170 Sentences With "hypostasis" | Random Sentence Generator

" We come across a brief interlude from Susan Thackery relating a dream she had about Olson where he calls on her to "look up so you can see the whole hypostasis.

The line here merges with concepts of transcendence and memory, and a wave-like movement is introduced in her late work; infinity is achieved not through repetition of the same, but through hypostasis, merge and rupture.

Hypostasis (Greek: ὑπόστασις, hypóstasis) is the underlying state or underlying substance and is the fundamental reality that supports all else. In Neoplatonism the hypostasis of the soul, the intellect (nous) and "the one" was addressed by Plotinus. In Christian theology, a hypostasis is one of the three hypostases (Father, Son, Holy Spirit) of the Trinity.

Apollinaris of Laodicea was the first to use the term hypostasis in trying to understand the Incarnation.Gregory of Nyssa, Antirrheticus Adversus Apollinarem. Apollinaris described the union of the divine and human in Christ as being of a single nature and having a single essence — a single hypostasis.

The term prosopon is used for "the self-manifestation of an individual" that can be extended by means of other things. For example, a painter includes his brush within his own prosopon. (Grillmeier, 126) Prosopon is the form in which hypostasis appears. Every hypostasis has its own proper prosopon: face or countenance.

This belief was expressed in the Nicene Creed. Apollinaris of Laodicea was the first to use the term hypostasis in trying to understand the Incarnation.Gregory of Nyssa, Antirrheticus adversus Apollinarem. Apollinaris described the union of the divine and human in Christ as being of a single nature and having a single essence– a single hypostasis.

"Armstrong, pp. 220–22: "Short statement of the doctrine of the three hypostasis, the One, Intellect and Soul; there cannot be more or fewer than these three. Criticism of the attempts to multiply the hypostasis, and especially of the idea of two intellects, one which thinks and that other which thinks that it thinks. (ch. 1). The true doctrine of Soul (ch. 2).

Each specific quality that constitutes an hypostasis of God, is non-reductionist and not shared. The issue of ontology or being of the Holy Spirit is also complicated by the Filioque in that the Christology and uniqueness of the hypostasis of Jesus Christ would factor into the manifestation of the Holy Spirit. In that Jesus is both God and Man, which fundamentally changes the hypostasis or being of the Holy Spirit, as Christ would be giving to the Holy Spirit an origin or being that was both God the Father (Uncreated) and Man (createdness). The immanence of the Trinity that was defined in the finalized Nicene Creed.

He continues that man initially exists as a biological hypostasis, constrained as to the types of relationships one can have (biological) and to the eventual end of this type of being - death. He makes use of existentialist philosophers and novelists, notably the French absurdist writer Albert Camus, to show that the only type of ontological freedom in the biological hypostasis is the choice to commit suicide. He claims that Baptism constitutes an ontological change in the human, making them an ecclesial hypostasis, or a person. This rebirth 'from above' gives new ontological freedom as it is not constrained by the limits of biological existence.

The abstraction of hypostasis takes the concrete physical sense of "taste" found in "honey is sweet" and gives it formal metaphysical characteristics in "honey has sweetness".

Hypostasis (from Greek hypo- "below" + stasis "standing") is the essence of metafiction, a rare, literary moment when characters in fiction become aware of their own fictional nature.

Each one of us partakes of > existence because he shares in ousia while because of his individual > properties he is A or B. So, in the case in question, ousia refers to the > general conception, like goodness, godhead, or such notions, while > hypostasis is observed in the special properties of fatherhood, sonship, and > sanctifying power. If then they speak of persons without hypostasis they are > talking nonsense, ex hypothesi; but if they admit that the person exists in > real hypostasis, as they do acknowledge, let them so number them as to > preserve the principles of the homoousion in the unity of the godhead, and > proclaim their reverent acknowledgment of Father, Son, and Holy Spirit, in > the complete and perfect hypostasis of each person so named. —Epistle 214.4. Basil thus attempted to do justice to the doctrinal definitions of Nicea while at the same time distinguishing the Nicene position from modalism, which had been Arius's original charge against Pope Alexander in the Nicene controversy.

However, the Council of Chalcedon also insisted that hypostasis be used as it was in the Trinitarian definition: to indicate the person (prosopon) and not the nature as with Apollinaris.

Arshtat (') is the Avestan language name of a Zoroastrian principle and signifies either "justice". or "honesty.", col. 205. As a substantive, arshtat designates the divinity Arshtat, the hypostasis of "Rectitude" and "Justice".

The Neoplatonic philosopher Plotinus addressed within his works Gnosticism's conception of the Demiurge, which he saw as un- Hellenic and blasphemous to the Demiurge or creator of Plato. Plotinus, along with his teacher Ammonius Saccas, was the founder of Neoplatonism.John D. Turner. Neoplatonism. In the ninth tractate of the second of his Enneads, Plotinus criticizes his opponents for their appropriation of ideas from Plato: Of note here is the remark concerning the second hypostasis or Creator and third hypostasis or World Soul.

The Hypostasis of the Archons or The Reality of the Rulers is an exegesis on the Book of Genesis 1–6 and expresses Gnostic mythology of the divine creators of the cosmos and humanity.

In this sense, the usage meaning of the word is referred to as a whole. The term hypostasis is considered to be scientifically and culturally neutral, for the purpose of describing name-to-term relationships that, within religion and theology might be termed a "deification", or otherwise by the more pejorative "idolatry". The concept of "hypostasis" functions as a kind of conceptual inverse for terms which may have originated as personal names, and have linguistically evolved to become common terms for general concepts and qualities.

Orthodox Christian theology asserts that the one God is manifest in three 'persons' (this term was generally used in the Latin West). Social trinitarian thought argues that the three persons are each distinct realities--this was generally presented in the East with the Greek term 'hypostasis' from the First Council of Nicaea onward. Hypostasis was here employed to denote a specific individual instance of being. So, the Trinity is composed of three distinct 'persons' or 'hypostases' which are in integral relation with one another.

The Father of the Trinity is uncreated hyper-being (beyond being) in essence or ousia as such is the truly infinite, primordial or original, uncreated origin, the reality of which all things and beings originate from, as the Father Hypostasis. The Father hypostasis in using the term God is used primarily as the name for God. As the term God is interchangeable with the term Father. As Jesus Christ is the Son of God, Son of the Father and the Holy Spirit is the Spirit of God, the Spirit of the Father.

Miaphysite teaching is based on Cyril of Alexandria's formula μία φύσις τοῦ θεοῦ λόγου σεσαρκωμένη, meaning "one physis of the Word of God made flesh" (or "... of God the Word made flesh"). The 451 Council of Chalcedon used physis to mean "nature" (as in "divine nature" and "human nature"), and defined that there was in Jesus one hypostasis (person) but two physeis (natures). It is disputed whether Cyril used physis in that sense. John Anthony McGuckin says that in Cyril's formula "physis serves as a rough semantic equivalent to hypostasis".

In modern times, there have also been moves towards healing this split, with common Christological statements being made between Pope John Paul II and Syriac Patriarch Ignatius Zakka I Iwas, as well as between representatives of both Eastern and Oriental Orthodoxy. There has been a statement that the Chalcedonian Creed restored Nestorianism, however this is refuted by maintaining the following distinctions associated with the person of Christ: two hypostases, two natures (Nestorian); one hypostasis, one nature (Monophysite); one hypostasis, two natures (Orthodox/Catholic).Chapman, J. (1911). Monophysites and Monophysitism.

His first emanation is Tawûsê Melek, who functions as the ruler of the world. The second hypostasis of this trinity is the Sheikh Adi. The third is Sultan Ezid. These are the three hypostases of the one God.

Ashi /ˈə'ʃi:/ (Avestan: 𐬀𐬴𐬌 aši) is the Avestan language word for the Zoroastrian concept of "that which is attained." As the hypostasis of "reward," "recompense," or "capricious luck," Ashi is also a divinity in the Zoroastrian hierarchy of yazatas.

Mithra is closely associated with the feminine yazata Aredvi Sura Anahita, the hypostasis of knowledge. Mithras- Helios, in Phrygian cap with solar rays, with 1st century BC Antiochus I Theos of Commagene. Found at Mount Nemrut, in present-day eastern Turkey.

After many debates and several councils, dyophysitism gained its official ecclesiastical form at the Fourth Ecumenical Council, held in Chalcedon in 451. The Chalcedonian Definition became the basis for the christological doctrine of the two natures of Jesus Christ, that is held up to the present day by a majority of Christian churches, including: the Eastern Orthodox Church, the Roman Catholic Church, Eastern Catholic Churches, the Anglican Church, the Old Catholic Church, as well as Reformed, Lutheran and various other Christian denominations. This definition states that Christ is One Person and One Hypostasis in Two Natures, is in contrast to Miaphysitism, which states that Christ is One Hypostasis in One Unified Nature which is fully God and fully man - which was championed by prominent representatives of the Alexandrian School. Dyophysite Christians believe that there is complete and perfect unity of the two natures in one hypostasis and one person of Jesus Christ.

Mehr is an alternative name for Mithra, a Zoroastrian divinity and hypostasis of covenant. In present-day Iran, the name Mehrdad is also retroactively applied to several historic figures that appear in western literature as Mithridates, a Hellenized or philhellenic form of Mehrdad.

Copts, thus, believe in two natures "human" and "divine" that are united in one hypostasis "without mingling, without confusion, and without alteration". These two natures "did not separate for a moment or the twinkling of an eye" (Coptic Liturgy of Saint Basil of Caesarea).

A brief definition of the doctrine of two natures can be given as: "Jesus Christ, who is identical with the Son, is one person and one hypostasis in two natures: a human and a divine."Martin Lembke, lecture in the course "Meetings with the World's Religions", Centre for Theology and Religious Studies, Lund University, Spring Term 2010. The First Council of Ephesus recognised this doctrine and affirmed its importance, stating that the humanity and divinity of Christ are made one according to nature and hypostasis in the Logos. The First Council of Nicaea declared that the Father and the Son are of the same substance and are co-eternal.

In early Christian writings, hypostasis is used to denote "being" or "substantive reality" and is not always distinguished in meaning from ousia ('essence' or 'substance'). It was used in this way by Tatian and Origen, and also in the anathemas appended to the Nicene Creed of 325.

In short "Christ had a real body of the same nature of ours, a true rational soul, and, together with these, perfect Deity". Thus, there is both unity (in his one hypostasis) and composition (in his two natures, human and Divine) in Christ.Thomas Aquinas, pp. 241, 245–49.

