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those who because of the difference abolish the hypostatic union; and the ecumenical council anathematizes those who because of the hypostatic union abolish the natural difference in the one of the Holy Trinity.

VARIOUS DEFINITIONS Various definitions. 15Α_194 Essence and nature, the same; for both are common and universal, as

being predicated of many things and of things differing in number, and never in any way being limited to a single person.

The enhypostatic is that which is common according to essence, that is, the species, which subsists in reality in the individuals under it, and is not contemplated by mere thought.

Otherwise, or again, the enhypostatic is that which, with another thing different in essence, is composed and co-subsists for the constitution of one person and the generation of one hypostasis, and is in no way known by itself.

Consubstantial is that which happens to be of the same essence as another, but is different from the same thing according to hypostasis; as is the case with man and the other species. If, therefore, something is the same as another according to essence, it is not the same as it also according to hypostasis; and if something happens to be one and united with it according to essence, it does not happen to be one or united with it also according to hypostasis; and if something has a difference from another according to hypostasis, this has a union with the same thing according to essence.

An essential union, therefore, is that which gathers the many hypostases differing in number into one and the same essence. An essential difference also happens to be a principle according to which the essence, that is, nature, remains undiminished and unchanged, at once unmingled and unconfused, and when making a coming together into one hypostasis 15Α_196 with another different in species, in no way departs from its own proper nature.

0152 Hypostasis and person, the same; for both are particular and proper, as having their circumscription in themselves, and not naturally possessing their predication in many.

That which is in an essence is that which has not only contemplated in itself the collection of properties, by which one is known from another, but also possesses in reality the commonality of the essence.

Co-hypostatic is that which is composed with another into one and the same hypostasis; but happens to be different from the same thing according to essence; as is the case with soul and body, and of all other things that, differing by a heterogeneity of nature, are united hypostatically. If, therefore, something composed with another in union is the same according to hypostasis, that is, has become one hypostasis with it, it is different from the same thing according to essence. And if something happens to be one and united with another according to hypostasis, this is not one nor of the same genus with it also according to essence. And if something composed with another has a difference according to essence, this has a union with the same thing according to hypostasis.

A hypostatic union, therefore, is that which gathers and binds different essences or natures into one person, and one and the same hypostasis. But a hypostatic difference happens to be a principle, according to which the otherness, in terms of the collection of contemplated properties, to the commonality of the essence, by cutting one from another according to number, makes the multitude of individuals.

A relative union is that which gathers different opinions into one will. But a relative difference is the movement that cuts the one will by an otherness of opinion.

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τούς διά τήν διαφοράν ἀναιροῦντας τήν καθ᾿ ὑπόστασιν ἕνωσιν· καί ἡ οἰκουμενική σύνοδος ἀναθεματίζει τούς διά τήν καθ᾿ ὑπόστασιν ἕνωσιν ἀναιροῦντας τήν φυσικήν διαφοράν ἐπί τοῦ ἑνός τῆς ἁγίας Τριάδος.

ΟΡΟΙ ∆ΙΑΦΟΡΟΙ Ὅροι διάφοροι. 15Α_194 Οὐσία καί φύσις, ταυτόν· ἄμφω γάρ κοινόν καί καθόλου, ὡς

κατά πολλῶν καί διαφερόντων τῷ ἀριθμῷ κατηγορούμενα, καί μήποτε καθοτιοῦν ἑνί προσώπῳ περιοριζόμενα.

Ἐνυπόστατόν ἐστι, τό κατά τήν οὐσίαν κοινόν, ἤγουν τό εἶδος, τό ἐν τοῖς ὑπ᾿ αὐτό ἀτόμοις πραγματικῶς ὑφιστάμενον, καί οὐκ ἐπινοίᾳ ψιλῇ θεωρούμενον.

Ἄλλως, ἤ πάλιν ἐνυπόστατόν ἐστι, τό ἄλλῳ διαφόρῳ κατά τήν οὐσίαν εἰς ἑνός σύστασιν προσώπου καί μιᾶς γένεσιν ὑποστάσεως, συγκείμενόν τε καί συνυφιστάμενον, καί οὐδαμῶς καθ᾿ αὐτό γνωριζόμενον.

