Against Marcellus 2.1.1–2.1.17
Greek text: Klostermann, GCS 14 (Greek text: Erich Klostermann, Eusebius Werke 4 (GCS 14, 1906), digitized by the First Thousand Years of Greek project (Open Greek and Latin), CC BY-SA 4.0).English: Claude (claude-opus-5-5), public domain (CC0).
Against 2, chapter 1
2.1.1Klostermann
Τὴν τοῦ Γαλάτου πίστιν ἢ καὶ μᾶλλον τὴν ἀπιστίαν τὴν εἰς τὸν υἱὸν τοῦ θεοῦ. καιρὸς ἤδη καλεῖ μετὰ τὴν ἔκθεσιν τῶν ὑπʼ αὐτοῦ διαβληθέντων εἰς φῶς ἀγαγεῖν, καὶ τὴν χρόνοις μακροῖς ἐνδομυχήσασαν τῷ ἀνδρὶ κακοδοξίαν βραχὺ περιελθόντας τοῦ τῆς ἐπιστολῆς προσχήματος ἀπογυμνῶσαι. δεῖξαί τε τοῖς πᾶσιν διὰ τῆς τῶν αὐτοῦ φωνῶν μαρτυρίας οἷός τις ὢν τῆς Χριστοῦ καθηγεῖτο ἐκκλησίας ἄνθρωπος μήτε εἶναι μήτε προϋφεστάναι μήτε ὅλως πώποτε υἱὸν ὑπάρξαι τῷ θεῷ πρὸ τοῦ τεχθῆναι διὰ τῆς παρθένου δοξάζων, αὐτὸ δὲ μόνον εἶναι λόγον φάσκων, συμφυᾶ τῷ θεῷ, ἀιδίως αὐτῷ συνόντα καὶ ἡνωμένον, οἷος ἂν εἴη καὶ ὁ ἐν ἀνθρώπῳ λόγος.
Tēn tou Galatou pistin ē kai mallon tēn apistian tēn eis ton huion tou theou. kairos ēdē kalei meta tēn ekthesin tōn hypʼ autou diablēthentōn eis phōs agagein, kai tēn chronois makrois endomychēsasan tǭ andri kakodoxian brachy perielthontas tou tēs epistolēs proschēmatos apogymnōsai. deixai te tois pasin dia tēs tōn autou phōnōn martyrias hoios tis ōn tēs Christou kathēgeito ekklēsias anthrōpos mēte einai mēte proÿphestanai mēte holōs pōpote huion hyparxai tǭ theǭ pro tou techthēnai dia tēs parthenou doxazōn, auto de monon einai logon phaskōn, symphya tǭ theǭ, aidiōs autǭ synonta kai hēnōmenon, hoios an eiē kai ho en anthrōpǭ logos.
The faith of the Galatian, or rather his unbelief toward the Son of God, the time now calls us to bring to light, after setting out what he slandered; and, stripping away a little of the pretext of his letter, to lay bare the wrong opinion that has long lurked in the man; and to show all, by the testimony of his own words, what sort of man led the church of Christ: one who held that the Son neither is nor pre-exists nor ever at all existed for God before he was born through the Virgin, and said that he was only a Word, of one nature with God, eternally with him and united to him, such as the word in a man would be.
Notes and citation
Summary: Eusebius begins Book 2: Marcellus denied that the Son existed before his birth from the Virgin.
- “The Galatian” is Marcellus of Ancyra in Galatia.
Notes on the original text
- Digital text corrected (page-break mark): ἀγαγεῖν, καὶ | τὴν → ἀγαγεῖν, καὶ τὴν.
Topics: Christology, Heresy, Monarchianism and Sabellianism
Cite (SBL): Eusebius, Marcell. 2.1.1 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/2-1-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-contra-marcellum/2-1-1
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
2.1.2Klostermann
τούτῳ γὰρ αὐτὸς χρῆται τῷ παραδείγματι, λόγον εἶναι φήσας ἔνδον ἐν αὐτῷ τῷ θεῷ, ποτὲ μὲν ἡσυχάζοντα, ποτὲ δὲ σημαντικῶς ἐνεργοῦντα, μόνῃ τε ἐνεργείᾳ προϊόντα τοῦ πατρός, ὡς ἂν καὶ ἡμεῖς τι προστάττοντες ἐν τῷ λέγειν τι καὶ λαλεῖν ἐνεργήσαιμεν. ὅτι δʼ οὐκ ἄν τις οὕτω γε εἴποι υἱὸν εἶναι τὸν σημαντικὸν καὶ ἐνεργητικὸν λόγον παντί τῳ δῆλον. ὁ δὲ τοῦτο δοὺς ἐπὶ τοῦ θεοῦ, οὐκ οἶδʼ ὅπως τὸν μὴ ὑφεστῶτα λόγον τὴν σάρκα ἀνειληφέναι καὶ ἐνεργῆσαι ἐν αὐτῇ φησιν
toutǭ gar autos chrētai tǭ paradeigmati, logon einai phēsas endon en autǭ tǭ theǭ, pote men hēsychazonta, pote de sēmantikōs energounta, monę̄ te energeią proïonta tou patros, hōs an kai hēmeis ti prostattontes en tǭ legein ti kai lalein energēsaimen. hoti dʼ ouk an tis houtō ge eipoi huion einai ton sēmantikon kai energētikon logon panti tǭ dēlon. ho de touto dous epi tou theou, ouk oidʼ hopōs ton mē hyphestōta logon tēn sarka aneilēphenai kai energēsai en autę̄ phēsin
For he himself uses this example, saying that there is a Word within God himself, at one time at rest, at another active in signifying, and going forth from the Father by activity alone, as we too, when we command something, would act by saying and speaking something. That no one would call the signifying and active word a son in this way is clear to everyone. But he, granting this of God, says, I do not know how, that the Word who does not subsist took on flesh and acted in it,
Notes and citation
Summary: Marcellus compares the Word to a human word, at rest or active, and says this non-subsisting Word took flesh.
