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Alphabetical    [«  »]
hypognost 1
hypognosticon 4
hypostases 57
hypostasis 284
hypostatic 2
hypostatically 3
hypothesis 7
Frequency    [«  »]
285 seeing
284 acquired
284 conception
284 hypostasis
282 100
282 enter
282 interior
St. Thomas Aquinas
Summa Theologica

IntraText - Concordances

hypostasis

    Part, Question
1 1, 29| essence, subsistence, and hypostasis.~(3) Whether the name of 2 1, 29| substance, which is the hypostasis; ~nor is the term "individual" 3 1, 29| forasmuch as by the ~name of hypostasis or first substance the idea 4 1, 29| that man in general is an hypostasis, ~nor that the hand is since 5 1, 29| substance, which is the ~hypostasis or first substance, as neither 6 1, 29| person" is the same as hypostasis, subsistence, and essence?~ 7 1, 29| person" is the same as "hypostasis," ~"subsistence," and "essence." 8 1, 29| rational nature by the name ~hypostasis." But this with us signifies " 9 1, 29| altogether the same as "hypostasis."~Aquin.: SMT FP Q[29] A[ 10 1, 29| individual substance ~called "hypostasis" and "person." Therefore 11 1, 29| subsisting, as ~substance or hypostasis is so called from substanding. 12 1, 29| that matter is called ~hypostasis, and form is called {ousiosis} - 13 1, 29| nature," "subsistence," and ~"hypostasis," according to a threefold 14 1, 29| accidents, it is called ~"hypostasis," or "substance." What these 15 1, 29| Among the Greeks the term "hypostasis," taken in the strict ~interpretation 16 1, 29| corresponds in meaning to ~"hypostasis," is used among us in an 17 1, 29| essence, and sometimes means hypostasis, in order to avoid any ~ 18 1, 29| to use "subsistence" for ~hypostasis, rather than "substance."~ 19 1, 29| form has the nature ~of hypostasis and person. For soul, flesh, 20 1, 29| of this man. Therefore hypostasis and person add the individual ~ 21 1, 29| therefore, he ascribes ~hypostasis to matter, and {ousiosis}, 22 1, 29| Further, every person is a hypostasis. But the word "hypostasis" ~ 23 1, 29| hypostasis. But the word "hypostasis" ~does not apply to God, 24 1, 29| Damas.) that, "in this word hypostasis, poison ~lurks in honey." 25 1, 29| of person is given as ~"hypostasis distinct by reason of dignity." 26 1, 29| 1~Reply OBJ 3: The word "hypostasis" does not apply to God as 27 1, 29| which ~corresponds to hypostasis in Greek, is commonly taken 28 1, 29| and such a relation is a hypostasis ~subsisting in the divine 29 1, 29| as expressed by way ~of a hypostasis. So likewise it signifies 30 1, 29| essence is the same as the ~hypostasis: while in God the hypostasis 31 1, 29| hypostasis: while in God the hypostasis is expressed as distinct 32 1, 29| substance - which is a hypostasis. In that sense Augustine 33 1, 29| essence is the same as the ~hypostasis, because in God what He 34 1, 30| the Greeks use the name "hypostasis." So, as we say, "Three ~ 35 1, 31| another person and another hypostasis.~Aquin.: SMT FP Q[31] A[ 36 1, 31| substance in the sense of hypostasis or person. ~But diversity 37 1, 39| called "suppositum" or "hypostasis." Therefore ~person is not 38 1, 39| Substance is here taken for the "hypostasis," and not for ~the essence.~ 39 1, 40| black only by quality. But "hypostasis" ~signifies an individual 40 1, 40| that it should constitute hypostasis or person. For origin taken ~ 41 1, 40| a property, but also the hypostasis; whereas ~this term "Begetter" 42 1, 40| and ~constitutive of the hypostasis; and this term "Begetter" 43 1, 40| and constitutive of the ~hypostasis.