In Christian theology, a hypostasis or person is one of the three elements of the Holy Trinity.
In Christian usage, the Greek word hypostasis (ὑπόστᾰσις) means beneath-standing or underpinning and, by extension, the existence of some thing. In the ecumenical councils the terminology was clarified and standardized, so that the formula "Three Hypostases in one Ousia" came to be accepted as an epitome of the orthodox doctrine of the Holy Trinity, that The Father, The Son and The Holy Spirit are three distinct 'hypostases' in one God. The word is also used to refer to the divinity of Christ, which is another facet of Christ along with his humanity (see also Hypostatic union).
The word 'hypostasis' has been met with controversy and confusion over the years, especially in the conversations between those who consider it to be a violation of the principle of Monotheism and those who do not.
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Aristotle used the term in a secondary sense for genera and species understood as hylomorphic forms. Primarily, however, he used it with regard to his category of substance, the specimen ("this person" or "this ox") or individual, qua individual, who survives accidental change and in whom the essential properties inhere that define those universals. In contrast, Plato and later Neoplatonism, spoke of the objective reality of a thing or its inner reality (as opposed to outer appearance or illusion). In the Christian Scriptures this seems roughly its meaning at Hebrews 1:3. Allied to this was its use for "basis" or "foundation" and hence also "confidence," e.g., in Hebrews 3:14 and 11:1 and 2 Corinthians 9:4 and 11:17.
In Early Christian writings it is used to denote "being" or "substantive reality" and is not always distinguished in meaning from ousia (essence); it was used in this way by Tatian and Origen, and also in the anathemas appended to the Nicene Creed of 325. See also: Hypostatic union, where the term is used to describe the union of Christ's humanity and divinity. The term has also been used and is still used in modern Greek (not just Koine Greek or common ancient Greek) to mean "existence" along with the Greek word hýparxis (ὕπαρξις) and tropos hypárxeos (τρόπος ὑπάρξεως), which is individual existence.
It was mainly under the influence of the Cappadocian Fathers that the terminology was clarified and standardized, so that the formula "Three Hypostases in one Ousia" came to be everywhere accepted as an epitome of the orthodox doctrine of the Holy Trinity. This consensus, however, was not achieved without some confusion at first in the minds of "Western" theologians, who had translated hypo-stasis as "sub-stantia" (substance. See also Consubstantiality) and understood the "Eastern" Christians, when speaking of three "Hypostases" in the Godhead, to mean three "Substances," i.e. they suspected them of Tritheism. From the middle of the fourth century onwards the word came to be contrasted with ousia and used to mean "individual reality," especially in the Trinitarian and Christological contexts. The Christian view of the Trinity is often described as a view of one God existing in three distinct hypostases/personae/persons. The Latin "persona" is not the same as the English "person" but is a broader term that includes the meaning of the English "persona."