Hypostasis - Revision history

Cora-Catherine: clarified a parenthetical

2024-01-05T00:49:34Z

clarified a parenthetical

Cora-Catherine: emboldened a term to make it parallel in format

2023-02-25T20:27:19Z

emboldened a term to make it parallel in format

Cora-Catherine: I moved the previous edit to its own section. I relabeled the previous text "overview" and the new "The Source of Some Confusion"

2023-02-25T20:26:23Z

I moved the previous edit to its own section. I relabeled the previous text "overview" and the new "The Source of Some Confusion"

Inistea: ro

2023-01-14T15:02:21Z

Fr.basil.chrestou: This is an explanation of the use of the Latin term "persona" vis a vis the Greek terms "prosopon" and "hypostasis" and possible confusions in the use of terminology when translated into English.

2023-01-13T23:00:03Z

This is an explanation of the use of the Latin term "persona" vis a vis the Greek terms "prosopon" and "hypostasis" and possible confusions in the use of terminology when translated into English.

Cora-Catherine: Citation added.

2022-11-16T22:01:27Z

Citation added.

Cora-Catherine: Brief description of Hypostasis as gleaned according to J.P. Farrell's "Theological Introduction to The Mystagogy of the Holy Spirit."

2022-11-16T21:54:27Z

Brief description of Hypostasis as gleaned according to J.P. Farrell's "Theological Introduction to The Mystagogy of the Holy Spirit."

New page

''Hypostasis'' is a word used to refer to "who" God is. Since St. Cyprian, typically the Orthodox speak of the ''who'' of God as being three "persons" of Father, Son, and Holy Spirit. Note that While ''Person'' is not totally accurate, it is better than referring to each as "it"; so, for lack of better terminology, ''Person'' is the preferred terminology.

''Hypostasis' is not to be confused with God's essence/nature (''[[ousia]]'', i.e. what God is), or God's attributes (i.e. what God does).<ref>J.P. Farrell, "A Theological Introduction to the Mystagogy of St. Photios," in The Mystagogy of the Holy Spirit, ed. First M. Last Name (Brookline, MA: Holy Cross Orthodox Press, 1987), pp. 17-56.</ref>

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 == Overview ==
-'''''Hypostasis''''' is a word used to refer to '''''who'' God is'''.  Since Tertullian<ref>https://www.cambridge.org/core/books/abs/from-logos-to-trinity/tertullian-originator-of-the-trinity/646E664F51044E44FA62F4DCC63C1EBD</ref>, typically the Orthodox speak of the ''who'' of God as being three "persons" of Father, Son, and Holy Spirit.  Note that While ''Person'' is not totally accurate, it is better than referring to each as "it"; so, for lack of better terminology, ''Person'' is an oft-used terminology. (''see below'' "The Source of Some Confusion")
+'''''Hypostasis''''' is a word used to refer to '''''who'' God is'''.  Since Tertullian<ref>https://www.cambridge.org/core/books/abs/from-logos-to-trinity/tertullian-originator-of-the-trinity/646E664F51044E44FA62F4DCC63C1EBD</ref>, typically the Orthodox speak of the ''who'' of God as being three "persons" of Father, Son, and Holy Spirit.  Note that While ''Person'' is not totally accurate in describing God, it is better than "it"; so--for lack of a better option--''Person'' is the terminology preferred. (''see below'' "The Source of Some Confusion")
 '''
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 [[ro:Ipostas]]
 == The Source of Some Confusion:  ==
 === Person (English) • Persona (Latin) • Hypostasis & Prosopon (Greek) ===
 The use of "person" in English is influenced by the Latin ''persona'' wherein there could be some confusion and one must understand the underlying meaning. In Greek, "πρόσοπον" (''prosopon'') is the word for person. It comes from the name for the mask used in Greek theater and means "face". This mask represented the outward manifestation of the personality of the character. Υπόστασις (''hypostasis'') is the preferred Orthodox term, however due to the pervasive use of the Latin in English translations one will find the word “person” more frequently in English even in Orthodox parish texts. This is probably because there isn’t really an appropriate clear theological English word translation for ''hypostasis'', so in most English theological texts ''hypostasis'' is most used as a transliteration of the Greek word. The confusion may arise because Sabellianism (also known as “Monarchial Modalism”) was the ancient heresy that God was One, but that He manifested Himself in three modes, or πρόσοπα (''prosopa'' is the plural of ''prosopon''). Therefore Father, Son, and Holy Spirit are not ''hypostases'', but rather different faces of the same God manifested at diverse times and places. So, modalism teaches that God is One essence with three modes, faces, or characters that He plays, which is not the understanding of the Nicene Fathers. The Latin word ''persona'' is how ''prosopon'' is generally translated from the Greek. They translate ''hypostasis'' as ''persona'' as well which exacerbates the confusion. If one misunderstands the Latin ''persona'' as being equivalent to ''prosopon'', the mask of a character which an actor is pretending to be, then one might make the mistake of Sabellius who used ''prosopa'' as meaning different faces of the One God and perhaps conclude a modalistic interpretation. However, within Roman Catholic teaching, the word ''persona'' when used in speaking about the Holy Trinity is understood to mean the same as the Greek ''hypostasis'' meaning that each Person of the Trinity is not just a manifestation, mode, face, or role of the one God, but Father, Son, and Holy Spirit are three Persons, meaning three Hypostases, with one ''Ousia'' or Essence (the Latins prefer ''Substantia'' or "Substance" vs. Essence). Therefore, it’s implied that the use of “person” in English could possibly cause confusion (not limited to modalism, but also that when we speak of persons in our colloquial usage it means separate individuals, which to the non-theologically trained could imply three Gods), but in the understanding of the Latin Church they use ''persona'' the same as how the Orthodox use the Greek word ''hypostasis''. So, one must be aware of the underlying Trinitarian theology to avoid misinterpretation of the dogma due to the limitations of human language, therefore one must be immersed in the spiritual mentality or ''phronema'' (mindset) of the Church to ensure a proper understanding.