~Aquin.: SMT FP Q[40] A[ 44 1, 40| person is something added to hypostasis; for person is "a ~hypostasis 45 1, 40| hypostasis; for person is "a ~hypostasis distinguished by a property 46 1, 40| away from a person, the hypostasis remains.~Aquin.: SMT FP 47 1, 40| someone" - that ~is, a hypostasis. Therefore, if property 48 1, 40| removed from person, the ~hypostasis remains.~Aquin.: SMT FP 49 1, 40| there still remains the hypostasis of the Father as unbegotten.~ 50 1, 40| filiation be ~removed, the Son's hypostasis no more remains; and the 51 1, 40| substance is common and ~hypostasis is particular." So, if we 52 1, 40| are removed; but not the hypostasis of ~the Father, which is, 53 1, 40| the Father, the ~Father's hypostasis or person remains.~Aquin.: 54 1, 40| abstracted, the idea of ~the hypostasis no longer remains. For the 55 1, 40| the ~Father Himself. For hypostasis signifies something distinct 56 1, 40| distinct in God, since ~hypostasis means an individual substance. 57 1, 40| so ~that the Father is a hypostasis as not from another, and 58 1, 40| another, and the Son is a ~hypostasis as from another by generation. 59 1, 40| mentally abstracted, the hypostasis, but not the ~persons, remain.~ 60 1, 40| secondly, because every hypostasis of a rational nature is 61 1, 40| nature." Hence, to have hypostasis ~and not person, it would 62 1, 40| Person does not add to hypostasis a distinguishing property ~ 63 1, 40| removed from the person, ~the hypostasis no longer remains; whereas 64 1, 40| removed; for both person and hypostasis are ~individual substances. 65 1, 40| and is "someone," or a hypostasis. It does not follow, however, ~ 66 1, 40| Son is not "someone" or a hypostasis; just as it does not follow ~ 67 1, 40| not mean to say that the hypostasis of the ~Father would remain 68 1, 40| constituted and distinguished the hypostasis of the Father; ~for this 69 1, 40| paternity be removed, the hypostasis of the Father does not remain 70 1, 75| substance. Therefore it is a ~"hypostasis" or a person; and it can 71 1, 75| particular substance is a hypostasis or a person, ~but that which 72 1, 75| a ~foot, is not called a hypostasis, or a person; nor, likewise, 73 1, 39| called "suppositum" or "hypostasis." Therefore ~person is not 74 1, 39| Substance is here taken for the "hypostasis," and not for ~the essence.~ 75 1, 40| black only by quality. But "hypostasis" ~signifies an individual 76 1, 40| that it should constitute hypostasis or person. For origin taken ~ 77 1, 40| a property, but also the hypostasis; whereas ~this term "Begetter" 78 1, 40| and ~constitutive of the hypostasis; and this term "Begetter" 79 1, 40| and constitutive of the ~hypostasis.~Aquin.: SMT FP Q[40] A[ 80 1, 40| person is something added to hypostasis; for person is "a hypostasis 81 1, 40| hypostasis; for person is "a hypostasis distinguished by a property 82 1, 40| away from a person, the hypostasis remains.~Aquin.: SMT FP 83 1, 40| someone" - that ~is, a hypostasis. Therefore, if property 84 1, 40| removed from person, the ~hypostasis remains.~Aquin.: SMT FP 85 1, 40| there still remains the hypostasis of the Father as unbegotten.~ 86 1, 40| filiation be ~removed, the Son's hypostasis no more remains; and the 87 1, 40| substance is common and ~hypostasis is particular." So, if we 88 1, 40| are removed; but not the hypostasis of ~the Father, which is, 89 1, 40| the Father, the ~Father's hypostasis or person remains.~Aquin.: 90 1, 40| abstracted, the idea of ~the hypostasis no longer remains. For the 91 1, 40| the ~Father Himself. For hypostasis signifies something distinct 92 1, 40| distinct in God, since ~hypostasis means an individual substance. 