147:
451:
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
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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
594:
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
357:
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
296:
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
450:
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
358:
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
454:
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
1731:
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
797:
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
678:
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.
309:
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:
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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
1644:"Basil uses hypostasis to mean 'Person of the Trinity' as distinguished from 'substance' which is usually expressed as either ousia or 'nature' (physis) or 'substratum'." (Hanson, p. 690-691)
712:
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)
365:
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
583:
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)
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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
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3678:
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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
1714:
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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1361:“My second theological trajectory ... I will term ‘Eusebian’. When I use this term I mean to designate any who would have found common ground with
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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)
1281:
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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:
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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)
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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.
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1951:(2009). "The Persons in God and the Person of Christ in Patristic Theology: An Argument for Parallel Development".
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1453:, meaning his nature; and no doubt this is why Hebrews uses the term 'impression of his nature'.” (Hanson, p. 182)
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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.
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1144:“Marcellus of Ancyra had produced a theology … which could quite properly be called Sabellian.” (Hanson, p. ix)
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508:
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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)
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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
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1608:“It is only much later in the century that the two are more clearly distinguished by some.” (Ayres, p. 98)
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768:, two specific theological concepts have emerged throughout history, in reference to the Hypostasis of
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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)
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606:' (the slogan of the party of Basil of Ancyra) was an acceptable formula, provided that the word '
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318:, the Nicene Creed was revised to be explicit, the final word, on the deity of the Holy Spirit.
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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:
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1474:"Tertullian at the turn of the second to the third centuries had already used the Latin word
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central to his theology has its origins in the shifting climate of the 350s.” (Ayres, p. 144)
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1591:"For at least the first half of the period 318–381, and in some cases considerably later,
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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:
691:... does not belong to it in our context ." "But there exists in God only one power,
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2249:"Prosopon and Hypostasis in Basil of Caesarea's "Against Eunomius" and the Epistles"
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1383:“Asterius (a leading Eusebian) insists also that Father, Son, and Spirit are three
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59:
2182:"Origen, Greek Philosophy, and the Birth of the Trinitarian Meaning of Hypostasis"
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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
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1732:'substance'. For example, "he also described the Son as 'the exact image of the
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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
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Nicaea and its legacy: an approach to fourth-century Trinitarian theology
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135:
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2223:"Zur Bedeutung der Begriffe Hypostase und Prosopon bei Babai dem Großen"
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1975:
God is One: A Christian Defence of Divine Unity in the Muslim Golden Age
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1688:"St Basil the Great, Letters – Third Part – Full text, in English – 39"
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658:." "Harnack ... argued that Basil and all the Cappadocians interpreted
542:"But as for those ... who assert that the Son of God is of a different
180:
51:
1664:"St Basil the Great, Letters – Third Part – Full text, in English – 1"
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Monohypostatic concept advocates that Christ has only one hypostasis;
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219:) concept advocates that the Father, Son, and Spirit are one single
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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
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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"
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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.
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1051:
2301:
1828:, Louisville: Westminster John Knox Press, pp. 80–81,
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Byzantine Theology: Historical Trends and Doctrinal Themes
1877:
https://ccel.org/ccel/c/calvin/calcom44/cache/calcom44.pdf
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922:
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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'."
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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
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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.
373:
is connected in indissoluble union with the Father."
269:
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
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1445:"The word also occurs twenty times in the
1418:Basil in his treatise, "De Spiritu Sancto"
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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
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:
18:Hypostasis (religion)
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
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3328:
3327:
3310:
3309:
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3047:
3044:
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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
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2119:Meyendorff, John
2114:
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850:Hypostatic union
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760:Nature of Christ
687:"The element of
469:Ultimate Reality
459:Greek Philosophy
443:
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348:Dedication Creed
281:Wisdom and Word.
163:Hypostatic union
109:Pseudo-Aristotle
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1949:Daley, Brian E.
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369:" but because "
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2293:978-9004162242
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2259:(4): 374–395.
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2236:978-9004264274
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2192:(3): 302–350.
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2169:978-1134391769
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2134:978-0881410563
2133:
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2110:978-0823209675
2109:
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2073:(3): 393–424.
2058:
2052:
2040:, ed. (2011).
2034:
2029:978-9004173224
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2013:
2008:978-0815310693
2007:
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1985:978-1783685776
1984:
1969:
1964:978-9004174122
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1940:978-0802845740
1939:
1921:
1911:(2): 258–271.
1897:Anton, John P.
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1465:, p. 173.
