created things; neither does the Eternal change, nor does anything of His attributes turn into something originated, nor do the Eternal Lord—the Creator—and the originated creature transform into a third entity.
Rather, the Lord’s attributes, with which He has always been and will always remain described, do not change, shift, or transform, much less pass over into some third thing.
Now, as for this alleged third: if it were eternal and creative, we would then have two eternal creators; and if it were created and contingent, the Creator Himself would have become a created, contingent being, yet it is self-evident that the Creator’s changing into another creator or into a creature is patently impossible.
This is further clarified by their own analogy of an iron bar made red-hot in the fire: it becomes a third substance, and whatever affects its iron affects its fire as well. When it is hammered, the blow falls upon its fire just as upon its iron; the same happens when it is drawn out, spat upon, or plunged into water.
If that analogy truly applied, it would follow that whatever befell the humanity likewise befell the divinity. Consequently, the Lord of all worlds would be the one who eats, drinks, urinates, and defecates; who, according to them, was slapped, spat upon, had thorns placed on His head, was scourged, crucified, suffered, and died—as such stories are related by the Jacobites.
This consequence is unavoidable for everyone who asserts union, even for the Nestorians, if they say that the two—