Hypostatic abstraction in mathematical logic, also known as hypostasis or subjectal abstraction, is a formal operation that transforms a predicate into a relation; for example "Honey is sweet" is transformed into "Honey has sweetness". The relation is created between the original subject and a new term that represents the property expressed by the original predicate. Hypostasis changes a propositional formula of the form X is Y to another one of the form X has the property of being Y or X has Y-ness. The logical functioning of the second object Y-ness consists solely in the truth-values of those propositions that have the corresponding abstract property Y as the predicate.

32)"Plotinus suggests that the One subsists by thinking itself as itself" (Internet Encyclopedia of Philosophy: A Peer-Reviewed Academic Resource: Neoplatonism). (by the nous, or second hypostasis) in that "it turns to itself in the simplest regard, implying no complexity or need"; this reflecting back on itself emanated (not created) the second hypostasis, Intellect (in Greek Νοῦς, Nous), Plotinus describes as "living contemplation", being "self-reflective and contemplative activity par excellence", and the third hypostatic level has theoria.Lloyd P. Gerson, The Cambridge Companion to Plotinus (Cambridge University Press 1996 ), p. 32 Knowledge of The One is achieved through experience of its power, an experience that is contemplation (theoria) of the source of all things.

Pseudo-Aristotle used hypostasis in the sense of material substance.Pseudo-Aristotle, De mundo, 4.19. Neoplatonists argue that beneath the surface phenomena that present themselves to our senses are three higher spiritual principles, or hypostases, each one more sublime than the preceding. For Plotinus, these are: the Soul, the Intellect, and the One.

In Middle Iranian languages the term appears as ard-. The word is also the proper name of the divinity Asha, the Amesha Spenta that is the hypostasis or "genius". of "Truth" or "Righteousness". In the Younger Avesta, this figure is more commonly referred to as Asha Vahishta (Aṣ̌a Vahišta, Arta Vahišta), "Best Truth".

It affirmed that Christ was true God, only-begotten Son, a single hypostasis and a single nature of the incarnate Word. While his human body was capable of pain and suffering, "of his divine nature he was above suffering". This formulation was arguably consistent with Chalcedon. The council also addressed the rise of the Paulicians.

Bushyasta (Avesta, būšyāsta, būšiiąstā) is the Zoroastrian demon (daeva) of sloth. Her stock epithet is "the long-handed". In scripture as well as in later tradition, Bushyasta (Middle Persian: Bushasp) is the hypostasis of laziness and idleness. She is the cause of procrastination as she strives to keep the righteous (ashavan) from performing productive tasks.

Eastern Orthodox theologians (e.g. Pomazansky) say that the Nicene Creed as a Symbol of Faith, as dogma, is to address and define church theology specifically the Orthodox Trinitarian understanding of God. In the hypostases of God as correctly expressed against the teachings considered outside the church. The Father hypostasis of the Nicene Creed is the origin of all.

The Holy Spirit is the Spirit of the uncreated Father (God). God has existences (hypostases) of being; this concept is translated as the word "person" in the West. Each hypostasis of God is a specific and unique existence of God. Each has the same essence (coming from the origin, without origin, Father (God) they are uncreated).

The Holy Spirit himself being light, life, animation and the source of the uncreated light photomos, enlightenment and/or illumination, who proceeds or is manifest by procession from God the Father as another Hypostasis of God. The Holy Spirit and the Christ being the hands of God the Father, reaching in from the infinite into the finite (see Irenaeus).

In the hierarchy of yazatas, the Moon is the assistant (or 'cooperator', hamkar) of Vohu Manah (MP: Bahman), the Amesha Spenta of animal welfare, in particular of cattle. The identification with Vohu Manah - the hypostasis of "Good Purpose" or "Good Mind" - is reflected in other texts where the moon is associated with mental harmony and inner peace.

Trinitarian terminology—essence, hypostasis, etc.—are used "philosophically", "to answer the ideas of the heretics", and "to place the terms where they separate error and truth." The words do what they can do, but the nature of the Trinity in its fullness is believed to remain beyond man's comprehension and expression, a holy mystery that can only be experienced.

Asman is the Avestan and Middle Persian name of the Zoroastrian divinity that is the hypostasis of the sky. Asman is the "highest heaven," and is distinguished from the firmament (thwasha), which lies nearer the earth. The 27th day of the Zoroastrian calendar is dedicated to him. In the Veda, अश्मन (ashman or áśman) means 'sky'.

Theologians of the early Christian period differed in the usage of this term. In Antiochene circles, it connoted the humanity or divinity of Christ conceived as a concrete set of characteristics or attributes. In Alexandrine thinking, it meant a concrete individual or independent existent and approximated to hypostasis without being a synonym.Kelly, J.N.D. Early Christian Doctrines A&C; Black(1965) p.

Further knowledge must be sought in a direct experience of God or His indestructible energies through theoria (vision of God).Lossky, Vladimir (1976). p. 81. According to Aristotle Papanikolaou, in Eastern Christianity, God is immanent in his hypostasis or existences.Papanikolaou, Aristotle (2006), Being With God: Trinity, Apophaticism, and Divine–Human Communion (1st Edition), Notre Dame, Indiana:University of Notre Dame Press, p.

Georges Florovsky, The Eastern Fathers of the Fourth Century, pp.234-235. Besides his Trinitarian thought, Amphilochius also anticipated later theological usage with his Christological terminology of "hypostasis." In his insistence on the human nature of Christ, he was led to conclude that Christ had two wills and two natures.Georges Florovsky, The Eastern Fathers of the Fourth Century, p. 235.

The Son of God or Jesus Christ expressing the logos or perfection as the highest ideal, in the material world and God in the flesh. Christ as well, representing mankind, which he inherited from the Theotokos. Christ manifest as generated and or begotten (not made) in essence uncreated, by and from God the Father as another reality, Hypostasis of God.

In Indo-Iranian religious tradition, Mithra-Mitra is the hypostasis of covenant, and hence keeper and protector of moral, social and interpersonal relationships, including love and friendship. In living Zoroastrianism, which is one of the two primary developments of Indo-Iranian religious tradition, Mithra is by extension a judge, protecting agreements by ensuring that individuals who break one do not enter Heaven.

This is the very thing that Maximus the Confessor was stating in his work from the 7th century that would be wrong and that the West was not doing. They perceive the West as teaching through more than one type of theological Filioque a different origin and cause of the Holy Spirit; that through the dogmatic Roman Catholic Filioque the Holy Spirit is subordinate to the Father and the Son and not a free, independent and equal to the Father hypostasis that receives his uncreatedness from the origin of all things, the Father hypostasis. Trinity expresses the idea of message, messenger and revealer, or mind, word and meaning. Eastern Orthodox Christians believe in one God the Father, whose person is uncaused and unoriginate, who, because He is love and communion, always exists with His Word and Spirit.

In one fragment preserved by Rufinus in his Latin translation of Pamphilus's Defense of Origen, Origen seems to apply the phrase homooúsios (ὁμοούσιος; "of the same substance") to the relationship between the Father and the Son, but in other passages, Origen rejected the belief that the Son and the Father were one hypostasis as heretical. According to Rowan Williams, because the words ousia and hypostasis were used synonymously in Origen's time, Origen almost certainly would have rejected homoousios as heretical. Williams states that it is impossible to verify whether the quote that uses the word homoousios really comes from Pamphilus at all, let alone Origen. Nonetheless, Origen was a subordinationist, meaning he believed that the Father was superior to the Son and the Son was superior to the Holy Spirit, a model based on Platonic proportions.

The council accepted Cyril's reasoning, affirmed the title Theotokos for Mary, and anathematized Nestorius' view as heresy. (See Nestorianism) In letters to Nestorius which were afterwards included among the council documents, Cyril explained his doctrine. He noted that "the holy fathers... have ventured to call the holy Virgin Theotokos, not as though the nature of the Word or his divinity received the beginning of their existence from the holy Virgin, but because from her was born his holy body, rationally endowed with a soul, with which the Word was united according to the hypostasis, and is said to have been begotten according to the flesh" (Cyril's second letter to Nestorius). Explaining his rejection of Nestorius' preferred title for Mary (Christotokos), Cyril wrote: > Confessing the Word to be united with the flesh according to the hypostasis, > we worship one Son and Lord, Jesus Christ.

In such a situation, Rozhanitsa could be the Mother Goddess - the goddess of fertility and motherhood. According to mythologists, the triple deities of fate are the hypostasis of the ancient goddess of fate. Pragermani Urðr and early Greek Clotho were to be such goddesses. A similar process probably took place in the Slavs and in that situation Dolya could be the original goddess of fate.

Ahriman being slain by Faramarz during a scene from the Shahnameh Angra Mainyu (; Avestan: 𐬀𐬢𐬭𐬀⸱𐬨𐬀𐬌𐬥𐬌𐬌𐬎 Aŋra Mainiiu) is the Avestan-language name of Zoroastrianism's hypostasis of the "destructive spirit/mentality" and the main adversary in Zoroastrianism either of the Spenta Mainyu, the "holy/creative spirits/mentality", or directly of Ahura Mazda, the highest deity of Zoroastrianism. The Middle Persian equivalent is Ahriman 𐭠𐭧𐭫𐭬𐭭𐭩 (Anglicised pronunciation: ).

Much later, Martin Heidegger said that the original meaning of the word ousia was lost in its translation to the Latin, and, subsequently, in its translation to modern languages. For him, ousia means Being, not substance, that is, not some thing or some being that "stood" (-stance) "under" (sub-). Moreover, he also used the binomial parousia–apousia, denoting presence–absence, and hypostasis denoting existence.

The iele are also believed to be agents of revenge for God or of the Devil, having the right to avenge in the name of their employers. When they are called upon to act, they hound their victims into the center of their dance, until they die in a furor of madness or torment. In this hypostasis, the Iele are similar to the Ancient Greek Erinyes and the Roman Furies.

The Christological dogma, formulated by the Fourth Ecumenical Council held in Chalcedon in 451, is based on dyophysitism and hypostatic union, concepts used to describe the union of humanity and divinity in a single hypostasis, or individual existence, that of Jesus Christ. This remains transcendent to our rational categories, a mystery which has to be guarded by apophatic language, as it is a personal union of a singularly unique kind.

The teaching of all churches that accept the Council of Ephesus is that in the Incarnate Christ is a single hypostasis, God and man at once."Nestorius", Oxford Reference That doctrine is known as the Hypostatic union. Nestorius's opponents charged him with detaching Christ's divinity and humanity into two persons existing in one body, thereby denying the reality of the Incarnation. It is not clear whether Nestorius actually taught that.

