Dialogus de unione personali duarum in Christo naturarum secundum mentem Sacrae Scripturae, Ecclesiae, atque Augustanae Confessionis adversus eos qui genuinam horum sententiam pervertunt

ORTH. Indeed, the Logos Word communicated Himself to the humanity in reality, namely by personal union, so that this Man might be substantially God, not so that the humanity might be God, as if it had received all divine Majesty into itself, for otherwise it would have also been made divine essentially.

ERIST. Such is the union, such also is the communication. But since the union is real, the communication is not to be called verbal, and because Omnipotence is really communicated to the flesh, the flesh will necessarily be omnipotent.

ORTH. It will be necessary to add this as well: Therefore the flesh is eternal, spirit, infinite, existing in itself. But such is the union that it makes one person, not one nature. The human nature is really united to the divine, and each really preserves its own essential properties, whence you can truly call a Man God and God a Man. For this Man is not God in any other way than this God is Man: Man on account of the union, not on account of a real communication of mortality into the divine nature; and God, on account of the union, not on account of a real communication of divine properties into the human nature.

ERIST. We would not say that the reciprocation of both is the same; for the diversity of properties is great, such that because He assumed divine things, but was not assumed, He certainly communicated all His properties to the Humanity, but from the flesh He could be both adorned and wonderfully exalted. Whence Basil says, in his sermon on the Nativity: The Lord's human flesh itself participated in the Deity, it did not distribute its own weakness to the Deity.

ORTH. The reason for the union is the same on both sides. Even if the human nature did not assume the divine, yet the divine nature is read to have descended into the flesh. Nor did the person of the Word endure death any less than the man struck down the mortal. But just as the Deity received no imperfection from that union, so maximum perfection accrued to the Humanity; but because it was made a participant only, not equal, to the divine nature (which perfection is not