Sentences with phrase «own hypostasis»

However, the book rapidly enters into the early Christological disputes, and for those readers new to the difficulties surrounding significant theological and philosophical terms, such as «person», «nature», «hypostasis», «hypostatic union», and later the «original Nicene Creed» (a nod to the filioque controversy), the content may seem intimidating.

I could write pages about this hypostasis of violence.

They, therefore, rejected the Chalcedonian view that there was only one hypostasis in Jesus.

I'm not so sure that «being sure» is a particularly good translation of hypostasis.

The word hypostasis literally means «one subsistence or substance», although, to add to the complication, it was used in rather different senses by different theologians.

A second word used to explain the Trinity is the Greek word «hypostasis.»

«Hypostasis» is more than a mask or mode of appearance; it points to the individual existence of a particular nature.

«Hypostasis» describes the Divine better than «Person.»

The original Greek word, hypostasis, was translated into Latin as persona, which meant an «actor's mask» or a role in a play.

Kaplan would have agreed wholeheartedly with M. Scott Peck, who contends that it is fallacious to think of God as a discrete entity that is metaphysically locatable.3 Kaplan calls this the error of reification or hypostasis — of treating a process like a thing.

Much turns on the proper fifth - century translation of Greek words like «physis» and «hypostasis.»

«The icon is a symbolical - hypostatic representation which invites us to transcend the symbol and to communicate with the hypostasis in order to participate in the indescribable.

The icon grasps the absolute resemblance: it takes on the very celestial figure of the hypostasis in its transfigured body — this is the icon in itself.

Icons are related only to the hypostasis: the heavenly body, the «person.»

First, it is interesting that in the fourth century, the road to Constantinople in 381 is not paved by blunt appeals to church authority but by extensive wrestling over biblical texts and fine - tooling of extra-biblical language (most notably the term «hypostasis») in an attempt to establish which exegetical claims made sense of Scripture as a whole and which fell short.

It may be noted here that Judaism's hypostasis of wisdom suggests in the third century B.C. the influence of the Egyptian Isis cult, and in the second, the influence of the comparable Syrian orbit.

The hypostasis of wisdom in these passages and others represents the wisdom school at its best and most refined theological attainment.

The composers of these three essays hardly intend a literal hypostasis.

In the Apocrypha, two remarkable chapters, the Wisdom of Solomon 7 and Ecclesiasticus 24, also make this same kind of hypostasis.

Dogmatic Formulations The Catechism also presents the various terms used by the Magisterium of the Church with regard to the Trinity (in particular substance / essence / nature, person / hypostasis and fnally relation) and also the various key points of doctrine that need always to be kept in mind.

In any event, even in the theology of the church the Greek word hypostasis (translated into the Latin as persona and then into the English as «person») had nothing like our modern sense.

To translate the Greek term hypostasis he introduced the term persona, which translates into English as «person.»

For the Fathers and for the theologians of the Middle Ages, it was clear that the Greek word hypostasis was to be rendered in Latin with the term substantia -LSB-...] faith is the «substance» of things hoped for; the proof of things not seen.

Ever since the Reformation there has been a dispute among exegetes over the central word of this phrase, but today a way towards a common interpretation seems to be opening up once more -LSB-...]: «Faith is the hypostasis of things hoped for; the proof of things not seen».

For this reason he understood the term hypostasis / substance not in the objective sense (of a reality present within us), but in the subjective sense, as an expression of an interior attitude -LSB-...] In the twentieth century this interpretation became prevalent -LSB-...] but -LSB-...] Faith is not merely a personal reaching out towards things to come that are still totally absent -LSB-...] It gives us even now something of the reality we are waiting for, and this present reality constitutes for us a «proof of the things that are still unseen.

Protestant theology believed that it could rely on the «personalist» relation of the I - Thou kind and develop on this basis a theocentric personalism that would escape the difficulties of a natural theology in the Catholic vein, a natural theology considered as a hypostasis of cosmology.

Now it must be borne in mind that if there is a form or nature which does not pertain to the personal being of the subsisting hypostasis, this being is not said to belong to the person simply, but relatively; as to be white is the being of Socrates, not as he is Socrates, but inasmuch as he is white.

But the being which belongs to the very hypostasis or person in itself can not possibly be multiplied in one hypostasis or person, since it is impossible that there should not be one being for one thing.

«Death for a person,» declares Orthodox theologian John Zizioulas, «means ceasing to love and to be loved, ceasing to be unique and unrepeatable, whereas life for the person means the survival of the uniqueness of its hypostasis [personification], which is affirmed and maintained by love.»

With painting as his main artistic expression since the 1960s (M.M.M. in G and A, 1961 — 66 and P.D.Stengel, 1963), Baselitz has reinvented himself through the richness of his palette and the expressionist depiction of his narrative, which has never stopped embracing the human hypostasis.

The vacant hypostasis of all available products in Xu Zhen's installation conveys a sad realization about the voidance and eradication of history and socio - cultural identity.

KP: Your visual repertoire negotiates the perception of space challenging the human presence and hypostasis in immediate relation to it.

The two cubes embody two strong, yet metaphysical, declarations on the deconstruction of human hypostasis leading to the viewer's confrontation with their very own corporeal detritus.

These are flaccidly hanging above our heads and create a domain of desolation, ultimately emphasising an undefined and impending threat, simultaneously juxtaposing the fragility of our own physical hypostasis.

The multi-layered hypostasis of Johnson's works combines a crude confrontational intervention on a personal and inter-personal level in dialogue with aspects of social significance.