- The sentence continues in the next section.
Topics: Christology, Heresy, Monarchianism and Sabellianism
Cite (SBL): Eusebius, Marcell. 2.1.2 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/2-1-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-contra-marcellum/2-1-2
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
2.1.3Klostermann
καὶ τότε Χριστὸν γενέσθαι καὶ Ἰησοῦν καὶ βασιλέα καὶ εἰκόνα τοῦ θεοῦ καὶ ἀγαπητὸν καὶ υἱὸν δεδοξασμένον, καὶ δὴ καὶ πρωτότοκον πάσης κτίσεως, μὴ ὄντα πρότερον, τότε γενέσθαι καίπερ οὐχ ὑφεστῶτα· τὸ δὲ παράδοξον τοῦ λόγου, ἄρξασθαί γε ἀπὸ τετρακοσίων οὐδὲ ὅλων ἐτῶν τούτων ἁπάντων καὶ πάλιν τούτων ἀθρόως παυθήσεσθαι μετὰ τὸν τῆς κρίσεως καιρόν, τοῦ μὲν λόγου ἑνουμένου τῷ θεῷ, ὡς μηδὲν ἕτερον εἶναι πλὴν τοῦ θεοῦ, τῆς δὲ σαρκὸς ἧς ἀνείληφεν ἐρήμου καταλειφθησομένης ὑπὸ τοῦ λόγου, ὡς μήτε τὸν υἱὸν τοῦ θεοῦ τότε ὑφεστάναι, μήτε τὸν υἱὸν τοῦ ἀνθρώπου ὃν ἀνείληφεν.
kai tote Christon genesthai kai Iēsoun kai basilea kai eikona tou theou kai agapēton kai huion dedoxasmenon, kai dē kai prōtotokon pasēs ktiseōs, mē onta proteron, tote genesthai kaiper ouch hyphestōta; to de paradoxon tou logou, arxasthai ge apo tetrakosiōn oude holōn etōn toutōn hapantōn kai palin toutōn athroōs pauthēsesthai meta ton tēs kriseōs kairon, tou men logou henoumenou tǭ theǭ, hōs mēden heteron einai plēn tou theou, tēs de sarkos hēs aneilēphen erēmou kataleiphthēsomenēs hypo tou logou, hōs mēte ton huion tou theou tote hyphestanai, mēte ton huion tou anthrōpou hon aneilēphen.
and that then he became Christ and Jesus and king and image of God and beloved and glorified Son, and indeed firstborn of all creation, not having been so before, that he became so then, although he did not subsist. And the strangest part of the argument: that all these things began not even four hundred whole years ago, and will cease again all at once after the time of the judgment, the Word being united to God so as to be nothing other than God, and the flesh which he assumed being left deserted by the Word, so that then neither the Son of God will subsist, nor the Son of Man whom he assumed.
Col 1:15 (allusion, high confidence)
Notes and citation
Summary: Marcellus's Christ begins at the incarnation and ceases after the judgment.
- Col 1:15.
Topics: Christology, Eschatology, Heresy, Monarchianism and Sabellianism
Cite (SBL): Eusebius, Marcell. 2.1.3 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/2-1-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-contra-marcellum/2-1-3
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
2.1.4Klostermann
καὶ δὴ εἰς τοῦτο τέλους καταστρέφει, ὥσπερ κεκωφωμένος καὶ μήτε τοῦ ἀγγέλου Γαβριὴλ ἀκούων, εὐαγγελιζομένου τὴν θεοτόκον σαφῶς τε καὶ διαρρήδην περὶ τοῦ ἐξ αὐτῆς τεχθησομένου καὶ »ἐκ σπέρματος Δαυὶδ κατὰ σάρκα« προελευσομένου φάσκοντος »ἰδοὺ συλλήψῃ ἐν γαστρὶ καὶ τέξῃ υἱόν, καὶ καλέσεις τὸ ὄνομα αὐτοῦ Ἰησοῦν. οὗτος ἔσται μέγας καὶ υἱὸς ὑψίστου κληθήσεται, καὶ δώσει αὐτῷ κύριος ὁ θεὸς τὸν θρόνον Δαυὶδ τοῦ πατρὸς αὐτοῦ, καὶ βασιλεύσει ἐπὶ τὸν οἶκον Ἰακὼβ εἰς τοὺς αἰῶνας, καὶ τῆς βασιλείας αὐτοῦ οὐκ ἔσται τέλος«, μήτε Δανιὴλ τοῦ μεγάλου προφήτου τὰς φωνὰς συνιείς, αὐτὰ ταῦτα ἐπισφραγιζομένου διʼ ὧν ἐν θείῳ πνεύματι προεφώνει λέγων »καὶ ἰδοὺ μετὰ τῶν νεφελῶν τοῦ οὐρανοῦ υἱὸς ἀνθρώπου ἐρχόμενος ἦν, καὶ ἕως τοῦ παλαιοῦ τῶν ἡμερῶν ἔφθασεν· καὶ ἔμπροσθεν αὐτοῦ προσηνέχθη.