In On the Origin of the World, his name is explained as "blind god" and his fellow Archons are said to be blind, too. This reflecting the characteristics of the Christian devil, making people blind, as does the devil in 2 Corinthians 4. Also Samael is the first sinner in the Hypostasis of the Archons and the First Epistle of John calls the devil as sinner from the beginning.

The Chalcedonian Creed agreed with Theodore that there were two natures in the Incarnation. However, the Council of Chalcedon also insisted that hypostasis be used as it was in the Trinitarian definition: to indicate the person and not the nature as with Apollinarius. Thus, the Council declared that in Christ there are two natures; each retaining its own properties, and together united in one subsistence and in one single person.Denzinger, ed.

The plan of the sanctuary of the Middle Kingdom is still subject to discussion. But it was to have at least one hypostyle antechamber, giving access to chapels of worship or shrine. A large courtyard surrounded by portico columns where a sacred bull would have lived would have been revered as the hypostasis of the living Montu. This temple has provided many examples of royal statuary and lithic elements of Ancient Egyptian architecture.

All three hypostasis sharing a common essence or ousia or being, which is referred to as God. The ousia of God being completely unknowable or incomprehensible to mankind since it is uncreated where as nothingness as well as mankind are created (see Nikolai Berdyaev). The energies of God the Father having the same hyper-being in that they are without cause and or uncreated (see Gregory Palamas). God's energies as uncreated and indestructible.

In some Gnostic writings Sabaoth is one of the sons of Ialdabaoth. According to Hypostasis of the Archons and On the Origin of the World, Sabaoth dethrones his father Ialdabaoth. In both accounts, Sabaoth repents, when he hears the voice of Sophia, condemns his father and his mother (matter) and afterthat is enthroned by Sophia in the seventh heaven. Some Church Father report on the other hand, that Gnostics identified Sabaoth with Ialdaboath himself.

It constitutes His internal hypostasis. God, however, is made known to the world with the rest of the names that He revealed in the Qur'an and with which He communicates with His creatures. The names of God are neither identical with God, nor different from Him (hal asmāʼ Allāh hiya huwa am ghayruh). The names are not part of God, nor are they added to the divine essence, since thus God would be divided.

This concept of divinity is associated with that of the Logos (Λόγος), which had originated centuries earlier with Heraclitus (c. 535–475 BC). The Logos pervades the cosmos, whereby all thoughts and all things originate, or as Heraclitus said: "He who hears not me but the Logos will say: All is one." Neoplatonists such as Iamblichus attempted to reconcile this perspective by adding another hypostasis above the original monad of force or Dunamis (Δύναμις).

Kazhdan, "John of Caesarea". Between 614 and 618 John wrote his Apologia Concilii Chalcedonensis, an apologetic for the Council of Chalcedon, in which he tried to reconcile its ideas with those of Cyril of Alexandria and criticised the position of Severus of Antioch. Against monophysitism, John put forward the "characteristic hypostasis" of Christ, whereby the human and divine natures were uniquely united in one person. Severus responded with a Refutation, which survives only in Syriac.

So Christ is unum since his human nature lacks the hypostasis. The person of the Logos, accordingly, has assumed the impersonal human nature, and in such way that the assumption of the soul became the means for the assumption of the body. This union with the human soul is the gratia unionis, which leads to the impartation of the gratia habitualis from the Logos to the human nature. Thereby, all human potentialities are made perfect in Jesus.

The first of the four theories is that of Folke Ström, who in 1956 concluded that Loki is a hypostasis of the god Odin. In 1959, Jan de Vries theorized that Loki is a typical example of a trickster figure. In 1961, by way of excluding all non-Scandinavian mythological parallels in her analysis, Anna Birgitta Rooth concluded that Loki was originally a spider. Anne Holtsmark, writing in 1962, concluded that no conclusion could be made about Loki.

In the Zoroastrian calendar, that day is dedicated to the divinity Verethragna (Avestan, Middle Persian Waharam, hence Behram), hypostasis of victory. According to tradition and later as a result of legal verdict, nine priestly families of Sanjan and their heirs are the sole lawful guardians of the fire and its temple. They alone have the right to enjoy its income. The position of high priest passes in turn from the head of one family to the head of another.

However, in Theodore's time the word hypostasis could be used in a sense synonymous with ousia (which clearly means "essence" rather than "person") as it had been used by Tatian and Origen. The Greek and Latin interpretations of Theodore's Christology have come under scrutiny since the recovery of his Catechetical Orations in the Syriac language. In 451, the Ecumenical Council of Chalcedon promulgated the Chalcedonian Definition. It agreed with Theodore that there were two natures in the Incarnation.

The way which leads to God is Christ, the theme of Part III. It can be asserted that the incarnation was absolutely necessary. The Unio between the Logos and the human nature is a "relation" between the divine and the human nature, which comes about by both natures being brought together in the one person of the Logos. An incarnation can be spoken of only in the sense that the human nature began to be in the eternal hypostasis of the divine nature.

Like many other Indo-European thunder gods, Perun's vegetative hypostasis was the oak, especially a particularly distinctive or prominent one. In Southern Slavic traditions, marked oaks stood on country borders; communities at these positions were visited during village holidays in the late spring and during the summer. Shrines of Perun were located either on top of mountains or hills, or in sacred groves underneath ancient oaks. These were general places of worship and sacrifices (with a bull, an ox, a ram, and eggs).

Origen (d. 251) used ousia in defining God as one genus of ousia, while being three, distinct species of hypostasis: the Father, the Son, and the Holy Spirit. The Synods of Antioch condemned the word homoousios (same essence) because it originated in pagan Greek philosophy. The Catholic Encyclopedia entry for Paul of Samosata states: In 325, the First Council of Nicaea condemned Arianism and formulated a creed, which stated that in the Godhead the Son was Homoousios (same in essence) of the Father.

" Barlaam said that the monks had claimed to see the divine essence with bodily eyes, which he viewed as sheer Messalianism. When asked about the light which they saw, the monks told him that it was neither of the superessential Essence nor an angelic essence nor the Spirit itself, but that the spirit contemplated it as another hypostasis. Barlaam commented snidely, "I must confess that I do not know what this light is. I only know that it does not exist.

The terms "son of God" and "son of the " are found in several passages of the Old Testament. In Christianity, the title Son of God refers to the status of Jesus as the divine son of God the Father. It derives from several uses in the New Testament and early Christian theology. In mainstream Christianity, it also refers to his status as God the Son, the second divine person or hypostasis of the Trinity, although God the Son cannot be found.

There is no consensus among researchers on the authenticity of the cult of Chernobog and Belebog. Some researchers believe that both gods are Helmod's invention, some assume the possibility of the existence of these gods, some assume that Chernobog and Belebog are nicknames for other gods. According to Aleksander Gieysztor, the gods are not a full personification, but a hypostasis of evil and good. Veselin Čajkanović, based on the names of Serbian places and sayings, believed that the Belebog is in fact Perun.

" Barlaam said that the monks had claimed to see the divine essence with bodily eyes, which he viewed as sheer Messalianism. When asked about the light they saw, the monks told him that it was neither of the superessential Essence nor an angelic essence nor the Spirit itself, but that the spirit contemplated it as another hypostasis. Barlaam commented snidely, "I must confess that I do not know what this light is. I only know that it does not exist.

Plotinus (Πλωτίνος) In the Enneads of Plotinus, a founder of Neoplatonism, everything is contemplation (theoria)"Everything is contemplation" (Cambridge Companion to Plotinus, p. 32). and everything is derived from contemplation."Everything comes from contemplation" (Cambridge Companion to Plotinus, p. 32). The first hypostasis, the One, is contemplation"According to his (Plotinus) metaphysical conception, everything was endowed with this supreme activity (contemplation), beginning with the One, which turns to itself in the simplest regard, implying no complexity of need" (Cambridge Companion to Plotinus, p.

This experience of God in hypostasis shows God's essence as incomprehensible, or uncreated. God is the origin, but has no origin; hence, he is apophatic and transcendent in essence or being, and cataphatic in foundational realities, immanence and energies. This ontic or ontological theoria is the observation of God. A nous in a state of ecstasy or ekstasis, called the eighth day, is not internal or external to the world, outside of time and space; it experiences the infinite and limitless God.

In Zoroastrianism, the Holy Spirit, also known as Spenta Mainyu, is a hypostasis of Ahura Mazda, the supreme Creator God of Zoroastrianism; the Holy Spirit is seen as the source of all goodness in the universe, the spark of all life within humanity, and is the ultimate guide for humanity to righteousness and communion with God. The Holy Spirit is put in direct opposition to its eternal dual counterpart, Angra Mainyu, who is the source of all wickedness and who leads humanity astray.

Pamphilus the Theologian was probably a late sixth century Palestinian compiler writing in the aftermath of the Council of Chalcedon and the fall-out this produced in the eastern Christian provinces. His work is in the form of questions and answers illustrating the points at issue at the Council and subsequently, i. e. in the form of chapters dealing with points such as: hypostasis, ousia, physis, and other points at debate between neo- Chalcedonians and Monophysites. The philosophical implication of such terms for Christology is thoroughly developed.

A few years after the Council of Nicaea (in 325) Marcellus wrote a book against Asterius the Sophist, a prominent figure in the party which supported Arius. Of this book only fragments survived. Marcellus was accused of maintaining that the Trinity of persons in the Godhead was but a transitory dispensation. According to the surviving fragments, God was originally only one Being (hypostasis), but at the creation of the universe the Word or Logos went out from the Father and was God's Activity in the world.

Hellenistic-era depiction of Verethragna as Heracles, carved in 148 BCE at Kermanshah, Iran. Verethragna (Avestan: 𐬬𐬆𐬭𐬆𐬚𐬭𐬀𐬖𐬥𐬀‎ ') is an Avestan language neuter noun literally meaning "smiting of resistance" Representing this concept is the divinity Verethragna, who is the hypostasis of "victory", and "as a giver of victory Verethragna plainly enjoyed the greatest popularity of old." The neuter noun verethragna is related to Avestan verethra, 'obstacle' and verethragnan, 'victorious'. In Zoroastrian Middle Persian, Verethragna became 𐭥𐭫𐭧𐭫𐭠𐭭 Warahrām, from which Vahram, Vehram, Bahram, Behram and other variants derive.

