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once he was not, or he was not before his generation, or he came to be out of nothing, or…he, the Son of God, is of a different hypostasis or ousia [Greek: "essence"], or that he is a creature, or changeable or mutable.
His theological and ecclesiastical policy thereafter aimed to unite against Arianism the former semi-Arians and the supporters of Nicaea under the formula "three persons (hypostases) in one substance (ousia )," thus preserving both unity and the necessary distinctions in the theological concept of the godhead.
Ratified at the Council of Constantinople in 381 but since lost, that statement apparently made official the terminology developed by the supporters of Nicene orthodoxy in the middle of the 4th century: one divine substance, three divine persons (mia ousia , treis hypostaseis).
Christ was said to have two natures, one of which was of the same nature (homoousios) as the Father, whereas the other was of the same nature as humanity; and the Trinity was said to consist of one ousia in three hypostases.
The Platonic origin of this conceptuality is clear in the explanation of the Cappadocian Fathers that the Father, Son, and Holy Spirit share the same divine ousia in the way Peter, James, and John shared the same humanity.
Their views were approved in 360 at Constantinople, where all previous creeds were rejected; the term ousia ("substance" or "stuff") was repudiated; and a statement of faith was issued stating that the Son was "like the Father who begot him".
The key ideas of these Christological and Trinitarian debates and their conclusions were based upon the Greek concepts of ousia (nature or essence) and hypostasis (entity, used as virtually equivalent to prosōpon, person).
They borrowed key Greek terms, such as person (soma; persona), nature (physis; natura), and substance (ousia ; substantia), in an effort to clarify their own doctrines.
The Nicene Creed states that Jesus is The council rejected the opinion of those who argued, as Eusebius put it in a famous letter, that once he was not, or he was not before his generation, or he came to be out of nothing, or…he, the Son of God, is of a different hypostasis or ousia [Greek: "essence"], or that he is a creature, or changeable or mutable.
Each Form, F, is its essence (ousia ), which is to say that the relation of Being links the essence of beauty to the subject, Beauty Itself.[7] Being, then, is a primitive ontological relation designed exclusively to capture the special tie between that which possesses an essence and the essence possessed.
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The primary grammatical function of "ousia " is that of a noun , referring to the fundamental essence or substance of something. It is primarily employed in philosophical and theological discourse, as Ludwig's examples illustrate.
Expression frequency: Common
