God then made man without evil, upright, virtuous, free from pain and care, glorified with every virtue, adorned with all that is good, like a sort of second microcosm within the great world ἐν μικρῷ μέγαν, is read in Nazianz. Hom. 38 and 42: so also in Nicetas, who says that ‘the world is small in comparison with man, for whose sake all was made.’ But Combefis emended it., another angel capable of worship, compound, surveying the visible creation and initiated into the mysteries of the realm of thought, king over the things of earth, but subject to a higher king, of the earth and of the heaven, temporal and eternal, belonging to the realm of sight and to the realm of thought, midway between greatness and lowliness, spirit and flesh: for he is spirit by grace, but flesh by overweening pride: spirit that he may abide and glorify his Benefactor, and flesh that he may suffer, and suffering may be admonished and disciplined when he prides himself in his greatness The text read, τῷ μεγέθει φιλοτιμούμενος· τὸ δὲ ἵνα πάσχων ὑπομιμνήσκηται, καὶ παιδεύηται ζῶον. On the basis of various manuscripts and the works of Gregory of Nazianzum, it is corrected so—ἵνα πάσχῃ, καὶ πάσχων, ὑπομιμνήσκηται, καὶ παιδεύηται τῷ μεγέθει φιλοτιμούμενον.: here, that is, in the present life, his life is ordered as an animal’s, but elsewhere, that is, in the age to come, he is changed and—to complete the mystery—becomes deified by merely inclining himself towards God; becoming deified, in the way of participating in the divine glory and not in that of a change into the divine being Greg. Naz., Orat. 38 and 42..