kai dē eis touto telous katastrephei, hōsper kekōphōmenos kai mēte tou angelou Gabriēl akouōn, euangelizomenou tēn theotokon saphōs te kai diarrēdēn peri tou ex autēs techthēsomenou kai »ek spermatos Dauid kata sarka« proeleusomenou phaskontos »idou syllēpsę̄ en gastri kai texę̄ huion, kai kaleseis to onoma autou Iēsoun. houtos estai megas kai huios hypsistou klēthēsetai, kai dōsei autǭ kyrios ho theos ton thronon Dauid tou patros autou, kai basileusei epi ton oikon Iakōb eis tous aiōnas, kai tēs basileias autou ouk estai telos«, mēte Daniēl tou megalou prophētou tas phōnas synieis, auta tauta episphragizomenou diʼ hōn en theiǭ pneumati proephōnei legōn »kai idou meta tōn nephelōn tou ouranou huios anthrōpou erchomenos ēn, kai heōs tou palaiou tōn hēmerōn ephthasen; kai emprosthen autou prosēnechthē.
And he ends up at this point as if he were deaf, not hearing the angel Gabriel, who announced the good news to the God-bearer plainly and expressly about the one to be born from her and to come forth “from the seed of David according to the flesh,” saying: “Behold, you will conceive in your womb and bear a son, and you will call his name Jesus. He will be great and will be called Son of the Most High, and the Lord God will give him the throne of his father David, and he will reign over the house of Jacob for ever, and of his kingdom there will be no end”; nor understanding the words of the great prophet Daniel, who sets his seal on these very things in what he foretold in the divine Spirit, saying: “And behold, one like a son of man was coming with the clouds of heaven, and he came to the Ancient of Days, and was brought before him.
Rom 1:3 (quotation, high confidence) · Luke 1:31–33 (quotation, high confidence) · Dan 7:13 (quotation, high confidence)
Notes and citation
Summary: Gabriel and Daniel both foretold that Christ's kingdom would have no end.
- Rom 1:3; Luke 1:31–33; Dan 7:13. “God-bearer” renders θεοτόκος.
Notes on the original text
- Digital text corrected (page-break mark; stray line number): 15 καὶ δὴ εἰς → καὶ δὴ εἰς; τῶν | ἡμερῶν → τῶν ἡμερῶν.
Topics: Christology, Eschatology
Cite (SBL): Eusebius, Marcell. 2.1.4 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/2-1-4). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-contra-marcellum/2-1-4
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
2.1.5Klostermann
καὶ αὐτῷ ἐδόθη ‹ἡ› ἀρχὴ καὶ ἡ τιμὴ καὶ ἡ βασιλεία, καὶ πάντες οἱ λαοί, φυλαί, γλῶσσαι αὐτῷ δουλεύσουσιν· ἡ ἐξουσία αὐτοῦ ἐξουσία αἰώνιος ἥτις οὐ παρελεύσεται, καὶ ἡ βασιλεία αὐτοῦ οὐ διαφθαρήσεται«. ἀλλʼ οὐδὲ Ἡσαΐας αὐτὸν ἔπεισεν, περὶ τῆς ἀτελευτήτου βασιλείας τοῦ υἱοῦ τοῦ ἀνθρώπου ὧδε καὶ αὐτὸς θεσπίζων »ὅτι παιδίον ἐγεννήθη ἡμῖν, υἱὸς καὶ ἐδόθη ἡμῖν,
kai autǭ edothē ‹hē› archē kai hē timē kai hē basileia, kai pantes hoi laoi, phylai, glōssai autǭ douleusousin; hē exousia autou exousia aiōnios hētis ou pareleusetai, kai hē basileia autou ou diaphtharēsetai«. allʼ oude Hēsaïas auton epeisen, peri tēs ateleutētou basileias tou huiou tou anthrōpou hōde kai autos thespizōn »hoti paidion egennēthē hēmin, huios kai edothē hēmin,
And to him was given the dominion and the honour and the kingdom, and all peoples, tribes, tongues will serve him; his authority is an eternal authority which will not pass away, and his kingdom will not be destroyed.” Nor did Isaiah persuade him, who himself prophesied thus about the unending kingdom of the Son of Man: “For a child has been born to us, a son also has been given to us,
Dan 7:14 (quotation, high confidence) · Isa 9:6 (quotation, high confidence)
Notes and citation
Summary: Daniel and Isaiah foretell an eternal kingdom for the Son of Man.
- Dan 7:14; Isa 9:6 (LXX). “the” is the editor's supplement.
