Jesus Christ

Origin of the Name of Jesus
In this article, we shall consider the two words -- "Jesus" and "Christ" -- which compose the Sacred Name.
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The Holy Name of JesusWe give honour to the Name of Jesus, because it reminds us of all the blessings we receive through our Holy Redeemer.
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Early Historical Documents Concerning Jesus ChristIn this article, we discuss the ancient historical documents -- pagan, Jewish, and Christian -- referring to Christ's life and work.
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Chronology of the Life of ChristIn this article, we shall endeavour to establish the absolute and relative chronology of our Lord's life.
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The Character of Jesus ChristHere we consider the character of Jesus as manifested first in His relation to men, then in His relation to God.
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The Mystery of the IncarnationThe Incarnation is the mystery and dogma of the Word made Flesh.
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The Resurrection of Jesus ChristResurrection is the rising again from the dead, the resumption of life. In this article, we shall treat of the Resurrection of Jesus Christ, including its characteristics and importance.
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Devotion to the Sacred Heart of JesusDevotion to the Sacred Heart is but a special form of devotion to Jesus.
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ChristologyChristology is that part of theology which deals with Our Lord Jesus Christ. In its full extent it comprises the doctrines concerning both the person of Christ and His works; but in the present article we shall limit ourselves to a consideration of the person of Christ.

Hypostatic Union

A theological term used with reference to the Incarnation to express the revealed truth that in Christ one person subsists in two natures, the Divine and the human. Hypostasis means, literally, that which lies beneath as basis or foundation. Hence it came to be used by the Greek philosophers to denote reality as distinguished from appearances (Aristotle, "Mund.", IV, 21). It occurs also in St. Paul's Epistles (2 Corinthians 9:4; 11:17; Hebrews 1:3-3:14), but not in the sense of person. Previous to the Council of Nicæa (325) hypostasis was synonymous with ousia, and even St. Augustine (De Trin., V, 8) avers that he sees no difference between them. The distinction in fact was brought about gradually in the course of the controversies to which the Christological heresies gave rise, and was definitively established by the Council of Chalcedon (451), which declared that in Christ the two natures, each retaining its own properties, are united in one subsistence and one person (eis en prosopon kai mian hpostasin) (Denzinger, ed. Bannwart, 148). They are not joined in a moral or accidental union (Nestorius), nor commingled (Eutyches), and nevertheless they are substantially united. For further explanation and bibliography see: INCARNATION; JESUS CHRIST; MONOPHYSITISM; NATURE; PERSON.