Sect. 176The Hypostatic Union: Its Essence; Its Formal Foundation, or the “Gratia Unionis;” Its First Formal Effect, or the Community of Being; Its PropertiesThe Hypostatic Union: Its Essence; Its Formal Foundation, or the “Gratia Unionis;” Its First Formal Effect, or the Community of Being; Its Properties
I. The Hypostatic Union, considered in its essence, is the substantial union of the human nature with the Divine Hypostasis or Person: through this union the human nature is made to form One Whole with, or to receive its hypostatic complement from, the Divine Hypostasis; and this latter, by appropriating the human nature, takes the place of a human hypostasis or person.
It is a principle of sound philosophy that when two different elements are combined into one substantial whole, the more perfect intrinsically perfects the other: the lower element bears to the higher the relation of substantial potentiality to substantial actuation; in other words, is able to be made into what the other will make it. This principle applies to the Hypostatic Union as well as to all the other substantial unions, and so we may consider the Hypostatic Union as similar or analogical to the union of matter and form in created substances. There is, however, a difference: the result of the various compositions of matter and form is always one substance and one nature, whereas in Christ the composition results in two natures. For this reason the Schoolmen avoided applying the analogy of matter and form to the union of the human nature with the Logos. More recent theologians substituted for the terms “substantial form and information,” the expressions “substantial termination (= completion) of the humanity by the Hypostasis of the Logos as completing terminus.” Thus the danger of implying a change in the Logos on account of the union was avoided, and the characteristic element which turns a nature into an hypostasis was brought into prominence. However appropriate this description of the Hypostatic Union may be, it can nevertheless be replaced to advantage by the theory of matter and form, provided that this is understood in a wide sense. The only reason for not applying it to the composition of Christ, is that in Christ the two natures remain distinct, whereas in all other compositions the substances mingle into one. But this difference arises from the singular perfection of the informing nature; it is by no means due to a deficiency in informing or forming power. Hence, if from the Aristotelian theory we eliminate the unessential notion of “one nature resulting from the substantial union of matter and form,” we obtain a more general theory, applicable not only to natural compositions, but also to the peculiar composition of Christ. Thus we find that the following general and essential principles apply to the union of the Logos with the flesh: (1) The form is infused into a substratum, and intrinsically united with it so as to complete its being. (2) The form gives to the informed substratum its determined, complete, substantial being. (3) The form is the principle by which the informed being is intrinsically distinguished from all other beings, and holds its proper place among or above them. (4) The form, being the highest and innermost constituent principle, is also the foundation of all specific perfections, properties, and forces of the compound being, and the principle of all its activity. Every one of these points is realized in the information of human nature by the Logos, and the dogmatic name Christ implies them all (§ 175). The illustrative analogies used by the Fathers, especially the anointment of humanity with Divinity, are based upon the same idea.
II. The formal foundation, or the bond of the Hypostatic Union, which theologians call “the Grace of Union,” in the strictest sense of the word, is neither a third substance nor an accident, and much less an abstract relation. According to St. Thomas it lies in the Logos Himself, Who founds the union on this that He directly communicates His personal being to the human nature, in the same way as, in natural compositions, the form immediately raises the matter to its new state of perfection. The fundamental form, then, of the union is the completion or termination of the humanity through the Logos: the two elements are made One in One and through One (διʼ ἑνός: St. Gregory of Nazianzum). Hence, the first formal effect of the union is that the Logos forms, with His humanity, a substantial being, or rather an hypostatic and personal being, the man Christ. Christ being One, has one existence; and as in compounds the formal principle determines the existence of the component elements in a way that these, as parts of the whole, participate in the existence of the form, in like manner the Logos determines the existence of the man Christ by making His humanity participate in His own Divine existence. In other words, the human nature of Christ has neither existence nor subsistence of its own: it obtains and possesses both in the Logos.
III. Among all the works of God the Hypostatic Union is the most supernatural, because it confers upon a created nature the highest conceivable perfection above and beyond its natural requirements and capabilities. Yet, in contradistinction to other supernatural unions, the Hypostatic Union is “natural” to Christ as man, inasmuch as from its origin, and by virtue of its origin through the Holy Ghost, the human nature was intended for, and actually assumed into, the Hypostatic Union. Besides, the principle which effects the union is not external to Christ, but is His own. If, however, the human nature of Christ be considered in its essence, it possesses no claims whatsoever to the union, and from this point of view the union is again supernatural.
IV. The Hypostatic Union may be compared with natural substantial unions in which a higher element informs a lower; and also with the supernatural unions of God with creatures through grace. The perfection of the former is measured by the perfection, independence, and power of the higher elements. Among them the union of soul and body ranks highest. But the Hypostatic Union stands infinitely above the union of body and soul, on account of the absolute excellence of its higher principle and of the relative excellence of the lower element: this latter comprising the spiritual form of the human compound. The supernatural unions by grace and glory have in common with the Hypostatic Union that they unite two spiritual substances, though not into one nature, and that the created spirit is in a sense deified by the Uncreated. Their perfection, however, is again infinitely below that of the Hypostatic Union, in which the human spirit is made not only morally, but physically, one with a Divine Person. In the union by grace God unites Himself to an independent personal being for its beatification and glory; in the Hypostatic Union He makes a spiritual living nature His own for the same purpose: hence that union is, to the humanity of Christ, the absolutely highest measure of grace and glory, and, besides, constitutes it the source of grace and glory for all other creatures. The Hypostatic Union, then, is the most perfect of all natural and supernatural unions, because it results in the most perfect Being which can result from a union, and it bestows upon the lower nature the highest possible benefaction: in technical language, it is the highest ratione entis et ratione beneficii.