In the 1880s Gnostic connections with neo-Platonism were proposed. Ugo Bianchi, who organised the Congress of Messina of 1966 on the origins of Gnosticism, also argued for Orphic and Platonic origins. Gnostics borrowed significant ideas and terms from Platonism, using Greek philosophical concepts throughout their text, including such concepts as hypostasis (reality, existence), ousia (essence, substance, being), and demiurge (creator God). Both Sethian Gnostics and Valentinian Gnostics seem to have been influenced by Plato, Middle Platonism, and Neo-Pythagoreanism academies or schools of thought.

The generally agreed-upon meaning of ousia in Eastern Christianity is "all that subsists by itself and which has not its being in another" - in contrast to hypostasis, which is used to mean "reality" or "existence". John Damascene gives the following definition of the conceptual value of the two terms in his Dialectic: Ousia is a thing that exists by itself, and which has need of nothing else for its consistency. Again, ousia is all that subsists by itself and which has not its being in another.

It gives expression to the reality of the hypostasis with its powers and characteristics. (Grillmeier, 431) St. Paul uses the term when speaking of his direct apprehension in the heart of the face (prosopon) of Christ (). Two distinct Antiochene Christologists, Theodore of Mopsuestia, followed by his disciple Nestorius, supported the prosopic union of the two natures (physes) of Jesus Christ rather than the accepted hypostatic union. Theodore of Mopsuestia maintained a vision of Christ that saw a prosopic union of the divine and human.

Who can number the panegyrics composed in its honor? The > holy fathers have handed down to us the inner significance of this sign, so > that we can refute heretics and unbelievers. The two fingers and single hand > with which it is made represent the Lord Jesus Christ crucified, and He is > thereby acknowledged to exist in two natures and one hypostasis or person. > The use of the right hand betokens His infinite power and the fact that He > sits at the right hand of the Father.

Rozanov hypothesizes that Jehovah (the biblical God), who created the world, needed a second female hypostasis. Rozanov does not miss the opportunity to criticize the sanctimonious morality in matters of sex, which prohibits early marriages, but looks through his fingers at Masturbation and prostitution. Rozanov was interested in the possibility of copulation without sin, reproach and modesty. Rozanov sex sharply distinguishes the old Covenant with its polygamy of the patriarchs ("religion of the sacred childbirth") and the New Covenant with his apologia middle floor (of unigov).

2) Epiphanius says that the Sethians consider Horaia to be the wife of Seth. More information has been available since the discovery of the Nag Hammadi library in 1945. In The Hypostasis of the Archons (The Reality of the Rulers), Norea is the daughter of Eve and the younger sister of Seth; both are members of the pure race. The archons decide to destroy the world with a deluge, but their leader, the Demiurge, warns Noah to build an ark, which Norea tries to board.

In order for a Christian to be authentic, he or she must experience the Truth (i.e. Christ) as a real person (see hypostasis). Gregory further asserted that when Peter, James and John witnessed the transfiguration of Jesus on Mount Tabor, they were seeing the uncreated light of God, and that it is possible for others to be granted to see it, using spiritual disciplines (ascetic practices) and contemplative prayer. The only true way to experience Christ, according to Palamas, was the Eastern Orthodox faith.

In the case of the Christian belief in the Trinity, whether the Holy Spirit is impersonal or personal, is the subject of dispute, with experts in pneumatology debating the matter. Jesus (or God the Son) and God the Father are believed to be two persons or aspects of the same god. Jesus is of the same ousia or substance as God the Father, manifested in three hypostases or persons (the Father, the Son, and the Holy Spirit). Nontrinitarian Christians dispute that Jesus is a "hypostasis" or person of God.

The exact meaning of many of the words used in the debates at Nicaea were still unclear to speakers of other languages. Greek words like "essence" (ousia), "substance" (hypostasis), "nature" (physis), "person" (prosopon) bore a variety of meanings drawn from pre-Christian philosophers, which could not but entail misunderstandings until they were cleared up. The word homoousia, in particular, was initially disliked by many bishops because of its associations with Gnostic heretics (who used it in their theology), and because their heresies had been condemned at the 264–268 Synods of Antioch.

Theodore held that a union of the two natures in Christ was unthinkable. Henana on the other hand favored a union of the two natures, the divine and the mortal, in Christ in one hypostasis, as specified at the Council of Chalcedon in 451. Accordingly, he believed in God's suffering on the Cross, impossible without a union between the two natures, and he accepted the decisions of Ephesus and believed that the term 'mother of God' was appropriate for the Virgin Mary. Theodore had taught that man was created mortal.

They said that the > Creator (may he be exalted) is one substance (jawhar), meaning by this what > is self-subsistent (al-qa'im bi-n-nafs), not (what is characterized by) > spatial location and physical magnitude; and he is one in substantiality, > three in hypostaticity (uqnumiyya). By the hypostases they mean the > attributes (sifat), such as existence, life and knowledge, and the father, > the son and the holy spirit (ruh al-qudus). The (hypostasis of) knowledge > clothes itself and was incarnated, but not the other hypostases.”Watt 1991, > p. 69.

Antiochene theology emphasizes Christ's humanity and the reality of the moral choices he faced. In order to preserve the impassibility of Christ's Divine Nature, the unity of His person is defined in a looser fashion than in the Alexandrian tradition. The normative Christology of the Assyrian church was written by Babai the Great (551–628) during the controversy that followed the 431 Council of Ephesus. Babai held that within Christ there exist two qnômâ (ܩܢܘܡܐ) (Syriac equivalent for Greek term hypostasis), unmingled, but everlastingly united in the one prosopon (personality) of Christ.

A lion-faced deity found on a Gnostic gem in Bernard de Montfaucon's L'antiquité expliquée et représentée en figures may be a depiction of the Demiurge, Samael. In the Apocryphon of John, On the Origin of the World, and Hypostasis of the Archons, found in the Nag Hammadi library, Samael is one of three names of the demiurge, whose other names are Yaldabaoth and Saklas. After Yaldabaoth claims sole divinity for himself, the voice of Sophia comes forth calling him Samael, due to his ignorance.Gilhus, Ingvild Sælid. 1985.

Pope John IV Maximus the Confessor The Council of Chalcedon, the Fourth Ecumenical Council, was held in 451 and laid the basis of Christological belief; Christ was a single person possessing two natures: a perfect God and a perfect man united "unconfusedly, unchangeably, indivisibly and inseparably".Norwich, pp. 156 This was viewed as outright heresy by Monophysites who, briefly, believe that Jesus Christ is "one person and one hypostasis in one nature: divine".Martin Lembke, lecture in the course "Meetings with the World's Religions", Centre for Theology and Religious Studies, Lund University, Spring Term 2010.

However, in Greek the word (pneuma) is neuter. Most English translations of the New Testament refer to the Holy Spirit as masculine in a number of places where the masculine Greek word "Paraclete" occurs, for "Comforter", most clearly in the Gospel of John, chapters 14 to 16.Nestle and others, Novum Testamentum Graece, 27th ed. (Stuttgart: Deutsche Bibelgeselschaft, 1993) These texts were particularly significant when Christians were debating whether the New Testament teaches that the Holy Spirit is a fully divine hypostasis, as opposed to a created force.

Celestine found that the title Theotokos was orthodox, and authorized Cyril to ask Nestorius to recant. Cyril, however, used the opportunity to further attack Nestorius, who pleaded with Emperor Theodosius II to call a council so that all grievances could be aired. In 431 Theodosius called the Council of Ephesus. However, the council ultimately sided with Cyril, who held that the Christ contained two natures in one divine person (hypostasis, unity of subsistence), and that the Virgin Mary, conceiving and bearing this divine person, is truly called the Mother of God (Theotokos, meaning, God-bearer).

The Vahagnian song was sung to the accompaniment of the lyre by the bards of Goghten (modern Akulis), long after the conversion of Armenia to Christianity. The stalk or reed, key to the situation, is an important word in Indo-European mythology, in connection with fire in its three forms. Vahagn was linked to Verethragna, the hypostasis of victory in the texts of the Avesta; the name turned into Vahagn (Avestan "th" becoming "h" in Middle Persian), later on to take the form of Vahagn. See Վահագն for more on the origin of the name.

Indeed, dialectic is at least as old as Plato, who argues that it is the process by which one ascends the divided line (cf. "Republic" book VI) to reach the "unhypothetical first principle of everything." Plotinus, too, argued that dialectic was necessary in order to become Intellect, the second hypostasis, in the soul's search for the One. Arguably the Chinese philosophy of Daoism associated with such thinkers as Lao-Tse and Zhuangzi could also be considered a Dialectical philosophy, since it operates with the ancient Chinese philosophical principle of yin and yang.

In 5th century BC Greece, Antiphon the Sophist, in a fragment preserved from his chief work On Truth, held that: "Time is not a reality (hypostasis), but a concept (noêma) or a measure (metron)." Parmenides went further, maintaining that time, motion, and change were illusions, leading to the paradoxes of his follower Zeno. Time as an illusion is also a common theme in Buddhist thought. J. M. E. McTaggart's 1908 The Unreality of Time argues that, since every event has the characteristic of being both present and not present (i.e.

The Euchites, a 4th-century antinomian sect from Macedonia held that the Threefold God transformed himself into a single hypostasis in order to unite with the souls of the perfect. They were anti-clerical and rejected baptism and the sacraments, believing that the passions could be overcome and perfection achieved through prayer. Many groups held dualistic beliefs, maintaining that reality was composed into two radically opposing parts: matter, usually seen as evil, and spirit, seen as good. Docetism held that Jesus' humanity was merely an illusion, thus denying the incarnation.

In Gnosticism, Eve is often seen as the embodiment of the supreme feminine principle, called Barbelo. She is equated with the light-maiden of Sophia, creator of the word (Logos) of God, the thygater tou photos or simply the Virgin Maiden, Parthenos. In other texts she is equated with Zoe (Life).Krosney, Herbert (2007) "The Lost Gospel: the quest for the Gospel of Judas Iscariot" (National Geographic) In other Gnostic texts, such as the Hypostasis of the Archons, the Pistis Sophia is equated with Eve's daughter, Norea, the wife of Seth.

On Boran's silver and bronze coins, double or triple row of pellets surround her portrait and astral signs of a crescent and a star are placed on the outer margin. Boran is depicted wearing a round cap with three jewels or rosettes and a diadem; her bejewelled braids of hair fall from beneath the cap. The diadem consists of two rows of pellets, presumably pearls, tied around Boran's forehead with segments visible. The top her crown terminates in a pair of feathered wings, meant to represent the Zoroastrian divinity Verethragna, the hypostasis of 'victory'.

