Hypostasis (philosophy and religion)

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case it's clear to see that the ego and the soul are seemingly different as well as the same thing for the ego is not without the soul, they can however coexist. Ousia is the nature of that existence and all things that exist have ousia, as it's the nature of that existence in the way that it exists. Ousia is what makes a rock a rock and hypostasis is the various kinds of rocks; ousia is the form as well as nature of particles that construct an entity in the case of physical phenomena. On the other hand for spiritual phenomena it's the level of presence & creative force that differentiates one ousia from another. Like it has been said earlier this nature of existence(ousia) maybe shared by various hypostasis or instances of ousia.

804:) is simply one. Hilary everywhere takes the Latin word substance for person. But though it be not the Apostle's object in this place to speak of what Christ is in himself, but of what he is really to us, yet he sufficiently confutes the Asians and Sabellians; for he claims for Christ what belongs to God alone, and also refers to two distinct persons, as to the Father and the Son. For we hence learn that the Son is one God with the Father, and that he is yet in a sense distinct from him, so that a subsistence or person belongs to both." 346:, that is (i.e.), true being, substance, being, existence After Sabellianism was condemned in the third century, Origen's three-hypostases view dominated. The Eusebians (traditionally but erroneously called 'Arians') believed in three hypostases. The leaders of the Eusebians were Eusebius of Caesarea and Eusebius of Nicomedia. In this view, Father, Son, and Spirit are three distinct minds. For example, the Eastern 3318: 816: 394: 555:

the anathemas in the Creed seems to use these terms as synonyms. However, since they were used as synonyms, the Early Church Texts, which translates ousia as 'substance' is misleading. As mentioned below, the meanings of these terms changed during the Arian Controversy and what Early Church Texts does is to apply the later developed meanings of these terms to the Nicene Creed:

580:, Basil of Caesarea (330 to 379), Gregory of Nazianzus (329 to 389), and Gregory of Nyssa (335 to about 395) who was one of Basil's younger brothers, are traditionally credited for being the first to make a clear distinction between ousia and hypostasis, particularly Basil of Caesarea, namely in his letters 214 (375 AD) and 236 (376 AD) 1478:(substance) of God ... God therefore had a body and indeed was located at the outer boundaries of space. ... It was possible for Tertullian to think of Father, Son, and Holy Spirit sharing this substance, so that the relationship of the Three is, in a highly refined sense, corporeal. ... He can use the expression 554:

These terms were not used by any previous creed. At the time of the Nicene Creed, different people used these terms differently. Many used them as synonyms. Importantly, Athanasius, the main custodian of the Nicene Creed, also used these terms as synonyms. It is, therefore, not surprising that one of

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However, the Cappadocians did not yet understand God as one undivided ousia (substance), as in the Trinity doctrine. They said that the Father, Son, and Spirit have exactly the same type of substance, but each has his own substance. Basil began his career as theologian as a Homoiousian. As such, he

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There were also variations of the 'three hypostases' view. "What is conventionally regarded as the key-word in the Creed homoousion, falls completely out of the controversy very shortly after the Council of Nicaea and is not heard of for over twenty years." (Hanson Lecture) Athanasius re-introduced

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In the fourth century, Sabellians (such as Eustathius and Marcellus,), Alexander, Athanasius, and the Western Church taught a single hypostasis in God. The "clear inference from usage" is that "there is only one hypostasis in God." Some leading scholars claim that even the Nicene Creed professes a

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Hypostasis is the individual aspect of ousia, this means ousia is the parent characteristic that is shared by the hypostasis under it. Ousia can be shared by numerous hypostases, as hypostasis is the individual expression of that ousia just how ego is an expression of the underlying soul. In this

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the term into the debate in the 350s, some 30 years after Nicaea. This caused the Eusebians to divide into various views. Some said the Father's and Son's substances are unlike (heterousios). Others said their substances are similar (homoiousios). Still others refused to talk about substance (the

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Hypostasis is not the same as type or part, a Hypostasis holds all the nature described by its ousia. This means the ousia is equally possessed by each hypostasis & in that sense they are all the same. Each hypostasis is one as well as many at once. This is because all of them hold the same

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Asterius, another leading 'Arian', “clearly did not confuse ousia and hypostasis.” He used hypostasis for ‘Person’. For example, he “said that there were three hypostases” and “certainly taught that the Father and the Son were distinct and different in their hypostases.” But he used ousia for

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which, by following others, I have rendered substance, denotes not, as I think, the being or essence of the Father, but his person; for it would be strange to say that the essence of God is impressed on Christ, as the essence of both is simply the same. But it may truly and fitly be said that

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Hanson explains hypostases as 'ways of being' or 'modes of existing' but says that the term 'person' is misleading. As the term is used in English, each 'person' is a distinct entity with his or her own mind and will. This is not equivalent to the concept of hypostasis in the Trinity doctrine

674:"The champions of the Nicene faith ... developed a doctrine of God as a Trinity, as one substance or ousia who existed as three hypostases, three distinct realities or entities (I refrain from using the misleading word 'Person'), three ways of being or modes of existing as God." 1745:" came from what might be called an 'Homoiousian' background." (Hanson, p. 699) Therefore, "the doctrine of 'like in respect of ousia' was one which they could accept, or at least take as a starting point, and which caused them no uneasiness." (Hanson, p. 678) 798:

whatever peculiarly belongs to the Father is exhibited in Christ, so that he who knows him knows what is in the Father. And in this sense do the orthodox fathers take this term, hypostasis, considering it to be threefold in God, while the essence (

1484:('of one substance'). This has led some scholars to see Tertullian as an exponent of Nicene orthodoxy before Nicaea ... But this is a far from plausible theory. Tertullian's materialism is ... a totally different thing from any ideas of 1501:“One of the most striking aspects of Nicaea in comparison to surviving baptismal creeds from the period, and even in comparison to the creed which survives from the council of Antioch in early 325, is its use of the technical terminology of 618:

This means that Basil understood homoousios in a generic sense of two beings with the same type of substance, rather than two beings sharing one single substance. Consequently, he explained that the distinction between

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to that of 'living being' to a particular man and apply this distinction directly to the three Persons of the Trinity." This suggests "that the three are each particular examples of a 'generic' Godhead." (Hanson, p.

