That divinity should come to be within our nature would bring no reasonable surprise to those who do not take too narrow a view of existing things. For who is so childish in soul that, looking at the whole, he does not believe the divine to be in everything—entering into it, encompassing it, and dwelling within it? For existing things depend on the One who is, and nothing can exist unless it has its being in the One who is.
If, then, all things are in Him and He is in all things, what is shameful in the dispensation of the mystery that teaches that God came to be in a human being—the God whom we believe is not even now outside humanity? For although the manner of God's presence in us now is not the same as it was then, nevertheless it is equally confessed that He is in us both now and then.
Now, then, He is blended with us as the One who holds nature together in being; then He was blended with what is ours, so that what is ours, through intermingling with the divine, might become divine, being delivered from death and placed beyond the tyranny of the adversary. For His return from death becomes for the mortal race the beginning of its return to immortal life.