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

as if not even in bodies, according to their meeting with one another, the similar remains away; the gathering of anger, for instance, toward the flesh according to the mixture; for if [it is] receptive of all things that are after the nature of bodies. Nor is there a meeting according to memory; [in] honor of the form, which is apparent to you from the parts; but by the human part from non-being, as for existence to become; according to sin it is to be assumed, it makes the composition of the whole. This, therefore, is for us and of God.

For the word of the mystery did not come about in any other way; but God, being God by nature and existing as God by nature; indivisible and incorporeal and co-eternal with the Father; and the creator of all the ages, by the movement of philanthropy, wishing by the assumption of flesh to become human, and for our sake [to be] human by nature and incorporeal, coming from us in an economic referring to the divine plan of salvation or oikonomia manner. Composite according to hypostasis and of appearance. As the revelatory one says, the holy and great Areopagite Dionysius, in the first chapter of the letter to Gaius, concerning the divine incarnation. Thus he discourses: especially of philanthropy, because

toward what is according to us, in truth, wholly. Nevertheless, of the

itself every image and that which is likened to itself and impassible; and having the ultimate spiritual [state] again. The unhumiliated God. And [like] a veil, with which eternal and impassible [qualities] of our virgin nature remain; the wanton and physiognomist. To be struck by the standing of the throne. That which, therefore, not even according to law is one of the entanglement of flesh; but [a nature] unburdened by us toward the divinity. And for memory, inexpressibly, the same toward the flesh, for it gathers the alteration of that which is with the flesh toward the composition, to become [what it is], as the mystical and divine writer says. And God, who he was, but mortal due to the inexperience [of humanity], as a wanton fate. Especially for bodies that are under nature, know that it is un-arrogant, having learned the limit and the word of the whole nature which [he possesses] also as a divine composition; for this reason, through the assumption of flesh, the Word preserves for the students the incarnation and the pre-eternal existence of the Word of God; and his voluntary [act], he himself confesses in the words of the incarnation according to time; and he keeps the difference of the Word himself who assumed and the flesh assumed, unconfused; and after the union. But one who does not confess that the Word of God became human unchangeably is none of those things said, and [is outside] of the doctrine.