For the flesh of the God-Logos did not subsist with its own subsistence, nor has it become another
hypostasis in addition to the
hypostasis of the God-logos, but it has rather become enhypostatos, subsisting in it [i.e.
This only emphasizes what was stated by the early Great Councils regarding the hypostatic union: that in the Incarnation, a human essence was united to the divine person (
hypostasis) of the Word.
The First
Hypostasis now would not be the Father, but a congener, of the Second.
It is then that this divine Person, now unknown, not having his image in another
hypostasis, will manifest himself in deified persons: for the multitude of the saints will be his image.(25)
However, James Moulder argued that Chalcedonian terminology is permeated by Aristotelian metaphysics.(51) Aristotle's differentiation of primary and secondary substances is, according to Moulder, equivalent to the Chalcedonian formula's distinction between
hypostasis or prosopon and physis or ousia.
I, for example, wondered why the Gospel of Thomas and the Gospel of Philip were the chosen representatives of gnostic literature while two other important Nag Hammadi texts, the Apocryphon of John and the
Hypostasis of the Archons, were omitted.
Stead),
hypostasis; ethical terms,--highmindedness, pride, and courtesy being contributed by the late John Procope.
In particular, Origen's teachings regarding the distinct
hypostasis of the Son, the Son's divine nature in relation to the Father, the Son's mediatory role, and the importance of the incarnate Son's freedom would all become reference points for future theologians.
Through Eco's definition, as an anthropologist, the author assumes the necessary reference to alterity, not as a concept, but rather in its social
hypostasis. However, the social hypostases do not appear as gross descriptions but rather as accompanied by stereotypes, which are negative (the Other is seen as barbaric, nomadic, tent man, untrained peasant, easterner, wild) or positive (the old Greek, the good wild).
This theme is so central and so drawn out that tora is said to assume "virtually the status of a divine
hypostasis, like wisdom (hokma) in Proverbs 8" (p.
This is called the "Hypostatic Union", because the Greek word for "nature" is "
hypostasis".
In dealing successively with the themes of God as Begetter and Begotten, Logos and Son, Christ the Lord, and the Holy Spirit, he not only pinpoints the distinctive and very sophisticated theological (defence of a single
hypostasis, of the homoousion, of a coequal, coeternal trinity in God) and Christological (Christ as not `mere man' but as Logos and Son from eternity) positions of the author, and his classic critique of and differentiation between Asterius and Eusebius, Marcellus and Photinus, but also hints strongly at the similarities with Apollinarius.