… Our belief is in the dispensation of Christ, confessed in two natures, of his divinity and of his humanity. There is no man among us who mixes, comingles or confuses the properties of these two natures, but rather we confess that the characteristics that pertain to the divinity and those that pertain to the humanity of Christ are fixed and are kept in one Lordship and one subject of worship, so too we reiterate that [we speak] of the distinction of natures as due to the perfect and complete union (naquiputha gmirta) and lack of separation that there is from the divinity to the humanity. If a man thinks or teaches differently: that suffering and change adheres to the divinity of Christ: and [someone] does not preserve the doctrine of unity in the person of our Savior [as] perfect God and perfect man, let him be anathema. (JB Chabot, ed., Synodicon Orientale ou Recuel de Synodes Nestorienes (Imprimerie Nationale, 1902, 55))
So, following the saintly fathers, we all with one voice teach the confession of one and the same Son, our Lord Jesus Christ: the same perfect in divinity and perfect in humanity, the same truly God and truly man, of a rational soul and a body; consubstantial with the Father as regards his divinity, and the same consubstantial with us as regards his humanity; like us in all respects except for sin; begotten before the ages from the Father as regards his divinity, and in the last days the same for us and for our salvation from Mary, the virgin God-bearer as regards his humanity; one and the same Christ, Son, Lord, only-begotten, acknowledged in two natures which undergo no confusion, no change, no division, no separation; at no point was the difference between the natures taken away through the union, but rather the property of both natures is preserved and comes together into a single person and a single subsistent being; he is not parted or divided into two persons, but is one and the same only-begotten Son, God, Word, Lord Jesus Christ, just as the prophets taught from the beginning about him, and as the Lord Jesus Christ himself instructed us, and as the creed of the fathers handed it down to us.
Still, one Orthodox-seeming synodal statment does not prove the orthodoxy of the Church of the East. There is the Assyrian Church's reception of Chalcedon to be considered--yes the Assyrian Church of the East does have Chalcedon as an Ecumenical Synod, which includes a necessary treatment of the term Theotokos and some more dealing with hypostasis. The question is how does the Church of the East develop her theology after Mar Aqaq's Synod and does she remain Chalcedonian in her beliefs?