Maximos the Confessor (Cambridge, Trinity College, MS O.3.48)

in its own individual, all things being defined. Thus, we define the further-determined—and not simply stated—hypostasis person/individual existence, and we say: a composite hypostasis [possesses] the composite essence according to properties. The essence [is] a...

the transition or meeting of the proper parts toward one another, and these parts are of the same color referring to being of the same essential nature to each other, and in the way they have grown together to constitute the whole, and are of the same kin as the essential parts, for it will be of the same nature. And clearly, every hypostasis according to the encompassing [whole] has the same name and [must] maintain the composition of the structure that is necessary and unchangeable.

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These definitions, then, regarding the composite nature of Christ—the composite hypostasis—possess more than just color as their parts. They join together and reveal the same [identity] marked through that [process]. Until they can do this, they formulate the definitions of correct doctrines according to a rule. For it is not the case that the aforementioned absurdities do not exist for these [heretics], for they are ignorantly thought of because of the hypostasis being composite itself. And it is held as unassailable by us. It is confessed much more [to be] from the unapparent essence. Or rather, it is more accurately apparent from the truth itself, which some are ignorant of. For they do not learn that this great and revered mystery of Christ is neither groundless—for they have wandered, assuming it [exists] only from the parts—nor indeed...

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To know this, or [of] the form, of the nature beneath it, accused of being self-wrought. So how can any of the parts be brought under and together...