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concept advocates that God has two hypostases (Father and Son); When the fourth-century Controversy began, the focus was only on the Son, not on the Holy Spirit. Later in that century, some groups, such as the

559:"did not mean, and should not be translated, 'person' and 'substance', as they were used when at last the confusion was cleared up and these two distinct meanings were permanently attached to these words." 1260:

E.g., “the Macedonians also believed in the full divinity of the Son, under the rubric of ‘likeness of essence’, but withheld both worship and confession of divinity from the Spirit.” (Anatolios, p. 28-9)

146: 1617:“When at last the confusion was cleared up and these two distinct meanings were permanently attached to these words,” hypostasis and ousia respectively meant “'person' and 'substance'.” (Hanson, p. 181) 595:

believed that the Son's substance is similar to the Father's, meaning two distinct hypostases. Later, after he had accepted homoousios (same substance), he retained the idea of two distinct hypostases:

3352: 946:. Vol. 5. Fahlbusch, Erwin, Lochman, Jan Milič, Mbiti, John S., Pelikan, Jaroslav, 1923–2006, Vischer, Lukas, Bromiley, G. W. (Geoffrey William). Grand Rapids, Michigan: Eerdman. 2008. p. 380:. Both traditional Trinity doctrine and the Arians taught three distinct hypostases in the Godhead. The difference is that, in the Trinity doctrine, they are one also identified as a single Being. 463:

These terms originate from Greek philosophy, where they essentially had the same meaning, namely, the fundamental reality that supports all else. In a Christian context, this concept may refer to

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Consensus was not achieved without some confusion at first in the minds of Western theologians since in the West the vocabulary was different. Many Latin-speaking theologians understood

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Basil “is often identified” with the “distinction between a unitary shared nature at one level, and the personal distinctions of Father, Son, and Spirit at another.” (Ayres, p. 190-191)

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The Cappadocian fathers were the first pro-Nicenes to believe in three hypostases. For example, Basil of Caesarea said that the Son's statements that he does the will of the Father "is

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However, Arius and Asterius were two Eusebians who made that distinction much earlier. However, Basil of Caesarea was the first pro-Nicene to make that distinction. While Basil was a

330:(tri=three; hypo=upon; static = a stationary situation of being such that it grounds upon which forces arises?) concept, that is, idea, advocates that God has three of these spaces ( 1635:“The first person to propose a difference in the meanings of hypostasis and ousía ... was Basil of Caesarea.” (Johannes, Ousía and hypostasis from the philosophers to the councils) 1251:“The Council of Nicaea adverted to the Holy Spirit in what might seem like a mere afterthought: ‘And we believe in the Holy Spirit.’” (Anatolios, Retrieving Nicaea, 2011, p. 28) 635:

discusses the idea that the distinction between the Godhead and the Persons is that between an abstract essence, such as humanity, and its concrete manifestations, such as man."

1653:"Basil's most distinguished contribution towards the resolving of the dispute about the Christian doctrine of God was in his clarification of the vocabulary." (Hanson, p. 690) 3345: 1436:"The only strictly theological use (of the word hypostasis) is that of Hebrews 1:3, where the Son is described as 'the impression of the nature' of God.” (Hanson, p. 182) 1217:“He had attended the Council of Serdica among the Western bishops in 343, and a formal letter of that Council had emphatically opted for the belief in one, and only one, 1449:(the ancient Greek translation of the Old Testament), but only one of them can be regarded as theologically significant. ... At Wisdom 16:21 the writer speaks of God's 3668: 3292: 1168:. This was the hallmark of the theology of these two men.” Hanson, RPC, The Search for the Christian Doctrine of God - The Arian Controversy 318-381, 1987, p. 235 3683: 3678: 3688: 3338: 1177:"The fragments of Eustathius that survive present a doctrine that is close to Marcellus, and to Alexander and Athanasius. Eustathius insists there is only one 1396:“It is not until he (Athanasius) writes the De Decretis (356 or 357) that Athanasius again mentions the word and begins to defend it.” (Hanson, p. 436) 1160:

at its face value, the theology of Eustathius and Marcellus was the theology which triumphed at Nicaea. That creed admits the possibility of only one

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of Father, Son and Holy Spirit “were different in kind and in rank.” (Hanson, p. 187) But he used ousia for "substance.“ He wrote, for example, “The

1518:“Considerable confusion existed about the use of the terms hypostasis and ousia at the period when the Arian Controversy broke out.” (Hanson, p. 181) 199:

In Christian triadology, three specific theological concepts have emerged throughout history in reference to the number and interrelationship of the

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as orthodoxy. Athanasius certainly accepted this doctrine at least up to 359, even though he tried later to suppress this fact.” (Hanson, p. 444)

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Arius had a “strong commitment to belief in three distinct divine hypostases.” (Williams, Rowan, Arius: Heresy and Tradition, 2002/1987, p. 97)

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Referring to the Nicene Creed, R.P.C. Hanson describes them as “the new terms borrowed from the pagan philosophy of the day.” (Hanson, p. 846)

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Arius used hypostasis for 'Person'. For example, he “spoke readily of the hypostases of Father, Son and Holy Spirit. And he said that the

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The terms ousia and hypostasis are foundational in the Trinity doctrine. Hanson described the traditional Trinity doctrine as follows:

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Neoplatonists argue that beneath the surface phenomena that present themselves to our senses are three higher spiritual principles (or

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writings, hypostasis was used to denote 'being' or 'substantive reality' and was not always distinguished in meaning from terms like

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He wrote: "That relation which the general has to the particular, such a relation has the ousia to the hypostasis." (Hanson, p. 692)

437: 3216: 2540: 1722:” (Hanson, p. 186) “It seems likely that he was one of the few during this period who did not confuse the two.” (Hanson, p. 187) 3698: 2946: 1323:

freely as interchangeable terms to describe the Son's distinct reality within the Godhead. ... He taught that there were three

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in the Godhead to that of particular to general, or of a man to 'living beings', forms the strongest argument for Harnack's

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is the same as that between the general and the particular; as, for instance, between the animal and the particular man.

