这哪里是支持你们的观点，连你们两个的脸都打了。

调和论被打脸：两性联合为一的完整位格，两性并不会被混乱或被分割。一性质的独有属性不会被传给另一个性质：神性不会获得人性的特征，人性也不会获得神性的特征。你们却调和成人和神的杂合体来，所谓神人。

成神论被打脸：人性得以被恢复，托住并被荣化，就如同末后亚当的那个崭新和完美的人性一样，并总结了第一个亚当的历史。不是让你恢复或变成神性！

改革宗-东正教对话《基督论联合宣言（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.

在教父和属地教会的大会的语言中，耶稣基督乃是神的儿子道成肉身，将人性和神学在祂自己的位格（hypostasis）中联合为一。各性质的属性属于那个将两性联合为一的完整位格，两性并不会被混乱或被分割。好叫耶稣基督同时作为神和人行动生活，同时施行两性的属性使其互相交流。在这个意义上，在位格的联合中有“属性交流”，就是神性借由人性行动，人性在神性的引导之下（行动）。严格的说，两性的属性当被正确的归于那个道成肉身之耶稣基督的位格。一性质的独有属性不会被传给另一个性质：神性不会获得人性的特征，人性也不会获得神性的特征。

我们所能说的，就是借由在基督位格合一中两性的相互渗透（perichoresis），人性得以被恢复，托住并被荣化，就如同末后亚当的那个崭新和完美的人性一样，并总结了第一个亚当的历史。在东正传统头中，这被称作神化（theosis），然而这不代表基督的人性不再是被造之物，或在素质上成为神性。改革宗也分享了这个理解，但是避免了神化（theosis）的语言。它更常义基督中人性的圣化（sanctification）处理这个题目。两个传统都肯定我们共有的人性在道成肉身的道之位格中得以更新，并将其视为神恩典决定性的救赎行动，它保证了所有与基督联合，并成为祂作为头之身体的众肢体之信徒的更新和恢复。