[155] Κλῆσις.
[156] ὄνομα.
[157] Θεότης.
[158] Φύσις.
[159] Κοινωνία.
[160] ὄνομα.
[161] Φύσις.
[162] Θεότης.
[163] Κοινωνία.
[164] ὀνομασία. Possibly, "naming."
[165] Πρόσωπον.
[166] Αὐτενέργητον.
[167] Possibly, "a self-motivated animal like a human."
[168] Κοινωνία.
[169] Κοινωνία.
[170] Τὰ θεοῦ ἴδια.
[171] No subject is stated in the text. The Latin introduces 'Mary' as the subject, but this seems rather unlikely to be correct. First of all, why would Mary see 'the body' greater than herself? Christ's body? But this makes little sense. Secondly, there is a masculine/neuter reflexive possessive pronoun, "greater, I say, not only than HIS/ITS [ἑαυτου] body, but also than angelic fires...." This particular reflexive pronoun reflects the gender of the antecedent, and cannot be feminine, which would require ἑαυτῆς if 'Mary' were the subject. So, the antecedent (the subject of the first verb, "[ ] sees,") must be either masculine or neuter, and the neuter here makes little sense. It seems best, then, to supply "He" for the first subject, only capitalized because it stands first in the sentence, and "his," not capitalized, for the possessive pronoun.
[172] This is a difficult sentence. The Greek is οὐδὲν ζωοποιὸν κόσμου, τῶν σωμάτων ἐκείνων οὐδέν. My translation takes κόσμου as the object of ζωοποιὸν, on the model of a related word that clearly take a genitive object as, for example, ὁ θεὸς ἔχει δύναμιν ζωοποιητικὸν τῶν νεκρῶν , "God has the power to give life to the dead . (See entry in Lampe, p. 598).
[173] ὡς ὁ κεκραμένος....
[174] John 5:26.
[175] ἐνέργεια.
[176] Οὐσιώδης.
[177] This 'this' probably refers to the body.
[178] i.e. (1) "In contrast to you, who rely on the work of the Spirit, Jesus is inseparably joined with God. (2) Jesus became flesh while still being inseparably joined to God, hence retaining His divinity while in the flesh. And the flesh was really a part of Him, so it must, too, be divine, and hence His body, being flesh, is also divine."
[179] Πρόσωπον.