So how can you maintain that He was veiled only by the subtle spirit when you yourselves have plainly affirmed that the Creator was mingled with the body and the blood?
This, moreover, clashes with the statement of those who claim that He united with it in a manner totally free of mixture, for here you have openly said that He mixed with it. Similar passages will appear in their own words in which they explicitly speak of the intermingling of the lāhūt (divinity) with the nāsūt (humanity).

The twelfth point: your words—

“Other than the qiwām (hypostasis) of the creative Word, which is one of the divine Trinity—this qiwām is counted and acknowledged among people—once it was joined to Him and He created it for Himself, He adhered to it from the essence of man. By uniting that single qiwām, He is the hypostasis of God’s creative Word: one within the Trinity through the essence of His divinity, and one among humankind through the essence of His humanity. He is not two; rather, He is one with the Father and the Spirit, and He is likewise the very same one with all people while possessing two distinct essences, the essence of the creating divinity and the essence of the created humanity. Through the union of that single qiwām of the Word—who is the Son begotten of God before all ages—He is the very one born of Mary the Virgin at the end of time, without ever being separated from the Father or from the Holy Spirit.”

We reply: In this statement—indeed, in what has already been quoted—there is so much contradiction, corruption, and falsehood that enumerating and describing it would be lengthy. It is the speech of someone who does not grasp what he is saying and expresses it poorly—such as his phrase, “and He is Himself …”