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Trinitarian Concept

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  • Rev Dr.Biji Chirathilattu
    Dear Reji The word used for Knooma in English is Hypostases. Knooma is syriac and was taken over to malayalam. See the trinitarian concept as explainde by
    Message 1 of 1 , Feb 28, 2004
      Dear Reji

      The word used for "Knooma" in English is Hypostases.
      "Knooma" is syriac and was taken over to malayalam.

      See the trinitarian concept as explainde by Bar ebroyo:

      According to Bar Ebroyo, God of Christians is the
      Holy Trinity consisting of the Father, the Son and
      the Holy Spirit. He affirms that God is one Ousia and
      three hypostases,[1] meaning that the one Godhead is
      eternally and equally individuated in perfection in
      the three persons of the Father, the Son and the Holy
      Spirit. But they are not three gods, because each of
      them has the same Godhead in Him. The Ousia, namely
      the Godhead, is not divided; neither does it exist by
      itself apart from the three persons or the hypostases.
      God is one in His Ousia or Nature, because He is
      necessary and not merely possible. "If God is more
      than one nature, each one of them should find itself
      to be composed of two constitutive parts, that is to
      say, of genus and of species. All that which is
      composed is only possible and not necessary. Therefore,
      if there were two gods, they should have been only
      possible and not necessary. Everything, which possesses
      a possible nature, is not God. So the divine nature,
      which is the necessary existence is necessarily one."[2]

      The creator is wise and live through wisdom and life.
      But these determinations of God are not accidents,
      because then God will be the seat of accidents and will
      be subject to change. Wisdom and life are therefore
      essential components of God; they are hypostases. Now
      as the concept of one wise and live is something other
      than wisdom and life, the creator God Himself is also
      one real hypostasis, to which life and wisdom belong.
      And here shines the light of the trinity of hypostases
      of the unique divine nature. [3]

      Even though wisdom and life are distinct and real
      hypostases, they are inseparably and indivisibly united
      to the hypostasis to which they belong. Since, without
      such a third hypostasis, wisdom and life would be the
      wisdom and life of nothing. Consequently, they are
      neither divided nor separated, although in the strict
      logical sense the hypostases differ through their
      corresponding predicates.[4] The theology designates
      "as Father the hypostasis which is wise and live, as
      Son the wisdom and as Holy Spirit the life."[5] Although
      both Son and Spirit are caused from the Father, there
      is difference in the manner of generation. The
      peculiarity of the Son is "begetting" and that of the
      Spirit is "procession."[6] Nevertheless, all the three
      hypostases have only one substance or nature, but even
      when each of these three hypostasis is called God,[7]
      they will not be defined as three gods or three
      divinities, because this expression will lead one to
      divide the nature or Ousia of God into three.[8] The
      three hypostases are not three gods, because the
      concepts that they characterize, namely to generate,
      to be generated and to proceed, are relative concepts
      and they are referring themselves to the being. That
      is to say: "The multiplicity of relations does not
      lead to multiplicity of the natures."[9] And consequently,
      the Son and the Spirit are not created and brought
      forth, because then both of these would have been
      creatures and would differ from the nature of the
      Father. But the three hypostases possess only one nature,
      which is common to all the three.[10]

      "Prayers and Fasts according to Bar Ebroyo,
      A study on the prayers and fasts of the oriental
      churches" Fr. Dr. Biji Chirathilattu,
      ISBN 3-8258-6795-1
      Lit Publications in Münster, Germany

      [1] Le Candélabre III, p. 562f. Cf. KAWERAU: Christentum,
      pp. 71-75 and PANIKKER: Christology, p. 308 and 317f
      also for a brief account of Bar Ebroyo's understanding
      of trinity and incarnation.
      [2] Le Candélabre III, p. 556. Cf. supra, II.1.2,
      p. 22f also.
      [3] Ibid., p. 564.
      [4] Ibid., p. 568.
      [5] Ibid.
      [6] Ibid., p. 572.
      [7] This may be the reason (i.e. that each of them can be
      called God), why while addressing the prayers Bar Ebroyo
      often interchanges the addressees between Father and Son.
      For ex­ample among the eight petitions given in the
      Ethicon I: 2:3, the first, second and last are addressed
      to the Father, whereas others are addressed to Jesus.
      Cf. Ethicon (ed. TEULE), pp. 27-29.
      [8] Le Candélabre III, p. 574.
      [9] Ibid., p. 576.
      [10] Ibid., pp. 592-594.
      With Love and Prayers
      Fr.Dr.Biji Chirathilattu , Vicar,
      St.Mary's Syrian Orthodox Congregation Vienna
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