE EASTERN FATHERS OF THE FOURTH CENTURY ISBN 3-905238-07-1
		However, "hypostasis" remained indistinct from the concept of essence and this is why the terminology of Dionysius' theology was so disturbing to the Roman theologians.
		The differentiation of the concepts of essence and hypostasis, and the exact definition of the attributes of the hypostases, gave both completeness and flexibility to the orthodox doctrine of the Trinity.
		The concepts of "nature," "person," and "hypostasis" had to be distinguished and the nature of "the union of God and man" had to be precisely defined.
	www.holytrinitymission.org /books/english/fathers_florovsky_1.htm (17962 words)

	THE PERSON IN THE ORTHODOX TRADITION 2
		In this sense the hypostasis is connected with the essence, and this is why certain of the Fathers have said: “the natures, that is to say, hypostases”.
		Thus we see that in the Creed as formulated by the First Ecumenical Council the word hypostasis was used in the sense of essence, while finally in the Second Ecumenical Council the teaching was given that the hypostasis is connected with the person and is distinct from the meaning of essence.
		It is seen from this passage that man too is a hypostasis and, since the hypostasis is identified with the person, the term 'person' is applied to man as well.
	www.pelagia.org /htm/b23.en.the_person_in_the_orthodox_tradition.02.htm (11551 words)

	Hypostasis - peer support for type 1 diabetics, friends and family (Site not responding. Last check: 2007-11-04)
		Sorry to everyone that was trying to access Hypostasis from Friday afternoon (Australian Eastern Time) as we had a bit of a storm that put us offline and without power for 46 delightful hours.
		We are currently collecting a petition to protest the possible withdrawal of health insurance funding of insulin pumps and consumables in Australia, and would appreciate your contribution.
		Hypostasis is designed primarily to provide support for people with type 1 diabetes (previously known as juvenile onset or insulin dependent diabetes mellitus [IDDM]), but also for their friends and family, and anyone else with an interest in type 1 diabetes.
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	Quodlibet IX, Question 2 Article 1 [2]
		Ergo hypostasis Verbi assumpsit hypostasim hominis...; et sic sunt duae hypostases in Christo.
		Therefore, the hypostasis of man and the hypostasis of the Word differ in Christ]; and thus there are two hypostases there.
		Therefore it is necessary to posit some suppositum or created hypostasis in Christ which may be informed by the humanity; and thus there are two hypostases in Christ, namely, the hypostasis of the Word and the hypostasis of the man.
	www.niagara.edu /aquinas/De_Unione/QQIXq2a1[2].html (2094 words)

	Summa Theologica (Site not responding. Last check: 2007-11-04)
		Secondly, in the aspect of person or hypostasis to which it belongs to subsist in a nature; and thus the Person of Christ subsists in two natures.
		And hence from the union of the soul and body in Christ a new hypostasis or person does not result, but what is composed of them is united to the already existing hypostasis or Person.
		For the human nature is taken to be in the terminus of assumption unto the Divine hypostasis when man is spoken of; and hence we can truly say that the Son of God, Who assumes human nature unto Himself, is man. But human nature, considered in itself, i.e.
	www.ccel.org /a/aquinas/summa/TP/TP002.html (8773 words)

	If Jesus Was the Father, Why Would He Pray to the Father?
		Starting from the Oneness assertion that Jesus is the Father's hypostasis (Greek word for person) incarnate, and If we follow the method of Chalcedonian Christology, then in Jesus there is also union of the divine and human hypostasis in a way that makes Christ a fully integrated and fully functioning person.
		At the same time, the hypostasis of Christ is also the hypostasis of the Father, for the hypostatic union does not destroy the distinctness of each, as Eutyches and the Monophysites said about the dual nature.
		Since there is only one divine hypostasis according to Oneness theology, and a hypostasis cannot pray to itself, then it would seem to follow that Jesus cannot pray to the Father, since He still contains, whether he is equivalent to or not, the Father's hypostasis.
	www.apostolic.net /biblicalstudies/howjesusprayiffather.htm (1249 words)

	The Divine Hypostases
		Definition: The term "Hypostasis" is used here to refer to an aspect of Divinity or Godhead that also serves as the Ground or Foundation or Reality of existence, and supports and gives rise to all beings and reality on the grade that is ontologically inferior to It.
		A hypostasis is both a "world" (reality, plane, sphere of existence, whatever) and a Personality that serves as the Central Being or Core Reality for all entities it panentheistically emanates
		In both traditional and esoteric theology (theism), this hypostasis is represented as the "The Logos", a term that dates back to Philo of Alexandria and was adopted by Christianity (also it is used by the Sufi-inspired traditionalist school of Guenon, Schuon, etc).
	www.kheper.net /integral/hypostases.html (1907 words)

