56. In the mystery of the divine incarnation the distinction between the two natures, divine and human, in Christ does not imply that He is divided into two persons. On the one hand, a fourth person is not added to the Trinity, which would be the case if the incarnate Christ was divided into two persons; while on the other hand, since nothing can be coessential or cognate with the Divinity, there must be a distinction between the divine and human natures in Him. In other words, in the incarnation the two natures have united to form a single person, not a single nature. Thus not only does the hypostatic union formed by the coming together of the two natures constitute a perfect unity, but also the different elements which come together in the indivisible union retain their natural character, free from all change and confusion.
The text above summarizes the core issue from the two ecumenical councils that preceded St. Maximos and which would resurface in the heresy of monothelitism against which he would stand. It matters that our language and understanding of Jesus align as closely as possible with the reality of the person of Jesus. The extent to which it deviates is the extent to which our worship and lives are necessarily distorted.