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5). De meme il paIticipe Ει l'αpαtheiα, qui n'est pas Ει confondl'e avec l'ataIaxie, mais qui signifie libel'ation paI l'appoIt Ει l'attIait des passions 1. La conception de Gl'egoil'e se distingue de celle des philosophes gl'ecs paI des tIaits ol'iginaux. Εη effet, POUl' Platon, la l'essemblance avec l'al'chetype cal'actel'ise tous les etl'es dans la natul'e et signifie en meme temps degl'adation de la natul'e intelligible dans la l'ealite sensible. POUl' Gl'egoil'e, seul pal'mi les etl'es vivants, l'homme est Ει l'image de Dieu; οη ne saul'ait affil'mel' la meme chose des autl'es etl'es ni de la aeation matel'ielle.

16). Εη tel'mes ellCOl'e ιιη peu voiles, l' auteul' fOl'mule l'idee que l'Incal'llation signifie que le Logos est lie indissociablement a l'ame et au co1'ps et qu'il l'este pl'esent aupl'es de l'un et de l'autl'e meme au moment de la mOl't. Le langage sel'a plus clail' dans d' autl'es ceUVl'es comme le Contre Eunome ΠΙ οιι ΙΆntίrrhetίcus αdversus Αροllίπα­ reTn οιι aussi le De tridui spαtio 1. Faut-il en Conclul'e que les choses se sont pl'eCiSees dans l'espl'it de Gl'egoil'e et que donc le Discours cαtechetique est antel'ietll' aux ceUVl'es susmentionnees?

D'autIes passages sont destines a faiIe compIendIe que le moment de la Iesunection-exaltation est impoItant ΡΟΙΙΙ la natUl'e hnmaine en Jesus-Chl'ist, puisque celle-ci est associee a un degl'e plus eIeve aux pel'fections divines. La communication de's idiollles n'est pas, POUI Gl'egoil'e une simple figul'e de Ihetol'ique : elle signifie qnelque chose de fondamental ροιιι' la demonstl'ation menee dans le cadl'e dn tl'aite 1. 16). « Celui qui a de nouveau uni a son pl'OpIe COIpS l'allle qu'il avait Ievetue, en ayant IeCOUIS a sa puissance melee a l'un et a l'autIe des l'union initiale ...

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