Christ Pantocrator at Saint Catherine's Monastery. The two different facial expressions on either side emphasize Christ's dual nature as both divine and human.God's human face: the Christ-icon by Christoph Schoenborn 1994 page 154Sinai and the Monastery of St. Catherine by John Galey 1986 page 92 Composites of the two sides of the face. Hypostatic union (from the Greek: hypóstasis, "sediment, foundation, substance, subsistence") is a technical term in Christian theology employed in mainstream Christology to describe the union of Christ's humanity and divinity in one hypostasis, or individual existence.

The first ecumenical council in part was a continuation of Trinitarian doctrinal issues addressed in pre- legalization of Christianity councils or synods (for examples see Synods of Antioch between 264–26 and Synod of Elvira). These ecumenical councils with their doctrinal formulations are pivotal in the history of Christianity in general and to the history of the Orthodox Church in particular. Specifically, these assemblies were responsible for the formulation of Christian doctrine. As such, they constitute a permanent standard for an Orthodox understanding of the Trinity, the person or hypostasis of Christ, the incarnation.

In Eastern Orthodox Christianity theology starts with the Father hypostasis, not the essence of God, since the Father is the God of the Old Testament. The Father is the origin of all things and this is the basis and starting point of the Orthodox trinitarian teaching of one God in Father, one God, of the essence of the Father (as the uncreated comes from the Father as this is what the Father is). In Eastern Orthodox theology, God's uncreatedness or being or essence in Greek is called ousia. Jesus Christ is the Son (God Man) of the uncreated Father (God).

In linguistics, a hypostasis (from the Greek word ὑπόστασιςHenry George Liddell, Robert Scott, A Greek-English Lexicon meaning foundation, base or that which stands behind) is a relationship between a name and a known quantity, as a cultural personification (i.e. objectification with personality) of an entity or quality. It often connotes the personification of typically elemental powers, such as wind and fire, or human life, fertility, and death. In descriptive linguistics, the term was first introduced by Leonard Bloomfield to account for uses of synsemantic words as autosemantic in sentences such as I'm tired of your ifs and buts.

DS 401 (Pope John II, letter Olim quidem addressed to the senators of Constantinople, March 534). In the words of Hans Urs von Balthasar: "At this point, where the subject undergoing the 'hour' is the Son speaking with the Father, the controversial 'Theopaschist formula' has its proper place: 'One of the Trinity has suffered.' The formula can already be found in Gregory Nazianzen: 'We needed a ... crucified God'." Some proponents of liberation theology have extended the theopaschist debate to the hypostasis of the Holy Spirit, questioning whether the Spirit may or may not have felt pain during the incarnation.

North spends much of his book devoted to the argument that there was a god known as Ing in Anglo-Saxon England. He highlights the fact that this Ing-hypostasis appears in various different contexts within Germanic- speaking Europe; it appears in the name of the Ingvaeones, a tribal grouping referred to in Tacitus' Germania, while in the later records of Norse mythology, the son of the god Njǫrð is known as Ignvi-freyr.North 1997. p. 26. From an examination of Tacitus' account, North argues that the Ingvaeone tribe would have worshiped the deity Nerthus, whom Tacitus described as an earth goddess.

Basil was given the title Doctor of the Church in the Western Church for his contributions to the debate initiated by the Arian controversy regarding the nature of the Trinity, and especially the question of the divinity of the Holy Spirit. Basil was responsible for defining the terms "ousia" (essence/substance) and "hypostasis" (person/reality), and for defining the classic formulation of three Persons in one Nature. His single greatest contribution was his insistence on the divinity and consubstantiality of the Holy Spirit with the Father and the Son. In Greek tradition, Basil brings gifts to children every January 1 (St Basil's Day).

The church's understanding of the term hypostasis differs from the definition of the term offered at the Council of Chalcedon of 451. For this reason, the Assyrian Church has never approved the Chalcedonian definition. The theological controversy that followed the Council of Ephesus in 431 proved a turning point in the Christian Church's history. The Council condemned as heretical the Christology of Nestorius, whose reluctance to accord the Virgin Mary the title Theotokos "God-bearer, Mother of God" was taken as evidence that he believed two separate persons (as opposed to two united natures) to be present within Christ.

The Danish Lutheran philosopher Søren Kierkegaard, widely considered the father of existentialism, expressed (pseudonymously as Anti-Climacus) in Concluding Unscientific Postscript to Philosophical Fragments an approach to God which holds that the Father's hypostasis (existence) has logical primacy over his ousia (essence or substance). Hence the teaching that the core of existentialist philosophy can be understood as the maxim, "existence precedes essence." This has caused many Western observers to see Eastern Orthodox Christian theology as existentialistic (since the Essence–Energies distinction also somewhat holds the view).The encyclopedia of Christianity, Volume 5 By Erwin Fahlbusch p. 418.

Zam (Zām) is the Avestan language term for the Zoroastrian concept of "earth", in both the sense of land and soil and in the sense of the world. The earth is prototyped as a primordial element in Zoroastrian tradition, and represented by a minor divinity Zam who is the hypostasis of the "earth". The word itself, changed to 'Zamin' in Modern Persian, is cognate to the Baltic 'Zemes', Slavic 'Zem', Greco-Thracian Semele, meaning the planet earth as well as soil. The element zam exists with the same meaning in Middle Persian, which is the language of the texts of Zoroastrian tradition.

Sometime during his second exile, Photius composed On the Mystagogy of the Holy Spirit, in which he sharply criticized the Western tradition of using the filioque. In the Mystagogy, he attacks those who "accept impious and spurious doctrines...that the Holy Spirit is distant and mediated." By believing that the Holy Spirit proceeds not from the Father alone but also from the Son, he says, one "alienate[s] the Holy Spirit from the Father's hypostasis." The error is equivalent to polytheism, because it creates three gods which are distinct from one another, rather than being consubstantial.

Attributable to Leontius we have five polemical writings in defense of the dogma of Chalcedon, a collection of writings referred to as the corpus leontianum. From this body of writings it may be inferred that Leontius was a monk, ascetic, and hermit. From the introduction of his third treatise Against the Nestorians we learn that as a young man, he was a member of the circle of Diodorus of Tarsus and Theodore of Mopsuestia. Leontius is best known for the theory of the enhypostasia (ἐνυποστασία) of the human nature of Christ in the divine hypostasis of the Logos.

God resting after creation – Christ depicted as the creator of the world, Byzantine mosaic in Monreale, Sicily. Depictions of God the Father became prevalent only by the 15th century, and Jesus was often shown as a substitute before then.George Ferguson, 1996 Signs & symbols in Christian art page 92 The pre-existence of Christ is a central tenet of mainstream Christianity. It explores the nature of Christ's pre-existence as the Divine hypostasis called the Logos or Word, described in , which begins: In Trinitarianism this "Logos" is also called God the Son or the second person of the Trinity.

However, in arguing that he is both God and man, there now emerged a dispute over exactly how the human and divine natures of Christ actually exist within the person of Christ. The Christological definition of Chalcedon, as accepted by the Eastern Orthodox, Catholic, Anglican, Lutheran, and Reformed churches, is that Christ remains in two distinct natures, yet these two natures come together within his one hypostasis. More simply, Christ is known as "both fully human and fully Divine, one in being with the Father". This position was opposed by the Monophysites who held that Christ possesses one nature only.

The three persons of the Trinity must not be confused as three distinct gods, an error that the name 'Trinity' itself was developed to combat: Tri-unity (as first outlined by Tertullian). All three persons/hypostases have one divine nature: their essence ("ousia" in Greek). It was in the development of the Trinity that the Greek terms ousia and hypostasis were fully separated; before the First Council of Nicaea, they had often been used interchangeably. Social Trinitarian thought argues that this one essence can be thought of as the loving relationship between Father, Son, and Spirit.

Palamas taught that the truth is a person, Jesus Christ, a form of objective reality. In order for a Christian to be authentic, he or she must experience the Truth (i.e. Christ) as a real person (see hypostasis). Gregory further asserted that when Peter, James and John witnessed the Transfiguration of Jesus on Mount Tabor, that they were in fact seeing the uncreated light of God; and that it is possible for others to be granted to see that same uncreated light of God with the help of certain spiritual disciplines and contemplative prayer, although not in any automatic or mechanistic fashion.

The name 'Bahman'/'Wahman' is a theophoric reflecting Middle Persian Vohuman, Avestan Vohu Manah, the Amesha Spenta (Ameshaspand) that is the hypostasis of the "Good Mind" or "Good Disposition." Unlike most figures of Iranian oral tradition, Bahman does not however appear in the surviving Avesta. He is however referred to in the Zand-i Wahman yasn (also known as the Bahman Yasht, which--despite that name-- is not an Avestan Yasht, but a medieval pseudo-prophetic/apocaplyptic text). The figure is also mentioned in the 9-11th century texts of Zoroastrian tradition, specifically, the Middle Persian Bundahishn (GBd 36.9) and the Denkard (VII.

Contrary to Christian orthodoxy, the Christ of mainstream process theology is not the mystical and historically exclusive union of divine and human natures in one hypostasis, the eternal Logos of God uniquely enfleshed in and identifiable as the man Jesus. Rather God is incarnate in the lives of all people when they act according to a call from God. Jesus fully and in every way responded to God's call, thus the person of Jesus is theologically understood as "the divine Word in human form." Jesus is not singularly or essentially God, but he was perfectly synchronized to God at all moments of life.

Tritheism (from Greek τριθεΐα, "three divinity") is a nontrinitarian Christian heresy in which the unity of the Trinity and thus monotheism are denied. It represents more a "possible deviation" than any actual school of thought positing three separate deities.. It was usually "little more than a hostile label". applied to those who emphasized the individuality of each hypostasis or divine person—Father, Son and Holy Spirit—over the unity of the Trinity as a whole. The accusation was especially popular between the 3rd and 7th centuries AD. In the history of Christianity, various theologians have been accused of lapsing into tritheism.

Vanant is the Avestan language name of a minor Zoroastrian divinity. The name literally means "conqueror", but in Zoroastrian tradition Vanant is the hypostasis of the "star of the west", variously identified with Altair, Fomalhaut, Vega, Sargas or Kappa Scorpii/Girtab. Vanant may have its origins in the Sumero-Akkadian Vanand, perhaps incorporated in the Zoroastrian pantheon as a consequence of the close relations between Iran and Babylon during the late Achaemenid era. Vanant has no calendrical dedication (see Zoroastrian calendar), but is invoked together with the other astral divinities on the second and third days of the month.