1455:
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1329:
1315:"Origen "used
1308:
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1192:one hypostasis
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875:Edmund Husserl
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3333:
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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:
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3110:
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3027:
3024:
3022:
3019:
3017:
3014:
3013:
3011:
3008:
3004:
2998:
2997:Unmoved mover
2995:
2993:
2990:
2988:
2985:
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2968:
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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:
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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:
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2590:
2584:
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2531:
2527:
2524:
2520:
2516:
2506:
2503:
2499:
2496:
2495:
2494:
2491:
2490:Gender of God
2488:
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2481:
2478:
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2469:
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2420:
2416:
2413:
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2411:
2408:
2406:
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2401:
2398:
2396:
2395:Kathenotheism
2393:
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2368:
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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:
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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:
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1970:
1966:
1960:
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1936:
1932:
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1926:
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1918:
1914:
1910:
1906:
1902:
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1894:
1893:
1888:
1882:
1878:
1874:
1871:John Calvin,
1868:
1865:
1861:
1856:
1853:
1850:, p. 57.
1849:
1848:McGuckin 2011
1844:
1841:
1837:
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1815:
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1575:
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1541:
1538:
1534:
1531:and the word
1530:
1524:
1521:
1515:
1512:
1508:
1504:
1498:
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1491:
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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:
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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:
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613:
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604:
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581:
579:
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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:. Retrieved
1787:
1777:
1768:
1764:
1759:
1750:
1741:
1733:
1727:
1719:
1715:
1711:
1706:
1695:. Retrieved
1691:
1682:
1671:. Retrieved
1667:
1658:
1649:
1640:
1631:
1622:
1613:
1604:
1596:
1592:
1587:
1579:
1574:
1566:
1562:
1557:
1549:
1545:
1540:
1532:
1528:
1523:
1514:
1506:
1502:
1497:
1489:
1485:
1475:
1470:
1458:
1450:
1441:
1432:
1423:
1414:
1406:
1401:
1392:
1384:
1379:
1370:
1362:
1357:
1346:. Retrieved
1342:
1332:
1324:
1320:
1316:
1311:
1299:
1287:. Retrieved
1272:
1265:
1256:
1247:
1235:
1226:
1218:
1213:
1199:
1191:
1186:
1178:
1173:
1165:
1161:
1158:Nicene Creed
1140:
1131:
1117:
1108:
1077:
1065:
1058:Ramelli 2012
1038:
1026:
1021:, pp. 48–52.
1010:
1006:
996:
988:
942:
936:
845:Hypokeimenon
787:
763:
753:
741:
729:
721:
713:
711:
700:
699:. ... Hence
696:
692:
688:
686:
677:
673:
669:
659:
655:
651:
647:
642:
640:
638:
632:
630:
624:
620:
617:
611:
607:
602:
600:
598:
593:
582:
573:
569:
567:
558:
553:
543:
541:
537:
534:Nicene Creed
528:
504:
498:
488:
484:
480:
478:
468:
464:
462:
453:
449:
434:
428:January 2022
425:
408:
402:
375:
371:His own will
370:
366:
364:
356:
351:
343:
327:
325:
306:
304:
295:
290:
284:
278:
274:
270:
262:
247:
224:
223:in a single
220:
216:
212:
210:
200:
198:
183:—as well as
168:
166:
155:Holy Trinity
126:, these are
119:
117:
107:
86:Holy Trinity
67:
60:Neoplatonism
47:
37:), from the
34:
30:
29:
3674:Christology
3547:(substance)
3537:(intellect)
3517:(imitation)
3487:(character)
3477:(knowledge)
3190:Krishnology
3167:Soteriology
3122:Eschatology
3102:Christology
2967:Open theism
2923:Exotheology
2821:Zoroastrian
2784:By religion
2741:Eschatology
2696:Homoiousian
2649:Ahura Mazda
2427:Panentheism
2390:Hermeticism
1385:hypostases.
1179:hypostasis.
839:Duns Scotus
789:John Calvin
766:Christology
714:hypo-stasis
681:Karl Rahner
608:unalterably
529:substantia.