3199: 2142: 339: 254: 97: 3264: 2535: 1951:(2009). "The Persons in God and the Person of Christ in Patristic Theology: An Argument for Parallel Development". 979: 888: 93: 1453:, meaning his nature; and no doubt this is why Hebrews uses the term 'impression of his nature'.” (Hanson, p. 182) 415: 3166: 527:. Tertullian, writing in Latin, did not use the Greek terms hypostasis and ousia but he did use the related term 679:

because, in that doctrine, the Father, Son, and Holy Spirit are a single Being with a single mind. For example,

614:." "Basil himself prefers homoousios." "Basil has moved away from but has not completely repudiated his origins. 3361: 3297: 3246: 3091: 2730: 1144:“Marcellus of Ancyra had produced a theology … which could quite properly be called Sabellian.” (Hanson, p. ix) 717: 508: 258: 3176: 2063:"Theodore of Mopsuestia's Understanding of Two Hypostaseis and Two Prosopa Coinciding in One Common Prosopon" 1135:“It seems most likely that Eustathius was primarily deposed for the heresy of Sabellianism.” (Hanson, p. 211) 576:

were synonyms. However, later in that century, a clear distinction was made between the two terms. The three

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The Doctrine of Being in the Aristotelian Metaphysics: A Study in the Greek Background of Mediaeval Thought

2981: 2316: 1608:“It is only much later in the century that the two are more clearly distinguished by some.” (Ayres, p. 98) 854: 3121: 3025: 2795: 2758: 2710: 2598: 2037: 902: 768:, two specific theological concepts have emerged throughout history, in reference to the Hypostasis of 3673: 3141: 2790: 1819: 947: 941: 737: 176: 1578:

R.P.C. Hanson says the Nicene Creed "apparently (but not quite certainly) identifies hypostasis and

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of Arius’ most prominent supporters, Eusebius of Nicomedia or Eusebius of Caesarea.” (Ayres, p. 52)

821: 577: 516: 3317: 606:' (the slogan of the party of Basil of Ancyra) was an acceptable formula, provided that the word ' 547: 3522: 3221: 3184: 3151: 3146: 3111: 3068: 2956: 2927: 2847: 2810: 2345: 2268: 2209: 2201: 2082: 1912: 1880: 973: 172: 81: 73: 1204: 588: 318:, the Nicene Creed was revised to be explicit, the final word, on the deity of the Holy Spirit. 3602: 3274: 2907: 2852: 2842: 2834: 2800: 2685: 2634: 2456: 2309: 2287: 2230: 2163: 2128: 2104: 2047: 2023: 2002: 1979: 1958: 1934: 1829: 1277: 1271: 1014: 961: 951: 829: 662:

only in a 'generic' sense ... that unity of substance was turned into equality of substance."

646:. This, with the instances which we have already seen in which Basil compared the relation of 314:, accepted the Son as fully divine but not the Holy Spirit. This is why in AD 381, during the 286: 150: 1876: 1474:"Tertullian at the turn of the second to the third centuries had already used the Latin word 1409:

central to his theology has its origins in the shifting climate of the 350s.” (Ayres, p. 144)

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to refer to that which formally distinguishes one thing from another with a common nature

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refers to God's nature or His entire 'Person' (hypostasis) and is variously translated.

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The Nicene Creed of 325, in one of its anathemas, used the terms hypostasis and ousia:

17: 691:... does not belong to it in our context ." "But there exists in God only one power, 3652: 2996: 2897: 2489: 2394: 2213: 2086: 1896: 311: 236: 38: 2249:"Prosopon and Hypostasis in Basil of Caesarea's "Against Eunomius" and the Epistles" 1687: 3211: 3116: 3106: 3006: 2971: 2951: 2892: 2820: 2705: 2608: 2555: 1783: 1383:“Asterius (a leading Eusebian) insists also that Father, Son, and Spirit are three 1157: 844: 347: 266: 154: 85: 59: 2182:"Origen, Greek Philosophy, and the Birth of the Trinitarian Meaning of Hypostasis" 1122: 879: 779:

Dyohypostatic concept advocates that Christ has two hypostases (divine and human).

289:... said that it is wrong to divide the divine monarchy 'into three ... separated 2281: 2222: 2157: 2146: 2122: 2098: 2041: 2017: 1994: 1973: 1952: 1928: 1823: 3189: 3101: 3030: 2966: 2922: 2740: 2695: 2648: 2582: 2426: 2389: 1732:'substance'. For example, "he also described the Son as 'the exact image of the 838: 788: 765: 680: 568:

As stated, when the Arian controversy began and for much of the fourth century,

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and was used to mean 'individual reality', especially in the trinitarian and

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is not a moment which distinguishes the divine "persons" one from the other."

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but one in agreement." (Hanson, p. 286) "Agreement" implies distinct minds.

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The Search for the Christian Doctrine of God – The Arian Controversy 318–381

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contexts. The Christian concept of the Trinity is often described as being

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The “clear inference from his (Athanasius') usage” is that “there is only

50:), is the underlying, fundamental state or substance that supports all of 3472: 3432: 3382: 3269: 2902: 2484: 2431: 2332: 2062: 1273:

Nicaea and its legacy: an approach to fourth-century Trinitarian theology

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God is One: A Christian Defence of Divine Unity in the Muslim Golden Age

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Monohypostatic concept advocates that Christ has only one hypostasis;

769: 524: 520: 188: 112: 2264: 219:) concept advocates that the Father, Son, and Spirit are one single 3622: 3542: 3502: 3482: 3422: 3412: 2763: 2613: 2504: 2479: 2374: 870: 512: 145: 1930:

The Burning Bush: On the Orthodox Veneration of the Mother of God

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and counsel and glory and power' of the Father.” (Hanson, p. 187)

1527:“For many people at the beginning of the fourth century the word 3532: 3462: 2991: 2774: 2644: 239:

believed that "Father" and "Son" are two names for the same God.

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Imperial Unity and Christian Divisions: The Church 450–680 A.D.

1901:"Some Logical Aspects of the Concept of Hypostasis in Plotinus" 246:

taught that the Father, Son, and Spirit are three parts of one

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https://www.studylight.org/commentaries/eng/cal/hebrews-1.html

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not because He lacks deliberate purpose or power of initiation

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and did not need a distinction between hypostasis and ousia.

