The concepts of enhypostasis and anhypostasis have their origins in early Christian theology and philosophy. Broadly speaking, enhypostasis refers to the real existence of something, while anhypostasis refers to the lack of real existence. Let’s take a closer look at what the Bible teaches about these ideas.
Enhypostasis
The term enhypostasis comes from two Greek words – “en” meaning “in” and “hypostasis” meaning “substance” or “essence.” Together, they convey the idea that something has a real, substantial existence. In early Christian usage, enhypostasis was used to describe the full divinity and humanity of Jesus Christ. The Bible affirms that Jesus possesses the fullness of God’s nature (Colossians 2:9). He is fully divine, fully God. At the same time, Jesus is fully human, sharing in flesh and blood just as we do (Hebrews 2:14). This belief sets biblical Christianity apart from false teachings that denied either Christ’s true divinity (such as Arianism) or his true humanity (such as Docetism). Orthodox Christian theology insists that Jesus is one person with two natures – fully God and fully man. The technical term for this is the “hypostatic union.” Jesus exists (enhypostasis) as truly God and truly man in permanent hypostatic union.
The First Council of Nicea in 325 AD affirmed the real existence (enhypostasis) of Jesus as God the Son, co-eternal with God the Father. The Chalcedonian Definition of 451 AD re-affirmed Christ’s enhypostasis as fully God and fully man, united without confusion or change. In summary, enhypostasis expresses the substantial, real existence of Jesus Christ as portrayed in Scripture and taught by the early church councils. He is the God-Man, fully divine and fully human in one person.
Anhypostasis
In contrast to enhypostasis, anhypostasis refers to the lack of substantial existence. In early Christological debates, some theologians used anhypostasis to describe Jesus’ human nature. They argued that the divine Logos (Christ as God the Son) replaced the human personality or existence of Jesus. In other words, the “person” of Jesus was solely divine, with no distinct human personality. However, this teaching was rejected for undermining Jesus’ true humanity. The orthodox position states that as a real human being, Jesus retained a real human mind, soul, and will, even as He was also fully divine.
The Council of Chalcedon affirmed that Jesus possessed both a real divine nature and a real human nature. Other church fathers also spoke against anhypostasis Christology. Cyril of Alexandria argued that Christ had a complete human nature including a human mind and soul. Similarly, Pope Leo the Great’s Tome emphasized that Jesus’ human nature retained its own distinct properties and did not lose its own existence. So while some early theorists used anhypostasis in an attempt to explain the Incarnation, this view was rejected by the broader church.
Anhypostasis can also refer to the lack of independent existence. In other words, something exists only by inheriting attributes from something else. Church fathers like Leontius of Byzantium used anhypostasis in this sense to describe human nature. Humans do not exist independently but rely on participation in God for existence and attributes. So while enhypostasis affirms substantial existence, anhypostasis suggests dependence on or derivation from something else.
Key Bible Passages
Several Bible verses directly address or relate to Christ’s enhypostasis as fully God and fully man:
- John 1:1, 14 – Christ as the eternal Word made flesh
- John 8:58 – Christ’s claim to be the I Am of the Old Testament
- John 10:30 – Christ’s claim, “I and the Father are one”
- Philippians 2:6-7 – Christ being in the form of God but taking the form of a servant
- Colossians 2:9 – In Christ the fullness of God dwells bodily
- 1 Timothy 2:5 – Christ as the one mediator between God and man
- Hebrews 1:3 – Christ as the radiance of God’s glory and exact representation of His nature
- 1 John 1:1-3 – The incarnate Christ seen, heard, and touched
These and other Scriptures affirm the real existence of Jesus Christ as both divine and human. Regarding anhypostasis, we see biblical evidence against an “impersonal” human nature:
- Luke 2:52 – Christ growing in human wisdom
- John 11:33 – Jesus experiencing human emotion
- Matthew 26:39 – Christ’s human will submitting to the Father
- Luke 23:46 – Jesus’ human spirit committing to the Father
These examples confirm Jesus retained the properties of human nature while also existing as God incarnate.
Historical Teaching
The early ecumenical councils pronounced authoritatively on Christ’s enhypostasis. The Nicene Creed confesses faith in “one Lord Jesus Christ, the only-begotten Son of God, begotten of the Father before all worlds…of one Being with the Father.” The Chalcedonian Definition affirms “one and the same Christ, Son, Lord, only begotten, recognized in two natures.” Jesus is the eternal God the Son made flesh, fully divine and fully human in one hypostasis.
Church fathers such as Cyril of Alexandria and Pope Leo the Great articulated Christ’s enhypostasis using philosophical terms while sticking close to biblical revelation. Cyril criticized Nestorius for dividing Christ and separating His natures. Leo’s Tome emphasized the integrity of Christ’s two natures united in His single divine person. Later councils continued to refine technical vocabulary while re-affirming the orthodox teaching on the God-man Jesus Christ.
Regarding anhypostasis, the consensus rejected views of Christ that diminished His true humanity. Church fathers like Justin Martyr, Tertullian, and Irenaeus insisted that Christ possessed a reasonable human soul, not just an impersonal human nature. This preserves the truth of Jesus as fully man as well as fully God.
Implications and Applications
What practical importance do these metaphysical concepts hold for everyday Christian life and doctrine?
- Christology – Enhypostasis upholds orthodox teaching on the Person of Christ as fully God and fully man in classical theism. It preserves the mystery of the Incarnation.
- Atonement – Christ’s enhypostasis is vital for salvation. Only one who was fully man could die for humans, and only one who was fully God could bear the wrath of God.
- Worship – Enhypostasis allows for proper worship of Jesus as God (John 20:28) while avoiding ditheism. Christ the God-man is the one true object of Christian worship.
- Spiritual Comfort – Christ’s true humanity via enhypostasis means He sympathizes with our human weaknesses as a merciful High Priest (Heb. 4:15).
- Union with Christ – We receive the benefits of Christ’s atoning work by being united to Him in both natures. His divine nature brings justification, while His human nature sanctifies.
In summary, enhypostasis upholds the reality of Jesus Christ as the God-man, while anhypostasis preserves His full humanity against heresies. This realization should fuel our worship, strengthen our faith, and spur us on in grateful obedience.
Conclusion
Enhypostasis and anhypostasis were important concepts in early Christian theology, upholding key teachings about Jesus Christ. Enhypostasis affirms the real existence of Christ as fully God and fully man, a bedrock doctrine supported by Scripture and the ecumenical creeds. Anhypostasis rejects views of Christ that diminish His genuine human nature through absorption or impersonalism. Together these terms preserve and explain the mystery of the Incarnation – Jesus Christ, one Person with two natures, fully God and fully man. This remains vital knowledge for the Christian church today.