Topics: Christology, Eschatology
Cite (SBL): Eusebius, Marcell. 2.1.5 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/2-1-5). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-contra-marcellum/2-1-5
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
2.1.6Klostermann
οὗ ἡ ἀρχὴ ἐπὶ τοῦ ὤμου αὐτοῦ, καὶ καλεῖται τὸ ὄνομα αὐτοῦ μεγάλης βουλῆς ἄγγελος, θαυμαστὸς σύμβουλος, θεὸς ἰσχυρὸς ἐξουσιαστής, ἄρχων εἰρήνης, πατὴρ τοῦ μέλλοντος αἰῶνος. ἄξω γὰρ εἰρήνην καὶ ὑγίειαν αὐτῷ.
hou hē archē epi tou ōmou autou, kai kaleitai to onoma autou megalēs boulēs angelos, thaumastos symboulos, theos ischyros exousiastēs, archōn eirēnēs, patēr tou mellontos aiōnos. axō gar eirēnēn kai hygieian autǭ.
whose dominion is upon his shoulder, and his name is called Angel of great counsel, Wonderful Counsellor, Mighty God, Potentate, Prince of peace, Father of the age to come. For I will bring peace and health to him.
Isa 9:6 (quotation, high confidence)
Notes and citation
Summary: Isaiah names the child Mighty God and Prince of peace.
- Isa 9:6 in a longer LXX form.
Topics: Christology
Cite (SBL): Eusebius, Marcell. 2.1.6 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/2-1-6). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-contra-marcellum/2-1-6
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
2.1.7Klostermann
μεγάλη ἡ ἀρχὴ αὐτοῦ, καὶ τῆς εἰρήνης αὐτοῦ οὐκ ἔσται τέλος, ἐπὶ τὸν θρόνον Δαυὶδ καὶ ἐπὶ τὴν βασιλείαν αὐτοῦ, τοῦ κατορθῶσαι αὐτὴν καὶ ἀντιλαβέσθαι ἐν κρίματι καὶ ἐν δικαιοσύνῃ, ἀπὸ τοῦ νῦν καὶ εἰς τοὺς αἰῶνας«.
megalē hē archē autou, kai tēs eirēnēs autou ouk estai telos, epi ton thronon Dauid kai epi tēn basileian autou, tou katorthōsai autēn kai antilabesthai en krimati kai en dikaiosynę̄, apo tou nyn kai eis tous aiōnas«.
Great is his dominion, and of his peace there will be no end, upon the throne of David and upon his kingdom, to set it right and to uphold it in judgment and in righteousness, from now and for ever.”
Isa 9:7 (quotation, high confidence)
Notes and citation
Summary: Isaiah promises the endless reign of David's son.
- Isa 9:7 (LXX).
Topics: Christology, Eschatology
Cite (SBL): Eusebius, Marcell. 2.1.7 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/2-1-7). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-contra-marcellum/2-1-7
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
2.1.8Klostermann
τούτοις γοῦν σύμφωνα ἦν καὶ ἅπερ ὁ Γαβριὴλ τὴν παρθένον εὐηγγελίζετο, »εἰς τοὺς αἰῶνας« βασιλεύσειν τὸν ἐξ αὐτῆς λέγων »καὶ τῆς βασιλείας αὐτοῦ« μὴ ἔσεσθαι τέλος. Μάρκελλος δὲ ὅπως τούτοις ἅπασιν ἐναντία γράφειν ἐτόλμα, μάθοις ἂν ἐκ τῶν αὐτοῦ φωνῶν, διʼ ὧν ὁμοῦ τὴν θεότητα καὶ τὴν ἀνθρωπότητα τοῦ υἱοῦ τοῦ θεοῦ ἠρνεῖτο καινότερον ἢ κατὰ πᾶσαν ἄθεον αἵρεσιν.
toutois goun symphōna ēn kai haper ho Gabriēl tēn parthenon euēngelizeto, »eis tous aiōnas« basileusein ton ex autēs legōn »kai tēs basileias autou« mē esesthai telos. Markellos de hopōs toutois hapasin enantia graphein etolma, mathois an ek tōn autou phōnōn, diʼ hōn homou tēn theotēta kai tēn anthrōpotēta tou huiou tou theou ērneito kainoteron ē kata pasan atheon hairesin.
In agreement with these was what Gabriel announced to the Virgin, saying that the one born from her would reign “for ever” and that “of his kingdom” there would be no end. How Marcellus dared to write the opposite of all these, you may learn from his own words, by which he denied at once the divinity and the humanity of the Son of God, in a newer way than any godless heresy.
Luke 1:33 (quotation, high confidence)
Notes and citation
Summary: Marcellus contradicts Gabriel by denying both Christ's divinity and the permanence of his humanity.
- Luke 1:33.
