Repetitio et Dilvcidior Explicatio Consensvs Veteris Orthodoxae Catholicaeque Christi Ecclesiae in doctrina prophetica & apostolica, de inconfusis proprietatibus naturarum Christi Domini, in vna indiuisa persona permanentibus adeoque de veritate carnis Christi ad dexteram Dei patris, in coelo sedentis & non ubique praesentis

EXPLICAT. CONSEN. 9

(for that which is compounded or confused from diverse things does not receive the names of those from which it is confused. For a drink made of water and honey does not properly retain the name of water or of honey, but receives the name of mead. But Christ our Lord is called in the apostolic scriptures both the Son of God and the Son of Man. Which could not be said and be true, unless the Lord consisted in those natures inviolate in their union), so again, after the conjunction of two natures in Christ, which happened in the incarnation in the womb of the virgin, it is not proper to speak of division, but only of difference. For difference is the reason by which subjects differ from one another. But division is the section or distraction of a whole, by which that is separated from the other. Therefore, the distinction of natures or the observation of difference is something other than division or distraction. For the union stands and remains undivided, even though the united natures retain their distinct or different properties. For the union is not made regarding nature, or in nature, but regarding the person, in which the united natures communicate their properties to each other. Otherwise, not one hypostasis would have been made from two natures, but in one person made from two natures, only one nature would have been made. Which is Eutychian and contrary to the orthodox faith. From all these things, it is easily understood whence they flowed, and in what sense they were used by the ancients

Division.

Difference.
Undivided union.
Union in the person, not nature.