Second point:
With regard to the death they attribute to him, we have already shown that Allah never affirmed any such thing and that the Messiah has not yet died. Likewise, their claim that only his human nature was crucified while his divine nature was not is untenable for two reasons: his human nature was never crucified, and no divine nature resides in him to begin with. Since they have offered this as a mere assertion, it suffices to counter it with a simple denial.

Third point:
In describing the union of the divine nature with the human nature, they sometimes compare it to water mixing with milk—an analogy used by the Jacobites—and at other times to fire joining with iron, or the soul with the body—an analogy employed by the Melkites and others. It is plain that anything that reaches the water inevitably reaches the milk, for the two are inseparable; similarly, the fire within a piece of iron is affected whenever the iron is struck or spat upon; and when a body is beaten and tortured, the pain is felt by the soul. By the logic of their own examples, then, the divine nature would have undergone everything the human nature is said to have endured at the hands of the Jews—humiliation, torture, pain, and the crucifixion they allege.

This is an unavoidable implication of the doctrine of union: if, in what is called a union, whatever befalls one of the two does not befall the other, then no true union exists—only multiplicity.