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in [Jesus], in one person and being, two natures come together; a divine nature and a human nature, and the two natures are unconfused and unchanged, indivisible and inseparable.
Preserving Chalcedonian Christology requires that we affirm Christ is truly God, truly human, truly the personal union of these two; and that Christ is unconfused, unchanged, undivided, unseparated, in a less static manner than that provided by an Aristotelian or late-Platonic metaphysic.
In dismissing Schleiermacher's and Troeltsch's christological alternatives, we sought to encapsulate the quiddity of Chalcedon, wherein we affirm that Christ is truly God, truly human, truly the personal union of these two; unconfused, unchanged, undivided, unseparated.
Being happy and unconfused did not necessarily mean that they were not finding midlife a time of turmoil and struggle: Only 41.
Christ, one distinct (and divine) subsistent in two intellectual natures, is moreover one psychological subject of two consciousnesses, which, in keeping with Chaldedon, are unconfused, unchanged, undivided, and unseparated.
and to remain, nevertheless, unconfused with them while in union.
57) It is also evocative of the Council of Chalcedon's often quoted line as to how Christ's natures are united: "The Word mingles with body and soul, and yet remains throughout unmixed, unconfused, uncorrupted, untransformed, not sharing their passivity but only their activity, not perishing with them, nor changing as they change; but, on the one hand, contributing to their growth, and, on the other, nowise degraded by contact with them, so that he continues immutable and unconfused, seeing that he is altogether without share in any kind of alteration.
The depth of Theodoret's interest in this issue is reflected in the structure of the Eranistes itself The text is comprised of three dialogues: "The Immutable (atreptos)," "The Unconfused (asygchytos)," and "The Impassible (apathes).