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On the Theophania

Eusebius of Caesarea, tr. Lee, 1843

This is the common Saviour of all, on whose account this universal essence is productive,…

This is the common Saviour of all, on whose account this universal essence is productive, and rejoices that it ever drinks from his dewdrops; is always youthful in its stature, and ever presents the appearance of beauty. He therefore holds its reins, and, at the intimations of His Father, rightly guides the mighty ship of this universe, (and) with His own helm He governs it. This (Being) excellent of art, did He who is God above all, as a good Father beget as good Fruit, the only (begotten) Son, and give (him) to this world (as) a most excellent gift; did cast as a Soul into a body destitute of soul, and into the nature of irrational bodies, His own rational Word: and (so), by virtue of the Divine Word, did He both enlighten and enliven this (otherwise) shapeless, unsightly and colourless, being (Syr. . Gr. οὔσια)): —by Him, (I say) whom we ought, both to know and to worship, as being ever near to the matter and elements, of (all) bodies. Thus, that which was immaterial, bodiless, and unconscious (lit. unwise), became, as from others, endued with consciousness (lit. became wise). But He is the Life, and He is the Light; the intelligent offspring of the Light which cannot be described. He too, is One in His Essence, even as He is from One Father. He possesses however many powers (virtues) within His own person. For, we should not suppose that, because the (constituent) parts of the world are many, they therefore constitute many powers (Demons): nor, because the operations are many, we ought therefore, to set up for ourselves many Gods.