From his letters to Olympias:

“For those who love one another, it is not enough to be united in soul; in order to be consoled they require also each other’s bodily presence.  If that is not granted to them, then they are lacking no small part of their happiness.  Even if we turn to the noble nourisher of charity, we find that it is so.  Writing to the men of Macedonia, this is how he expresses himself:  “Being orphaned of your sight for a while, my brothers, in sight not in heart, we have hastened the more abundantly to see your face with great desire” (1 Thess. 2:17)  […]  But what is it that thou desirest, tell me, with such ardour?  The very sight of them.  For, he says, “we have hastened the more abundantly to see your face”.

“What art thou saying?  Thou who have been raised so high?  Thou for whom the world is crucified, and who art crucified unto the world?  Thou who hast forsaken all that is fleshly, who art almost bodiless – thou hast been thus brought into servitude by thy tenderness, to the point of being held toward this flesh made of clay, made from the earth, which the senses perceive?  ‘Yes,’ he says, ‘I am not ashamed to acknowledge it, I glory in it, since carrying in myself an overflowing charity, mother of all good things, that is what I seek.’  And he does not seek only their physical presence, but desires especially to see their fact. “We have hastened the more abundantly to see your face.”

“You want to see them, then, and to look at their face?  ‘Yes: for all the organs of sense are found together in the face.  For a soul by itself, joined to another soul, cannot see or hear anything, but if I have your physical presence, I will speak, I will hear those whom I love.  That is why I desire to see your face; that is where the tongue is, which proffers the sounds making known to us your inmost thought; there is the ear which receives words; and the eyes which express the movements of the soul’” (VIII.12)