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Hypostatic union (from the Greek: ὑπόστασις hypóstasis, 'person, subsistence') is a technical term in Christian theology employed in mainstream Christology to describe the union of Christ's humanity and divinity in one hypostasis, or individual personhood.
In Roman religion, the genius (Latin: [ˈɡɛnɪ.ʊs]; pl.: genii) is the individual instance of a general divine nature that is present in every individual person, place, or thing. [1] Much like a guardian angel, the genius would follow each man from the hour of his birth until the day he died. [2]
As the term is used in English, each 'person' is a distinct entity with his or her own mind and will. This is not equivalent to the concept of hypostasis in the Trinity doctrine because, in that doctrine, the Father, Son, and Holy Spirit are a single Being with a single mind.
Divine—capitalized—may be used as an adjective to refer to the manifestations of such a Divinity or its powers: e.g. "basking in the Divine presence..." The terms divinity and divine—uncapitalized, and lacking the definite article—are sometimes used to denote 'god(s) [7] or certain other beings and entities which fall short of absolute ...
The term pantheist designates one who holds both that everything constitutes a unity and that this unity is divine, consisting of an all-encompassing, manifested god or goddess. [3] [4] All astronomical objects are thence viewed as parts of a sole deity. Another definition of pantheism is the worship of all gods of every religion.
However, each divine person performs the common work according to his unique personal property. Thus the Church confesses, following the New Testament, "one God and Father from whom all things are, and one Lord Jesus Christ, through whom all things are, and one Holy Spirit in whom all things are".
Communicatio idiomatum (Latin: communication of properties) is a Christological [a] concept about the interaction of deity and humanity in the person of Jesus Christ.It maintains that in view of the unity of Christ's person, his human and divine attributes and experiences might properly be referred to his other nature so that the theologian may speak of "the suffering of God".
It is that the one eternal hypostasis of the Second Person of the Trinity has assumed our created human nature in that act uniting it with His own uncreated divine nature, to form an inseparably and unconfusedly united real divine-human being, the natures being distinguished from each other in contemplation only." [19]