Against Marcellus 2.2.1–2.2.44
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 2
2.2.1Klostermann
Ἐπισκήψας τοῖς εἰρηκόσιν τὸν υἱὸν τοῦ θεοῦ ἀληθῶς υἱὸν εἶναι ζῶντα καὶ ὑφεστῶτα τὴν ἑαυτοῦ δόξαν φανερὰν καθίστησιν αὐταῖς συλλαβαῖς γράφων οὕτως οὐκοῦν πρὸ μὲν τοῦ κατελθεῖν καὶ διὰ τῆς παρθένου τεχθῆναι λόγος ἦν μόνον. ἐπεὶ τί ἕτερον ἦν πρὸ τοῦ τὴν ἀνθρωπίνην ἀναλαβεῖν σάρκα τὸ κατελθὸν »ἐπʼ ἐσχάτων τῶν ἡμερῶν«, ὡς καὶ αὐτὸς γέγραφεν, καὶ [τὸ] γεννηθὲν ἐκ τῆς παρθένου; οὐδὲν ἕτερον ἦν ἢ λόγος.
Episkēpsas tois eirēkosin ton huion tou theou alēthōs huion einai zōnta kai hyphestōta tēn heautou doxan phaneran kathistēsin autais syllabais graphōn houtōs oukoun pro men tou katelthein kai dia tēs parthenou techthēnai logos ēn monon. epei ti heteron ēn pro tou tēn anthrōpinēn analabein sarka to katelthon »epʼ eschatōn tōn hēmerōn«, hōs kai autos gegraphen, kai [to] gennēthen ek tēs parthenou? ouden heteron ēn ē logos.
Having attacked those who said that the Son of God is truly Son, living and subsisting, he makes his own opinion plain, writing in these very syllables: “Therefore, before coming down and being born through the Virgin, he was only Word. For what else was it, before taking human flesh, that came down ‘in the last days,’ as he too has written, and was born from the Virgin? It was nothing else than Word.”
Textual problem in this passage: see the notes.
Heb 1:2 (quotation, medium confidence)
Notes and citation
Summary: Marcellus says that before the incarnation the Son was only Word.
- Quotation of Marcellus. Heb 1:2. The editor deletes “the” (τὸ).
Topics: Christology, Heresy, Monarchianism and Sabellianism
Cite (SBL): Eusebius, Marcell. 2.2.1 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/2-2-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-contra-marcellum/2-2-1
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
2.2.2Klostermann
εἶτα προϊὼν ἑξῆς ἀίδιον αὐτὸν λέγει, ἀγένητον αὐτὸν οὕτως ὁριζόμενος. γράφει δὲ οὕτως ἀκούεις τοίνυν τῆς συμφωνίας τοῦ ἁγίου πνεύματος, διὰ πολλῶν καὶ διαφόρων προσώπων τῇ τοῦ λόγου μαρτυρούσης ἀιδιότητι;
eita proïōn hexēs aidion auton legei, agenēton auton houtōs horizomenos. graphei de houtōs akoueis toinyn tēs symphōnias tou hagiou pneumatos, dia pollōn kai diaphorōn prosōpōn tę̄ tou logou martyrousēs aidiotēti?
Then, going on, he calls him eternal, thereby defining him as unbegotten. He writes thus: “Do you hear, then, the agreement of the Holy Spirit, testifying through many different persons to the eternity of the Word?
Notes and citation
Summary: Marcellus says the Spirit through many persons testifies to the Word's eternity.
- Quotation of Marcellus. πρόσωπα here means the speakers (prophets and apostles) through whom the Spirit testifies.
Topics: Christology
Cite (SBL): Eusebius, Marcell. 2.2.2 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/2-2-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-contra-marcellum/2-2-2
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
2.2.3Klostermann
καὶ διὰ τοῦτο ἄρχεται μὲν ἀπὸ τῆς ἀιδιότητος τοῦ λόγου· »ἐν ἀρχῇ ἦν ὁ λόγος« λέγων »καὶ ὁ λόγος ἦν πρὸς τὸν θεόν, καὶ θεὸς ἦν ὁ λόγος«. τρισὶν ἐπαλλήλοις μαρτυρίαις χρώμενος τὴν ἀιδιότητα τοῦ λόγου δεικνύναι βούλεται. καὶ μεθʼ ἕτερα ἐπιλέγει πρότερον γάρ, ὥσπερ πολλάκις ἔφην, οὐδὲν ἕτερον ἢ λόγος ἦν.
kai dia touto archetai men apo tēs aidiotētos tou logou; »en archę̄ ēn ho logos« legōn »kai ho logos ēn pros ton theon, kai theos ēn ho logos«. trisin epallēlois martyriais chrōmenos tēn aidiotēta tou logou deiknynai bouletai. kai methʼ hetera epilegei proteron gar, hōsper pollakis ephēn, ouden heteron ē logos ēn.
And for this reason he begins from the eternity of the Word, saying: ‘In the beginning was the Word, and the Word was with God, and the Word was God.’ Using three successive testimonies, he wants to show the eternity of the Word.” And after other things he adds: “For before, as I have often said, he was nothing other than Word.”
John 1:1 (quotation, high confidence)
Notes and citation
Summary: Marcellus reads John 1:1 as three testimonies to the Word's eternity.
- Quotations of Marcellus. John 1:1. The second quotation is Klostermann's fragment 81 (the number is printed in the text).