Topics: Christology, Heresy, Monarchianism and Sabellianism
Cite (SBL): Eusebius, Marcell. 2.1.8 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/2-1-8). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-contra-marcellum/2-1-8
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
2.1.9Klostermann
τῶν γὰρ ἑτεροδόξων οἱ μὲν μὴ προεῖναι μηδὲ προϋπάρχειν τὸν υἱὸν τοῦ θεοῦ φάντες, ἄνθρωπον εἶναι αὐτὸν τοῖς λοιποῖς ὅμοιον ὑποθέμενοι ἐξ ἀνθρώπου, υἱοθεσίᾳ τετιμῆσθαι αὐτὸν ἔφασαν, καὶ τοῦτο δόντες ἀθάνατον καὶ ἀτελεύτητον αὐτῷ τιμὴν καὶ δόξαν καὶ βασιλείαν αἰώνιον ὡμολογήκασιν· οἱ δὲ τὸν ἄνθρωπον ἀρνησάμενοι υἱὸν εἶναι θεοῦ θεὸν προόντα ὑπεστήσαντο. ἀλλʼ οἱ μὲν τῆς ἐκκλησίας ἀλλότριοι μέχρι τοσούτου πλάνης ἤλασαν. ὁ δὲ τῆς ἐκκλησίας τοῦ θεοῦ τοσούτοις καθηγησάμενος χρόνοις τὴν ὕπαρξιν ⟨ἀν⟩αιρεῖ τοῦ υἱοῦ τοῦ θεοῦ, τῷ ⟨τε⟩ αὐτοῦ λειτουργήσας θυσιαστηρίῳ ἑαυτὸν μὲν αἰωνίου καὶ ἀθανάτου ζωῆς τεύξεσθαι τάχα που πιστεύει, τὸν δʼ ἀρχιερέα ταύτης ἀποστερεῖ.
tōn gar heterodoxōn hoi men mē proeinai mēde proÿparchein ton huion tou theou phantes, anthrōpon einai auton tois loipois homoion hypothemenoi ex anthrōpou, huiothesią tetimēsthai auton ephasan, kai touto dontes athanaton kai ateleutēton autǭ timēn kai doxan kai basileian aiōnion hōmologēkasin; hoi de ton anthrōpon arnēsamenoi huion einai theou theon proonta hypestēsanto. allʼ hoi men tēs ekklēsias allotrioi mechri tosoutou planēs ēlasan. ho de tēs ekklēsias tou theou tosoutois kathēgēsamenos chronois tēn hyparxin ⟨an⟩airei tou huiou tou theou, tǭ ⟨te⟩ autou leitourgēsas thysiastēriǭ heauton men aiōniou kai athanatou zōēs teuxesthai tacha pou pisteuei, ton dʼ archierea tautēs aposterei.
For of the heterodox, some, saying that the Son of God did not pre-exist or exist before, supposed him to be a man like the rest, born of a man, and said he was honoured with adoption; but granting this, they confessed for him an immortal and unending honour and glory and an eternal kingdom. Others, denying the man, supposed that the Son of God was God pre-existing. But those strangers to the church went only so far in error. This man, who led the church of God for so many years, abolishes the existence of the Son of God; and having ministered at his altar, he believes, perhaps, that he himself will obtain eternal and immortal life, but deprives the high priest of it.
Textual problem in this passage: see the notes.
Notes and citation
Summary: Unlike earlier heretics, Marcellus denies both Christ's pre-existence and his eternal kingdom.
- The first group are adoptionists (such as the Ebionites or Paul of Samosata); the second are docetists. “abolishes” (ἀν-) and “and” are the editor's supplements.
Notes on the original text
- Digital text corrected (missing iota subscript): υἱοθεσία τετιμῆσθαι → υἱοθεσίᾳ τετιμῆσθαι.
Topics: Christology, Heresy, Monarchianism and Sabellianism
Cite (SBL): Eusebius, Marcell. 2.1.9 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/2-1-9). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-contra-marcellum/2-1-9
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
2.1.10Klostermann
ἔχομεν δὲ »ἀρχιερέα μέγαν« κατὰ τὸν ἀπόστολον »διεληλυθότα τοὺς οὐρανούς, Ἰησοῦν τὸν υἱὸν τοῦ θεοῦ«, ὃν οὔτε προεῖναι οὔτε προϋφεστάναι τολμᾷ λέγειν, ἀλλὰ μηδὲ ἔσεσθαι μηδὲ τοῖς ἁγίοις τοῦ θεοῦ συνέσεσθαι κατʼ αὐτὴν ἐκείνην τὴν ἐπαγγελίαν τῆς τῶν οὐρανῶν βασιλείας. τηνικαῦτα γὰρ τῶν ἁγίων ἁπάντων μεθεξόντων τῆς τοῦ θεοῦ βασιλείας ἐν ἀφθάρτοις καὶ ἀθανάτοις σώμασιν, μόνον τὸν Χριστὸν καὶ τὴν σάρκα ἣν ἀνείληφεν ἀποστερεῖ αὐτῆς.
echomen de »archierea megan« kata ton apostolon »dielēlythota tous ouranous, Iēsoun ton huion tou theou«, hon oute proeinai oute proÿphestanai tolmą legein, alla mēde esesthai mēde tois hagiois tou theou synesesthai katʼ autēn ekeinēn tēn epangelian tēs tōn ouranōn basileias. tēnikauta gar tōn hagiōn hapantōn methexontōn tēs tou theou basileias en aphthartois kai athanatois sōmasin, monon ton Christon kai tēn sarka hēn aneilēphen aposterei autēs.
But we have, according to the apostle, “a great high priest who has passed through the heavens, Jesus the Son of God,” whom he dares to say neither pre-existed nor pre-subsisted, nor will exist hereafter or be with the saints of God at the very fulfilment of the promise of the kingdom of heaven. For then, when all the saints share in the kingdom of God in incorruptible and immortal bodies, he deprives Christ alone, and the flesh which he assumed, of it.
Heb 4:14 (quotation, high confidence)
Notes and citation
Summary: Marcellus deprives Christ, the high priest, of the kingdom the saints will share.
