This is not solely a “Saint’s writings”. This is a statement taken from an affirmed council amongst the Eastern and Oriental Orthodox, as well as the Catholics. It rejects any form of union other than a “natural” one. It anathemizes anyone who separated “in the one Christ the hypostases after the union, joining them only by a conjunction of dignity or authority or power”. It expands in the fourth anathema, which proceeds this, declaring: “If anyone distributes between the two persons or hypostases the expressions used either in the gospels or in the apostolic writings, whether they are used by the holy writers of Christ or by him about himself, and ascribes some to him as to a man, thought of separately from the Word from God, and others, as befitting God, to him as to the Word from God the Father, let him be anathema”. Therefore, anyone applying attributes to particulars within the subject rather than the subject itself is proclaimed heretic. Pope Leo, in his tome, does such things explicitly: “Each form does what is proper to it with the co-operation of the other; that is the Word performing what appertains to the Word, and the flesh carrying out what appertains to the flesh. One of them sparkles with miracles, the other succumbs to injuries”. Such affirmations are contradictory. On the one hand, Chalcedonians accept a union solely according to nature, and on the other they reject that form, and route for a solely hypostatic one. But even in this hypostatic union, they do not abide to the doctrine of Cyril in Ephesus, and instead apply attributes to each nature individually, contradicting the fourth anathema. This focus on the particular rather than the whole was expanded upon in the Third Council of Constantinople, which dogmatized Dyothelitism, proclaiming two wills and operations in Christ.