93 1, 40| so ~that the Father is a hypostasis as not from another, and 94 1, 40| another, and the Son is a ~hypostasis as from another by generation. 95 1, 40| mentally abstracted, the hypostasis, but not the ~persons, remain.~ 96 1, 40| secondly, because every hypostasis of a rational nature is 97 1, 40| nature." Hence, to have hypostasis ~and not person, it would 98 1, 40| Person does not add to hypostasis a distinguishing property ~ 99 1, 40| removed from the person, ~the hypostasis no longer remains; whereas 100 1, 40| removed; for both person and hypostasis are ~individual substances. 101 1, 40| and is "someone," or a hypostasis. It does not follow, however, ~ 102 1, 40| Son is not "someone" or a hypostasis; just as it does not follow ~ 103 1, 40| not mean to say that the hypostasis of the ~Father would remain 104 1, 40| constituted and distinguished the hypostasis of the Father; ~for this 105 1, 40| paternity be removed, the hypostasis of the Father does not remain 106 1, 74| substance. Therefore it is a ~"hypostasis" or a person; and it can 107 1, 74| particular substance is a hypostasis or a person, ~but that which 108 1, 74| a ~foot, is not called a hypostasis, or a person; nor, likewise, 109 3, 2 | place in the suppositum or hypostasis?~(4) Whether the Person 110 3, 2 | 4) Whether the Person or hypostasis of Christ is composite after 111 3, 2 | place in the suppositum or ~hypostasis?~Aquin.: SMT TP Q[2] A[3] 112 3, 2 | place in the suppositum or hypostasis. For Augustine says (Enchiridion ~ 113 3, 2 | Para. 1/1~OBJ 2: Further, hypostasis is nothing more than a " 114 3, 2 | particular substance beyond the hypostasis of the ~Word, viz. the body 115 3, 2 | Therefore ~there is another hypostasis in Him besides the hypostasis 116 3, 2 | hypostasis in Him besides the hypostasis of the Word.~Aquin.: SMT 117 3, 2 | 1/1~OBJ 3: Further, the hypostasis of the Word is not included 118 3, 2 | human species unless it be a hypostasis of the human ~species. Therefore 119 3, 2 | Christ there is another hypostasis besides the ~hypostasis 120 3, 2 | hypostasis besides the ~hypostasis of the Word of God; and 121 3, 2 | acknowledge two natures and one hypostasis."~Aquin.: SMT TP Q[2] A[ 122 3, 2 | not know the relation of hypostasis to ~person, although granting 123 3, 2 | nevertheless, that there is one hypostasis of God and another of man, 124 3, 2 | the person and not in the hypostasis. ~Now this, for three reasons, 125 3, 2 | because person ~only adds to hypostasis a determinate nature, viz. 126 3, 2 | nature in Christ a proper hypostasis and a proper person. And 127 3, 2 | thing, which is proper to hypostasis, as is ~plain from Boethius ( 128 3, 2 | granted ~that person adds to hypostasis something in which the union 129 3, 2 | some that a person is a "hypostasis ~distinguished by a property 130 3, 2 | the person and not in the hypostasis, it follows that ~the union 131 3, 2 | Thirdly, because to the hypostasis alone are ~attributed the 132 3, 2 | Therefore, if there is any hypostasis ~in Christ besides the hypostasis 133 3, 2 | hypostasis ~in Christ besides the hypostasis of the Word, it follows 134 3, 2 | did not take place in the ~hypostasis or suppositum. Hence in 135 3, 2 | may pertain ~to the same hypostasis or suppositum in created 136 3, 2 | diversity of suppositum or ~hypostasis, but diversity of nature. 137 3, 2 | 2 Para. 1/1~Reply OBJ 2: Hypostasis signifies a particular substance, 138 3, 2 | it is not said to be a hypostasis, as a hand or a foot. So ~ 139 3, 2 | nevertheless cannot be called a hypostasis or suppositum, ~seeing that 140 3, 2 | concurs is ~said to be a hypostasis or suppositum.