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.