Gregory of Nyssa: "[...]it is impossible that those realities that are separated from each other by natural principle coincide with one another in the form of activities[...]"

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"Therefore, if we see that the activities (ἐνεργείας) performed by the (ἐνεργουμένας παρα) Father, by the Son and by the Holy Spirit differ one from another, based in the diversity of activities, we conjecture that also the natures that perform them are diverse. In fact, it is impossible that those realities that are separated from each other by natural principle (κατά τον τῆς φύσεως λογον) coincide with one another in the form of activities (fire does not produce cold, nor ice heat), but according to the differences of natures the activities [performed] by them are also separated one from another. Instead, if we conceive as unique the activity of the Father, the Son and of the Holy Spirit, [an activity] which is not distinguished nor changed in any of them, then it is necessary to infer the unity of nature from the identity of activity." (Ad Eustathium, GNO III/1, 11, 3-15, tr. Maspero, 2007, p. 57)

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"[...]we ought narrowly to scrutinize our Father's characteristics, that by fashioning and framing ourselves to the likeness of our Father[...]"

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"[...]after the grace bestowed we are called His children. And therefore we ought narrowly to scrutinize our Father's characteristics, that by fashioning and framing ourselves to the likeness of our Father, we may appear true children of Him Who calls us to the adoption according to grace." (On the Baptism of Christ, NPNF, pp. 523-524)
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"[...]when human nature is liberated from the double composition, and returns perfectly to the good, having become simple and impossible to represent and truly one , then that which appears will be the same as that which is hidden[...]"

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"Since then, it is believed that the divine nature ( τό θεῖον) is simple ( ἁπλοῦν), free from composition (ἀσύνθετον) and impossible to represent (ἀσχημάτιστον), when human nature ( τό ἀντθρώπινον) is liberated from the double composition, and returns perfectly ( ἀκριβῶς) to the good, having become simple and impossible to represent and truly one ( ώς αληθῶς ἕν γενομενον), then that which appears will be the same as that which is hidden, and that which is hidden the same as that which appears, then truly is carried to accomplishment the beatitude and such man are truly called sons of God, proclaimed blessed according to the promise of our Lord Jesus Christ, to whom be glory for eternity. Amen" (Gal 1.5, Heb 13.21 and 2 Tm 4.18) (On the Beatitudes, GNO VII/2, 160, tr. Maspero, 2007, p. 73)
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"[...]man was brought into the world last after the creation, not being rejected to the last as worthless, but as one whom it behoved to be king over his subjects at his very birth."

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"[...] man was brought into the world last after the creation, not being rejected to the last as worthless, but as one whom it behoved to be king over his subjects at his very birth. And as a good host does not bring his guest to his house before the preparation of his feast, but, when he has made all due preparation, and decked with their proper adornments his house, his couches, his table, brings his guest home when things suitable for his refreshment are in readiness,—in the same manner the rich and munificent Entertainer of our nature, when He had decked the habitation with beauties of every kind, and prepared this great and varied banquet, then introduced man, assigning to him as his task not the acquiring of what was not there, but the enjoyment of the things which were there; and for this reason He gives him as foundations the instincts of a twofold organization, blending the Divine with the earthy, that by means of both he may be naturally and properly dispos...
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