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On the Theophania
Eusebius of Caesarea, tr. Lee, 1843
Much worse than this would he be, who would also imagine that this entirely made …
Much worse than this would he be, who would also imagine that this entirely made world,—constituted as it is wholly and altogether of many parts,—is God: not considering that the Divine nature could never subsist of parts or be complex, or could stand in need of some other to compound it: nor again, that if it consisted of parts, could it be Divine. For, How can it consist of things different and dissimilar, faulty and excellent? Because that which is compounded, must also be dissoluble; and that which consists of many parts, is of necessity dissimilar: while that which is equal in all and unchanging in all, is simple and incomplex. That too which is complex, is compounded of things dissimilar. And that which is dissimilar has in itself something faulty, opposed to that which is excellent. For if the whole were excellent, it would (then) be equal and similar. And, if it were so in the whole, it would in the whole be consistent with itself: and thus would it be in essence simple, and without parts. But this nature (of things) does not shew itself to be such, since this world is viewed as wholly subject to sense: for it is constituted of many parts, and is (therefore) compounded; it is too, in many of its parts, changing. And where it is thus, there is also the capability of a nature of an opposite description. And hence this world associates beings, at once both mortal and immortal, rational and irrational; in matter too, both cold and hot; wet and dry. From all which, God is (necessarily) free. For, if the nature of God be simple, it is also without parts, and is uncompounded; (placed) beyond, and far removed from, every ordinance of this visible world. On this account the Preacher of Truth thus openly says: “The Word of God proclaimed, He who is before all, is alone the Saviour of all rational beings.” But God who is beyond all, is the head (source) of the generation of the Word. He alone is the Cause of all; and, of His only (begotten) Word, He is truly styled The Father. Above Him therefore, no other Cause can be assigned. He therefore is God alone; and from Him proceeded forth, by (virtue of) His own secret will which is unutterable, the only (begotten), the Saviour of all, the one Word of God, who (is) through all.