“[...]it amounts to the same, whether we speak of God as unsusceptible of evil, or whether we call Him good;"

“it amounts to the same, whether we speak of God as unsusceptible of evil (ἀνεπίδεκτόν τε πονηρίας), or whether we call Him good; whether we confess that He is immortal, or say that He ever liveth. For we understand no difference in the sense of these terms, but we signify one and the same thing by both, though the one may seem to convey the notion of affirmation, and the other of negation. And so again, when we speak of God as the First Cause of all things, or again, when we speak of Him as without cause, we are guilty of no contradiction in sense, declaring as we do by either name that God is the prime Ruler and First Cause of all. Accordingly when we speak of Him as without cause, and as Lord of all, in the former case we signify what does not attach to Him, in the latter case what does; it being possible, as I have said, by a change of the things signified, to give an opposite sense to the words that express them, and to signify a property by a word which for the time takes a negative form, and vice versa.” 
-->(CE 2.1.134, NPNF, p. 263) 

 

ταὐτὸν γάρ ἐστιν ἀνεπίδεκτόν τε πονηρίας τὸν θεὸν εἰπεῖν καὶ ἀγαθὸν ὀνομάσαι, καὶ ἀθάνατον ὁμολογῆσαι καὶ ἀεὶ ζῶντα εἰπεῖν· οὐδεμίαν γὰρ ἐν τούτοις κατὰ τὸ σημαινόμενον διαφορὰν ἐννοοῦμεν, ἀλλ' ἓν δι' ἑκατέρων τῶν λόγων ἀποσημαίνομεν, 2.1.135 κἂν τὸ μὲν θέσιν τὸ δὲ ἀναίρεσίν τινος ἔχειν δοκῇ. ὡσ αύτως καὶ πάντων ἀρχὴν λέγοντες τὸν θεὸν καὶ πάλιν ἄν αρχον ὀνομάζοντες οὐδὲν κατὰ τὰς ἐννοίας μαχόμεθα, καθ' ἑκάτερον τῶν λεγομένων ἀρχηγὸν καὶ
αἴτιον εἶναι τοῦ παντὸς ἀποφαίνοντες· ὥστε κἂν ἄναρχον εἴπωμεν κἂν τοῦ παντὸς
ἀρχηγέτην, τῷ μὲν τὸ μὴ προσόν, τῷ δευτέρῳ δὲ τὸ προσὸν παρεστήσαμεν, δυνατοῦ ὄντος καθὼς εἴρηται διὰ τῆς τῶν σημαινομένων ὑπαλλαγῆς μεταλλάξαι πρὸς τὸ ἐναν τίον τὰς τῶν ὀνομάτων ἐμφάσεις καὶ τῷ νῦν ἀπεμφαίνοντι τέως ὀνόματι διά τινος μετασχηματισμοῦ τὸ προσὸν γνωρι 2.1.136 σθῆναι καὶ τῷ ἑτέρῳ τὸ ἕτερον.