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 '''
-'''''Hypostasis''''' is '''not to be confused with''' God's essence/nature (''[[ousia]]'', i.e. '''what God is'''), or God's attributes (i.e. what God does).<ref>J.P. Farrell, "A Theological Introduction to the Mystagogy of St. Photios," in The Mystagogy of the Holy Spirit, ed. First M. Last Name (Brookline, MA: Holy Cross Orthodox Press, 1987), pp. 17-56.</ref>
+'''''Hypostasis''''' is '''not to be confused with''' God's essence/nature (''[[ousia]]'', i.e. '''what God is'''), or God's attributes (i.e. '''what God does''').<ref>J.P. Farrell, "A Theological Introduction to the Mystagogy of St. Photios," in The Mystagogy of the Holy Spirit, ed. First M. Last Name (Brookline, MA: Holy Cross Orthodox Press, 1987), pp. 17-56.</ref>
 [[ro:Ipostas]]

@@ Line 1: / Line 1: @@
-''Hypostasis'' is a word used to refer to ''who'' God is.  Since Tertullian<ref>https://www.cambridge.org/core/books/abs/from-logos-to-trinity/tertullian-originator-of-the-trinity/646E664F51044E44FA62F4DCC63C1EBD</ref>, typically the Orthodox speak of the ''who'' of God as being three "persons" of Father, Son, and Holy Spirit.  Note that While ''Person'' is not totally accurate, it is better than referring to each as "it"; so, for lack of better terminology, ''Person'' is the preferred terminology.
+== Overview ==
-This use of "person" in English is influenced by the Latin ''persona'' wherein there could be some confusion and one must understand the underlying meaning. In Greek, "πρόσοπον" (''prosopon'') is the word for person. It comes from the name for the mask used in Greek theater and means "face". This mask represented the outward manifestation of the personality of the character. Υπόστασις (''hypostasis'') is the preferred Orthodox term, however due to the pervasive use of the Latin in English translations one will find the word “person” more frequently in English even in Orthodox parish texts. This is probably because there isn’t really an appropriate clear theological English word translation for ''hypostasis'', so in most English theological texts ''hypostasis'' is most used as a transliteration of the Greek word. The confusion may arise because Sabellianism (also known as “Monarchial Modalism”) was the ancient heresy that God was One, but that He manifested Himself in three modes, or πρόσοπα (''prosopa'' is the plural of ''prosopon''). Therefore Father, Son, and Holy Spirit are not ''hypostases'', but rather different faces of the same God manifested at diverse times and places. So, modalism teaches that God is One essence with three modes, faces, or characters that He plays, which is not the understanding of the Nicene Fathers. The Latin word ''persona'' is how ''prosopon'' is generally translated from the Greek. They translate ''hypostasis'' as ''persona'' as well which exacerbates the confusion. If one misunderstands the Latin ''persona'' as being equivalent to ''prosopon'', the mask of a character which an actor is pretending to be, then one might make the mistake of Sabellius who used ''prosopa'' as meaning different faces of the One God and perhaps conclude a modalistic interpretation. However, within Roman Catholic teaching, the word ''persona'' when used in speaking about the Holy Trinity is understood to mean the same as the Greek ''hypostasis'' meaning that each Person of the Trinity is not just a manifestation, mode, face, or role of the one God, but Father, Son, and Holy Spirit are three Persons, meaning three Hypostases, with one ''Ousia'' or Essence (the Latins prefer ''Substantia'' or "Substance" vs. Essence). Therefore, it’s implied that the use of “person” in English could possibly cause confusion (not limited to modalism, but also that when we speak of persons in our colloquial usage it means separate individuals, which to the non-theologically trained could imply three Gods), but in the understanding of the Latin Church they use ''persona'' the same as how the Orthodox use the Greek word ''hypostasis''. So, one must be aware of the underlying Trinitarian theology to avoid misinterpretation of the dogma due to the limitations of human language, therefore one must be immersed in the spiritual mentality or ''phronema'' (mindset) of the Church to ensure a proper understanding.
