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

Greek: "so that the assumed nature did not even have the first principles of animation, apart from the essential and natural indwelling of that divine nature of God the Word which assumes it. And why do I say the first principles of animation, when the blessed Virgin herself would not have had the power of nature to give birth, had she not been stirred to this by the Word who dwelt in her? How then can the humanity of Christ, which never existed by itself in its own hypostasis, but was granted existence and subsistence in the God the Word who assumed it, ever be called a hypostasis or a self-subsisting person, known separately?"

It is truly foolish and vain to confess these things and to seek two hypostases subsistences or persons in such an effect: unless perhaps one honors and embraces these things with his lips, while his heart is far from them. Therefore, if one wishes to confess the two natures in Christ genuinely and in the manner of the Church, and receives "One nature of God the Word incarnate,"

Latin: "so that this assumed nature would not even have had the first principles of animation, without the essential and natural insinuation of that divine nature of God the Word which assumes it. And to what end do I say the principles of animation, which not even the blessed Virgin herself would have had the power to generate, contrary to the fixed laws of nature, to bring forth a son, had she not been stirred to this very thing by the Word dwelling in her? How then, finally, can the humanity of Christ, which never existed by its own hypostasis, but happened to be and subsist in the God the Word by whom it was assumed, be called a hypostasis? Or have a person of its own proper subsistence, which could be recognized separately? It is certainly foolish and vain to confess these things together, and to seek two hypostases or persons in such an effect: unless perhaps one holds these things in esteem and embraces them with his lips, while his heart differs from them greatly. If there is anyone, therefore, who sincerely and in the manner of the Church wishes to confess two natures, let him receive that "One is the nature of God the Word incarnate," with hands outstretched and a whole heart."