Did Jesus have a human soul and mind, or did the Word replace them?

Origen of Alexandria c. 185–c. 254 ADOn First Principles 2.6.3–5

With this substance of a soul, then, mediating between God and flesh (for it was not possible for the nature of God to be mingled with a body without a mediator), there is born, as we have said, the God-man, that mediating substance being present, for which it was not contrary to nature to take a body. ... that there is a rational soul in Christ, we have shown above. ... The nature of that soul was the same as the nature of all souls; this cannot be doubted, for otherwise it could not even be called a soul, if it was not truly a soul.

Origen's account of the incarnation, a century and a half before Apollinaris: Christ's soul, clinging inseparably to the Word from the beginning, is the mediator by which the Word is joined to flesh, and it is a true rational soul of the same nature as every soul. On First Principles survives in full mainly in Rufinus's Latin translation, which sometimes smooths Origen; the passage is read here in that Latin.

Athanasius of Alexandria (council of Alexandria) c. 293/298–373 ADTome to the Antiochenes 7

They also confessed this: that the Savior did not have a body without soul, or without sense, or without mind. For it was not possible, when the Lord became man for us, that his body should be without mind; nor was it the body alone but the soul too that found salvation in the Word himself.

A synod at Alexandria in 362 settles the question before it becomes a schism.

Apollinaris of Laodicea (quoted by Gregory of Nyssa) c. 310–c. 390 ADDemonstration of the Divine Incarnation fragments 69–70

He would not have come in the likeness of man unless, like a man, he were mind made flesh. ... If the Lord is not mind made flesh, he would be wisdom enlightening a human mind. But that is in all people. And if so, Christ's coming was not God's coming to live among us, but a man's birth.

Apollinaris, once Athanasius's ally, held that the divine Word took the place of a human mind in Christ, to keep Christ one and sinless.

Council of ConstantinopleCanons Canon 1

that every heresy should be anathematized, and in particular that of the Eunomians, that is, the Anomoeans, and that of the Arians, that is, the Eudoxians, and that of the Semi-Arians, that is, the Pneumatomachians, and that of the Sabellians, and that of the Marcellians, and that of the Photinians, and that of the Apollinarians.

The first canon of Constantinople (381) first confirms the faith of Nicaea and then names the condemned teachings one by one. Apollinaris, who made the Word take the place of Christ's human mind, is named in the council's own anathema.

Gregory of Nazianzus c. 329/330–390 ADLetter 101, to Cledonius 101.32–33

If anyone has put his hope in a man without a mind, he is truly mindless himself and unworthy of salvation. For what was not assumed was not healed; but what is united to God is saved. If half of Adam fell, then half was assumed and half is saved; but if the whole of Adam fell, the whole is united to the one who was born, and the whole is saved.

"What was not assumed was not healed": the most quoted line against Apollinaris. Constantinople (381) condemned his teaching.