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On the Theophania

Eusebius of Caesarea, tr. Lee, 1843

This mortal nature therefore, and again that which has no proper existence, is (as) …

This mortal nature therefore, and again that which has no proper existence, is (as) nothing. And that which is (as) nothing, is likewise inoperative. But, (as to) Him who acts at all times, and is every moment operative, and is more potent than any living creature, How can He be supposed to have no proper existence, although not visible to the bodily eyes? But, discrimination is not by the senses; nor do we try the terms of art, the perception of doctrines, nor yet the mind of man, by the bodily senses: much less can man ever see with the eyes the person, or the power, of God. Nevertheless, these things may be known from the effects of their (several) operations. On this account, it is our duty to inform ourselves respecting the unseen power of the Saviour of us all, to prove His works, and to distinguish, whether we ought to confess that the things which have hitherto been done by Him, are of one living; or, whether we are to affirm, that they are of some one, who had no proper existence; or, whether this same thing be foolish, and the question respecting it inconsistent. For, he who has no proper existence in all his parts, has, it is clear, no proper existence at all, and is unable either to act, or to effect any thing. Such is the nature which is dead; while that opposed to it is living.—But, it is now time we should investigate those works of our Saviour which appertain to our days, and to take a view of the living (effective) works of the living God. For the living works of God are life indeed. Learn (then), what those things are about which thou enquirest, and Him (at the same time), who lives in His works.