- Heb 4:14.
Notes on the original text
- Digital text corrected (page-break mark): σώμασιν, | μόνον → σώμασιν, μόνον.
Topics: Christology, Eschatology, Monarchianism and Sabellianism
Cite (SBL): Eusebius, Marcell. 2.1.10 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/2-1-10). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-contra-marcellum/2-1-10
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
2.1.11Klostermann
καὶ οὐ φρίττει τὸν ἀρχηγὸν τῆς ἀναστάσεως, τὸν τῆς αἰωνίου ζωῆς τοῖς πᾶσιν αἴτιον, ἐκπεσεῖσθαι τῆς βασιλείας οὐ μόνον, ἀλλὰ καὶ αὐτῆς τῆς ζωῆς ἀποφαινόμενος· ὥσπερ ἂν εἴ τις ὀφθαλμοὺς μὲν δῷ, φῶς δὲ τὸ τῆς τούτων χορηγὸν ἐκλάμψεως ἀνέλοι. καὶ οὔτε ὁ τοσοῦτος τοῦ θεοῦ ἄγγελος Γαβριὴλ οὔτε ὁ μέγας προφήτης Δανιὴλ, περὶ οὗ ἐλέχθη »μὴ σύ σοφώτερος εἶ τοῦ Δανιήλ;« οὔτε ὁ τοσοῦτος Ἡσαΐας οὔθʼ ὁ λοιπὸς τῶν προφητῶν χορὸς τοιαῦτα μὴ γράφειν μηδὲ φρονεῖν τὸν ἄνδρα ἔπεισαν,
kai ou phrittei ton archēgon tēs anastaseōs, ton tēs aiōniou zōēs tois pasin aition, ekpeseisthai tēs basileias ou monon, alla kai autēs tēs zōēs apophainomenos; hōsper an ei tis ophthalmous men dǭ, phōs de to tēs toutōn chorēgon eklampseōs aneloi. kai oute ho tosoutos tou theou angelos Gabriēl oute ho megas prophētēs Daniēl, peri hou elechthē »mē sy sophōteros ei tou Daniēl?« oute ho tosoutos Hēsaïas outhʼ ho loipos tōn prophētōn choros toiauta mē graphein mēde phronein ton andra epeisan,
And he does not shudder to declare that the author of the resurrection, the cause of eternal life for all, will fall not only from the kingdom but even from life itself: as if someone were to grant eyes but abolish the light that supplies their shining. And neither the great angel of God Gabriel, nor the great prophet Daniel, of whom it was said, “Are you wiser than Daniel?”, nor the great Isaiah, nor the rest of the choir of prophets persuaded the man not to write or think such things,
Ezek 28:3 (quotation, high confidence) · Acts 3:15 (echo, low confidence)
Notes and citation
Summary: Marcellus makes the author of life lose life itself, ignoring angel and prophets.
- Ezek 28:3; Acts 3:15.
Notes on the original text
- Digital text corrected (accent slip; stop for comma): οὐ μόνον. ἀλλὰ → οὐ μόνον, ἀλλὰ; περὶ οὑ ἐλέχθη → περὶ οὗ ἐλέχθη.
Topics: Christology, Eschatology, Monarchianism and Sabellianism
Cite (SBL): Eusebius, Marcell. 2.1.11 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/2-1-11). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-contra-marcellum/2-1-11
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
2.1.12Klostermann
οὔτʼ αὐτοὶ Ἰουδαῖοι, παρʼ οἷς ὁ προσδοκώμενος εἰσέτι νῦν Χριστός, ὃν Ἠλειμμένον καλεῖν εἰώθασιν, ἀγήρω τὴν βασιλείαν καὶ 〈ἀ〉θάνατον ἕξειν ἐλπίζεται. ἀλλὰ καὶ τούτων γέγονε χείρων ὁ καὶ εἰς τὴν ἀρχὴν ὁμοῦ καὶ εἰς τὸ τέλος τοῦ υἱοῦ τοῦ θεοῦ ἀσεβῆσαι τολμήσας ὃν οὐδʼ αὐτὸς ὁ θεῖος ἀπόστολος κατεδυσώπησεν μὴ τοιαῦτα ἀσεβεῖν, ἄντικρυς λέγων »πιστὸς ὁ λόγος· εἰ γὰρ συναπεθάνομεν, καὶ συζήσομεν· εἰ ὑπομένομεν, καὶ συμβασιλεύσομεν«, καὶ κληρονόμους μὲν ἡμᾶς ἔσεσθαι τοῦ θεοῦ, οὐ μὴν δίχα Χριστοῦ, »κληρονόμοι« γάρ φησιν
outʼ autoi Ioudaioi, parʼ hois ho prosdokōmenos eiseti nyn Christos, hon Ēleimmenon kalein eiōthasin, agērō tēn basileian kai 〈a〉thanaton hexein elpizetai. alla kai toutōn gegone cheirōn ho kai eis tēn archēn homou kai eis to telos tou huiou tou theou asebēsai tolmēsas hon oudʼ autos ho theios apostolos katedysōpēsen mē toiauta asebein, antikrys legōn »pistos ho logos; ei gar synapethanomen, kai syzēsomen; ei hypomenomen, kai symbasileusomen«, kai klēronomous men hēmas esesthai tou theou, ou mēn dicha Christou, »klēronomoi« gar phēsin
nor even the Jews, among whom the Christ still expected now, whom they are accustomed to call the Anointed, is hoped to have an ageless and immortal kingdom. But he has become worse even than these, who dared to commit impiety against both the beginning and the end of the Son of God; whom not even the divine apostle shamed out of such impiety, when he says outright: “The saying is faithful: for if we have died with him, we shall also live with him; if we endure, we shall also reign with him”; and that we shall be heirs of God, yet not without Christ, for he says, “heirs
2 Tim 2:11–12 (quotation, high confidence) · Rom 8:17 (quotation, high confidence)
Notes and citation
Summary: Even the Jews expect an eternal Messiah; Paul promises that we shall reign with Christ.
