Here's an example of St Severus' criticism of the tome:
"Again the Tome of Leo says: «For each of the natures preserves its own property without diminution» 21, distributing the properties to the two natures severally, as one who divides the one and only Christ into two natures. For the property of the natures of which Emmanuel consists, which is shown in the natural characteristics, continues constant and fixed, as the holy Cyril also says in the second letter to Succensus: «But, while each of them both remains and is perceived in the property which is. by nature, according to the principle which has just been enunciated by us, the ineffable and incomprehensible union has shown us one nature of the Son, yet, as I have said, an incarnate nature»22. But God the Word did not permit his flesh in all things to undergo the passions proper to it, in order that its |11 property might be preserved undiminished, as the impious disputer said. For observe what the wise doctor Cyril says, in answer to the objections made by Theodoret, in the defence of the tenth anathema: «When the lowness arising from the exinanition seems hard to you, wonder greatly at the love of the Son toward us. For, what you say is a mean thing, this he did voluntarily for your sake. He wept in human fashion, that he might take away your weeping. He feared by dispensation, inasmuch as he sometimes permitted his flesh to undergo the passions proper to it, that he might make us valiant»23. If he sometimes permitted his flesh by dispensation to undergo the passions proper to it, he did not preserve its property undiminished: for in many instances it is seen not to have undergone the things which manifestly belong to its nature; for it was united to the Word, the Maker of nature. The Word therefore who had become incarnate walked upon the sea, and after his death under the wound of the lance caused a stream of salvation to well forth from his side: again, after the Resurrection, he came in while the doors were shut, and appeared to the disciples in the house; whom he also allowed to touch him, showing that his flesh was tangible and solid, and of one essence24 with us, and was also |12 superior to corruption; and thereby he subverted the theory of phantasy. It belongs therefore to those who part the one Christ into two natures and dissolve the unity to say, «For each of the natures preserves its property unimpaired». But those who believe that, after God the Word had been hypostatically united to flesh that possessed an intelligent soul, he performed all his own acts in it, and changed it not into his nature (far be it!), but into his glory and operation, no longer seek the things that manifestly belong to the flesh without diminution, to which flesh the things that manifestly belong by nature to the Godhead have come to belong by reason of the union. But, if they senselessly divide it from God the Word by speaking of two natures after the union, it then walks in its own ways following its nature, and preserves its properties undiminished on the principle of the impious men. But these things are not so (how could they be?), but indeed very different: for union rejects division, as the holy Cyril said: «For, though it is said that he hungered and thirsted, and slept and grew weary after a journey, and wept and feared, these things did not happen to him just as they do to us in accordance with compulsory ordinances of nature; but he |13 himself voluntarily permitted his flesh to walk according to the laws of nature, for he sometimes allowed it even to undergo its own passions»25. For from Cyril's words, as from a sacred anchor, I do not depart"