+'''''Hypostasis''''' is '''not to be confused with''' God's essence/nature (''[[ousia]]'', i.e. '''what God is'''), or God's attributes (i.e. what God does).<ref>J.P. Farrell, "A Theological Introduction to the Mystagogy of St. Photios," in The Mystagogy of the Holy Spirit, ed. First M. Last Name (Brookline, MA: Holy Cross Orthodox Press, 1987), pp. 17-56.</ref>
-''Hypostasis'' is not to be confused with God's essence/nature (''[[ousia]]'', i.e. what God is), or God's attributes (i.e. what God does).<ref>J.P. Farrell, "A Theological Introduction to the Mystagogy of St. Photios," in The Mystagogy of the Holy Spirit, ed. First M. Last Name (Brookline, MA: Holy Cross Orthodox Press, 1987), pp. 17-56.</ref>
+[[ro:Ipostas]]
-[[ro:Ipostas]]
+The use of "person" in English is influenced by the Latin ''persona'' wherein there could be some confusion and one must understand the underlying meaning. In Greek, "πρόσοπον" (''prosopon'') is the word for person. It comes from the name for the mask used in Greek theater and means "face". This mask represented the outward manifestation of the personality of the character. Υπόστασις (''hypostasis'') is the preferred Orthodox term, however due to the pervasive use of the Latin in English translations one will find the word “person” more frequently in English even in Orthodox parish texts. This is probably because there isn’t really an appropriate clear theological English word translation for ''hypostasis'', so in most English theological texts ''hypostasis'' is most used as a transliteration of the Greek word. The confusion may arise because Sabellianism (also known as “Monarchial Modalism”) was the ancient heresy that God was One, but that He manifested Himself in three modes, or πρόσοπα (''prosopa'' is the plural of ''prosopon''). Therefore Father, Son, and Holy Spirit are not ''hypostases'', but rather different faces of the same God manifested at diverse times and places. So, modalism teaches that God is One essence with three modes, faces, or characters that He plays, which is not the understanding of the Nicene Fathers. The Latin word ''persona'' is how ''prosopon'' is generally translated from the Greek. They translate ''hypostasis'' as ''persona'' as well which exacerbates the confusion. If one misunderstands the Latin ''persona'' as being equivalent to ''prosopon'', the mask of a character which an actor is pretending to be, then one might make the mistake of Sabellius who used ''prosopa'' as meaning different faces of the One God and perhaps conclude a modalistic interpretation. However, within Roman Catholic teaching, the word ''persona'' when used in speaking about the Holy Trinity is understood to mean the same as the Greek ''hypostasis'' meaning that each Person of the Trinity is not just a manifestation, mode, face, or role of the one God, but Father, Son, and Holy Spirit are three Persons, meaning three Hypostases, with one ''Ousia'' or Essence (the Latins prefer ''Substantia'' or "Substance" vs. Essence). Therefore, it’s implied that the use of “person” in English could possibly cause confusion (not limited to modalism, but also that when we speak of persons in our colloquial usage it means separate individuals, which to the non-theologically trained could imply three Gods), but in the understanding of the Latin Church they use ''persona'' the same as how the Orthodox use the Greek word ''hypostasis''. So, one must be aware of the underlying Trinitarian theology to avoid misinterpretation of the dogma due to the limitations of human language, therefore one must be immersed in the spiritual mentality or ''phronema'' (mindset) of the Church to ensure a proper understanding.

