The orthodox teaching about the Body : it is the instrument and partner of the Soul.

But if, as we say, the Soul is able by means of the senses [ciii] of the Body to hear the Truth, and to speak what is right,—for to us, who are Sons of the Church, the function of teaching properly belongs, inasmuch as we confess, according to the Preaching of the Prophets and Apostles, that the Body is akin to all the beauties of the Soul, and is a partner with it in all good things, since it is able to learn by means of it, and teach by means of it,—it (i.e., the Body) is, as it were, a trumpet for it; for by its (i.e., the Body's) mouth, it (i.e., the Soul) preaches Truth in the World, and it is a pure harp for it, by means of which it sounds forth Truth in creation. For along with it (i.e., the Body) the [P. 148, l.15.] Soul is adorned just as along with it the Soul is defiled. For they are alike in the matter of gain and loss, in every respect like friends they suit one another. For (they come) to the struggle like companions and to the (victor's) crown as partners, even if it is thought that it (i.e., the Soul) contends in it (i.e., the Body) against it. But it does not escape the notice of a wise (Hearer) that the triumph is on behalf of both. For when the Body is chaste and the Soul chaste it is a common gain, just as also when the Soul is impure and the Body impure it is a common loss. And nature shows about this that when they are foul they are both called by one Evil name, and when they are fair they are both called by one good name. And if both . . . that they both teach . . . For it is the speech [P. 149, ll.1, 4, 8.] of it all. And when it (i.e., the Soul) is . . . it (i.e., the Body) is. . . . For . . . which are from them and in them and other [Ll. 11, 14.] things which are not from them are not spoken convincingly (?) against them. . . . Obedience . . . by persuasion . . . in him [Ll. 18, 20.] who is not persuaded. For by the visible limbs of the Body the invisible movements of the Mind (are known. . . .)