Ὁμοούσιόν ἐστι τό τῆς αὐτῆς οὐσίας ἄλλῳ τυγχάνον, διάφορον δέ πρός τό αὐτό κατά τήν ὑπόστασιν ὄν· ὡς ἐπί τε ἀνθρώπου καί τῶν ἄλλων ἔχει εἰδῶν. Εἴ τι οὖν ἄλλῳ ταυτόν ὑπάρχει κατά τήν οὐσίαν, οὐ ταυτόν ὑπάρχει τῷ αὐτῶ καί κατά τήν ὑπόστασιν· καί εἴ τι ἕν καί ἡνωμένον τῷ αὐτῶ τυγχάνει κατά τήν οὐσίαν, οὐχ ἕν οὔτε ἡνωμένον τῷ αὐτῷ τυγχάνει καί κατά τήν ὑπόστασιν· καί εἴ τι διαφοράν ἔχει πρός ἄλλο κατά τήν ὑπόστασιν, τοῦτο ἕνωσιν ἔχει πρός τό αὐτό κατά τήν οὐσίαν.

Οὐσιώδης οὖν ἕνωσίς ἐστιν, ἡ τάς διαφόρους κατ᾿ ἀριθμόν καί πολλάς ὑποστάσεις εἰς μίαν καί τήν αὐτήν οὐσίαν συνάγουσα. Οὐσιώδης καί διαφορά τυγχάνει, λόγος καθ᾿ ὅν ἡ οὐσία, ἤγουν φύσις, ἀμείωτός τε καί ἄτρεπτος, ἄφυρτος ὁμοῦ καί ἀσύγχυτος διαμένει, καί τήν πρός ἄλλο κατ᾿ εἶδος ἕτερον εἰς μίαν ὑπόστασιν 15Α_196 ποιουμένη σύνοδον, οὐδ᾿ ὅλως τῆς κατά φύσιν ἰδίας ἐξίσταται φύσεως.

0152 Ὑπόστασις καί πρόσωπον, ταυτόν· ἄμφω γάρ μερικόν τε καί ἴδιον, ὡς ἐφ᾿ ἑαυτῶν τήν περιγραφήν, ἀλλ᾿ οὐκ ἐν πλείοσι τήν κατηγορίαν φυσικῶς κεκτημένα.

Ἐνούσιόν ἐστι τό μή μόνον ἐνθεωρούμενον ἔχον ἐφ᾿ ἑαυτοῦ τό τῶν ἰδιωμάτων ἄθροισμα, καθ' ὅ ἄλλο ἀπ᾿ ἄλλου γνωρίζεται, ἀλλά καί τό κοινόν τῆς οὐσίας πραγματικῶς κεκτημένον.

Ὁμοϋπόστατόν ἐστι, τό εἰς μίαν καί τήν αὐτήν ὑπόστασιν ἄλλῳ συντεθειμένον· διάφορον δέ πρός τό αὐτό κατ᾿ οὐσίαν τυγχάνον· ὡς ἐπί τε ψυχῆς καί σώματος ἔχει, καί τῶν ἄλλων ὅσα φύσεως ἑτερότητι διαφέροντα, καθ᾿ ὑπόστασιν ἥνωται. Εἴ τι οὖν ἄλλῳ καθ᾿ ἕνωσιν συντεθέν, ταυτόν ὑπάρχει κατά τήν ὑπόστασιν, τουτέστιν, ὑπόστασις μετ᾿ αὐτοῦ γέγονε μία, ἕτερον τῷ αὐτῷ κατά τήν οὐσίαν ἐστί. Καί εἴ τι ἕν καί ἡνωμένον ἄλλῳ τυγχάνει κατά τήν ὑπόστασιν, τοῦτο οὐχ ἕν οὔτε ὁμογενές ἐστι τῷ αὐτῷ καί κατά τήν οὐσίαν. Καί εἴ τι συντεθειμένον ἄλλῳ διαφοράν ἔχει κατά τήν οὐσίαν, τοῦτο ἕνωσιν ἔχει πρός τό αὐτό κατά τήν ὑπόστασιν.

Ὑποστατική οὖν ἕνωσίς ἐστιν, ἤ τάς διαφόρους οὐσίας ἤγουν φύσεις εἰς ἕν πρόσωπον, καί μίαν καί τήν αὐτήν ὑπόστασιν συνάγουσά τε καί συνδέουσα. Ὑποστατική δέ διαφορά, τυγχάνει λόγος, καθ᾿ ὅν ἡ κατά τό ἄθροισμα τῶν ἐνθεωρουμένων ἰδιωμάτων τῷ κοινῷ τῆς οὐσίας ἑτερότης, τέμνουσα κατ᾿ ἀριθμόν ἄλλον ἀπ᾿ ἄλλου, τήν τῶν ἀτόμων ποιεῖται πληθύν.

Σχετική ἕνωσίς ἐστι, ἡ τάς διαφόρους γνώμας εἰς ἕν συνάγουσα θέλημα. Σχετική δέ διαφορά ἐστιν ἡ τό ἕν θέλημα γνώμης ἑτερότητι διατέμνουσα κίνησις.