The Council of Ephesus (431 AD)

If anyone shall divide between two persons or subsistences those expressions (φωνάς) which are contained in the Evangelical and Apostolical writings, or which have been said concerning Christ by the Saints, or by himself, and shall apply some to him as to a man separate from the Word of God, and shall apply others to the only Word of God the Father, on the ground that they are fit to be applied to God: let him be anathema.

If any one assigns the expressions of the Gospels and Apostolic letters, which refer to the two natures of Christ, to one only of those natures, and even ascribes suffering to the divine Word, both in the flesh and in the Godhead; let him be anathema.

(Apol. contra Orientales.)

For we neither teach the division of the hypostases after the union, nor do we say that the nature of the Deity needs increase and growth; but this rather we hold, that by way of an economical appropriation (κατ᾽ οἰκείωσιν οἰκονομικὴν), he made his own the properties of the flesh, as having become flesh.

(Quod unus est Christus.)

For the wise Evangelist, introducing the Word as become flesh, shows him economically submitting himself to his own flesh and going through the laws of his own nature. But it belongs to humanity to increase in stature and in wisdom, and, I might add, in grace, intelligence keeping pace with the measure of the body, and differing according to age. For it was not impossible for the Word born of the Father to have raised the body united to himself to its full height from the very swaddling-clothes. I would say also, that in the babe a wonderful wisdom might easily have appeared. But that would have approached the thaumaturgical, and would have been incongruous to the laws of the economy. For the mystery was accomplished noiselessly. Therefore he economically allowed the measures of humanity to have power over himself.

A. B. Bruce.