	St Photius the Great: Mystagogy of the Holy Spirit
		And if each hypostasis is as great as the others, then all share in a common and unique simplicity, and therefore the Spirit and the Father will be caused by the Son and the Spirit in a similar manner.
		In general, aside from the properties characteristic of a specific hypostasis, whenever some property is truly possessed by any hypostasis other than the one first possessing it, the property shared by those hypostases belongs to the essence in order to not join that property to a specific hypostasis.
		For the hypostasis comes before the distinctions in energies and operations, especially because it is supported by the evidence of the superior and supernatural Word.
	www.geocities.com /trvalentine/orthodox/mystagogy.html (15934 words)

	Hypostasis - Encyclopedia.WorldSearch (Site not responding. Last check: 2007-11-04)
		Hyparxis e hypostasis nel neoplatonismo: Atti del I Colloquio internazionale del Centro di ricerca sul neoplatonismo, Università degli studi di Catania,...
		The hypostasis of wisdom in Hellenistic Biblical literature
		Money and credit;: The fallacious premises of the gold standard and of the credit expedients for its management; a study dealing with the hypostasis of a new theory of money
	encyclopedia.worldsearch.com /hypostasis.htm (178 words)

	Dogpile - Web Search: hypostasis
		Hypostasis of the Archons, from The Nag Hammadi Library.
		This, then, is what we have to say: that which is particularly denoted is indicated by the word hy...
		A hypostasis, from the Greek word meaning foundation, base or that which stands behind is...
	www.dogpile.com /info.dogpl/search/web/hypostasis (373 words)

	THE PERSON IN THE ORTHODOX TRADITION 4
		Moreover, the term hypostasis is derived from the words for 'stand' and 'under' and means existence, the deepest being of being, and the term 'ousia', which comes from the participle being of the verb 'to be', again indicates existence.
		The hypostasis is a thing "subsisting and essential, in which the sum total of events subsists as by one underlying thing and energy".
		John of Damaskos, justifying theologically the use of the terms 'essence' and 'hypostasis', says that by the three hypostases we acknowledge "the uncompounded and without confusion", by the consubstantiality of hypostases we recognise the indivisibility and existence of one God, that is to say we recognise the identity of will, energy, power, authority and movement.
	www.pelagia.org /htm/b23.en.the_person_in_the_orthodox_tradition.04.htm (13291 words)

	Hypostasis (Site not responding. Last check: 2007-11-04)
		Hypostasis Ltd provides its services principally through its website at http://www.hypostasis.info and through events in specific locations.
		Hypostasis encourages its members to meet for social purposes in their own geographical areas, to enhance and complement the peer support offered electronically.
		All donations made to Hypostasis over $2 are tax-deductible.
	www.actco.org.au /hypostasis/index.html (318 words)

	sacrem1
		It is important to be able to distinguish the "nature" (or "essence") from the "suppositum" ("hypostasis" or "person") in things composed of matter and form like the human being.
		When the Church teaches that Jesus is "consubstantial with us according to the human nature" she means substance in the sense of "essence" or "nature," but not substance in the sense of "suppositum," "hypostasis," or "person." Jesus does not have a human "suppositum," human "hypostasis" or human "person" in common with us.
		It has already been pointed out that, when the Church teaches that Jesus is "consubstantial with us according to the human nature," she means this in the sense of "essence," but not in the sense of "hypostasis" or "person." Jesus does not have a human "hypostasis" or human "person" in common with us.
	www.catholic.net /RCC/Periodicals/Faith/0506-97/sacrem1.html (3201 words)

	Thomas Aquinas [Internet Encyclopedia of Philosophy]
		The Unio between the Logos and the human nature is a " relation " between the divine and the human nature which comes about by both natures being brought together in the one person of the Logos.
		An incarnation can be spoken of only in the sense that the human nature began to be in the eternal hypostasis of the divine nature.
		The person of the Logos, accordingly, has assumed the impersonal human nature, and in such way that the assumption of the soul became the means for the assumption of the body.
	www.iep.utm.edu /a/aquinas.htm (3032 words)

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	www.hypostasis.info /disclaimer.asp (256 words)

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