The schism between Oriental Orthodoxy and the adherents of Chalcedonian Christianity was based on differences in Christology. The First Council of Nicaea, in 325, declared that Jesus Christ is God, that is to say, "consubstantial" with the Father. Later, the third ecumenical council, the Council of Ephesus, declared that Jesus Christ, though divine as well as human, is only one being, or person (hypostasis). Thus, the Council of Ephesus explicitly rejected Nestorianism, the Christological doctrine that Christ was two distinct beings, one divine (the Logos) and one human (Jesus), who happened to inhabit the same body.

The writings of Nestorius himself were added to the curriculum only about 530. At the end of the 6th century, the school went through a theological crisis, when its director Henana of Adiabene attempted to revise the official exegetical tradition derived from Theodore of Mopsuestia. The controversy over Henana divided the Church of the East, and led to the departure of many of the school's members, probably including Babai the Great. A focus of the controversy was the debate between supporters of a one-qnoma (roughly "hypostasis") and of a two-qnome Christology, and the divide was worsened by interventions on the part of West Syriac miaphysites.

God the Father (the Father as the monarchos) in his being is not self generated, nor generated from any other, hence the incomprehensibility of God. The Trinity having existences (hypostasis) that are comprehensible, but a being that is not created and beyond all things (including nothingness) therefore God's hyper- being (ousia) is incomprehensible. Lossky points out that God's existences can be spoken of but not his being. If one then speaks of God's essence or being as anything outside of incomprehensible, one speaks in direct contradiction to the theoria of Christianity and as such are not true theologians and are instead speaking of God through speculations, rather than experience.

Thoroughly Trinitarian, Didymus' makes God completely transcendent and only capable of being spoken of by images and apophatic means. He repeatedly emphasizes that God's essence is beyond essence, and uses a term only seen otherwise in Cyril of Alexandria, "without quantity." There can be seen in his works influence from the Cappadocian Fathers, focusing the concept of Hypostasis (philosophy) to express the independent reality of the three persons of the Trinity rather than beginning with the one divine substance (ουσια) as his starting point. Within these three persons, the Father is the root of the Divinity, the Spirit proceeds from the Father, and the Son is generated.

In the hierarchy of Zoroastrian demons (daevas) that mirrors a similar hierarchy of divinities, Aeshma is opposed to Asha Vahishta, the Amesha Spenta that is the hypostasis of "Truth." This opposition also reflects Aeshma's position as messenger of Angra Mainyu (Yasht 19.46), for in the hierarchy of divinities, Asha is the messenger of Spenta Mainyu, the instrument through which Ahura Mazda has realized ("created by His thought") creation. The demon's chief adversary however is Sraosha "Obedience", the principle of religious devotion and discipline. The opposition between religious obedience and distraction from it is also expressed in the Yasna 10.8's portrayal of Aeshma as the metaphysical endangerment of the Good Religion.

While he was imprisoned in the castle of Fardajan near Hamadhan, Avicenna wrote his "Floating Man" thought experiment to demonstrate human self- awareness and the substantiality of the soul. He referred to the living human intelligence, particularly the active intellect, which he believed to be the hypostasis by which God communicates truth to the human mind and imparts order and intelligibility to nature. His "Floating Man" thought experiment tells its readers to imagine themselves suspended in the air, isolated from all sensations, which includes no sensory contact with even their own bodies. He argues that, in this scenario, one would still have self-consciousness.

Livor mortis in a dead body Livor mortis (Latin: livor – "bluish color", mortis – "of death"), postmortem lividity (Latin: postmortem – "after death", lividity – "black and blue"), hypostasis (Greek: hypo, meaning "under, beneath"; stasis, meaning "a standing") or suggillation, is the fourth stage of death and one of the signs of death. It is a settling of the blood in the lower, or dependent, portion of the body postmortem, causing a purplish red discoloration of the skin. When the heart stops functioning and is no longer agitating the blood, heavy red blood cells sink through the serum by action of gravity. The blood travels faster in warmer conditions and slower in colder conditions.

In their writings they made extensive use of the (now orthodox) formula "one substance (ousia) in three persons (hypostaseis)". The relationship is understandable, argued Basil of Caesarea, in a parallel drawn from Platonism: any three human beings are each individual persons and all share a common universal, their humanity. The formulation explicitly acknowledged a distinction between the Father, the Son and the Holy Spirit (a distinction that Nicea had been accused of blurring), but at the same time insisting on their essential unity. Thus Basil wrote: > In a brief statement, I shall say that essence (ousia) is related to person > (hypostasis) as the general to the particular.

Dahman or Dahman Afrin is the Avestan language name of a Zoroastrian concept, later considered to be the embodiment of prayer, and ultimately (also) as a divinity, one of the yazatas. Dahman Afrin in its true sense literally translates to 'devout blessing(s)', and the divinity Dahman is the active principle and hypostasis of the Gathic Avestan Dahma Afriti invocation (Yasna 60.2-7). Yasna 61 also refers to the prayer as Dahma Vangui Afriti and considers it to be the fourth most potent incantation. The prayer is invoked as a blessing upon the house of the ashavan, which may be translated as 'just' or 'true' man.

It can be seen as the antithesis to Eutchyan Monophysitism, which emerged in reaction to Nestorianism. Where Nestorianism holds that Christ had two loosely united natures, divine and human, Monophysitism holds that he had but a single nature, his human nature being absorbed into his divinity. A brief definition of Nestorian Christology can be given as: "Jesus Christ, who is not identical with the Son but personally united with the Son, who lives in him, is one hypostasis and one nature: human."Martin Lembke, lecture in the course "Meetings with the World's Religions", Centre for Theology and Religious Studies, Lund University, Spring Term 2010.

Epistemic Analysis goes at the word 'know' like Semantic Analysis went at the word 'good', and it may be, to use Jonathan Cohen's line, one of the best discussions of 'know' that has been published. Gilbert Harman called it a "brilliant, difficult book", "rich with insights about the passive construction in English, reference, hypostasis, evidence, and many other subjects", as well as "marvelously written, philosophical poetry". Other reviews used words like "rich", "provocative", "iconoclastic", "bold", "subtle, interesting, inventive and stylishly written", with "a fascinating line of anti-skeptical argument" from an author of "undoubted acumen and insight". The book went against the grain and did not extend the usual ideas.

Vladimir Lossky's main theological concern was exegesis on mysticism in the Orthodox tradition. He stated in The Mystical Theology of the Eastern Church that the Orthodox maintained their mystical tenets while the West lost them after the East-West Schism. A loss of these tenets by the West was due to a misunderstanding of Greek terms such as ousia, hypostasis, theosis, and theoria. He cites much of the mysticism of the Eastern Orthodox Church as expressed in such works as the Philokalia, St John Climacus's Ladder of Divine Ascent, and various others by Pseudo-Dionysius the Areopagite, StGregory of Nyssa, St Basil the Great, St Gregory Nazianzus, and StGregory Palamas.

Lossky's main theological concern was exegesis of mystical theology in Christian traditions. He argued in The Mystical Theology of the Eastern Church (1944) that theologians of the Orthodox tradition maintained the mystical dimension of theology in a more integrated way than those of the Catholic and Reformed traditions after the East–West Schism because the latter misunderstood such Greek terms as ousia, hypostasis, theosis, and theoria. In illustration of his argument he cites the collection known as the Philokalia and John Climacus's Ladder of Divine Ascent, as well as works by Pseudo- Dionysius the Areopagite, Gregory of Nyssa, Basil of Caesarea, Gregory Nazianzen, and Gregory Palamas. Georges Florovsky termed Lossky's Mystical Theology of the Eastern Church a "neopatristic synthesis".

Trinitarianism denotes Christians who believe in the concept of the Trinity. Almost all Christian denominations and churches hold Trinitarian beliefs. Although the words "Trinity" and "Triune" do not appear in the Bible, beginning in the 3rd century theologians developed the term and concept to facilitate comprehension of the New Testament teachings of God as being Father, Son, and Holy Spirit. Since that time, Christian theologians have been careful to emphasize that Trinity does not imply that there are three gods (the antitrinitarian heresy of Tritheism), nor that each hypostasis of the Trinity is one-third of an infinite God (partialism), nor that the Son and the Holy Spirit are beings created by and subordinate to the Father (Arianism).

The more strictly polemical writings cover every period of his life. During the sojourns at Antioch and Constantinople he was mainly occupied with the Arian controversy, and especially with the schisms centering around Meletius of Antioch and Lucifer Calaritanus. Two letters to Pope Damasus (15 and 16) complain of the conduct of both parties at Antioch, the Meletians and Paulinians, who had tried to draw him into their controversy over the application of the terms ousia and hypostasis to the Trinity. At the same time or a little later (379) he composed his Liber Contra Luciferianos, in which he cleverly uses the dialogue form to combat the tenets of that faction, particularly their rejection of baptism by heretics.

The trinity of the "triple- powered one" (with the powers consisting of the modalities of existence, life and mind) in Allogenes mirrors quite closely the Neoplatonic doctrine of the Intellect differentiating itself from the One in three phases, called Existence or reality (hypostasis), Life, and Intellect (nous). Both traditions heavily emphasize the role of negative theology or apophasis, and Gnostic emphasis on the ineffability of God often echoes Platonic (and Neoplatonic) formulations of the ineffability of the One or the Good. There were some important philosophical differences. Gnostics emphasized magic and ritual in a way that would have been disagreeable to the more sober Neoplatonists such as Plotinus and Porphyry, though perhaps not to later Neoplatonists such as Iamblichus.

The pre-existence of Christ asserts the existence of Christ before his incarnation as Jesus. One of the relevant Bible passages is where, in the Trinitarian interpretation, Christ is identified with a pre-existent divine hypostasis (substantive reality) called the Logos or Word. There are nontrinitarian views that question the aspect of personal pre-existence or the aspect of divinity or both. More particularly, John 1:15,18 says: This doctrine is supported in when Jesus refers to the glory which he had with the Father "before the world existed" during the Farewell Discourse.Creation and Christology by Masanobu Endo 2002 page 233 also refers to the Father loving Jesus "before the foundation of the world".

Those present at the Council of Chalcedon accepted Trinitarianism and the concept of hypostatic union, and rejected Arianism, Modalism, and Ebionism as heresies (which had also been rejected at the First Council of Nicaea in AD 325). Those present at the council also rejected the Christological doctrines of the Nestorians, Eutychians, and monophysites (these doctrines had also been rejected at the First Council of Ephesus in 431). The Chalcedonian understanding of how the divine and human relate in Jesus Christ is that the humanity and divinity are exemplified as two natures and that the one hypostasis of the Logos perfectly subsists in these two natures. The Non- Chalcedonians hold the position of miaphysitism (sometimes called monophysitism by their opponents).

