The Son of God therefore came down from His throne, from Heaven, without withdrawing from His Father’s glory, and entered this lower world, because of the unity of the person in each nature, which can be understood that the Son of Man came from Heaven, and conversely that the Son of God has been crucified and buried. ” Here again you have the same phenomenon as in the Antiochean theology: on the one hand a radical statement, and combining them rather easily with traditional ideas. The decision of Chalcedon was made on this basis. It was not passed in significance by Nicaea, and together with Nicaea passes all the other synodal decisions. Today no one can study systematic theology who does not know something of this decision. In it the problems discussed are mentioned all together and brought into paradoxical formulas. Everything discussed in the main synods, etc., were brought together into paradoxical formulas.
1) “Therefore, following the Holy Fathers, we all with one consent teach men to confess one and the same Son of God, Jesus Christ, the same complete in Godhead and also complete in manhood.” 2) True God, and at the same time true man, of a reasonable soul and body.
3) He is consubstantial with the Father, according to His Godhead, and consubstantial with us according to His manhood – in all things like unto us, apart from sin, 4) He is begotten of the Father both before all worlds, according to His Godhead, and also in these latter days, on account of us and our salvation, of the Virgin Mary, the God-bearer, according to His manhood.
5) One and the same Christ, Lord, only begotten, is to be acknowledged in two natures, but these natures must not be confused. And they are natures without any change, without division, without separation.
