36 But the gods are said to be immortal. Not by nature, then, but by the good-will and favour of God their Father. In the same way, then, in which the boon of immortality is God's gift to these who were assuredly produced, will He deign to confer eternal life upon souls also, although fell death seems able to cut them off and blot them out of existence in utter annihilation. The divine Plato, many of whose thoughts are worthy of God, and not such as the vulgar hold, in that discussion and treatise entitled the Timaeus, says that the gods and the world are corruptible by nature, and in no wise beyond the reach of death, but that their being is ever maintained by the will of God, their King and Prince; for that that even which has been duly clasped and bound together by the surest bands is preserved only by God's goodness; and that by no other than by Him who bound their elements together can they both be dissolved if necessary, and have the command given which preserves their being. If this is the case, then, and it is not fitting to think or believe otherwise, why do you wonder that we speak of the soul as neutral in its character, when Plato says that it is so even with the deities, but that their life is kept up by God's grace, without break or end? For if by chance you knew it not, and because of its novelty it was unknown to you before, now, though late, receive and learn from Him who knows and has made it known, Christ, that souls are not the children of the Supreme Ruler, and did not begin to be self-conscious, and to be spoken of in their own special character after being created by Him; but that some other is their parent, far enough removed from the chief in rank and power, of His court, however, and distinguished by His high and exalted birthright.
Source: Against the Heathen (New Advent)