In Zoroastrianism, one of the three representations of Tishtrya, the hypostasis of the star Sirius, is that of a white stallion (the other two are as a young man, and as a bull). The divinity takes this form during the last 10 days of every month of the Zoroastrian calendar, and also in a cosmogonical battle for control of rain. In this latter tale (Yasht 8.21–29), which appears in the Avesta's hymns dedicated to Tishtrya, the divinity is opposed by Apaosha, the demon of drought, which appears as a black stallion. White horses are also said to draw divine chariots, such as that of Aredvi Sura Anahita, who is the Avesta's divinity of the waters.

A term that comes closer to Coptic Orthodoxy is miaphysite, which refers to a conjoined nature for Christ, both human and divine, united indivisibly in the Incarnate Logos. The Coptic Orthodox Church of Alexandria believes that Christ is perfect in His divinity, and He is perfect in His humanity, but His divinity and His humanity were united in one nature called "the nature of the incarnate word", which was reiterated by Saint Cyril of Alexandria. Copts, thus, believe in two natures "human" and "divine" that are united in one hypostasis "without mingling, without confusion, and without alteration". These two natures "did not separate for a moment or the twinkling of an eye" (Coptic Liturgy of Saint Basil of Caesarea).

The principal characteristics of Byzantine philosophy are: #The personal hypostases of God as the principle not only of substance but also of being (Ontology, Metaphysics). Person as ontological rather than substance or essence. #The creation of the world by God and the limited timescale of the universe #The continuous process of creation and the purpose behind it #The perceptible world as the realization in time of that which is perceptible to the mind, having its eternal hypostasis in the divine intellect (nous) The world and humanity are subject to divine providence, but the Byzantine philosophers asserted the need for free-will and self-determination. The soul as immortal is uncreated in its energies but created in itself.

Painting of Angel Surush in The Shahnama of Shah Tahmasp Sraosha () is the Avestan name of the Zoroastrian yazata of "Conscience" and "Observance", which is also the literal meaning of his name. In the Middle Persian commentaries of the 9th-12th centuries, the divinity appears as S(a)rosh. This form appears in many variants in New Persian as well, for example , Sorūsh. Unlike many of the other Yazatas (concepts that are "worthy of adoration"), Sraosha is also frequently referred to as the "Angel of Conscience" or "Voice of Conscience", which overlaps with both of his role as the "Teacher of Daena", Daena being the hypostasis of both "Conscience" and "Religion" and Guardian/Companion over the Chinvat Bridge.

In the latter distinction, there also generally is seen the presence or absence of life. Matter, in the mineral form, is not dead, but what Saumarez termed "common matter," whereas plants and animals involve "living matter." This is what Coleridge terms “life biological” as for him, there is life in all of creation, life consisting of a dynamic polarity of forces, that is both inherent in the world as potential and acting inherently in all manifestation: "Thus, then, Life itself is not a thing—a self- subsistent hypostasis—but an act and process..". (Biographia Literaria) This dynamic polarity produces motion, acts throughout all of creation, and via the power of the creative imagination, leads to the evolution of mind and consciousness.

Ahura Mazda, through these Amesha Spenta, is assisted by a league of countless divinities called Yazatas, meaning "worthy of worship", and each is generally a hypostasis of a moral or physical aspect of creation. According to Zoroastrian cosmology, in articulating the Ahuna Vairya formula, Ahura Mazda made the ultimate triumph of good against Angra Mainyu evident. Ahura Mazda will ultimately prevail over the evil Angra Mainyu, at which point reality will undergo a cosmic renovation called Frashokereti and limited time will end. In the final renovation, all of creation—even the souls of the dead that were initially banished to or chose to descend into "darkness"—will be reunited with Ahura Mazda in the Kshatra Vairya (meaning "best dominion"), being resurrected to immortality.

There is no consensus among researchers on the authenticity of the cult of Chernobog and Belebog. Some researchers believe that both gods are Helmod's invention, some assume the possibility of the existence of these gods, some assume that Chernobog and Belebog are nicknames for other gods. According to Aleksander Gieysztor and Andrzej Szyjewski, Chernobog is rather a hypostasis of evil, a renamed chart, bies (demons), or a bad dola. Some authors attempted to prove the cult of the Chernobog by means of the names of the mountains of Czorneboh and Bieleboh in Upper Lusatia, where the gods were supposed to be worshipped, but the names were most likely created in modern times because of the popularity of the gods in the culture of the region.

Reacting to criticisms of his theological writings that Gregory Palamas, an Athonite monk and exponent of hesychasm, had courteously communicated to him, Barlaam encountered Hesychasts and heard descriptions of their practices. Trained in Western Scholastic theology, Barlaam was scandalized by the descriptions that he heard and wrote several treatises ridiculing the practices. Barlaam took exception to, as heretical and blasphemous, the doctrine entertained by the Hesychasts as to the nature of the uncreated light, identical to that light which had been manifested to Jesus' disciples at the Transfiguration on Mount Tabor, the experience of which was said to be the goal of Hesychast practice. His informants said that this light was not of the divine essence but was contemplated as another hypostasis.

In Vendidad 20.11 and in Yasht 2 (dedicated to the seven Amesha Spentas), he is described as "following" asha, which is what Asha Vahishta is the hypostasis of. The third Yasht, which is nominally a hymn to Asha Vahishta is for the greater part a praise of the airyaman ishyo, which in Zoroastrian tradition is considered to be an invocation of the divinity Airyaman.cf. . Like the truth/order (asha) that is preserved through the proper recitation of prayer, "Airyaman does not heal by means of herbs and drugs, medicine and surgery, but by the holy spells.". Although Airyaman does not have a day-name dedication in the Zoroastrian calendar, he is invoked together with Asha Vahishta on the third day of the month (Siroza 2.3).

This was in part because of the restoration of a number of bishops deposed at the Second Council of Ephesus, bishops who had previously indicated what appeared to be support of Nestorian positions. The Coptic Church of Alexandria dissented, holding to Cyril of Alexandria's preferred formula for the oneness of Christ's nature in the incarnation of God the Word as "out of two natures". Cyril's language is not consistent and he may have countenanced the view that it is possible to contemplate in theory two natures after the incarnation, but the Church of Alexandria felt that the Definition should have stated that Christ be acknowledged "out of two natures" rather than "in two natures". The definition defines that Christ is "acknowledged in two natures", which "come together into one person and one hypostasis".

" Nestorius however, still would not repent and so this led to the convening of the First Ecumenical Council of Ephesus (431), over which Cyril I of Alexandria presided.David W. Johnson, "Nestorius," Claremont Coptic Encyclopedia The First Ecumenical Council of Ephesus confirmed the teachings of Saint Athanasius and confirmed the title of Mary as "Mother of God". It also clearly stated that anyone who separated Christ into two hypostases was anathema, as Cyril had said that there is "One Nature [and One Hypostasis] for God the Word Incarnate" (Mia Physis tou Theou Logou Sesarkōmenē). Also, the introduction to the creed was formulated as follows: :"We magnify you O Mother of the True Light and we glorify you O saint and Mother of God (Theotokos) for you have borne unto us the Saviour of the world.

St. Mark Coptic Cathedral in Alexandria When in 451, Emperor Marcianus attempted to heal divisions in the Church, the response of Pope Dioscorus – the Pope of Alexandria who was later exiled – was that the emperor should not intervene in the affairs of the Church. It was at Chalcedon that the emperor, through the Imperial delegates, enforced harsh disciplinary measures against Pope Dioscorus in response of his boldness. The Council of Chalcedon, from the perspective of the Alexandrine Christology, has deviated from the approved Cyrillian terminology and declared that Christ was one hypostasis in two natures. However, in the Nicene- Constantinopolitan Creed, "Christ was conceived of the Holy Spirit and of the Virgin Mary," thus the foundation of the definition according to the Non- Chalcedonian adherents, according to the Christology of Cyril of Alexandria is valid.

Curiously, the text also quotes from Homer's Odyssey. These quotes indicate that the author viewed Greek legend and mythology as a type of scripture, just as the author also viewed large portions of the Old and New Testaments as scripture. The author and date are not certain, however is likely from between the 1st century AD and the 4th century AD. Although it is silent concerning the typical Gnostic cosmology, its placement in the same codex with such texts as the Apocryphon of John, Hypostasis of the Archons, and On the Origin of the World indicate that it may well have been produced by a school which accepted Gnostic cosmology. In this context, the female personification of the soul resembles the passion of Sophia, which is a theme pervasively found in Gnostic cosmology.

That the hypostasis or persona of the Spirit either is or is produced by the mutual, pre-eternal love between God and His Word is an explanation which Eastern Christian detractors have alleged is rooted in the medieval Augustinian appropriation of Plotinian Neoplatonism. (See Augustine of Hippo, De Trinitate.) Both West and East agreed that the patriarch of Rome was owed a "primacy of honour" by the other patriarchs (those of Alexandria, Antioch, Constantinople and Jerusalem), but the West also contended that this primacy extended to jurisdiction, a position rejected by the Eastern patriarchs. Various attempts at dialogue between the two groups would occur, but it was only in the 1960s, under Pope Paul VI and Patriarch Athenagoras, that significant steps began to be made to mend the relationship between the two. In 1965, the excommunications were "committed to oblivion".

This however was seen as a denial of Jesus' true humanity, and the view was condemned at the First Council of Constantinople. Subsequently, Nestorius of Constantinople (386–451) initiated a view that effectively separated Jesus into two persons—one divine and one human; the mechanism of this combination is known as hypostases, and contrasts with hypostasis—the view that there is no separation. Nestorius' theology was deemed heretical at the First Council of Ephesus (431). Though, as seen by the writings of Babai the Great, the Christology of the Church of the East is highly similar to that of Chalcedon, many orthodox Christians (particularly in the West) consider this group to be the perpetuation of Nestorianism; the modern Assyrian Church of the East has at times shunned this term, as it implies acceptance of the entire theology of Nestorius.

Because it is conceivable that a person, suspended in air while cut off from sense experience, would still be capable of determining his own existence, the thought experiment points to the conclusions that the soul is a perfection, independent of the body, and an immaterial substance.See a discussion of this in connection with an analytic take on the philosophy of mind in: Nader El-Bizri, 'Avicenna and the Problem of Consciousness', in Consciousness and the Great Philosophers, eds. S. Leach and J. Tartaglia (London: Routledge, 2016), 45–53 The conceivability of this "Floating Man" indicates that the soul is perceived intellectually, which entails the soul's separateness from the body. Avicenna referred to the living human intelligence, particularly the active intellect, which he believed to be the hypostasis by which God communicates truth to the human mind and imparts order and intelligibility to nature.

