Introducing Θεανδρικαὶ Ἐνέργειαιto the Church

"You ask how it could be that Jesus, who transcends all, is placed in the same order in being with all men.  He is not called a man here in the context of being the cause of man but rather as being himself quite truly a man in all essential respects.  But we do not confine our definition of Jesus to the human domain.  For he is not simply a man, nor would he be transcendent if he were only a man.  Out of his very great love for humanity, he became quite truly a human, both superhuman and among humans; and, though himself beyond being, he took upon himself the being of humans.  Yet he is not less overflowing with transcendence.  He is the ever-transcendent, and superabundantly so.  He takes on being, as is himself a being beyond being.  Superior himself to the human condition he does the work of a man.  A proof of this is that a virgin supernaturally bore him and that flowing water, bearing the weight of his corporeal, earthly feet, did not yield, but, rather, held him up with supernatural power.  There is so much else and who could list it all? As one considers it all in a divine manner, one will recognize in a transcending way that every affirmation regarding Jesus' love for humanity has the force of a negation pointing toward transcendence.  For, if I may put the matter briefly, he was neither human nor nonhuman; although humanly born he was far superior to man, and being above men he yet truly did become man.  Furthermore, it was not by virtue of being God that he did divine things, not by virtue o fb3eing a man that he did what was human, but rather, by the fact of being God-made-man he accomplished something new in our midst--the activity of the God-man [θεανδρικαὶ 'ενέργειαι]."

Dionysius the Peudo-Areopagite
Epistola IV ad Caiaum