V. The Hypostatic Union is the most intimate and solid of all unions. It is the most intimate, because it alone consists in a real union of the Divine Being to a creature, all other supernatural unions being merely external as compared with it. Again, it surpasses in innerness all natural unions by reason of the penetrating or pervading power of the higher principle, and of the penetrability and adaptability of the lower. It is the most solid, for the Logos has in Himself the power to maintain it for ever, and the human soul is indissoluble. A sign of this solidity is that, after the separation of the soul from the body of Christ, the union of the Logos with both remained intact, and it was by His own power that the Logos reunited the separated parts.
VI. Being supernatural, the Hypostatic Union is necessarily incomprehensible and ineffable. In the sphere of natural thought there is no perfect analogy for it, and the nearest, viz. the union of body and soul, is itself very difficult to comprehend. Yet a judicious use of analogies leads to a sufficient understanding of the possibility of the mystery, and offers the means of dispelling the objections against it. These arise from the infinite distance between the two elements, and from the completeness of each of them. We answer the first here, reserving the others for the next section.
VII. The infinite distance between the two members of the Hypostatic Union only proves the impossibility of uniting them naturally into one nature: it is an essential condition for the union into one person. Such personal union involves the perfect appropriation of a created spiritual nature by a higher spirit; but this can only be accomplished by a spirit whose power surpasses that of the soul at least as much as the soul surpasses its body. In like manner the perfecting of a created spirit by a higher being, supposes a principle absolutely simple and perfect. In fact, it seems easier, from the point of view under consideration, to comprehend the Hypostatic Union than to conceive the union of spirit and matter in man. The Hypostatic Union does not become unnatural or monstrous on account of the distance between its members: their union is indeed a miracle of Divine Power, but they are bound together in such harmony that their union is also a miracle of Divine Wisdom and Goodness. For the Hypostatic Union unites the uncreated with the created image of God in such a manner that the first is externally manifested by the second, and the second is filled and perfected by the first, so that the most perfect revelation and communication of God ad extra is brought about. See St. Thomas, 3 q. 2, a. 6, sqq.; the commentaries of Suarez and the Salmanticenses; St. Bonaventure in 3, dist. 6.
I. The Hypostatic Union, considered in its essence, is the substantial union of the human nature with the Divine Hypostasis or Person: through this union the human nature is made to form One Whole with, or to receive its hypostatic complement from, the Divine Hypostasis; and this latter, by appropriating the human nature, takes the place of a human hypostasis or person.
It is a principle of sound philosophy that when two different elements are combined into one substantial whole, the more perfect intrinsically perfects the other: the lower element bears to the higher the relation of substantial potentiality to substantial actuation; in other words, is able to be made into what the other will make it. This principle applies to the Hypostatic Union as well as to all the other substantial unions, and so we may consider the Hypostatic Union as similar or analogical to the union of matter and form in created substances. There is, however, a difference: the result of the various compositions of matter and form is always one substance and one nature, whereas in Christ the composition results in two natures. For this reason the Schoolmen avoided applying the analogy of matter and form to the union of the human nature with the Logos. More recent theologians substituted for the terms “substantial form and information,” the expressions “substantial termination (= completion) of the humanity by the Hypostasis of the Logos as completing terminus.” Thus the danger of implying a change in the Logos on account of the union was avoided, and the characteristic element which turns a nature into an hypostasis was brought into prominence. However appropriate this description of the Hypostatic Union may be, it can nevertheless be replaced to advantage by the theory of matter and form, provided that this is understood in a wide sense. The only reason for not applying it to the composition of Christ, is that in Christ the two natures remain distinct, whereas in all other compositions the substances mingle into one. But this difference arises from the singular perfection of the informing nature; it is by no means due to a deficiency in informing or forming power. Hence, if from the Aristotelian theory we eliminate the unessential notion of “one nature resulting from the substantial union of matter and form,” we obtain a more general theory, applicable not only to natural compositions, but also to the peculiar composition of Christ. Thus we find that the following general and essential principles apply to the union of the Logos with the flesh: (1) The form is infused into a substratum, and intrinsically united with it so as to complete its being. (2) The form gives to the informed substratum its determined, complete, substantial being. (3) The form is the principle by which the informed being is intrinsically distinguished from all other beings, and holds its proper place among or above them. (4) The form, being the highest and innermost constituent principle, is also the foundation of all specific perfections, properties, and forces of the compound being, and the principle of all its activity. Every one of these points is realized in the information of human nature by the Logos, and the dogmatic name Christ implies them all (§ 175). The illustrative analogies used by the Fathers, especially the anointment of humanity with Divinity, are based upon the same idea.
