An Exposition of the Orthodox Faith 47

1 BOOK III — CHAPTER 3: Concerning Christ's two natures, in opposition to those who hold that He has only one.

2 For the two natures were united with each other without change or alteration, neither the divine nature departing from its native simplicity, nor yet the human being either changed into the nature of God or reduced to non-existence, nor one compound nature being produced out of the two.

3 We confess that He alike in His divinity and in His humanity both is and is said to be perfect God, the same Being, and that He consists of two natures, and exists in two natures. And therefore we hold that there has been a union of two perfect natures, one divine and one human; by synthesis, that is, in subsistence, without change or confusion or alteration or difference or separation, and we confess that in two perfect natures there is but one subsistence of the Son of God incarnate; holding that there is one and the same subsistence belonging to His divinity and His humanity, and granting that the two natures are preserved in Him after the union.

4 For the created remains created, and the uncreated, uncreated: the mortal remains mortal; the immortal, immortal: the circumscribed, circumscribed: the uncircumscribed, uncircumscribed: the visible, visible: the invisible, invisible. Moreover, the Word appropriates to Himself the attributes of humanity: for all that pertains to His holy flesh is His: and He imparts to the flesh His own attributes by way of communication in virtue of the interpenetration of the parts one with another, and the oneness according to subsistence.