340:Holy Spirit
312:Macedonians
237:Monarchians
185:Christology
151:Italo-Greek
98:Holy Spirit
3653:Categories
3594:Sophrosyne
3567:(prudence)
3494:Eudaimonia
3457:(division)
3397:(infinite)
3275:Philosophy
3162:Sophiology
3142:Philosophy
3137:Messianism
3097:Paterology
2701:Hypostasis
2691:Homoousian
2522:theologies
2462:Theopanism
2447:Polytheism
2410:Monotheism
2385:Henotheism
1793:2024-08-26
1769:hypostasis
1712:hypostases
1697:2021-09-23
1673:2021-09-23
1597:hypostasis
1567:hypostasis
1546:hypostasis
1529:hypostasis
1507:hypostasis
1490:homoousios
1476:substantia
1451:hypostasis
1407:homoousios
1348:2024-08-26
1325:hypostases
1317:hypostasis
1219:hypostasis
1166:hypostasis
1043:Daley 2009
1019:0520258347
929:Anton 1977
914:References
730:substances
722:hypostases
660:homoousios
656:hypothesis
648:hypostasis
643:hypostases
625:hypostases
612:homoousios
570:hypostasis
509:substantia
489:hypostasis
485:hypostasis
352:hypostasis
291:hypostases
259:Athanasius
248:hypostasis
221:hypostasis
201:hypostases
195:Triadology
187:(study of
169:hypostasis
161:See also:
120:hypostases
48:hypóstasis
35:hypostases
31:Hypostasis
3564:Phronesis
3557:(passion)
3467:(opinion)
3454:Diairesis
3407:(problem)
3374:Adiaphora
3152:Practical
3147:Political
3112:Cosmology
3069:Christian
2928:Holocaust
2918:Egotheism
2873:Goddesses
2868:Mormonism
2796:Christian
2749:Afterlife
2635:Sustainer
2442:Polydeism
2437:Pantheism
2422:Mysticism
2405:Monolatry
2400:Nontheism
2380:Dystheism
2214:170203381
2097:(1983) .
2087:170594639
1860:Kuhn 2019
974:cite book
835:Haecceity
794:ὑπόστασις
734:tritheism
718:substance
475:The Bible
416:talk page
403:contains
255:Alexander
244:Sabellius
167:The term
43:ὑπόστασις
33:(plural:
3637:(temper)
3587:(wisdom)
3577:(nature)
3507:(reason)
3474:Episteme
3434:Ataraxia
3384:Aletheia
3270:Kabbalah
3217:Prophets
3092:Glossary
3058:By faith
3021:Hinduism
2903:Demiurge
2893:in Islam
2853:Hinduism
2843:Buddhism
2835:Feminist
2791:Buddhist
2599:Absolute
2592:Concepts
2568:Hinduism
2563:Buddhism
2529:By faith
2493:and gods
2485:Divinity
2471:Concepts
2432:Pandeism
2333:Theology
2247:(1997).
2206:23327679
2180:(2012).
2145:(1951).
2121:(1989).
1927:(2009).
1917:20127050
1899:(1977).
1164:and one
998:De mundo
966:39914033
894:Prosopon
884:Hinduism
865:Kalyptos
808:See also
693:one will
631:"In the
360:Homoians
338:and the
128:the Soul
124:Plotinus
78:Plotinus
3617:(craft)
3514:Mimesis
3447:(order)
3394:Apeiron
3387:(truth)
3260:Aggadah
3208:Oneness
3200:Islamic
3082:Outline
3077:History
3036:Judaism
3031:Jainism
2987:Process
2962:Olelbis
2863:Judaism
2806:Islamic
2721:Trinity
2604:Brahman
2578:Sikhism
2573:Jainism
2546:Judaism
2498:Goddess
2273:1583868
1889:Sources
1001:, 4.19.
898:persona
880:Prakṛti
764:Within
750:one God
726:Godhead
724:in the
695:, only
467:or the
181:trinity
136:the One
74:the one
72:) and "
52:reality
3634:Thumos
3627:(goal)
3614:Techne
3607:(sage)
3604:sophós
3584:Sophia
3574:Physis
3554:Pathos
3527:(unit)
3444:Cosmos
3404:Aporia
3298:Wiccan
3247:Jewish
3227:Angels
3157:Public
3127:Ethics
2816:Taoist
2811:Jewish
2771:Heaven
2628:God as
2358:Theism
2290:
2271:
2233:
2212:
2204:
2166:
2131:
2107:
2085:
2050:
2026:
2005:
1982:
1961:
1937:
1915:
1832:
1720:ousia.
1363:either
1289:1 July
1280:
1017:
964:
954:
770:Christ
525:Origen
521:Tatian
332:Father
271:Wisdom
229:Person
189:Christ
134:, and
90:Father
84:, the
3624:Telos
3544:Ousia
3524:Monad
3504:Logos
3484:Ethos
3424:Arete
3414:Arche
3285:Pagan
3177:Hindu
3026:Islam
2858:Islam
2801:Hindu
2764:Fitra
2614:Logos
2556:Islam
2505:Numen
2480:Deity
2375:Deism
2366:Forms
2269:JSTOR
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