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On the Theophania
Eusebius of Caesarea, tr. Lee, 1843
If then the child, when brought up to the (full) stature of his nature, and supplied with…
If then the child, when brought up to the (full) stature of his nature, and supplied with the provision and instruction proper for it, receives all this change and variety;—and no one can disbelieve (this) his change, on account of the openness of the experiment;—Why need we wonder, if even this perfectible mind which is in man, such as it is when still in childhood, with respect to its more complete and perfect growth, should, when it comes forth to the full growth of its stature, be in dignity as the Angels? We do see however, that the nature of man undergoes dissolution by death. But, What of this? Is it not that we are the more convinced by it, that the soul is immortal? For if, when immersed in a corruptible and mortal body, it evince all this force of superiority, which we have already shewn; How shall it not, when it shall have separated itself from its participation in corruption, and shall have laid down mortality as a bandage, then act in its own power, in a manner less impeded than it now does? Do you not perceive, that so long as it entertains an attachment to the body, it thence acts basely? But, if it refuse participation (with the body), it (then) subsists within itself. And hence, is its essence clearly known to be incorporeal. For, How can that which is opposed to the body, be of (its) nature? The thoughts too of the soul are healthy, so long as the bodily passions are infirm, but the same will be dark and obscure when the body labours under the lusts. Hence, so long as the soul is infatuated, its whole attachment will be to the body; and, when attached to the body, it will be shorn of its excellence. When however, it becomes strong in opposition to the body, and flies from the lustful passions, it (then) becomes wise; and, when it has become wise, it turns away its face from a participation in mortality, and forthwith gives up itself to the knowledge which is pure, and, in a small degree, withdraws itself from the stimulating nature of the body. When moreover, it is powerful with respect to the riches which are its own, it (then) happily becomes more abundantly enlightened, directed, and stirred up. Then too, will it partake in knowledge, wisdom, and every sort of excellence, when it has ceased to countenance the motions of the bodily passions. And, so long as it counts upon (this) excellence, it deigns not to draw near with the eyes of the body; nor will it act by any other of its senses. When moreover, it (thus) vigorously shuts itself up, carries itself within, and withdraws to a distance from the things which affect the senses, and are visible; and (when) near only to the body, still turns with the eye of the soul to another quarter, and is itself united with itself; then again, will it avail itself of the mind that is enlightened, and of the recollection which is pure; and will put forth, and nourish for itself, the reason which is imperturbed: and (thus) will every reasoning power exert itself without controul. But, should any of the things which are hurtful suddenly happen to the body, so that a mote should injure the sight of the eyes; immediately would the sight of the soul be disturbed: and, should remissness be given to the body, and the soul partake in the drunkenness, gluttony, lusts, and the rest of its pleasures; (thus) reduced in itself to vice—the corruptible body too domineering over it like a wild and fierce beast, and itself remaining below (as it were) in the depths,—will be filled with error, folly, and every sort of infatuation. What necessity then is there, that we should fear death, which is (only) the determination of the freedom of the soul from the body? And, for What (purpose) is the laying down of that which is faulty? Is it not for receiving the aid of that, which is more excellent? and, that we should confess the lives of those who loved God, then to be in truth, holy and happy, when nothing of an adverse nature shall controul them? If then, while this rational nature continues in this locality,—and resides in this vessel (as it were) on the earth, clothed with a dense and earthly body, not unlike some earthen vessel, (and) wholly compressed within this its vesture,—it be such that it will mount on high in thought, will mortify the members of the body together with their lusts, by means of patience, and the restraint of the desires; will be hastened, and hastening on, to the life of those that are incorporeal; will separate and deliver itself at all times, by the precepts of wisdom from an admixture with that which is vile; and will ever delight itself beforehand (with the thoughts) that it shall soon submit to death:—if indeed (such) be, at any time, released from the bonds and agitation of wing (common to) the cares and anxieties that are here, and thus fly away in his departure, and change the place on earth, and meet with that which he loved:—how he will then be circumstanced, ask not. For, when he shall receive his body, and shall have changed his nature from corruption to incorruption; his shall be a conversation which is equal to that of the Angels in heaven: in the semblance of light, and of the sun-beam, shall he be; and of the form, in which even the Angels of God live; and, as reason with probability holds, he shall partake at once in their superiority and immortality.