546:... these the Catholic and apostolic Church anathematizes." ( 41: 2103:(2nd revised ed.). New York: Fordham University Press. 2001:. New York and London: Garland Publishing. pp. 87–109. 1053: 1051: 2301: 1828:, Louisville: Westminster John Knox Press, pp. 80–81, 2100:

Byzantine Theology: Historical Trends and Doctrinal Themes

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https://ccel.org/ccel/c/calvin/calcom44/cache/calcom44.pdf

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This dispute about the number of hypostases in God was at

293:... people who hold this in effect produce three gods'." 1013:

by Pauliina Remes (2008), University of California Press

587:, Athanasius and the earlier pro-Nicene theologians were 639:

Basil "argued that was preferable because it actually

487:(Hebrews 1:3). In Hebrews 1:3, it is not clear whether 419: 227:—meaning that the Father, Son, and Spirit are a single 1492:

canvassed during the fourth century." (Hanson, p. 184)

1205:"Athanasius was not a Trinitarian. He was a Unitarian" 610:' was added to it, for then it would be equivalent to 2151:. Toronto: Pontifical Institute of Mediaeval Studies. 1995:"The Arian Controversy: Some Categories Reconsidered" 455:

ousia, the difference is in their expressions of it.

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is connected in indissoluble union with the Father."

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at Serdica described the Son as "the Father's 'true'

231:. Historically, there were variations of this view: 1933:. Grand Rapids, MI: William B. Eerdmans Publishing. 1718:

is alien and unlike in all respects to the Father's

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in God.” (Ayres, Nicaea and its legacy, 2004, p. 48)

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Georgian Christian Thought and Its Cultural Context

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had pretty well the same meaning.” (Hanson, p. 181)