~Aquin.: SMT 141 3, 2 | and not by ~reason of the hypostasis.~Aquin.: SMT TP Q[2] A[4] 142 3, 2 | Incarnation the Person or Hypostasis of Christ is ~composite?~ 143 3, 2 | else than the Person or hypostasis of the ~Word, as appears 144 3, 2 | acknowledge two natures, but one hypostasis composed from ~both."~Aquin.: 145 3, 2 | answer that, The Person or hypostasis of Christ may be viewed 146 3, 2 | the aspect of person or hypostasis ~to which it belongs to 147 3, 2 | in us a person or a human hypostasis ~is caused. Hence if the 148 3, 2 | Christ, it follows ~that a hypostasis resulted from their union. 149 3, 2 | union. But this was not the ~hypostasis of God the Word, for It 150 3, 2 | there ~would be a person or hypostasis besides the hypostasis of 151 3, 2 | or hypostasis besides the hypostasis of the Word, which ~is contrary 152 3, 2 | admit a second person or hypostasis in ~Christ, since they saw 153 3, 2 | and body in Christ a new hypostasis or person does not result, 154 3, 2 | to the already existing hypostasis or ~Person. Nor does it 155 3, 2 | midway, in a ~subsistence or hypostasis. Hence in the fifth Council ( 156 3, 2 | D, 6), which holds one ~hypostasis of God and man, is not to 157 3, 2 | eternity had complete ~being in hypostasis or person; while in time 158 3, 2 | inasmuch as this is of the hypostasis or person. Hence the human ~ 159 3, 2 | secondly, for suppositum or hypostasis - hence the union having ~ 160 3, 2 | having ~taken place in the hypostasis, is enough to show that 161 3, 2 | instrument pertains to ~the hypostasis of the one who assumes, 162 3, 2 | assumed into the unity of the ~hypostasis from being as an instrument, 163 3, 2 | not into the unity of the hypostasis. ~And therefore he did not 164 3, 2 | belonging to the unity of the hypostasis.~Aquin.: SMT TP Q[2] A[7] 165 3, 2 | the union is the Divine hypostasis or Person in which the union 166 3, 2 | the dignity of the Divine hypostasis, which is not ~anything 167 3, 2 | terminated in the Divine hypostasis; yet it does not ~follow 168 3, 2 | the same, viz. the Divine hypostasis. ~Therefore it seems that 169 3, 2 | assumption unto the Divine ~hypostasis when man is spoken of; and 170 3, 2 | seeing that He had no other hypostasis but ~that of the Son of 171 3, 3 | person is made nor a new ~hypostasis, but one human nature is 172 3, 3 | to the Divine Person or ~hypostasis, which, indeed, does not 173 3, 3 | them to ~assume one human hypostasis or person; thus Anselm says 174 3, 4 | but one suppositum and one hypostasis. But according ~to such 175 3, 6 | Word of God in ~unity of hypostasis or person. But the body 176 3, 6 | immediately to the ~human hypostasis or person, even as the soul. 177 3, 6 | rather seem to be nearer the hypostasis than ~the soul, which is 178 3, 6 | is ~implied in the word "hypostasis," would seem to be matter. 179 3, 6 | 1/1~Reply OBJ 2: If the hypostasis of the Word of God were 180 3, 6 | nature. But ~because the hypostasis of the Word is prior to 181 3, 6 | the ~nearer it is to the hypostasis of the Word. And hence the 182 3, 6 | of Christ ever had any ~hypostasis save the hypostasis of the 183 3, 6 | any ~hypostasis save the hypostasis of the Word." Therefore 184 3, 7 | thereto, ~presuppose the hypostasis which operates. Now the 185 3, 7 | which operates. Now the hypostasis did not ~exist in the human 186 3, 9 | union whereby there is one hypostasis of God and ~man, the things 187 3, 12| venerate the union which is in hypostasis." But it is ~impious not 188 3, 15| its union with the Divine ~hypostasis, from which it has the fulness 189 3, 16| true: "Christ as man is a hypostasis or person"?