Five Tomes Against Nestorius

He divides therefore again into two, in exceeding lack of understanding he lavishes on rank the force of union, haply not understanding what union is, and what the rank really is. But this we say; he said that of the two natures one is the sway, one the Dignity. Since then he who is in equality of glory with God the Word will not surpass Moses in respect of being god, it is I suppose clear that the very Word which is forth of God, will have equal status in nature and glory with Moses, for if the mean be like and in every respect have exact resemblance with the first and third, the plan of their nature will not be diverse.

But haply he will say that the mode of rank is not nature: how therefore do you deem it fit to gather into one (as yourself say) sway and to crown with equal rank things essentially so far severed from participation one with another and also from equality? for where a nature is wholly in inferior place, the other overtopping it, how will there accrue to it both equality of honours and even dignity and the mode of glory be not diverse?

But that on mentioning connection, haply conceived of as that of mere proximity and juxtaposition, or as an accidental one, himself rises up against his own words, building what he undid and setting up what has been overthrown, will be clear by this again also: for he said thus;

"Therefore I would have you hold fast with all assurance: there is no severance of the connection of the dignity of the sonship, there is no severance of his being Christ, of the Godhead and Manhood there is a severance; Christ is indivisible, in that He is Christ, for we have not two christs nor two sons, for there is not with us a first and a second, nor yet other and other, nor again another son and another again; but the One is Himself twofold, not in rank but in nature."