If anyone, when speaking about the two natures, does not confess a belief in our one Lord Jesus Christ, understood in both His divinity and His humanity, so as by this to signify a difference of natures of which an ineffable union has been made, without confusion, in which neither the nature of the Word was changed into the nature of human flesh, nor was the nature of human flesh changed into that of the Word (each remained what it was by nature, even after the union, as this had been made in respect of subsistence); and if anyone understands the two natures in the mystery of Christ in the sense of a division into parts, or if he expresses his belief in the plural natures in the same Lord Jesus Christ, God the Word made flesh, but does not consider the difference of those natures, of which He is composed, to be only in the onlooker's mind [τη θεωρία μόνη], a difference which is not compromised by the union (for He is one from both and the two exist through the one) but uses the plurality to suggest that each nature is possessed separately and has a subsistence of its own: let him be anathema.