Tartarus occurs in the Septuagint translation of Job into Koine Greek, and in Hellenistic Jewish literature from the Greek text of 1 Enoch, dated to 400–200 BC. This states that God placed the archangel Uriel "in charge of the world and of Tartarus" (20:2). Tartarus is generally understood to be the place where 200 fallen Watchers (angels) are imprisoned.Kelley Coblentz Bautch A Study of the Geography of 1 Enoch 17–19: "no One Has Seen what I Have Seen" p134 In Hypostasis of the Archons (also translated 'Reality of the Rulers'), an apocryphal gnostic treatise dated before 350 AD, Tartarus makes a brief appearance when Zōē (life), the daughter of Sophia (wisdom) casts Ialdabaōth (demiurge) down to the bottom of the abyss of Tartarus.Bentley Layton The Gnostic Scriptures: "Reality of the Rulers" 95:5 p.

For an easier comparison the thetic symbol is transcribed in a way, that the Doxastikon oktaechon always starts on a κε (α'), even if it has been transcribed a fifth lower as D πα (α') as in some of the printed editions or manuscripts. In the old sticherarion, the kolon is simply set in the tetrachord of tetartos, but the great sign or hypostasis ' (ξηρὸν κλάσμα) preceding the kolon at υασίλει· causes a change to the enharmonic genus (μεταβολή κατὰ γένος) and to the triphonic tone system (μεταβολή κατὰ σύστημα) of the phthora nana, and it prepares the medial signature of πλδ' on c νη'. Already Manuel Chrysaphes explained, that the use of ' causes, that the melos of echos tritos must finally close on a cadence of echos plagios tetartos. Hence, the diatonic tetartos parallage which use the ' β' (f sharp), turns now the same into f natural as the ' γ'.

Oxford Dictionary of the Christian Church (1974) art. "Monotheism" which believes in a God revealed in three different persons, namely the Father, the Son and the Holy Spirit. This is the position of some Jews and Muslims who contend that because of the adoption of a Triune conception of deity, Christianity is actually a form of Tritheism or Polytheism, for example see Shituf or Tawhid. However, the central doctrine of Christianity is that "one God exists in Three Persons and One Substance".Oxford Dictionary of the Christian Church (1974) art. "Trinity, Doctrine of the" Strictly speaking, the doctrine is a revealed mystery which while above reason is not contrary to it. The word 'person' is an imperfect translation of the original term "hypostasis". In everyday speech "person" denotes a separate rational and moral individual, possessed of self- consciousness, and aware of individual identity despite changes.

Classical Zurvanism is a term coined by Zaehner (1955, intro) to denote the movement to explain the inconsistency of Zoroaster's description of the "twin spirits" as they appear in Yasna 30.3–5 of the Avesta. According to Zaehner, this "Zurvanism proper" was "genuinely Iranian and Zoroastrian in that it sought to clarify the enigma of the twin spirits that Zoroaster left unsolved" (Zaehner, 1961). As the priesthood sought to explain it, if the Malevolent Spirit (lit: Angra Mainyu) and the Benevolent Spirit (Spenta Mainyu, identified with Ahura Mazda) were twins, then they must have had a parent, who must have existed before them. The priesthood settled on Zurvan – the hypostasis of (Infinite) Time – as being "the only possible 'Absolute' from whom the twins could proceed" and which was the source of good in the one and the source of evil in the other (Zaehner, 1961).

Eastern Orthodox theologians have stated that New Testament passages (often quoted by the Latins) speak of the economy rather than the ontology of the Holy Spirit, and that in order to resolve this conflict Western theologians made further doctrinal changes, including declaring all persons of the Trinity to originate in the essence of God (the heresy of Sabellianism). Eastern Orthodox theologians see this as teaching of philosophical speculation rather than from actual experience of God via theoria. The Father is the eternal, infinite and uncreated reality, that the Christ and the Holy Spirit are also eternal, infinite and uncreated, in that their origin is not in the ousia of God, but that their origin is in the hypostasis of God called the Father. The double procession of the Holy Spirit bears some resemblance to the teachings of Macedonius I of Constantinople and his sect called the Pneumatomachians in that the Holy Spirit is created by the Son and a servant of the Father and the Son.

A digital collage showing an image of Qetesh with hieroglyphs taken from a separate Egyptian relief (the ‘Triple Goddess stone’) Qudshu-Astarte-Anat is a representation of a single goddess who is a combination of three goddesses: Qetesh (Athirat "Asherah"), Astarte, and Anat. It was a common practice for Canaanites and Egyptians to merge different deities by a process of syncretization, thereby turning them into one single entity. This "Triple Goddess Stone", once owned by Winchester College, shows the goddess Qetesh with the inscription "Qudshu- Astarte-Anat", with their association as being one goddess, and Qetesh (Qudshu) in place of Athirat. The religious scholar Saul M. Olyan, the author of Asherah and the Cult of Yahweh in Israel, calls the representation on the Qudshu-Astarte-Anat plaque "a triple-fusion hypostasis" and considers Qudshu to be an epithet of Athirat by a process of elimination since Astarte and Anat appear after Qudshu in the inscription.

"The term 'Trinity' is not in the Bible", and some nontrinitarians use this as an argument to state that the doctrine of the Trinity relies on non-biblical terminology, and that the number three is never clearly associated with God necessarily, other than within the Comma Johanneum which is of spurious or disputed authenticity. They argue that the only number clearly unambiguously ascribed to God in the Bible is one, and that the Trinity, literally meaning three-in-one, ascribes a co-equal threeness to God that is not explicitly biblical. Nontrinitarians cite other examples of terms or phrases not found in the Bible; multiple "persons" in relation to God, the terms "God the Son", "God-Man", "God the Holy Spirit", "eternal Son", and "eternally begotten". While the Trinitarian term hypostasis is found in the Bible, it is used only once in reference to God where it states that Jesus is the express image of God's person.

Cyril of Alexandria regarded the embodiment of God in the person of Jesus Christ to be so mystically powerful that it spread out from the body of the God-man into the rest of the race, to reconstitute human nature into a graced and deified condition of the saints (Jesus Christ as the new Adam), one that promised immortality and transfiguration to believers. Nestorius, on the other hand, saw the incarnation as primarily a moral and ethical example to the faithful, to follow in the footsteps of Jesus. Cyril repeatedly stressed the simple idea that it was God who walked the streets of Nazareth (hence Mary was Theotokos or Mother of God), and God who had appeared in a transfigured humanity (see the theophany). Nestorius spoke of the distinct 'Jesus the Man' and 'the divine Logos' in ways that Cyril thought were too dichotomous, widening the ontological gap between man and God in a way that would annihilate the person (hypostasis) of Christ a position termed dyophysite.

Yurkevich's more well known positions and the works that reflected them (The Heart and Its Significance in the Spiritual Life of Man) revolved around the expression and rationalization of essentialism. In this Yurkevich concerned himself with the philosophical clarification of what material and the observable world are. Though Yurkevich was an idealist in the sense of Platonic Realism, he was thoroughly Christian in his approach rejecting that the mind of a person as reason was the basis for the essences of things or beings and instead saying that essentialism was idealist (from conscious beings inline with Plato) but it was from the rational part of the being (their mind) and also from the emotional center and that the heart of the person was the complete expression of the person. Person or soul (hypostasis) is heart, mind and body, as the rational part of a person was but a part of the larger whole which as a heart or soul each person gave meaning to the things they experienced.

The designation Theotokos (in ) or "Bearer of God" for Mary emerged in the Church of Alexandria and was later adopted by the patristic-era universal Church at the Council of Ephesus in 431. It is a statement of Christological orthodoxy (See: hypostasis) in opposition to Nestorianism and also a devotional title of Mary used extensively in Eastern Orthodox, Roman Catholic, Oriental Orthodox, Lutheran and Anglican liturgy. The second verse of a well known Protestant hymn, Ye Watchers and Ye Holy Ones, is directly addressed to Mary and is based on an Orthodox prayer. Presently the Lutheran World Federation accepts the teachings of the Council of Ephesus and other ecumenical councils of the patristic-era Church, including the formulation "Mother of God" as a function of Christ's hypostatic union. Luther says: > We too know very well that God did not derive his divinity from Mary; but it > does not follow that it is therefore wrong to say that God was born of Mary, > that God is Mary’s Son, and that Mary is God’s mother.

Both councils affirmed the doctrine of the hypostatic union and upheld the orthodox Christian doctrine that Jesus Christ is both fully God and fully man. The Second Council of Ephesus decreed the formula of Cyril of Alexandria, stating that Christ is one incarnate nature [mia physis] (a qualitative description of the union of divinity and humanity), fully human and fully God, united without separation, without confusion, without mixture and without alteration. The Council of Chalcedon decreed that in Christ two natures exist, "a divine nature [physis] and a human nature [physis], united in one person [hypostasis], with neither division nor confusion". Those who do not accept the decrees of Chalcedon nor later ecumenical councils are variously named monophysites (though this term is only correctly used to describe a small minority and is most often pejoratively applied to others), miaphysites, or non-Chalcedonians, and comprise what is today known as Oriental Orthodoxy, a communion of six autocephalous ecclesial communions: Coptic Orthodox Church of Alexandria, Ethiopian Orthodox Tewahedo Church, Eritrean Orthodox Tewahedo Church, Malankara Orthodox Syrian Church, Syriac Orthodox Church, and the Armenian Apostolic Church.

It was qualified as such by some of the Eastern Orthodox Church's saints, including Photios I of Constantinople, Mark of Ephesus, and Gregory Palamas, who have been called the Three Pillars of Orthodoxy. The Eastern church believes by the Western church inserting the Filioque unilaterally (without consulting or holding council with the East) into the Creed, that the Western Church broke communion with the East.Quoting Aleksey Khomyakov on the Filioque and economy of the Eastern Churches and Roman Catholicism Orthodox theologians such as Vladimir Lossky criticize the focus of Western theology of God in 'God in uncreated essence' as misguided, which he alleges is a modalistic and therefore a speculative expression of God that is indicative of the Sabellian heresy. Orthodox theologian Michael Pomazansky argues that, in order for the Holy Spirit to proceed from the Father and the Son in the Creed, there would have to be two sources in the deity (double procession), whereas in the one God there can only be one source of divinity, which is the Father hypostasis of the Trinity, not God's essence per se.