or did the Lord of all worlds Himself not descend and become incarnate from Mary, and was it only the Word that He dispatched which descended and fused?

If you say, “He Himself descended and fused,” then the Father—the begetter of the Word—would be the one who descended and fused, and the Father would therefore be the Word. That squarely contradicts your own doctrine.

And if you say, “The one who was sent, who descended and fused, is not the Father but the Word of the Lord,” you have made that Word a creator. There would then be two creators: one Creator who was sent, descended, and fused, and another Creator who sent Him yet neither descended nor fused. Moreover, you have acknowledged a third creator, namely the Spirit—an explicit admission of three creating gods.

Seventh line of argument: You claim that God sent His creative Word, by which every thing was brought into existence. By describing it as “creative,” you have already assigned to it the status of a creator, for whoever brings all things into being is, by definition, a creator. Thus you have posited yet another creator, made one of the two creators the very means through which the other created everything, declared that this creator dispatched that creator by whom he created all things, and asserted that the creative Word hid itself inside a created human being it fashioned for itself—with the Father’s pleasure and the Holy Spirit’s assistance—as a new act of creation.

If, then, the Word is the creator, while the Father—the supposed creator—merely takes pleasure in that act and the Holy Spirit merely assists, the Father did not create; he was simply pleased with the outcome, the Spirit offered support, and the “creator” (the Word) produced the creation.

It is obvious that if a creator has someone who assists him in creating, he is not independent in the act of creation but has a partner in it.

Hence this Word is, at times, declared to be the creator, while at other times they say that God created by means of it