837: – a term used by the followers of 2043:The Encyclopedia of Eastern Orthodox Christianity 2019:The Dyophysite Christology of Cyril of Alexandria 1784:"RPC Hanson - A lecture on the Arian Controversy" 122:): each one more sublime than the preceding. For 2229:. Leiden & Boston: Brill. pp. 151–171. 1957:. Leiden & Boston: Brill. pp. 323–350. 1999:Doctrines of God and Christ in the Early Church 1599:are used as virtual synonyms." (Hanson, p. 183) 2283:The Trinitarian Theology of Hilary of Poitiers 2127:Crestwood, NY: St. Vladimir's Seminary Press. 277:" (Ayres, p. 125), meaning he is the Father's 3346: 2317: 409:The Oxford Dictionary of the Christian Church 8: 2046:. Vol. 1. Malden, MA: Wiley-Blackwell. 179:—the study of the Christian doctrine of the 1479: 3353: 3339: 3331: 3064: 3053: 2780: 2525: 2362: 2353: 2340: 2324: 2310: 2302: 1462: 1445:"The word also occurs twenty times in the 1418:Basil in his treatise, "De Spiritu Sancto" 1030: 882: – a similar term found in 88:consists of three hypostases: that of the 1561:Ayres refers to “the seeming equation of 1405:“Athanasius’ decision to make Nicaea and 873: – a similar term used by 438:Learn how and when to remove this message 1847: 1303: 1239: 1081: 1069: 414:Relevant discussion may be found on the 27:Underlying state or underlying substance 3669:Christianity and Hellenistic philosophy 1806: 1057: 918: 736:. However, after the mid-fifth-century 1123:"The Sabellians of the Fourth Century" 971: 740:, the word came to be contrasted with 285:Among the pre-Nicene Church Fathers, " 3684:New Testament Greek words and phrases 3679:Concepts in ancient Greek metaphysics 1552:were still synonymous." (Hanson, 440) 1327:within the Godhead." (Hanson, p. 184) 1152: 1150: 1102: 1100: 1098: 1096: 1094: 1092: 1090: 1042: 928: 7: 3689:Theories in ancient Greek philosophy 3362:Ancient Greek philosophical concepts 2162:. London & New York: Routledge. 1859: 1782:Niekerk, Andries van (2021-11-26). 1337:Niekerk, Andries van (2023-05-15). 1011:Neoplatonism (Ancient Philosophies) 683:, a leading catholic scholar, said: 378:the core of the 'Arian' Controversy 2067:Journal of Early Christian Studies 1033:, pp. 190–192, 198, 257, 362. 407:of a non-free copyrighted source, 111:used "hypostasis" in the sense of 25: 2889:Attributes of God in Christianity 418:. Please help Knowledge (XXG) by 3316: 1978:. Carlisle: Langham Publishing. 1763:"He can compare the relation of 943:The Encyclopedia of Christianity 814: 728:, they may have suspected three 479:The Bible never refers to God's 392: 322:Trihypostatic (Three Hypostases) 3659:Ancient Christian controversies 2947:Great Architect of the Universe 2156:Pásztori-Kupán, István (2006). 800: 793: 720:); thus when speaking of three 316:First Council of Constantinople 207:Monohypostatic (One hypostasis) 171:has particular significance in 42: 2286:. Leiden & Boston: Brill. 2186:The Harvard Theological Review 2022:. Leiden & Boston: Brill. 1954:God in Early Christian Thought 1339:"Athanasius invented Arianism" 599:He says that in his own view ' 519:). It was used in this way by 265:of the Father. Similarly, the 1: 2726:Trinity of the Church Fathers 2061:McLeod, Frederick G. (2010). 1107:Hanson, Richard P. C (1987). 1993:Lienhard, Joseph T. (1993). 54:. It is not the same as the 2977:Phenomenological definition 1825:Essential Theological Terms 1276:. Oxford University Press. 754:hypostases/personae/persons 752:existing in three distinct 585:three-hypostasis theologian 297:'one hypostasis' theology. 3715: 2221:Toepel, Alexander (2014). 1270:Lewis Ayres (3 May 2006). 889:Principle of individuation 589:one-hypostasis theologians 160: 3368: 3314: 3063: 3052: 2352: 2339: 2198:10.1017/S0017816012000120 1972:Kuhn, Michael F. (2019). 1905:The Review of Metaphysics 1788:From Daniel to Revelation 1343:From Daniel to Revelation 350:says, "They are three in 261:believed that the Son is 2731:Trinitarian universalism 1306:, pp. 15, 143, 147. 104:Ancient Greek philosophy 62:, the hypostasis of the 2933:Godhead in Christianity 2016:Loon, Hans van (2009). 1156:“If we are to take the 1084:, pp. 82, 143–144. 860:Instantiation principle 666:Doctrine of the Trinity 544:hypostasis or substance 483:and only once to God's 342:), each with their own 253:In the fourth century, 157:, Venice (16th century) 153:icon, representing the 18:Hypostasis (philosophy) 3699:Nature of Jesus Christ 2280:Weedman, Mark (2007). 2079:10.1353/earl.2010.0011 2038:McGuckin, John Anthony 1879:; plain text version: 1822:(2005), "Hypostasis", 1480: 978:: CS1 maint: others ( 855:Hypostatic abstraction 705: 676: 637: 616: 561: 552: 420:rewriting this section 242:In the third century, 158: 56:concept of a substance 3664:Christian terminology 2759:Fate of the unlearned 2711:Shield of the Trinity 1875:, 35 (CCEL PDF ed.); 1873:Commentary on Hebrews 903:Reification (fallacy) 783: 685: 672: 641:excluded identity of 629: 597: 557: 540: 149: 2253:Vigiliae Christianae 738:Council of Chalcedon 495:Early Church Fathers 422:with your own words. 384:Hypostasis and Ousia 177:Christian triadology 3293:Slavic Native Faith 2716:Trinitarian formula 2653:Father of Greatness 2536:Abrahamic religions 1582:.” (Hanson, p. 188) 1060:, pp. 302–350. 