Pilate the Nabataean, was buried, and rose again on the third day. Is this not an admission identical to their own? Reflect on these words, O people of discernment. For if you say, “The one who was killed and crucified is God,” then Mary, in your view, gave birth to God. And if you say, “He is a human being,” then Mary gave birth to a human being, and the entire creed collapses. Whichever of the two positions you choose, it overturns your religion. Next you censured the Melkites for stating that the Messiah has only one hypostasis, on the grounds that he has become, together with the eternal Creator, a single entity with no distinction between them. Yet you yourselves maintain that he has two hypostases, assigning a separate hypostasis to each essence. You did not, however, refrain from returning to an opinion very like theirs, for you declared: “Even though the Messiah—created, born of Mary, and sent—is a creature, he is the temple of the eternal Son of God, and we draw no distinction between the two.” If this is truly your doctrine, what grievance can you lodge against the Melkites, and what purpose does your schism serve, when in your belief in union you have come back to their very claim? This is a matter that bewilders the mind. If, in your usage, shariʿa means the Creed and you regard it as sound, then the correct statement is what Jacob affirmed. For when we begin with that Creed in speaking of the Messiah, set its ideas in coherent order, and pursue them to their conclusion, we discover that those who composed it for you have confirmed that Jesus the Messiah is the Son of God, the firstborn of all creation, that he was born of Mary and was not made, and that he is true God from true God.