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n. pl. hy·pos·ta·ses (-sēz′)
1. Philosophy The substance, essence, or underlying reality.
2. Christianity
a. Any of the persons of the Trinity.
b. The essential person of Jesus in which his human and divine natures are united.
3. Something that has been hypostatized.
a. A settling of solid particles in a fluid.
b. Something that settles to the bottom of a fluid; sediment.
5. Medicine The settling of blood in the lower part of an organ or the body as a result of decreased blood flow.
6. Genetics A condition in which the action of one gene is concealed or suppressed by the action of an allele of a different gene that affects the same part or biochemical process in an organism.

[Late Latin, from Greek hupostasis : hupo-, hypo- + stasis, a standing; see stā- in Indo-European roots.]

hy′po·stat′ic (hī′pə-stăt′ĭk), hy′po·stat′i·cal adj.
hy′po·stat′i·cal·ly adv.
American Heritage® Dictionary of the English Language, Fifth Edition. Copyright © 2016 by Houghton Mifflin Harcourt Publishing Company. Published by Houghton Mifflin Harcourt Publishing Company. All rights reserved.
References in periodicals archive ?
The Orthodox Church has always testified to and defended this truth--the Son of God assumed the body of man at the moment of conception in the body of the Holy Virgin, a body from which He never parted, so that she bore and gave birth to the Son of God, in His human nature, hypostatically united with the divine nature from the moment of conception.
For, in contrast to the apparent consensus developing in much of the rest of the patristic tradition that has come down to us, Gelasius definitely taught, or perhaps, more accurately assumed, that in the Eucharist, the bread and wine retained their natures, and that, basically, there was simply added to them the nature of the divinity; just as he needed to prove against the monophysites that the two natures in Christ, human and divine, remained intact, though indeed hypostatically united:
the distinction of the Persons has never been more clearly revealed than in the relationship between the Son who is abandoned and the Father who abandons him." (55) Not only does Christ's experience of abandonment reveal the Father and Son as distinct persons, but there is an actual rupture that occurs in the economic order and that reflects the infinite distance there is between the persons precisely as hypostatically distinct.
In such possibilities of existence actualized as a result of concrete actions in redemption history, the eternal nature of the loving persons is hypostatically reified in the history of creation.