The hypostasis (that faith is) being the means for the uniting of the two hypostases into one New Creation?
Yes, exactly.
Yes, it is a basis for actions by man...
It's the substance that translated us into His (Jesus') rest, whereby the life we now live in the flesh we live by the faith of the Son of God.
Man's actions apart from being in Christ are sin.
Yes, where rhema are uttered sayings that are heard, eg heeded...
That sense of meaning is included in Rhema being the subject matter.
Rhema is words uttered...
It is not that which they are uttered ABOUT...
Yes (according to lexicography), Rhema stands for the subject matter of the word; the thing (thought and) spoken ABOUT. The content or substance of all thought and speech.
How would one think or speak without content as subject matter? Rhema is the "thing" in a number of scripture passages, including in Luke 1 and 2.
Right. The adage is the thing spoken about. An adage would be the subject matter, not spontaneous thought and expression as one's own.
I think this is where I lose track of your line here...
I know. It's because of the definition for Rhema (and Logos) that you don't fully understand.
How on earth in man's fallen condition can one possibly KNOW that?
Easily. God created all and He alone is uncreated. So in His Self-existent and Self-conscious Pre-existence, there was nothing (no thing) else for His mind's Logos to think and speak about that had inherent phenomenological existence. And the hypostasis is the sustance underlying His essential being and its nature, so that would be the substance as the Rhema.
The Orthodox teaching here is the simple and unutterable unknowability of God's Uncreated Self-existence [Essence]...
Right. The Rhema is relative to the hypostasis and its energies/economy, not the ousia as the immutable, unknowable essence.
That would seem to Orthodox ears sheer speculation incapable of demonstration...
I actually just did.
I wish I could say it makes sense to me...
It would on video with an illustrated diagram.
Calling the words of a saying the things to which they refer escapes my grip!
Read Zodhiates' lexicography and that will help. Rhema is the content or subject matter (for all context and concept). A saying is a noun; a thing. It's the subject matter.
When one thinks of a saying (Old MacDonald had a farm, etc.), the Logos is thinking and expressing a thing; not engaging in original thought.
And where in all this is the Person in whose image we are created?
Arsenios
Though we're created in God's image (not the Son's, who is the charakter/express image OF His hypostasis)... That would be the Phenomenological and Nooumenological Logos, which proceeded forth (exerchomai) concurrent with the Pneuma proceeding (ekporeuomai); and this eternally begotten, uncreated, divine Son had a sempiternal prosopon and then was Incarnate with/as a Theanthropic prosopon, which is now glorified and ascended. (The processed Pneuma does NOT have an individuated prosopon, being hypostatically co-inherent with the Logos).
But the Son is not an individuated hypostasis, rather being God's processed hypostasis as a two-fold co-qualitative hypostatic distinction along with the Pneuma. This LOOKS like three hypostases (in combination with God's co-processed conjoined inherent hypostasis), but is not.
There is only one prosopon in creation; that of the Son, whether in sempiternity or Incarnate in temporality. God's inherent prosopon remains transcendent, though as radiant unapproachable light piercing and illuminating all creation and in which God's co-procesed hypostasis dwells (the prosopon "has" the hypostasis). And the Holy Spirit has no individuated prosopon, being hypostatically co-inherent with the co-processed Logos. The former's qualitative distinction being omnipresence in creation with the latter's qualitative distinction being the finite point of localized personal presence with the sempiternal prosopon. All hypostases have a proper prosopon, and relative to their state of inherent existence, whether phenomenological or nooumenological.)
God's inherent transcendent phenomenological prosopon (along with His ousia and its physis), aren't "in" immanent creation, remaining transcendent while He (His co-processed hypostasis) omnipresently and omnichronosically tents in sempiternity as His everlasting abode with us; the Rhema of his dunamis upholding all things (His uncreated intangible phenomenological hypostasis upholding all created intangible and tangible nooumenological hypostases by giving them phenomenological actuality as existence by His inherently phenomenological and nooumenological Logos).
[And this is the understanding for the ontological origin of all things IN Christ from Colossians 1:16-17 that is mistaken in the false Universal Atonement doctrine as post-resurrection continuing ontology for existence rather than as the source and origin of existence, with Edenic spiritual death and sin onset abrogating communion that had to be restored by hypostatic ontology.]
God (the Father) dwells in unapproachable light (in sempiternity), which is the radiance of His transcendent prosopon piercing and illuminating all creation as a result of the co-procession of His inherent hypostasis with the expression and exhalation of His Logos and Pneuma when/as all created sempiternity/temporality were instantiated into phenomenological actuality of tangible existence from noumenological potentiality of existence.
We are created in God's image, and we're a hypostasis underyling an ousia and its physis which are outwardly presented by a prosopon, and capable of logos (as is God, and as is His Logos made dyophysitic/miaphysitic flesh as Theanthropos). There are no eternal, sempiternal, or temporal multihypostatic beings. That's an unnecessary anomaly and paradox of quantification for an unquantifiable God.
This reconciles all anathemas (Arianism, Sabellianism, Unitarianism, Binitarianism, Adoptionism, Ebionism, etc. ad infinitum), along with the omission/s of the Patristic formulaic of the Orthodox Trinity which cannot account for the distinction between phenomenon and nooumenon or creating heaven and sempiternity, etc. The created sempiternal heaven has now been accounted for without compromising any tenet of orthodoxy, while eliminating having to erroneously quantify God into "parts" as multiple hypostases.
God is a Uni-Hypostatic Trinity.