II. The formal foundation, or the bond of the Hypostatic Union, which theologians call “the Grace of Union,” in the strictest sense of the word, is neither a third substance nor an accident, and much less an abstract relation. According to St. Thomas it lies in the Logos Himself, Who founds the union on this that He directly communicates His personal being to the human nature, in the same way as, in natural compositions, the form immediately raises the matter to its new state of perfection. The fundamental form, then, of the union is the completion or termination of the humanity through the Logos: the two elements are made One in One and through One (διʼ ἑνός: St. Gregory of Nazianzum). Hence, the first formal effect of the union is that the Logos forms, with His humanity, a substantial being, or rather an hypostatic and personal being, the man Christ. Christ being One, has one existence; and as in compounds the formal principle determines the existence of the component elements in a way that these, as parts of the whole, participate in the existence of the form, in like manner the Logos determines the existence of the man Christ by making His humanity participate in His own Divine existence. In other words, the human nature of Christ has neither existence nor subsistence of its own: it obtains and possesses both in the Logos.
III. Among all the works of God the Hypostatic Union is the most supernatural, because it confers upon a created nature the highest conceivable perfection above and beyond its natural requirements and capabilities. Yet, in contradistinction to other supernatural unions, the Hypostatic Union is “natural” to Christ as man, inasmuch as from its origin, and by virtue of its origin through the Holy Ghost, the human nature was intended for, and actually assumed into, the Hypostatic Union. Besides, the principle which effects the union is not external to Christ, but is His own. If, however, the human nature of Christ be considered in its essence, it possesses no claims whatsoever to the union, and from this point of view the union is again supernatural.
IV. The Hypostatic Union may be compared with natural substantial unions in which a higher element informs a lower; and also with the supernatural unions of God with creatures through grace. The perfection of the former is measured by the perfection, independence, and power of the higher elements. Among them the union of soul and body ranks highest. But the Hypostatic Union stands infinitely above the union of body and soul, on account of the absolute excellence of its higher principle and of the relative excellence of the lower element: this latter comprising the spiritual form of the human compound. The supernatural unions by grace and glory have in common with the Hypostatic Union that they unite two spiritual substances, though not into one nature, and that the created spirit is in a sense deified by the Uncreated. Their perfection, however, is again infinitely below that of the Hypostatic Union, in which the human spirit is made not only morally, but physically, one with a Divine Person. In the union by grace God unites Himself to an independent personal being for its beatification and glory; in the Hypostatic Union He makes a spiritual living nature His own for the same purpose: hence that union is, to the humanity of Christ, the absolutely highest measure of grace and glory, and, besides, constitutes it the source of grace and glory for all other creatures. The Hypostatic Union, then, is the most perfect of all natural and supernatural unions, because it results in the most perfect Being which can result from a union, and it bestows upon the lower nature the highest possible benefaction: in technical language, it is the highest ratione entis et ratione beneficii.
V. The Hypostatic Union is the most intimate and solid of all unions. It is the most intimate, because it alone consists in a real union of the Divine Being to a creature, all other supernatural unions being merely external as compared with it. Again, it surpasses in innerness all natural unions by reason of the penetrating or pervading power of the higher principle, and of the penetrability and adaptability of the lower. It is the most solid, for the Logos has in Himself the power to maintain it for ever, and the human soul is indissoluble. A sign of this solidity is that, after the separation of the soul from the body of Christ, the union of the Logos with both remained intact, and it was by His own power that the Logos reunited the separated parts.
VI. Being supernatural, the Hypostatic Union is necessarily incomprehensible and ineffable. In the sphere of natural thought there is no perfect analogy for it, and the nearest, viz. the union of body and soul, is itself very difficult to comprehend. Yet a judicious use of analogies leads to a sufficient understanding of the possibility of the mystery, and offers the means of dispelling the objections against it. These arise from the infinite distance between the two elements, and from the completeness of each of them. We answer the first here, reserving the others for the next section.
VII. The infinite distance between the two members of the Hypostatic Union only proves the impossibility of uniting them naturally into one nature: it is an essential condition for the union into one person. Such personal union involves the perfect appropriation of a created spiritual nature by a higher spirit; but this can only be accomplished by a spirit whose power surpasses that of the soul at least as much as the soul surpasses its body. In like manner the perfecting of a created spirit by a higher being, supposes a principle absolutely simple and perfect. In fact, it seems easier, from the point of view under consideration, to comprehend the Hypostatic Union than to conceive the union of spirit and matter in man. The Hypostatic Union does not become unnatural or monstrous on account of the distance between its members: their union is indeed a miracle of Divine Power, but they are bound together in such harmony that their union is also a miracle of Divine Wisdom and Goodness. For the Hypostatic Union unites the uncreated with the created image of God in such a manner that the first is externally manifested by the second, and the second is filled and perfected by the first, so that the most perfect revelation and communication of God ad extra is brought about. See St. Thomas, 3 q. 2, a. 6, sqq.; the commentaries of Suarez and the Salmanticenses; St. Bonaventure in 3, dist. 6.
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