Gregory of Nazianzus, Basil of Caesarea and John Chrysostom (Cambridge, University Library, MS Nn.1.23)

...[goodness] itself [was moved] by itself from
every [limitation] and power. [He is not] the
Creator demiurgos original: "δημιουργὸς" (demiourgos). While used by Plato for a craftsman-god, Gregory uses it here for the Christian God as the fashioner of the cosmos. of evil, [which arises only] by
the flight from the good; and to
us it is a stranger. Thus
the middle things original: "Μησιῶν," likely a scribal variant for "μέσων" (meson). Gregory often refers to the "middle" nature of the soul or the human condition between the divine and the material. are of like-nature with Him,
and because of these things, there exists
a world kosmos original: "κόσμος" (kosmos). Meaning "order" or "beauty" as well as the physical universe.. For just as [it is possible]
to philosophize philosophesai original: "φιλοσοφῆσαι." To engage in deep theological contemplation.
about these things, through small words
great things are perceived.
Among those things which were first and
well-pleasing to Him, [He established]
another kindred world,
an image and a visible thing.
And this [world] is:
the living being and the [elements] and the
dwellings in the middle
and a composite synkrima original: "σύγκριμα." A mixture or joining of different elements, specifically referring to the material world or the human body.. Since
the [victory] over evil is to be
achieved; [man] is deemed worthy.
In a certain way, [this world is]
from a total harmony
and a tempering of all things. But
something else is well-disposed;
and of all things
toward all, [it is] the rhythmic
completion of the world.

...so that, having once dwelt only in
that [heavenly realm], He says to Himself
that He should also dwell among us,
being powerful. For we shall
dwell under the eternal portion of nature,
on the one hand being only perceivable
[to the mind]; but [to those things]
entirely foreign, as many as are under
perception aisthesis original: "αἴσθησις." Sensory perception or the material world that can be felt, seen, or heard.. And of these
themselves, [one goes] no further than
those things which are completely
soulless and motionless.
But of the Intelligible [world] and the
perceivable, they are thus divided
from one another.
[From] their own forms
they took their shape. And
it is for the Creator alone
to transform metamorphosai original: "μεταμορφῶσαι." To change the form or appearance, here referring to God’s power to reshape creation.
those who bear [the image];
that which is praised is the
transformation metamorphia original: "μεταμορφίας." A state of change or beauty resulting from divine shaping.. And because of this
the first heralds [proclaim it].
Nowhere is there a mixture
of the [mortal and] immortal;
nothing is greater than that which
manifests [the divine].