- 2 Tim 2:11–12; Rom 8:17. “Anointed” renders Ἠλειμμένον (Aquila's rendering of Messiah). “immortal” (ἀ-) is the editor's supplement.
Topics: Christology, Eschatology
Cite (SBL): Eusebius, Marcell. 2.1.12 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/2-1-12). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-contra-marcellum/2-1-12
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
2.1.13Klostermann
»θεοῦ, συγκληρονόμοι δὲ τοῦ Χριστοῦ, εἴπερ συμπάσχομεν ἵνα καὶ συνδοξασθῶμεν«. καὶ πάλιν »εἰ δὲ ἀπεθάνομεν« φησὶν »σὺν Χριστῷ, πιστεύομεν ὅτι καὶ συζήσομεν αὐτῷ, εἰδότες ὅτι Χριστὸς ἐγερθεὶς ἐκ νεκρῶν οὐκέτι ἀποθνῄσκει· θάνατος αὐτοῦ οὐκέτι κυριεύσει«,
»theou, synklēronomoi de tou Christou, eiper sympaschomen hina kai syndoxasthōmen«. kai palin »ei de apethanomen« phēsin »syn Christǭ, pisteuomen hoti kai syzēsomen autǭ, eidotes hoti Christos egertheis ek nekrōn ouketi apothnę̄skei; thanatos autou ouketi kyrieusei«,
of God, and fellow heirs with Christ, if indeed we suffer with him so that we may also be glorified with him.” And again he says: “But if we have died with Christ, we believe that we shall also live with him, knowing that Christ, being raised from the dead, dies no more; death will no longer have dominion over him,”
Rom 8:17 (quotation, high confidence) · Rom 6:8–9 (quotation, high confidence)
Notes and citation
Summary: Paul says Christ, raised from the dead, dies no more.
- Rom 8:17; Rom 6:8–9.
Topics: Christology, Eschatology, Resurrection and ascension of Christ
Cite (SBL): Eusebius, Marcell. 2.1.13 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/2-1-13). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-contra-marcellum/2-1-13
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
2.1.14Klostermann
καὶ αὖθις »τὸ δὲ χάρισμα τοῦ θεοῦ ζωὴ αἰώνιος ἐν Χριστῷ Ἰησοῦ τῷ κυρίῳ ἡμῶν«. οὐκοῦν ἡ αἰώνιος ζωὴ οὐκ ἄλλως ἡμῖν πορισθήσεται ἢ »ἐν Χριστῷ Ἰησοῦ τῷ κυρίῳ ἡμῶν«· καὶ ἡ ἐλπὶς ἡμῶν οὐχ ἁπλῶς ζῆσαι, ἀλλὰ σὺν αὐτῷ δοξασθῆναι καὶ σὺν αὐτῷ κληρονομῆσαι καὶ σὺν αὐτῷ βασιλεῦσαι· πάντα γὰρ ἡμῖν ἐκ τῆς αὐτοῦ κοινωνίας ὑπάρξει.
kai authis »to de charisma tou theou zōē aiōnios en Christǭ Iēsou tǭ kyriǭ hēmōn«. oukoun hē aiōnios zōē ouk allōs hēmin poristhēsetai ē »en Christǭ Iēsou tǭ kyriǭ hēmōn«; kai hē elpis hēmōn ouch haplōs zēsai, alla syn autǭ doxasthēnai kai syn autǭ klēronomēsai kai syn autǭ basileusai; panta gar hēmin ek tēs autou koinōnias hyparxei.
and again: “But the gift of God is eternal life in Christ Jesus our Lord.” So eternal life will be procured for us in no other way than “in Christ Jesus our Lord”; and our hope is not simply to live, but to be glorified with him and to inherit with him and to reign with him; for all things will be ours from fellowship with him.
Rom 6:23 (quotation, high confidence)
Notes and citation
Summary: Our hope is to share Christ's glory and kingdom, which requires that he live and reign.
- Rom 6:23.