← Older revision		Revision as of 15:02, January 14, 2023
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	''Hypostasis'' is not to be confused with God's essence/nature (''[[ousia]]'', i.e. what God is), or God's attributes (i.e. what God does).<ref>J.P. Farrell, "A Theological Introduction to the Mystagogy of St. Photios," in The Mystagogy of the Holy Spirit, ed. First M. Last Name (Brookline, MA: Holy Cross Orthodox Press, 1987), pp. 17-56.</ref>		''Hypostasis'' is not to be confused with God's essence/nature (''[[ousia]]'', i.e. what God is), or God's attributes (i.e. what God does).<ref>J.P. Farrell, "A Theological Introduction to the Mystagogy of St. Photios," in The Mystagogy of the Holy Spirit, ed. First M. Last Name (Brookline, MA: Holy Cross Orthodox Press, 1987), pp. 17-56.</ref>
		+
		+	[[ro:Ipostas]]

← Older revision		Revision as of 23:00, January 13, 2023
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−	''Hypostasis'' is a word used to refer to ''who'' God is. Since Tertullian<ref>https://www.cambridge.org/core/books/abs/from-logos-to-trinity/tertullian-originator-of-the-trinity/646E664F51044E44FA62F4DCC63C1EBD</ref>, typically the Orthodox speak of the ''who'' of God as being three "persons" of Father, Son, and Holy Spirit. Note that While ''Person'' is not totally accurate, it is better than referring to each as "it"; so, for lack of better terminology, ''Person'' is the preferred terminology.	+	''Hypostasis'' is a word used to refer to ''who'' God is. Since Tertullian<ref>https://www.cambridge.org/core/books/abs/from-logos-to-trinity/tertullian-originator-of-the-trinity/646E664F51044E44FA62F4DCC63C1EBD</ref>, typically the Orthodox speak of the ''who'' of God as being three "persons" of Father, Son, and Holy Spirit. Note that While ''Person'' is not totally accurate, it is better than referring to each as "it"; so, for lack of better terminology, ''Person'' is the preferred terminology.