1045:, pp. 342–345. 931:, pp. 258–271. 822:Christianity portal 784:John Calvin's views 601:like in respect of 578:Cappadocian Fathers 564:Cappadocian Fathers 517:Syriac Christianity 235:The second-century 76:" was addressed by 3255:Abrahamic prophecy 3185:Ayyavazhi theology 2957:Apophatic theology 2346:Conceptions of God 2159:Theodoret of Cyrus 1230:Lewis Ayres, p. 48 716:as 'sub-stantia' ( 708:Later developments 548:Early Church Texts 515:(specific term in 405:close paraphrasing 175:; particularly in 173:Christian theology 159: 142:Christian theology 113:material substance 96:, and that of the 82:Christian theology 3646: 3645: 3417:(first principle) 3328: 3327: 3310: 3309: 3306: 3305: 3048: 3047: 3044: 3043: 2939:Latter Day Saints 2908:Divine simplicity 2829: 2828: 2686:Consubstantiality 2662: 2661: 2513: 2512: 2457:Theistic finitism 1925:Bulgakov, Sergius 1820:González, Justo L 1809:, pp. 95–97. 1544:"Clearly for him 1509:.” (Ayres, p. 92) 1481:Unius substantiae 1283:978-0-19-875505-0 1242:, pp. 94–97. 1072:, pp. 97–99. 830:Aspect (religion) 791:wrote: "The word 697:one self-presence 511:('substance') or 448: 447: 440: 287:Dionysius of Rome 267:Western manifesto 66:, the intellect ( 16:(Redirected from 3706: 3638: 3628: 3618: 3608: 3598: 3588: 3578: 3568: 3558: 3548: 3538: 3528: 3518: 3508: 3498: 3488: 3478: 3468: 3458: 3448: 3438: 3428: 3418: 3408: 3398: 3388: 3378: 3355: 3348: 3341: 3332: 3320: 3065: 3054: 2941: 2781: 2676:Athanasian Creed 2526: 2363: 2354: 2341: 2326: 2319: 2312: 2303: 2297: 2276: 2245:Turcescu, Lucian 2240: 2217: 2173: 2152: 2138: 2119:Meyendorff, John 2114: 2095:Meyendorff, John 2090: 2057: 2033: 2012: 1989: 1968: 1944: 1920: 1883: 1869: 1863: 1857: 1851: 1845: 1839: 1838: 1816: 1810: 1804: 1798: 1797: 1795: 1794: 1779: 1773: 1761: 1755: 1752: 1746: 1743: 1737: 1729: 1723: 1708: 1702: 1701: 1699: 1698: 1684: 1678: 1677: 1675: 1674: 1660: 1654: 1651: 1645: 1642: 1636: 1633: 1627: 1624: 1618: 1615: 1609: 1606: 1600: 1589: 1583: 1576: 1570: 1569:. (Ayres, p. 88) 1559: 1553: 1542: 1536: 1525: 1519: 1516: 1510: 1499: 1493: 1483: 1472: 1466: 1460: 1454: 1443: 1437: 1434: 1428: 1425: 1419: 1416: 1410: 1403: 1397: 1394: 1388: 1387:” (Ayres, p. 54) 1381: 1375: 1372: 1366: 1359: 1353: 1352: 1350: 1349: 1334: 1328: 1313: 1307: 1301: 1295: 1294: 1292: 1290: 1267: 1261: 1258: 1252: 1249: 1243: 1237: 1231: 1228: 1222: 1215: 1209: 1208: 1201: 1195: 1188: 1182: 1181:“ (Ayres, p. 69) 1175: 1169: 1154: 1145: 1142: 1136: 1133: 1127: 1126: 1119: 1113: 1112: 1104: 1085: 1079: 1073: 1067: 1061: 1055: 1046: 1040: 1034: 1028: 1022: 1008: 1002: 993:Pseudo-Aristotle 990: 984: 983: 977: 969: 938: 932: 926: 908:Substance theory 850:Hypostatic union 824: 819: 818: 803: 802: 796: 795: 760:Nature of Christ 687:"The element of 469:Ultimate Reality 459:Greek Philosophy 443: 436: 432: 429: 423: 396: 395: 388: 348:Dedication Creed 281:Wisdom and Word. 163:Hypostatic union 109:Pseudo-Aristotle 45: 44: 21: 3714: 3713: 3709: 3708: 3707: 3705: 3704: 3703: 3649: 3648: 3647: 3642: 3636: 3626: 3616: 3606: 3596: 3586: 3576: 3566: 3556: 3546: 3536: 3526: 3516: 3506: 3496: 3486: 3476: 3466: 3456: 3446: 3436: 3426: 3416: 3406: 3396: 3386: 3376: 3364: 3359: 3329: 3324: 3322:Religion portal 3302: 3279: 3241: 3222:Holy Scriptures 3194: 3171: 3059: 3040: 3001: 2937: 2913:Divine presence 2877: 2825: 2779: 2735: 2681:Comma Johanneum 2658: 2623: 2587: 2521: 2509: 2466: 2348: 2335: 2330: 2300: 2294: 2279: 2265:10.2307/1583868 2243: 2237: 2220: 2178:Ramelli, Ilaria 2176: 2170: 2155: 2141: 2135: 2117: 2111: 2093: 2060: 2054: 2036: 2030: 2015: 2009: 1992: 1986: 1971: 1965: 1949:Daley, Brian E. 1947: 1941: 1923: 1895: 1891: 1886: 1870: 1866: 1858: 1854: 1846: 1842: 1836: 1818: 1817: 1813: 1805: 1801: 1792: 1790: 1781: 1780: 1776: 1762: 1758: 1753: 1749: 1744: 1740: 1730: 1726: 1709: 1705: 1696: 1694: 1692:www.elpenor.org 1686: 1685: 1681: 1672: 1670: 1668:www.elpenor.org 1662: 1661: 1657: 1652: 1648: 1643: 1639: 1634: 1630: 1625: 1621: 1616: 1612: 1607: 1603: 1590: 1586: 1577: 1573: 1560: 1556: 1543: 1539: 1526: 1522: 1517: 1513: 1500: 1496: 1473: 1469: 1463:Meyendorff 1989 1461: 1457: 1444: 1440: 1435: 1431: 1426: 1422: 1417: 1413: 1404: 1400: 1395: 1391: 1382: 1378: 1373: 1369: 1360: 1356: 1347: 1345: 1336: 1335: 1331: 1314: 1310: 1302: 1298: 1288: 1286: 1284: 1269: 1268: 1264: 1259: 1255: 1250: 1246: 1238: 1234: 1229: 1225: 1216: 1212: 1203: 1202: 1198: 1189: 1185: 1176: 1172: 1155: 1148: 1143: 1139: 1134: 1130: 1121: 1120: 1116: 1106: 1105: 1088: 1080: 1076: 1068: 1064: 1056: 1049: 1041: 1037: 1031:Meyendorff 1989 1029: 1025: 1009: 1005: 991: 987: 970: 958: 940: 939: 935: 927: 920: 916: 820: 813: 810: 786: 762: 710: 668: 566: 536: 501:early Christian 497: 477: 461: 444: 433: 427: 424: 413: 397: 393: 386: 369:" but because " 324: 303: 209: 197: 165: 144: 106: 28: 23: 22: 15: 12: 11: 5: 3712: 3710: 3702: 3701: 3696: 3694:Trinitarianism 3691: 3686: 3681: 3676: 3671: 3666: 3661: 3651: 3650: 3644: 3643: 3641: 3640: 3630: 3620: 3610: 3600: 3590: 3580: 3570: 3560: 3550: 3540: 3530: 3520: 3510: 3500: 3490: 3480: 3470: 3460: 3450: 3440: 3430: 