Topics: Eschatology
Cite (SBL): Eusebius, Marcell. 2.1.14 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/2-1-14). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-contra-marcellum/2-1-14
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
2.1.15Klostermann
ὃ διδάσκει ὁ αὐτὸς φήσας »πιστὸς ὁ θεός, διʼ οὗ ἐκλήθητε εἰς κοινωνίαν τοῦ υἱοῦ αὐτοῦ Ἰησοῦ Χριστοῦ τοῦ κυρίου ἡμῶν«. τίς δʼ ἡ κοινωνία, παρίστησιν »καὶ συνήγειρεν« λέγων »καὶ συνεκάθισεν ἐν τοῖς ἐπουρανίοις ἐν Χριστῷ Ἰησοῦ, ἵνα ἐνδείξηται ἐν τοῖς αἰῶσιν τοῖς ἐπερχομένοις τὸ ὑπερβάλλον πλοῦτος τῆς χάριτος ἐν χρηστότητι ἐφʼ ἡμᾶς ἐν Χριστῷ Ἰησοῦ«.
ho didaskei ho autos phēsas »pistos ho theos, diʼ hou eklēthēte eis koinōnian tou huiou autou Iēsou Christou tou kyriou hēmōn«. tis dʼ hē koinōnia, paristēsin »kai synēgeiren« legōn »kai synekathisen en tois epouraniois en Christǭ Iēsou, hina endeixētai en tois aiōsin tois eperchomenois to hyperballon ploutos tēs charitos en chrēstotēti ephʼ hēmas en Christǭ Iēsou«.
The same apostle teaches this when he says: “God is faithful, through whom you were called into the fellowship of his Son Jesus Christ our Lord.” And what the fellowship is he shows, saying: “and raised us up with him and seated us with him in the heavenly places in Christ Jesus, so that in the ages to come he might show the surpassing riches of his grace in kindness toward us in Christ Jesus.”
1 Cor 1:9 (quotation, high confidence) · Eph 2:6–7 (quotation, high confidence)
Notes and citation
Summary: Fellowship with Christ means being raised and seated with him in the ages to come.
- 1 Cor 1:9; Eph 2:6–7.
Topics: Eschatology
Cite (SBL): Eusebius, Marcell. 2.1.15 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/2-1-15). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-contra-marcellum/2-1-15
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
2.1.16Klostermann
ὁ δʼ αὐτὸς καὶ ταῦτα περὶ τοῦ σωτῆρος ἐδίδασκεν φάσκων »ὁ δὲ διὰ τὸ μένειν αὐτὸν εἰς τὸν αἰῶνα ἀπαράβατον ἔχει τὴν ἱερωσύνην· ὅθεν καὶ σώζειν εἰς τὸ παντελὲς δύναται τοὺς προσιόντας διʼ αὐτοῦ τῷ θεῷ, πάντοτε ζῶν εἰς τὸ ἐντυγχάνειν ὑπὲρ αὐτῶν«.
ho dʼ autos kai tauta peri tou sōtēros edidasken phaskōn »ho de dia to menein auton eis ton aiōna aparabaton echei tēn hierōsynēn; hothen kai sōzein eis to panteles dynatai tous prosiontas diʼ autou tǭ theǭ, pantote zōn eis to entynchanein hyper autōn«.
The same apostle taught this also about the Saviour, saying: “But he, because he remains for ever, holds his priesthood permanently; hence he is able to save completely those who draw near to God through him, since he always lives to make intercession for them.”
Heb 7:24–25 (quotation, high confidence)
Notes and citation
Summary: Christ remains a priest for ever and always lives to intercede.
- Heb 7:24–25.
Notes on the original text
- Digital text corrected (page-break mark): ὑπὲρ αὐτῶν«. | → ὑπὲρ αὐτῶν«..
Topics: Christology
Cite (SBL): Eusebius, Marcell. 2.1.16 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/2-1-16). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-contra-marcellum/2-1-16
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
2.1.17Klostermann
οὐ μὴν ἀλλὰ καὶ τὸν Μελχισεδὲκ »εἰς τὸ διηνεκὲς« ἱερέα μένειν ἔλεγεν διὰ τὸ ἀφωμοιωμένον εἶναι »τῷ υἱῷ τοῦ θεοῦ«. ἀλλʼ ὅτι μὲν τούτοις ἅπασιν Μάρκελλος τἀναντία γράφειν ἐτόλμα μικρὸν ὕστερον παρατεθήσεται, νυνὶ δὲ ὅπως ἐφρόνει περὶ τοῦ μηδὲ τὴν ἀρχὴν εἶναι μηδʼ ὑφεστάναι τὸν τοῦ θεοῦ υἱὸν θεασώμεθα πρότερον.
ou mēn alla kai ton Melchisedek »eis to diēnekes« hierea menein elegen dia to aphōmoiōmenon einai »tǭ huiǭ tou theou«. allʼ hoti men toutois hapasin Markellos tanantia graphein etolma mikron hysteron paratethēsetai, nyni de hopōs ephronei peri tou mēde tēn archēn einai mēdʼ hyphestanai ton tou theou huion theasōmetha proteron.
Moreover he said that Melchizedek remains a priest “for ever” because he is made like “the Son of God.” But that Marcellus dared to write the opposite of all these will be set out a little later; now let us first see how he thought that the Son of God did not exist or subsist at all in the beginning.
Heb 7:3 (quotation, high confidence)
Notes and citation
Summary: Eusebius turns to Marcellus's denial of the Son's existence before the incarnation.
- Heb 7:3.
Notes on the original text
- Digital text corrected (accent slip): τοῦ θεοὺ« → τοῦ θεοῦ«.
Topics: Christology
Cite (SBL): Eusebius, Marcell. 2.1.17 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/2-1-17). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-contra-marcellum/2-1-17
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.