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On the Theophania
Eusebius of Caesarea, tr. Lee, 1843
Others also, besides these who boasted themselves (as being) the best of Philosophers, …
Others also, besides these who boasted themselves (as being) the best of Philosophers, dared with ungodly mouth to affirm, that God is a body; and, that His nature differs in no respect from fire. And this is the extreme error of the Stoïcs, who say of this sensible world, that it is God: and (so) set up a doctrine, which is impious and all-corrupting. For (they affirm), that the operative Cause, and the passiveness of matter, are of one and the same essence; and, that the maker and the made, are both bodies: and also, that the King of all, God who is above all, differs in nothing from sensible fire; but, that he mixes Himself up at once, with every thing,—just as fire does in (its) progress,—at the appointed times. But great is the sin (to affirm), that God is subject to change; and again, to combustion! This therefore, is the doctrine of the Stoïc Philosophers, that all being, even the whole world, shall in time be mixed up with God in fire: and, (that) the whole shall effect a change, as in seed; and, that out of this, universal order shall again be produced, just as it was at the first: and that all these are Gods, as are all the portions of the world; and, because the whole consists of all its parts, the entire universe itself wholly constitutes the Deity! These same again affirm, that this intelligent and reasonable soul which is in man, is corruptible, just as it is corporeal. What then, could hinder such from daring to speak against God, the King of all? or again, from determining, that these souls (consist) of matter, and body? and, that they are nothing else but the dense smoke, and fumes of bodies? and again, that after the close of life, they shall continue, during the times destined for them? and (this) not of all, but only of the souls of the Philosophers? and, that at last, with the general conflagration, these also shall burn together with God, and the whole universe? and, that at the same time, the souls of the wicked and of the just shall be dissolved; the things also of the just, together with those of the atheists, shall be fused, as it were, by one and the same fire? and again, that the worlds shall be reborn from this consumption of universal fire, differing in nothing, but in every thing, similar to the former; so that again, as from a beginning, these (worlds) shall in those be reproduced; as shall this same traditionary (life). Modes of life again, such as shall in all respects be similar, and not differing: the same fashions too, customs, regulations, and passions, shall exist within these. In the same manner also, the same sorrows, honours, recreations, oppressions, shall subsist among these, and happen to the same individuals. So that Helen, and the calamities of Ilium, (Troy) may again be expected: and again, Anytus, and Melitus, and the deadly poison of Socrates: again too, the contentions of the Philosophers themselves: the same divisions on the same subjects; and, at last again, shall the whole be consumed by fire; and again, after it has been burnt, again shall it be restored anew: and again shall consist of the same reducible materials. And indeed these, adhered thus violently to their error!