Theodori presbyteri Rhaethensis Libellus adversus haereses quibus jam olim hypostatica duarum in Christo naturarum unio oppugnata est

Greek text provided in source for continuity of the argument regarding the hypostatic union.
ἀδιασπάστως ἅμα καὶ ἀσυγχύτως? undividedly at once and unconfusedly, signifies that the natures which have come together have not been transformed by this unity; but that the union of these is preserved always and in the same manner, and that each of the natures remains without diminution in its own essential definition and principle. With such unassailable additions, the discourse of the Church dismisses those who have slipped into error on either side, and leaves no room for those who wish to slander the truth. For if any lover of division attempts to collect two hypostases subsistences or persons because of the confession of two natures, he is refuted not only by the aforementioned additions, but much more easily by the other definition, that is, the one which says, "One nature of God the Word incarnate." For since this definition clearly showed that the humanity of Christ would never have existed in a hypostasis subsistence had the divine nature of the Word not entered the virginal womb, and from it, by an ineffable reason, fashioned and formed it for itself, the humanity assumed would not have even the first principles of animation, apart from the essential and natural indwelling of the divine nature of the Word which assumes it.
Latin translation provided in the right column mirrors the Greek: "Citra diuulsionem simul & confusionem" Without division and at the same time without confusion, it signifies that the natures themselves, after they have come together, were not renewed by this union, but that their union has persevered always and in the same way, and that each nature remains without any change in the same essential definition and reason. By such additions, prepared against all deceits, this speech of the Church orders those who have fallen from the truth into either part to depart, and leaves no place for those who wish to slander the truth. For if any lover of division tries to collect two hypostases or persons from that confession of two persons, he is refuted not a little by the additions we have mentioned, but much more easily by the other of those definitions, namely that which says, "There is one nature of God the Word incarnate." For this definition clearly shows that the humanity of Christ would never have existed in a hypostasis, unless the divine nature of the Word had entered the virginal womb, and from that very virgin, by an ineffable reason, had fashioned and formed it for itself.