這哪裡是支持你們的觀點，連你們兩個的臉都打了。

調和論被打臉：兩性聯合為一的完整位格，兩性並不會被混亂或被分割。一性質的獨有屬性不會被傳給另一個性質：神性不會獲得人性的特徵，人性也不會獲得神性的特徵。你們卻調和成人和神的雜合體來，所謂神人。

成神論被打臉：人性得以被恢復，托住並被榮化，就如同末後亞當的那個嶄新和完美的人性一樣，並總結了第一個亞當的歷史。不是讓你恢復或變成神性！

改革宗-東正教對話《基督論聯合宣言（AGREED STATEMENT ON CHRISTOLOGY）》
4. In the language of the Fathers and the Councils of the early church, Jesus Christ as the incarnate Son of God unites human and divine natures in his own single person (hypostasis). The properties of each nature belong to the whole person in whom both natures are united without being confused or separated. So Jesus Christ acts both as divine and as human, exercising both kinds of properties as appropriate in communion with each other. In this sense there is a "communication of attributes" within the hypostatic union as the divine nature acts through the human and the human under the guidance of the divine. Strictly speaking, however, it is to the person of Jesus Christ as the incarnate Word that the properties of both natures are correctly ascribed. The distinct properties of the one nature are not transferred to the other nature: the divine nature does not acquire human characteristics nor the human nature divine attributes. 

What can be said is that through the perichoresis or interpenetration of the two natures in the unity of Christ's person the human nature is restored, sustained and glorified as the new and perfect humanity of the last Adam, recapitulating the history of the first Adam. In the Orthodox tradition this is called theosis (commonly rendered as "deification'), but this does not imply that Christ's humanity ceases to be creaturely or becomes divine in essence. Reformed theology shares this understanding but avoids the language of theosis. It treats the theme more in terms of the sanctification of human nature in Christ. In both traditions this renewal of our common humanity in the person of the incarnate Word is affirmed and venerated as the decisive saving action of divine grace and the pledge of the renewal and restoration of all who are united to Christ as members of the Body of which he is the Head.

在教父和屬地教會的大會的語言中，耶穌基督乃是神的兒子道成肉身，將人性和神學在祂自己的位格（hypostasis）中聯合為一。各性質的屬性屬於那個將兩性聯合為一的完整位格，兩性並不會被混亂或被分割。好叫耶穌基督同時作為神和人行動生活，同時施行兩性的屬性使其互相交流。在這個意義上，在位格的聯合中有“屬性交流”，就是神性藉由人性行動，人性在神性的引導之下（行動）。嚴格的說，兩性的屬性當被正確的歸於那個道成肉身之耶穌基督的位格。一性質的獨有屬性不會被傳給另一個性質：神性不會獲得人性的特徵，人性也不會獲得神性的特徵。

我們所能說的，就是藉由在基督位格合一中兩性的相互滲透（perichoresis），人性得以被恢復，托住並被榮化，就如同末後亞當的那個嶄新和完美的人性一樣，並總結了第一個亞當的歷史。在東正傳統頭中，這被稱作神化（theosis），然而這不代表基督的人性不再是被造之物，或在素質上成為神性。改革宗也分享了這個理解，但是避免了神化（theosis）的語言。它更常義基督中人性的聖化（sanctification）處理這個題目。兩個傳統都肯定我們共有的人性在道成肉身的道之位格中得以更新，並將其視為神恩典決定性的救贖行動，它保證了所有與基督聯合，並成為祂作為頭之身體的眾肢體之信徒的更新和恢復。