The first commitment, seen in the words "true God and true human being," points to the ancient christological dogma from the Council of Chalcedon in 451, which established that the one person of Christ is constituted by two natures, divine and human, unconfusedly
, unchangeably, indivisibly, and inseparably.
The contradictory language used--particularly as it pertains to the christological formula, where the relationship between the divine and human aspects of Jesus is "acknowledged to be unconfusedly
, unalterably, undividedly, inseparably in two natures" (7)--indicates that propositional language falls pitifully short of expressing s uch divine mystery.
A tacit consensus was actually reached that when the Armenians spoke of "one nature" of Christ, citing a formulation of Cyril of Alexandria,(7) they were neither confusing the two natures nor accepting one and rejecting the other, but were professing the divine and human natures to be united unconfusedly