Theodori presbyteri Rhaethensis Libellus adversus haereses quibus jam olim hypostatica duarum in Christo naturarum unio oppugnata est

after which he would appear to have been born of a woman, although he was not even born. This teaching is Manichaean, and much more fictional than that of the former. He therefore, with a corrupted heart, held the opinion that Christ has one nature.

DEFINITION OF THE
CHURCH.

The Catholic Church, rejecting the errors and impious deflections on both sides, namely those of Manes, Apollinaris, and Eutyches on the one hand, and Paul, Theodore, and Nestorius on the other—of whom the former ignorantly spoke of one nature, and the latter of two natures in the Lord Christ, walking between both, travels by the royal road, declining neither to what appears to be the right, nor to what is manifestly the left. For it does not accept the claim that there is one nature in Christ simply, as Manes, Apollinaris, and Eutyches say, but by the addition of the word "incarnate," it clarifies the one nature of the Word of God, indicating the nature of the humanity, by which the nature of the Word of God

was assumed, and at the same time and together with this, the Lord Jesus Christ came to be. For that nature of the Word of God is not changed into something else, nor was it changed into the divine dignities belonging to it, even if it came to be in the assumption of flesh; not flesh simply (for this is of the Arians), but flesh animated by a soul, and not merely animated (for this again is of Apollinaris), but animated by an intelligent and rational soul. Neither did it pour the human nature, which it came to assume, into itself, nor did it alter that one outside of its natural and essential definition; nor did it consume it as fire consumes wax. Thus, the determination of the Church, signifying all these things, is expressed by the pious in these words: "There is one nature of the Word of God incarnate, with flesh animated by an intelligent and rational soul." On the other hand, the ecclesiastical teaching rejects the claim that there are two natures in Christ simply, according to the opinion of Paul, Theodore, and Nestorius, but rather two natures essentially united, by which addition it casts away every divisive thought, and