NOTE: - 36 -

The Word, incorporeal according to [His] essence, Became flesh in truth, Preserving His own [nature] unalterably, And truly taking mine. This new, wondrous commingling: God and man are joined by nature, Neither is the essence changed, Nor is it fashioned merely in appearance, As the pestilent Eutyches asserted, That He did not truly take flesh, But [merely] passed before the eyes through the Virgin, In the manner of a channel. It was, therefore, of a confusing mind and deceitful intention that they had written: "We believe that there are two natures in Christ, that is, Divine and human." Behold, a phrasing of words consonant with the Nestorian error, inasmuch as it only states that there are two natures in Christ, and does not frame it with the explanatory truth of orthodox confession, [namely,] an unconfused and indivisible union. Therefore, that which was brought forward by them was dubious and suspicious; who, in order to conceal their deceit, taking the word of Shnorhali as a pretext for their own words, desire to lead the simple-minded among men into agreement. Now, if the intention of their confession were sound—according to Evangelical and Apostolic truth, [and] according to the orthodox teachings of the ancient God-bearing holy Fathers—they would surely have followed openly our Holy Patriarch Nersēs Shnorhali, who, in a pious spirit, confesses plainly thus: "But we believe thus: that God the Word, Who was begotten of the Father before all ages, the Invisible, the Impassible, and the Immortal, took our nature completely from the Virgin and united [it] with His Divine nature; the Invisible according to [His] Godhead [became] visible according to our human nature, and the Intangible [became] tangible, and the Impassible and Immortal according to [His] Divine nature suffered and died in our nature; not by division, as though one [person were] passible and another impassible, one..."