You need to add another nature - destroys the work of God in Christ. You cant have God condemning himself! Re the strawman comment which is rather lame given your lack of contending earnestly for your faith. These throw away comments are like clouds without water!
The Hypostatic Union which I put together.
1. Jesus is a person. (1 Tim 2:5)
2. Jesus, the Person, has two natures- Divine and human (John 1:1, 14, 1 Timothy 3:16): Divine and human. This is the Hypostatic Union.( Col 2:9, Heb 1:3,2:16)
3. The Communicatio Idiomatum (Communication of the Properties) states that the attributes of His Divine nature and human nature are both ascribed to the one Person of Jesus. So Jesus can exhibit attributes of Divinity (Omnipresence, Omniscience, Omnipotence, . John 2:23, 3:13, 8:58, He was prayed to in Acts 7:59, John 14:13, He was is worshiped Matt 2:2:11, Rev 5:13-14) and at the same time exhibit attributes of His humanity( He was tempted, ate, prayed,wept, grew in wisdom and stature,was anointed,was baptized, the Father was greater, didn’t know the day or the hour of His Return, He cried My God my God why has Thou forsaken Me, He died etc.). The communicatio idiomatum does not mean that any part of the Divine nature was communicated to the human nature.
4. The Man(anthropos) Jesus is what we perceive (if we were there 2000 years ago in Israel) and through the Man we encounter the Divine nature (Jesus knowing all things, is on earth while in heaven, answers prayer, forgiving sins, etc.).
5. The Person of Jesus will always be both Divine and human. (John 1:1,14,20:28, 1 John 5:20, 1 Timothy 2:5) Those who deny this fact are the spirit of antichrist. (1 John 4:1-4,2 John 7)
6. The Divine Nature is within the Trinity.(Father, Son and Holy Spirit)
7. Since the Person of Jesus claims the attributes of Divinity(John 3:13,8:58,Matthew 9:2,12:8), then the Person of Jesus is a member of the Trinity.( John 14-16, Math 28:19)
Anything said of either of Christ's two natures applies to the one Person of Christ, so that is how it is said that Christ died on the cross. The term "hypostatic union" refers to the two natures united in the one Person, so anything said of those two natures in the one Person applies to the whole Person. So we see that the Person of Christ is both God and man. The phrase hypostatic union was adopted by the general council at Chalcedon 451 AD. That council declared that the union of two natures is real (against Arius), not a mere indwelling of God in a man (against Nestorius), with a rational soul (against Apollinaris), and that in Christ’s Divine nature remains unchanged (against Eutyches).
The Council of Chalcedon corrected the following errors regarding the Person of Christ;
Apollinarius -believed Christ did not have a human mind or soul, the Council had affirmed that Jesus was
truly man, of a reasonable “rational” soul and body and that He was consubstantial (of the same substance) with us according to the Manhood; in all things like unto us."
Nestorianism,- believed that Christ was two different persons united in one body. So the Council wrote that He was "indivisibly, inseparably ... concurring in
one Person and one Subsistence, not parted or divided into two persons."
Monophysitism,- believed that Christ had but one nature and that His union with the Divine nature cancelled His human nature, the council affirmed that Christ was "to be acknowledged in
two natures, inconfusedly, unchangeably ... the distinction of natures being by no means taken away by the union, but rather the property of each nature being preserved."
One Person, Two Natures
The Council of Chalcedon in 451 brought to the climax the long debates about the make-up of Jesus: He is one Person, a Divine Person, having two natures, divine and human, in such a way that these two natures remain distinct after the union in the one Person. We call this union "hypostatic union" from the Greek "hypostasis" which means person - two natures joined in one Person.
His human nature is the same as ours, for he had a human body and a human soul. He was like us in all things except that He was without sin, even though He was tempted as we are (Hebrews 4:15). However, this does not mean that He had within Him disorderly passions. The Second Council of Constantinople in 553 defined this truth against "impious Theodore of Mopsuestia".
His divine nature is the same as that of the Father. The Council of Nicea in 325 defined that He is "one in substance [homoousios] with the Father".
hope this helps !!!