−	''Hypostasis' is not to be confused with God's essence/nature (''[[ousia]]'', i.e. what God is), or God's attributes (i.e. what God does).<ref>J.P. Farrell, "A Theological Introduction to the Mystagogy of St. Photios," in The Mystagogy of the Holy Spirit, ed. First M. Last Name (Brookline, MA: Holy Cross Orthodox Press, 1987), pp. 17-56.</ref>	+	This use of "person" in English is influenced by the Latin ''persona'' wherein there could be some confusion and one must understand the underlying meaning. In Greek, "πρόσοπον" (''prosopon'') is the word for person. It comes from the name for the mask used in Greek theater and means "face". This mask represented the outward manifestation of the personality of the character. Υπόστασις (''hypostasis'') is the preferred Orthodox term, however due to the pervasive use of the Latin in English translations one will find the word “person” more frequently in English even in Orthodox parish texts. This is probably because there isn’t really an appropriate clear theological English word translation for ''hypostasis'', so in most English theological texts ''hypostasis'' is most used as a transliteration of the Greek word. The confusion may arise because Sabellianism (also known as “Monarchial Modalism”) was the ancient heresy that God was One, but that He manifested Himself in three modes, or πρόσοπα (''prosopa'' is the plural of ''prosopon''). Therefore Father, Son, and Holy Spirit are not ''hypostases'', but rather different faces of the same God manifested at diverse times and places. So, modalism teaches that God is One essence with three modes, faces, or characters that He plays, which is not the understanding of the Nicene Fathers. The Latin word ''persona'' is how ''prosopon'' is generally translated from the Greek. They translate ''hypostasis'' as ''persona'' as well which exacerbates the confusion. If one misunderstands the Latin ''persona'' as being equivalent to ''prosopon'', the mask of a character which an actor is pretending to be, then one might make the mistake of Sabellius who used ''prosopa'' as meaning different faces of the One God and perhaps conclude a modalistic interpretation. However, within Roman Catholic teaching, the word ''persona'' when used in speaking about the Holy Trinity is understood to mean the same as the Greek ''hypostasis'' meaning that each Person of the Trinity is not just a manifestation, mode, face, or role of the one God, but Father, Son, and Holy Spirit are three Persons, meaning three Hypostases, with one ''Ousia'' or Essence (the Latins prefer ''Substantia'' or "Substance" vs. Essence). Therefore, it’s implied that the use of “person” in English could possibly cause confusion (not limited to modalism, but also that when we speak of persons in our colloquial usage it means separate individuals, which to the non-theologically trained could imply three Gods), but in the understanding of the Latin Church they use ''persona'' the same as how the Orthodox use the Greek word ''hypostasis''. So, one must be aware of the underlying Trinitarian theology to avoid misinterpretation of the dogma due to the limitations of human language, therefore one must be immersed in the spiritual mentality or ''phronema'' (mindset) of the Church to ensure a proper understanding.
		+
		+	''Hypostasis'' is not to be confused with God's essence/nature (''[[ousia]]'', i.e. what God is), or God's attributes (i.e. what God does).<ref>J.P. Farrell, "A Theological Introduction to the Mystagogy of St. Photios," in The Mystagogy of the Holy Spirit, ed. First M. Last Name (Brookline, MA: Holy Cross Orthodox Press, 1987), pp. 17-56.</ref>

← Older revision		Revision as of 22:01, November 16, 2022
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−	''Hypostasis'' is a word used to refer to "who" God is. Since St. ~~Cyprian~~, typically the Orthodox speak of the ''who'' of God as being three "persons" of Father, Son, and Holy Spirit. Note that While ''Person'' is not totally accurate, it is better than referring to each as "it"; so, for lack of better terminology, ''Person'' is the preferred terminology.	+	''Hypostasis'' is a word used to refer to ''who'' God is. Since Tertullian<ref>https://www.cambridge.org/core/books/abs/from-logos-to-trinity/tertullian-originator-of-the-trinity/646E664F51044E44FA62F4DCC63C1EBD</ref>, typically the Orthodox speak of the ''who'' of God as being three "persons" of Father, Son, and Holy Spirit. Note that While ''Person'' is not totally accurate, it is better than referring to each as "it"; so, for lack of better terminology, ''Person'' is the preferred terminology.

	''Hypostasis' is not to be confused with God's essence/nature (''[[ousia]]'', i.e. what God is), or God's attributes (i.e. what God does).<ref>J.P. Farrell, "A Theological Introduction to the Mystagogy of St. Photios," in The Mystagogy of the Holy Spirit, ed. First M. Last Name (Brookline, MA: Holy Cross Orthodox Press, 1987), pp. 17-56.</ref>		''Hypostasis' is not to be confused with God's essence/nature (''[[ousia]]'', i.e. what God is), or God's attributes (i.e. what God does).<ref>J.P. Farrell, "A Theological Introduction to the Mystagogy of St. Photios," in The Mystagogy of the Holy Spirit, ed. First M. Last Name (Brookline, MA: Holy Cross Orthodox Press, 1987), pp. 17-56.</ref>