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Chaldean Catholicism

MalpanaGiwargis

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kyana was frequently used for physis; the equivalent of ousia is ithutha in the creeds of both 325 and 381. In the former the Son is men ithutheh d-abba ("from/of the ithutha of the Father"), and in the latter He is called bar ithutha d-abba ("son of the ithutha of the Father"), "son of" being an idiom for "of the same." Ithutha is derived from the word ith, which is a predication of existence ("there is...").
 

Apotheoun

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. . . I also wonder if Leontius of Byzantium helps us. He states the union of the divine and the human natures in Christ is ‘anhypostatic’ in that Christ’s human nature is not personal in itself, but also ‘enhypostatic’ in that it is personalised by being united to the Son. I think this is what the Assyrians are getting at.
Christ's human nature is most certainly enhypostatic, because it really - and not in mere appearance - subsists by means of the hypostasis of the eternal Logos who assumes it into His own being. The Nestorian / Assyrian position, on the other hand, makes the human nature of Christ - at least in some way - authypostatic, which means that it is concretely real independent of the hypostasis of the eternal Logos, and so there is no hypostatic union.
 
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