Who, then, is this Christ and how great is He, Who by His Name and presence overshadows and confounds all things on every side, Who alone is strong against all and has filled the whole world with His teaching? Let the Greeks tell us, who mock at Him without stint or shame. If He is a man, how is it that one man has proved stronger than all those whom they themselves regard as gods, and by His own power has shown them to be nothing? If they call Him a magician, how is it that by a magician all magic is destroyed, instead of being rendered strong? Had He conquered certain magicians or proved Himself superior to one of them only, they might reasonably think that He excelled the rest only by His greater skill. But the fact is that His cross has vanquished all magic entirely and has conquered the very name of it. Obviously, therefore, the Savior is no magician, for the very demons whom the magicians invoke flee from Him as from their Master. Who is He, then? Let the Greeks tell us, whose only serious pursuit is mockery! Perhaps they will say that He, too, is a demon, and that is why He prevailed. But even so the laugh is still on our side. for we can confute them by the same proofs as before. How could He be a demon, Who drives demons out? If it were only certain ones that He drove out, then they might reasonably think that He prevailed against them through the power of their Chief, as the Jews, wishing to insult Him, actually said. But since the fact is, here again, that at the mere naming of His Name all madness of the demons is rooted out and put to flight, obviously the Greeks are wrong here, too, and our Lord and Savior Christ is not, as they maintain, some demonic power.
If, then, the Savior is neither a mere man nor a magician, nor one of the demons, but has by His Godhead confounded and overshadowed the opinions of the poets and the delusion of the demons and the wisdom of the Greeks, it must be manifest and will be owned by all that He is in truth Son of God, Existent Word and Wisdom and Power of the Father. This is the reason why His works are no mere human works, but, both intrinsically and by comparison with those of men, are recognized as being superhuman and truly the works of God.
From Athanasius, On the Incarnation (ch 8/sect. 48).