Hypostatic union


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(Theol.) the union of the divine with the human nature of Christ.
- Tillotson.
(Theol.) See under Hypostatic.

See also: Hypostatic, Union

Webster's Revised Unabridged Dictionary, published 1913 by G. & C. Merriam Co.
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(49) Christians, he argues, accept too many doctrines that are contrary to nature and reason, such as the Trinity, Christ's hypostatic union, the Eucharist, and the Resurrection.
I'd be in the club-and I'd be doing my theology paper about the hypostatic union of Christ.
The hylomorphism of Aristotelian natural philosophy, for example, was adopted by the medieval theologians to help them explore the nature of the sacraments and the hypostatic union. This did not mean that the Church adjudicated the truth or falsity of the Aristotelian insight, since that is not her concern.
Further, it is not, according to Freedman, merely the human nature or the divine nature of Christ that fascinates Dickinson, but rather the hypostatic union of the two natures.
The Unity of Christ is a historical-theological study of Patristic Christology, which focuses on how the early church Fathers established an authoritative theological tradition, particularly in light of the difficulties and controversies around the hypostatic union of humanity and divinity in Jesus Christ.
Multiple missions of the Spirit are less an issue, because the terrestrial mission does not involve the temporal effect of hypostatic union and so can more easily be understood to occur in multiple modes.
Other themes follow the traditional Orthodox theological perspective, as, for example, trinitarian theology, human beings created in God's image and likeness or the Chalcedonian dogma about hypostatic union. The Holy Trinity is the starting point for anthropology as the basis of equality of people and genders.
The topics include the Dutch origins of Van Til's appraisal, Barth on the hypostatic union, the problems of universalism, and an engagement between Bath and radical orthodoxy.
"Christ is to be adored by angels and men, but that to him as man angels and men are subject, and must recognize his empire; by reason of the hypostatic union Christ has power over all creatures.
Littlejohn argues that "the theological agenda which de Lubac advanced resonated deeply with that of Mercersburg." Common elements included: "a decisive turn back to patristic sources, an emphasis on the inherently social character of the Church, as opposed to the modern conception which sees it as a mere collection of individuals, a call to hold visible and invisible together as two aspects of a single church, with an appeal to the hypostatic union as the foundation of this unity, a focus on the Eucharist as that which constitutes the Church, and an attempt to describe the Church as a supernatural body that fulfills nature, rather than a supernature alongside or against nature" (148-49).
To understand Jesus Voegelin said that he had to "go back of theology and work directly on the sources of the time [of the Gospels]." (10) In a response to a question at a panel discussion Voegelin deplored the use, at the Council of Chalcedon in the fifth century, of inadequate substantive terms (terms which Voegelin said he himself would never use) to "solve a problem, which is an entirely ridiculous problem in theology, on the basis of the deposition fidei," (11) by defining Christ as one person who is a hypostatic union of human nature and divine nature, meaning that Christ is, mysteriously, truly and fully God and truly and fully man.