3420: 3410: 3400: 3390: 3380: 3369: 3366: 3365: 3360: 3358: 3357: 3350: 3343: 3335: 3326: 3325: 3315: 3312: 3311: 3308: 3307: 3304: 3303: 3301: 3300: 3295: 3289: 3287: 3281: 3280: 3278: 3277: 3272: 3267: 3262: 3257: 3251: 3249: 3243: 3242: 3240: 3239: 3234: 3232:Predestination 3229: 3224: 3219: 3214: 3204: 3202: 3196: 3195: 3193: 3192: 3187: 3181: 3179: 3173: 3172: 3170: 3169: 3164: 3159: 3154: 3149: 3144: 3139: 3134: 3129: 3124: 3119: 3114: 3109: 3104: 3099: 3094: 3089: 3087:Biblical canon 3084: 3079: 3073: 3071: 3061: 3060: 3057: 3050: 3049: 3046: 3045: 3042: 3041: 3039: 3038: 3033: 3028: 3023: 3018: 3012: 3010: 3003: 3002: 3000: 2999: 2994: 2989: 2984: 2979: 2974: 2969: 2964: 2959: 2954: 2949: 2944: 2943: 2942: 2930: 2925: 2920: 2915: 2910: 2905: 2900: 2895: 2885: 2883: 2882:Other concepts 2879: 2878: 2876: 2875: 2870: 2865: 2860: 2855: 2850: 2845: 2839: 2837: 2831: 2830: 2827: 2826: 2824: 2823: 2818: 2813: 2808: 2803: 2798: 2793: 2787: 2785: 2778: 2777: 2768: 2767: 2766: 2756: 2754:Apocalypticism 2751: 2745: 2743: 2737: 2736: 2734: 2733: 2728: 2723: 2718: 2713: 2708: 2703: 2698: 2693: 2688: 2683: 2678: 2672: 2670: 2668:Trinitarianism 2664: 2663: 2660: 2659: 2657: 2656: 2642: 2637: 2631: 2629: 2625: 2624: 2622: 2621: 2616: 2611: 2606: 2601: 2595: 2593: 2589: 2588: 2586: 2585: 2583:Zoroastrianism 2580: 2575: 2570: 2565: 2560: 2559: 2558: 2553: 2548: 2543: 2532: 2530: 2523: 2515: 2514: 2511: 2510: 2508: 2507: 2502: 2501: 2500: 2487: 2482: 2477: 2474: 2472: 2468: 2467: 2465: 2464: 2459: 2454: 2449: 2444: 2439: 2434: 2429: 2424: 2419: 2418: 2417: 2415:Urmonotheismus 2407: 2402: 2397: 2392: 2387: 2382: 2377: 2372: 2369: 2367: 2360: 2350: 2349: 2344: 2337: 2336: 2331: 2329: 2328: 2321: 2314: 2306: 2299: 2298: 2293:978-9004162242 2292: 2277: 2259:(4): 374–395. 2241: 2236:978-9004264274 2235: 2218: 2192:(3): 302–350. 2174: 2169:978-1134391769 2168: 2153: 2139: 2134:978-0881410563 2133: 2115: 2110:978-0823209675 2109: 2091: 2073:(3): 393–424. 2058: 2052: 2040:, ed. (2011). 2034: 2029:978-9004173224 2028: 2013: 2008:978-0815310693 2007: 1990: 1985:978-1783685776 1984: 1969: 1964:978-9004174122 1963: 1945: 1940:978-0802845740 1939: 1921: 1911:(2): 258–271. 1897:Anton, John P. 1892: 1890: 1887: 1885: 1884: 1864: 1852: 1840: 1835:978-0664228101 1834: 1811: 1799: 1774: 1756: 1747: 1738: 1724: 1703: 1679: 1655: 1646: 1637: 1628: 1619: 1610: 1601: 1584: 1571: 1554: 1537: 1520: 1511: 1494: 1467: 1465:, p. 173. 1455: 1438: 1429: 1420: 1411: 1398: 1389: 1376: 1367: 1354: 1329: 1315:"Origen "used 1308: 1296: 1282: 1262: 1253: 1244: 1232: 1223: 1210: 1196: 1192:one hypostasis 1183: 1170: 1146: 1137: 1128: 1114: 1086: 1074: 1062: 1047: 1035: 1023: 1003: 985: 957:978-0802824134 956: 933: 917: 915: 912: 911: 910: 905: 900: 891: 886: 877: 875:Edmund Husserl 868: 862: 857: 852: 847: 842: 832: 826: 825: 809: 806: 785: 782: 781: 780: 777: 761: 758: 746:Christological 709: 706: 701:self-awareness 667: 664: 565: 562: 535: 532: 496: 493: 476: 473: 460: 457: 446: 445: 400: 398: 391: 385: 382: 323: 320: 302: 299: 283: 282: 251: 240: 213:monohypostatic 208: 205: 196: 193: 143: 140: 105: 102: 92:, that of the 26: 24: 14: 13: 10: 9: 6: 4: 3: 2: 3711: 3700: 3697: 3695: 3692: 3690: 3687: 3685: 3682: 3680: 3677: 3675: 3672: 3670: 3667: 3665: 3662: 3660: 3657: 3656: 3654: 3639: 3635: 3631: 3629: 3625: 3621: 3619: 3615: 3611: 3609: 3605: 3601: 3599: 3595: 3591: 3589: 3585: 3581: 3579: 3575: 3571: 3569: 3565: 3561: 3559: 3555: 3551: 3549: 3545: 3541: 3539: 3535: 3531: 3529: 3525: 3521: 3519: 3515: 3511: 3509: 3505: 3501: 3499: 3497:(flourishing) 3495: 3491: 3489: 3485: 3481: 3479: 3475: 3471: 3469: 3465: 3461: 3459: 3455: 3451: 3449: 3445: 3441: 3439: 3437:(tranquility) 3435: 3431: 3429: 3425: 3421: 3419: 3415: 3411: 3409: 3405: 3401: 3399: 3395: 3391: 3389: 3385: 3381: 3379: 3377:(indifferent) 3375: 3371: 3370: 3367: 3363: 3356: 3351: 3349: 3344: 3342: 3337: 3336: 3333: 3323: 3319: 3313: 3299: 3296: 3294: 3291: 3290: 3288: 3286: 3282: 3276: 3273: 3271: 3268: 3266: 3265:Denominations 3263: 3261: 3258: 3256: 3253: 3252: 3250: 3248: 3244: 3238: 3237:Last Judgment 3235: 3233: 3230: 3228: 3225: 3223: 3220: 3218: 3215: 3213: 3209: 3206: 3205: 3203: 3201: 3197: 3191: 3188: 3186: 3183: 3182: 3180: 3178: 3174: 3168: 3165: 3163: 3160: 3158: 3155: 3153: 3150: 3148: 3145: 3143: 3140: 3138: 3135: 3133: 3130: 3128: 3125: 3123: 3120: 3118: 3115: 3113: 3110: 3108: 3105: 3103: 3100: 3098: 3095: 3093: 3090: 3088: 3085: 3083: 3080: 3078: 3075: 3074: 3072: 3070: 3066: 3062: 3055: 3051: 3037: 3034: 3032: 3029: 3027: 3024: 3022: 3019: 3017: 3014: 3013: 3011: 3008: 3004: 2998: 2997:Unmoved mover 2995: 2993: 2990: 2988: 2985: 2983: 2980: 2978: 2975: 2973: 2970: 2968: 2965: 2963: 2960: 2958: 2955: 2953: 2950: 2948: 2945: 2940: 2936: 2935: 2934: 2931: 2929: 2926: 2924: 2921: 2919: 2916: 2914: 2911: 2909: 2906: 2904: 2901: 2899: 2898:Binitarianism 2896: 2894: 2890: 2887: 2886: 2884: 2880: 2874: 2871: 2869: 2866: 2864: 2861: 2859: 2856: 2854: 2851: 2849: 2846: 2844: 2841: 2840: 2838: 2836: 2832: 2822: 2819: 2817: 2814: 2812: 2809: 2807: 2804: 2802: 2799: 2797: 2794: 2792: 2789: 2788: 2786: 2782: 2776: 2772: 2769: 2765: 2762: 2761: 