ΚΑΤΑ ΚΕΛΣΟΥ ΩΡΙΓΕΝΟΥΣ ΤΟΜΟΣ ΤΕΤΑΡΤΟΣ - Origen of Alexandria's "Against Kelsos" - Book the Fourth

ΠΡΟΣ ΤΟΝ ΕΠΙΓΕΓΡΑΜΜΕΝΟΝ ΚΕΛΣΟΥ ΑΛΗΘΗ ΛΟΓΟΝ ΩΡΙΓΕΝΟΥΣ ΤΟΜΟΣ ΤΕΤΑΡΤΟΣ

-The Fourth Book of Origen's Response to Kelsos' "The True Word"

And let us look next upon the very thing Kelsos says next with great pronouncement in the following way:

"And yet," saieth he, "let us anew with many proofs take up the argument. And I say that this not new, but of old established. God is good, and beautiful, and well-disposed both in the most fine and best way. Verily, if among men He cometh down, there necessitates for him a change, and a change from good to evil, from beauty to shame, and from being well-disposed to ill-disposed, and from the best to the basest. Therefore, who would ever take up such a change? And verily, while mortal Man's nature is to be changed and be re-moulded, it is for the deathless to keep things the same and unchanged. Therefore, God would not, in any way, receive this change."

It seems manifest to me that, regarding these things being asked, they have been spoken of already when I explained of what is called in Scripture, "the descension" of God into human affairs. Regarding this "descension", it does not necessitate any sort of change for Him -- as Kelsos thinks that we are saying -- nor a turning from good to evil, or from beautiful to shameful, or from being well-disposed to ill-disposed or from the best to the basest. For staying in His essence, He is unchanged; and condescending, He retains his forethought and management of human affairs. And so we also by the Holy Writings stand alongside, where it saieth that unchangeable is God both in the following: "Thou art the same"; and also here: "I have been changed not." 
And the gods of Epikouros, which composed of atoms happen to be, and, as far as they can be dissolved of their structure, they busy themselves in shaking off destruction-causing atoms.  
Well, also the Stoics' god, since bodied he happens to be, sometimes his Hegemonikon, his guiding principle, keeps his whole essence when a conflagration of the universe occurs; but other times, the Hegemonikon becomes a mere part of his essence, as when an ordering of the universe occurs. For not have these Stoics been able to make clear the natural perception of God, as one who is wholly in-corruptible, and one-fold, and un-composed, and un-divided.