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,
|