~Aquin.: SMT 190 3, 16| distinct in suppositum or hypostasis, one can be properly ~predicated 191 3, 16| but also in ~suppositum or hypostasis; we say that this proposition 192 3, 16| being predicated ~of its hypostasis - not, indeed, by reason 193 3, 16| the suppositum, which is a hypostasis of ~human nature.~Aquin.: 194 3, 16| the union in person and hypostasis, this is true and ~proper: " 195 3, 16| man" may ~stand for any hypostasis of human nature; and thus 196 3, 16| of God, Whom we say is a hypostasis of human nature. ~Now it 197 3, 16| the Divine Nature in one hypostasis, as is ~plain from Damascene ( 198 3, 16| that, since there ~is one hypostasis of both natures, the same 199 3, 16| of both natures, the same hypostasis is signified by ~the name 200 3, 16| say "man" or "God," the ~hypostasis of Divine and human nature 201 3, 16| the Divine Nature, as of a hypostasis of the ~Divine Nature; and 202 3, 16| the human nature, ~as of a hypostasis of human nature.~Aquin.: 203 3, 16| are not ~the same; but the hypostasis of the two natures is the 204 3, 16| concrete words stand for the hypostasis of the ~nature; and hence 205 3, 16| granted that the Person or hypostasis in Christ are the same as 206 3, 16| verified, is the same as the hypostasis or Person ~of the Son of 207 3, 16| if there were a different hypostasis of God and man, so that " 208 3, 16| predicated of the ~common hypostasis of both natures, no matter 209 3, 16| Orth. iv, 5) that "the ~one hypostasis," i.e. of Christ, "is uncreated 210 3, 16| one suppositum ~and one hypostasis, as also one Person. For 211 3, 16| true: "Christ as Man is a hypostasis or person"?~Aquin.: SMT 212 3, 16| that Christ as Man is a hypostasis or person. For ~what belongs 213 3, 16| and a ~suppositum and a hypostasis of the same nature. But 214 3, 16| the same nature. But every hypostasis and ~suppositum and being 215 3, 16| in rational nature, so a hypostasis, suppositum, and ~being 216 3, 16| likewise it is not of itself ~a hypostasis or suppositum or a being 217 3, 17| are two natures and one ~hypostasis, it follows that things 218 3, 17| that those belonging to the hypostasis in Christ must be only ~ 219 3, 17| to the nature and to the hypostasis; to the ~hypostasis as to 220 3, 17| the hypostasis; to the ~hypostasis as to that which has being - 221 3, 17| being of the subsisting hypostasis, this being is not said 222 3, 17| not be multiplied in one ~hypostasis or person; for the being 223 3, 17| which belongs to ~the very hypostasis or person in itself cannot 224 3, 17| possibly be multiplied in ~one hypostasis or person, since it is impossible 225 3, 17| consequent upon ~person or hypostasis, as upon that which has 226 3, 17| unity ~from the unity of hypostasis, rather than duality from 227 3, 17| by the soul, ~without the hypostasis having both - this whole, 228 3, 18| two natures united in a hypostasis; because they believed that ~ 229 3, 18| absolutely, but as it is in the hypostasis. Hence the human will of ~ 230 3, 18| fact of being in a Divine ~hypostasis, i.e. it was always moved 231 3, 19| there are two natures in one hypostasis ~or person, whatever pertains 232 3, 19| whatever pertains to the hypostasis or person is one and the ~ 233 3, 19| operation pertains to the hypostasis or person, for it is only ~ 234 3, 19| belongs to a subsisting hypostasis, so also ~does operation. 