By Benjamin Gleede
Studying the use of the time period ἐνυπόστατος either within the trinitarian debates prior to Chalcedon and particularly the Christological ones afterwards, this examine illustrates the sluggish, but profound swap in its that means initiated through Leontius of Byzantium: In distinguishing among the hypostasis and the ἐνυπόστατον Leontius initiates a vital shift in that an ἐνυπόστατον isn't any longer straightforwardly regarded as a formal, self reliant hypostasis of its personal, yet as whatever discovered in a hypostasis that is certainly not inevitably endowed with a hypostasis of its personal. This technical dialogue of the time period is followed by means of an test at classifying the whole lot of different usages it retains on exhibiting regardless of its Christian theological starting place and its remarkable significance throughout the post-chalcedonian Christological debates.
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Extra info for The Development of the Term ἐνυπόστατος from Origen to John of Damascus
Grosdidier de Matons, Paris 1967 [SC 128], 590): ζωὴ δὲ ἐνυπόστατος ἐγὼ πέλω ὁ ποίησας τὰ σύµπαντα, ἀλλὰ σὺ ῞Αιδη τὸ πρὶν οὐκ ἦς οὐδὲ θανάτου ὑπόστασις. 45 Asterius Sophista, Homily 21,21 in Ps. 11,2b LXX (Asterii sophistae commentariorum in Psalmos quae supersunt, ed. M. Richard, Oslo 1956, 169: ῞Ωσπερ δὲ εἷς ὁ Χριστὸς καὶ πολλοὶ οἱ Χριστοί—Μὴ ἅπτεσθε τῶν χριστῶν µου—καὶ µία δικαιοσύνη καὶ πολλαὶ αἱ δικαιοσύναι— the origin of the term 19 1:30)46 and finally—most important—λόγος ἐνυπόστατος (John 1).
Pusey, vol. I, Oxford 1872 (repr. Brussels 1965), 569: ῥῆµα γὰρ Θεοῦ καὶ ὁ νόµος ἦν, εἰ καὶ µὴ ἐνυπόστατον, ὥσπερ οὖν ἐστιν ὁ Υἱός. Cf. also Epiphanius, Panarion 69, 21; ed. K. Holl, vol. 3, Leizpig 1933 (GCS 37), 171: ῎Εφηµεν δὲ ὅτι πολλαί τινες αἱ καταχρηστικῶς λεγόµεναι κατὰ καιρὸν ἐκ θεοῦ δοθεῖσαι σοφίαι, ὅτι πάντα ὁ θεὸς ἐν σοφίᾳ ἐπιτελεῖ. µία δέ ἐστιν ἡ οὖσα σοφία τοῦ πατρὸς ὁ ἐνυπόστατος θεὸς λόγος. 49 The best example is probably Epiphanius, Ancoratus 19,1 (GCS 25, 27): Αὐτὸς τοίνυν ὁ ἅγιος Λόγος ὁ ζῶν ὁ ἐνυπόστατος, ὁ βασιλεὺς ὁ ἐπουράνιος, ὁ υἱὸς ὁ γνήσιος, ὁ ἀεὶ ὢν σὺν πατρί, ὁ ἐκ πατρὸς προελθών, τὸ “ἀπαύγασµα τῆς δόξης, ὁ χαρακτὴρ τῆς ὑποστάσεως”, “ἡ εἰκὼν τοῦ πατρὸς” ἐν ἀληθείᾳ, ὁ σύνθρονος τοῦ φύσαντος … 50 Cf.
5, ed. A. Cramer, Oxford 1841, 62). 52 Homily 18; ed. H. Berthold/E. Klostermann, TU 72 , 96,16–24 (ἡµεῖς τοίνυν, ἀγαπητοί, πάντοτε τὸν σκοπὸν ἡµῶν καὶ τὸν ἀγῶνα καὶ τὸν πόνον ἐκεῖ ἔχωµεν µηδεµίαν ὥραν διδόντες ἑαυτοῖς ἄνεσιν καὶ µήτε ἐν µικρῷ µήτε ἐν µεγάλῳ πράγµατι ὑπακούσωµεν ταῖς συµβουλίαις αὐτοῦ, ὅπως ἐκείνη ἡ πνευµατικὴ καὶ ἐνυπόστατος ἐργασία γένηται ἐν ἡµῖν ἡ ἀποκτέννουσα τὴν ἐν ἡµῖν κακίαν. λόγοι γὰρ µύριοι οὐδὲν ὠφελοῦσιν, ἐργασίας πνευµατικῆς χρεία ἐνυποστάτου. ἄλλος γάρ ἐστιν ὁ λόγον ἀκούων καὶ χαροποιούµενος καὶ ἄλλος ὁ ἐνέργειαν θείας δυνάµεως αἰσθανόµενος ἐν ἑαυτῷ, δι’ οὗ ἀποκτέννεται ἡ ἁµαρτία) and 98,14–18 (Παρακαλέσωµεν οὖν τὸν κύριον καὶ προσδοκήσωµεν αὐτὸν ἀδιστάκτῳ πίστει, ὅπως ἡ ἐνυπόστατος ἐργασία τοῦ ἁγίου πνεύµατος γένηται ἐν ἡµῖν ἡ ἀποκτέννουσα τὴν ἁµαρτίαν, ἵνα ἐντεῦθεν καθαρισθέντες καὶ ἁγιασθέντες ἄξιοι τῆς ἐπουρανίου βασιλείας γενώµεθα).
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