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

...luxuries, adulteries, perjuries, and unnatural lusts; and finally, the worst and first of all evils: idolatries eidololatreiais original: "εἰδωλολατρείαις." Gregory views the worship of idols as the ultimate degradation of the human mind, which was originally designed to reflect God., and the transfer of worship—which belongs to God—from the Creator to the created things.

Because these [evils] required a greater remedy, they received one. This remedy was the very Word of God Logos original: "λόγος." In Greek philosophy and theology, this refers to the Divine Reason or the second person of the Trinity., who is before the ages, the invisible, the incomprehensible, the incorporeal, the Beginning from the Beginning original: "ἡ ἐκ τῆς ἀρχῆς ἀρχή." This emphasizes Christ's eternal origin from the Father., the Light from Light, the source of life and immortality, the impression of the archetype original: "τὸ ἐκμαγεῖον τοῦ ἀρχετύπου." An 'ekmageion' is a wax impression made by a seal; Gregory uses this to describe how the Son perfectly represents the Father., the immovable seal, the unchanging image aparallaktos eikon, the definition and Word of the Father. He comes to His own image and wears flesh for the sake of...

...flesh; and with an intellectual soul original: "ψυχῇ νοερᾷ" (psyche noera). Gregory argues that Christ must have had a human mind/soul to heal the human mind/soul, famously stating elsewhere, "that which is not assumed is not healed.", for the sake of my soul, He is mingled, cleansing like by like. He becomes a man in all things except sin. He is God born from the Virgin—who was pre-purified in soul and flesh by the Spirit—for it was necessary that birth be honored and that virginity be preferred.

Coming forth as God with that which He assumed, one [person] from two opposites: flesh and spirit. Of these, the one deified etheose and the other was deified etheothe original: "ἐθέωσε... ἐθεώθη." This is the core of the Eastern Orthodox doctrine of "Theosis," where human nature is transformed by union with the divine..

O, the new mixture! O, the paradoxical blending! He who Is becomes; the Uncreated is created; the Uncontainable is contained original: "ὁ ἀχώρητος χωρεῖται." A common poetic theme in Greek patristic literature: the God who contains the universe is "contained" within a human womb and body., through the mediation of an intellectual soul, which acts as a bridge between the Divinity and the flesh.