Catholics and Orthodox maintain the impassability of the divine nature, it does not suffer nor does it die, although these things can be said of Christ in this we follow the Tome of St. Leo.
As do the COE and remember that they approved of the Tome of St. Leo.
Canon X of Constantinople II reads:
If anyone does not confess that our Lord Jesus Christ who was crucified in the flesh is true God and the Lord of Glory and one of the Holy Trinity: let him be anathema.
Fr Deacon Lance
Yip and the COE do confess this, as do the rest of you.
Catholics and Orthodox maintain the impassability of the divine nature, it does not suffer nor does it die,
Yes, we maintain the impassability of the divine nature,
Good, that should prove beyond a shadow of a doubt that OOs are not monophysite ala Eutychius. I hope Rafa is paying attention here.
but with St. Cyril, we also hold that:
12. If any one confess not that the Word of God suffered in the Flesh and hath been crucified in the Flesh and tasted death in the Flesh and hath been made First-born of the Dead, inasmuch as He is both Life and Life-giving as God, be he anathema.
The Orthodox--both OO and EO--believe in this. Don't the Catholics also uphold this?
Yes they do, and so do the COE - the key is "in the flesh". Misunderstandings will arise if you say things like "God died" or "God suffered" without clarifying that you mean "in the flesh". As Deacon Lance rightly observed:
The Assyrians are not "Nestorians" because they do not believe that Christ is two persons.But they believe that Christ had blood but the Logos doesn't.
Yeah, I guess that does sound like two persons.
Or it can sound like they are trying to keep the natures distinct. Blood is a property of the human nature not the divine.
Yes that is exactly it! For the COE it's important to keep the natures distinct, and this is what EOs and OOs need to assure them of - that your Christologies do the same even though your terminologies differ from theirs. When dialoguing with the COE emphasize that the natures of Messiah are united without confusion or mixture, explain how miaphysitism or the hypostatic union makes this possible - which it does.
As for the COE they need to assure EOs and OOs that the natures of Messiah are united - and they do believe that they are. But they don't get into specifics of how this unity works because they follow Mar Ephrem's advice to not "pry into the mystery" that is Yeshua Meshikha. Is the Incarnation not in fact an ineffable mystery? Hasn't it done us more harm than good to pry deeper into the mystery of the Incarnation than the simple fact Yeshua Meshikha is both God and Man?
When it comes to specifically how the union of Messiah's humanity and divinity works, I have to be honest, I myself refuse to pry into "the mechanics" of this and I'll tell you why:
I am not Messiah, I do not have a divine qnoma or a divine kyana in addition to my human qnoma and human kyana within my parsopa. Therefore I cannot logically explain the parsopa who is Yeshua Meshikha - true God and true Man, no matter how hard I try. No matter what analogy I use, no matter what metaphor or terminology, at the end of the day the Incarnation is an ineffable mystery so my explanation will always fall short. We humans often forget that our knowledge is finite and therefore we often think we know something but the truth is we don't.
I accept that Messiah is God and Man as fact through faith alone not logic because this is what Scripture teaches. Others like the Jews or Muslims may not accept this but I don't care - I'm under no obligation to give a logical explanation for something that really cannot be explained logically. They can choose to accept it through faith like me or not, it's a faith issue end of story.
So then qnoma is neither hypostasis nor ousia, but something else.
That's extactly my point. Qnoma is not abstract like kyana but it's not independently personalized like hypostasis or prosopon. Qnome are not unique, they are clones. Qnome can differ in what they do (eg: the Qnome of the Trinity - the Father is the beggetor, the Son the begotten and the Holy Spirit the proceeding) but they do not differ (at all) in what they are (qnome of the same kyana that is).