2760: 2757: 2755: 2752: 2750: 2747: 2746: 2744: 2742: 2738: 2732: 2729: 2727: 2724: 2722: 2719: 2717: 2714: 2712: 2709: 2707: 2704: 2702: 2699: 2697: 2694: 2692: 2689: 2687: 2684: 2682: 2679: 2677: 2674: 2673: 2671: 2669: 2665: 2654: 2650: 2646: 2643: 2641: 2638: 2636: 2633: 2632: 2630: 2626: 2620: 2619:Supreme Being 2617: 2615: 2612: 2610: 2607: 2605: 2602: 2600: 2597: 2596: 2594: 2590: 2584: 2581: 2579: 2576: 2574: 2571: 2569: 2566: 2564: 2561: 2557: 2554: 2552: 2549: 2547: 2544: 2542: 2539: 2538: 2537: 2534: 2533: 2531: 2527: 2524: 2520: 2516: 2506: 2503: 2499: 2496: 2495: 2494: 2491: 2490:Gender of God 2488: 2486: 2483: 2481: 2478: 2476: 2475: 2473: 2469: 2463: 2460: 2458: 2455: 2453: 2450: 2448: 2445: 2443: 2440: 2438: 2435: 2433: 2430: 2428: 2425: 2423: 2420: 2416: 2413: 2412: 2411: 2408: 2406: 2403: 2401: 2398: 2396: 2395:Kathenotheism 2393: 2391: 2388: 2386: 2383: 2381: 2378: 2376: 2373: 2371: 2370: 2368: 2364: 2361: 2359: 2355: 2351: 2347: 2342: 2338: 2334: 2327: 2322: 2320: 2315: 2313: 2308: 2307: 2304: 2295: 2289: 2285: 2284: 2278: 2274: 2270: 2266: 2262: 2258: 2254: 2250: 2246: 2242: 2238: 2232: 2228: 2224: 2219: 2215: 2211: 2207: 2203: 2199: 2195: 2191: 2187: 2183: 2179: 2175: 2171: 2165: 2161: 2160: 2154: 2150: 2149: 2144: 2143:Owens, Joseph 2140: 2136: 2130: 2126: 2125: 2120: 2116: 2112: 2106: 2102: 2101: 2096: 2092: 2088: 2084: 2080: 2076: 2072: 2068: 2064: 2059: 2055: 2053:9781405185394 2049: 2045: 2044: 2039: 2035: 2031: 2025: 2021: 2020: 2014: 2010: 2004: 2000: 1996: 1991: 1987: 1981: 1977: 1976: 1970: 1966: 1960: 1956: 1955: 1950: 1946: 1942: 1936: 1932: 1931: 1926: 1922: 1918: 1914: 1910: 1906: 1902: 1898: 1894: 1893: 1888: 1882: 1878: 1874: 1871:John Calvin, 1868: 1865: 1861: 1856: 1853: 1850:, p. 57. 1849: 1848:McGuckin 2011 1844: 1841: 1837: 1831: 1827: 1826: 1821: 1815: 1812: 1808: 1803: 1800: 1789: 1785: 1778: 1775: 1770: 1766: 1760: 1757: 1751: 1748: 1742: 1739: 1735: 1728: 1725: 1721: 1717: 1713: 1707: 1704: 1693: 1689: 1683: 1680: 1669: 1665: 1659: 1656: 1650: 1647: 1641: 1638: 1632: 1629: 1623: 1620: 1614: 1611: 1605: 1602: 1598: 1594: 1588: 1585: 1581: 1575: 1572: 1568: 1564: 1558: 1555: 1551: 1547: 1541: 1538: 1534: 1531:and the word 1530: 1524: 1521: 1515: 1512: 1508: 1504: 1498: 1495: 1491: 1487: 1482: 1477: 1471: 1468: 1464: 1459: 1456: 1452: 1448: 1442: 1439: 1433: 1430: 1424: 1421: 1415: 1412: 1408: 1402: 1399: 1393: 1390: 1386: 1380: 1377: 1371: 1368: 1364: 1358: 1355: 1344: 1340: 1333: 1330: 1326: 1322: 1318: 1312: 1309: 1305: 1304:Bulgakov 2009 1300: 1297: 1285: 1279: 1275: 1274: 1266: 1263: 1257: 1254: 1248: 1245: 1241: 1240:Lienhard 1993 1236: 1233: 1227: 1224: 1220: 1214: 1211: 1207:. 6 May 2024. 1206: 1200: 1197: 1193: 1187: 1184: 1180: 1174: 1171: 1167: 1163: 1159: 1153: 1151: 1147: 1141: 1138: 1132: 1129: 1125:. March 2024. 1124: 1118: 1115: 1110: 1103: 1101: 1099: 1097: 1095: 1093: 1091: 1087: 1083: 1082:Bulgakov 2009 1078: 1075: 1071: 1070:Lienhard 1993 1066: 1063: 1059: 1054: 1052: 1048: 1044: 1039: 1036: 1032: 1027: 1024: 1020: 1016: 1012: 1007: 1004: 1000: 999: 994: 989: 986: 981: 975: 967: 963: 959: 953: 949: 945: 944: 937: 934: 930: 925: 923: 919: 913: 909: 906: 904: 901: 899: 895: 892: 890: 887: 885: 881: 878: 876: 872: 869: 867:in Gnosticism 866: 863: 861: 858: 856: 853: 851: 848: 846: 843: 840: 836: 833: 831: 828: 827: 823: 817: 812: 807: 805: 790: 778: 775: 774: 773: 771: 767: 759: 757: 755: 751: 747: 743: 739: 735: 731: 727: 723: 719: 715: 707: 704: 702: 698: 694: 690: 689:consciousness 684: 682: 675: 671: 665: 663: 661: 657: 653: 649: 645: 644: 636: 634: 628: 626: 622: 615: 613: 609: 605: 604: 596: 592: 590: 586: 581: 579: 575: 571: 563: 560: 556: 551: 549: 545: 539: 533: 531: 530: 526: 522: 518: 514: 510: 507:('essence'), 506: 502: 494: 492: 490: 486: 482: 474: 472: 470: 466: 458: 456: 452: 442: 439: 431: 421: 417: 411: 410: 406: 401:This section 399: 390: 389: 383: 381: 379: 374: 372: 368: 363: 361: 355: 353: 349: 345: 341: 337: 333: 329: 328:Trihypostatic 321: 319: 317: 313: 308: 307:Dyohypostatic 301:Dyohypostatic 300: 298: 294: 292: 288: 280: 276: 273:, Power, and 272: 268: 264: 260: 256: 252: 249: 245: 241: 238: 234: 233: 232: 230: 226: 222: 218: 217:miahypostatic 214: 206: 204: 202: 194: 192: 190: 186: 182: 178: 174: 170: 164: 156: 152: 148: 141: 139: 137: 133: 132:the Intellect 129: 125: 121: 116: 114: 110: 103: 101: 99: 95: 91: 87: 83: 79: 75: 71: 70: 65: 61: 57: 53: 49: 40: 36: 32: 19: 3633: 3623: 3613: 3603: 3597:(temperance) 3593: 3583: 3573: 3563: 3553: 3543: 3533: 3523: 3513: 3503: 3493: 3483: 3473: 3463: 3453: 3443: 3433: 3427:(excellence) 3423: 3413: 3403: 3393: 3383: 3373: 3132:Hamartiology 3117:Ecclesiology 3107:Pneumatology 3016:Christianity 3007:Names of God 2982:Philo's view 2972:Personal god 2952:Great Spirit 2891: / 2848:Christianity 2706:Perichoresis 2700: 2609:Emanationism 2551:Christianity 2541:Baháʼí Faith 2519:Singular god 2492: 2452:Spiritualism 2282: 2256: 2252: 2226: 2189: 2185: 2158: 2147: 2123: 2099: 2070: 2066: 2042: 2018: 1998: 1974: 1953: 1929: 1908: 1904: 1872: 1867: 1855: 1843: 1824: 1814: 1807:Weedman 2007 1802: 1791:. 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