235 3, 19| account of the unity of hypostasis there is only ~one operation 236 3, 19| belongs to a subsisting hypostasis; in ~accordance, however, 237 3, 19| operations, but from the unity of hypostasis ~springs the numerical unity 238 3, 20| that whereby the person or ~hypostasis acts. Hence, although the 239 3, 20| rule ~or serve, yet every hypostasis or person may be properly 240 3, 20| attributed to a person or hypostasis according to a nature. Hence 241 3, 20| said by reason of ~another hypostasis or person, as if there was 242 3, 20| natures in the one ~person or hypostasis. And thus we may say that 243 3, 20| pertain to the Person or the hypostasis. But whatever ~pertains 244 3, 21| only by the union of ~the hypostasis, but by the fruition of 245 3, 23| belongs properly to the hypostasis or person, not ~to the nature; 246 3, 23| the uncreated person or hypostasis, to Whom it belongs by nature 247 3, 25| human natures, and one hypostasis, and one suppositum, He 248 3, 25| is due to the subsisting ~hypostasis: yet the reason for honoring 249 3, 25| only, if there were one hypostasis of God, and another of man. 250 3, 33| have had at some time an hypostasis other than that of the Word 251 3, 33| its parts in the unity of hypostasis: nor was it becoming that ~ 252 3, 33| destroy a pre-existing ~hypostasis of human nature or of any 253 3, 35| Nativity regards ~the hypostasis, not the nature."~Aquin.: 254 3, 35| properly speaking, is the ~hypostasis, not the nature. For since 255 3, 35| is: and whereas person or hypostasis designates something as ~ 256 3, 35| attributed to the person or hypostasis as to ~the proper subject 257 3, 35| the identity of nature and hypostasis in God, ~nature fs sometimes 258 3, 35| put instead of person or hypostasis. And in this ~sense Augustine 259 3, 35| concrete can stand for any hypostasis of that nature. ~Now, since 260 3, 35| Incarnation took place in the hypostasis, as ~above stated (Q[2], 261 3, 35| God" can stand ~for the hypostasis, having a human and a Divine 262 3, 35| attributed to the person and hypostasis in ~respect of that nature 263 3, 35| unity of ~the Person or hypostasis of the Word of God, as Nestorius 264 3, 35| which is the person or ~hypostasis, put only one filiation 265 3, 35| just as there is but one ~hypostasis or person. Because the unity 266 3, 35| nature, but the person or hypostasis alone; and since in ~Christ 267 3, 35| Christ there is no other hypostasis or person than the eternal, 268 3, 35| which is in the eternal ~hypostasis. Now, every relation which 269 3, 46| effected in the Person, in the ~hypostasis, in the suppositum, yet 270 3, 46| it is the same Person and hypostasis of the Divine and human ~ 271 3, 50| after His death, so that the hypostasis of ~the Word of God was 272 3, 50| soul and body are not one hypostasis, but ~two. Therefore, if 273 3, 50| from the flesh: not one hypostasis divided into ~two: because 274 3, 50| from the beginning in the hypostasis of the Word; and in death, 275 3, 50| continued to have the one same ~hypostasis of the Word. Wherefore the 276 3, 50| Word. Wherefore the one hypostasis of the Word was the ~hypostasis 277 3, 50| hypostasis of the Word was the ~hypostasis of the Word, of the soul, 278 3, 50| soul ~nor body ever had an hypostasis of its own, besides the 279 3, 50| of its own, besides the hypostasis of the ~Word: for there 280 3, 50| for there was always one hypostasis of the Word, and never two."~ 281 3, 50| continue united to ~an abiding hypostasis, as Christ's dead body did; 282 3, 50| also taken ~away. But the hypostasis of the Word of God subsists 283 3, 52| gender is referred to the hypostasis or person, while ~the neuter 284 3, 58| under one adoration the one ~hypostasis, together with His flesh,


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