Notes on the original text
- Digital text corrected (leaked fragment number): ἐπιλέγει = 81) πρότερον → ἐπιλέγει πρότερον.
Topics: Christology
Cite (SBL): Eusebius, Marcell. 2.2.3 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/2-2-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-contra-marcellum/2-2-3
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
2.2.4Klostermann
καὶ προστίθησιν, ὅτι οὐδὲ »εἰκὼν« ἦν »τοῦ θεοῦ τοῦ ἀοράτου«, φάσκων οὐκοῦν πρόδηλον, ὅτι πρὸ τῆς τοῦ ἡμετέρου σώματος ἀναλήψεως ὁ λόγος καθʼ ἑαυτὸν οὐκ ἦν εἰκὼν τοῦ ἀοράτου θεοῦ. καὶ αὖθις μεθʼ ἕτερα ἐπιφέρει τί τοίνυν ἦν τὸ κατελθὸν τοῦτο πρὸ τοῦ ἐνανθρωπῆσαι; πάντως πού φησιν· πνεῦμα. εἰ γάρ τι παρὰ τοῦτο ἐθέλοι λέγειν, οὐ συγχωρήσει αὐτῷ ὁ πρὸς τὴν παρθένον εἰρηκὼς ἄγγελος »πνεῦμα ἅγιον ἐπελεύσεται ἐπὶ σέ«. εἰ δὲ πνεῦμα εἶναι φήσει, ἄκουε τοῦ σωτῆρος λέγοντος »πνεῦμα ὁ θεός«.
kai prostithēsin, hoti oude »eikōn« ēn »tou theou tou aoratou«, phaskōn oukoun prodēlon, hoti pro tēs tou hēmeterou sōmatos analēpseōs ho logos kathʼ heauton ouk ēn eikōn tou aoratou theou. kai authis methʼ hetera epipherei ti toinyn ēn to katelthon touto pro tou enanthrōpēsai? pantōs pou phēsin; pneuma. ei gar ti para touto etheloi legein, ou synchōrēsei autǭ ho pros tēn parthenon eirēkōs angelos »pneuma hagion epeleusetai epi se«. ei de pneuma einai phēsei, akoue tou sōtēros legontos »pneuma ho theos«.
And he adds that he was not even “the image of the invisible God,” saying: “It is therefore plain that before the taking up of our body the Word by himself was not the image of the invisible God.” And again after other things he adds: “What, then, was this that came down before becoming man? Surely, he says, spirit. For if he wished to say anything besides this, the angel who said to the Virgin, ‘The Holy Spirit will come upon you,’ will not allow him. And if he says it is spirit, hear the Saviour saying, ‘God is spirit.’”
Col 1:15 (quotation, high confidence) · Luke 1:35 (quotation, high confidence) · John 4:24 (quotation, high confidence)
Notes and citation
Summary: Marcellus says the Word was not the image before the incarnation, and that what came down was spirit, that is, God.
- Quotations of Marcellus. Col 1:15; Luke 1:35; John 4:24.
Notes on the original text
- Digital text corrected (accent slip): ἐπί σὲ« → ἐπὶ σέ«.
Topics: Christology, Trinity, Monarchianism and Sabellianism
Cite (SBL): Eusebius, Marcell. 2.2.4 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/2-2-4). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-contra-marcellum/2-2-4
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
2.2.5Klostermann
σαφῶς ἐντεῦθεν τοῦ σωτῆρος περὶ τοῦ πατρὸς εἰρηκότος »πνεῦμα ὁ θεός«, ἐλέγχεται Μάρκελλος αὐτὸν τὸν πατέρα ἐνηνθρωπηκέναι εἰπών. ὁ δʼ ἔτι μᾶλλον φιλοτιμεῖται, γράφων ὧδε καὶ μανθανέτω τοίνυν θεοῦ λόγον ἐληλυθέναι, οὐ λόγον καταχρηστικῶς ὀνομασθέντα, ὡς αὐτοί φασιν, ἀλλʼ ἀληθῆ ὄντα λόγον.
saphōs enteuthen tou sōtēros peri tou patros eirēkotos »pneuma ho theos«, elenchetai Markellos auton ton patera enēnthrōpēkenai eipōn. ho dʼ eti mallon philotimeitai, graphōn hōde kai manthanetō toinyn theou logon elēlythenai, ou logon katachrēstikōs onomasthenta, hōs autoi phasin, allʼ alēthē onta logon.
Since the Saviour clearly said this about the Father, “God is spirit,” Marcellus is convicted of saying that the Father himself became man. But he is even more ambitious, writing thus: “And let him learn, then, that the Word of God has come, not a Word called so loosely, as they say, but being a true Word.”
John 4:24 (quotation, high confidence)
Notes and citation
Summary: Marcellus's argument implies that the Father himself became man.
- John 4:24. From “And let him learn” Eusebius quotes Marcellus.
Notes on the original text
- Digital text corrected (page-break mark): τοῦ σωτῆρος | περὶ → τοῦ σωτῆρος περὶ.
Topics: Christology, Heresy, Monarchianism and Sabellianism
Cite (SBL): Eusebius, Marcell. 2.2.5 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/2-2-5). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-contra-marcellum/2-2-5
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
2.2.6Klostermann
καὶ αὖθις προστίθησιν ταῦτα τοῖς εἰρημένοις εἰ μὲν γὰρ ἡ τοῦ πνεύματος ἐξέτασις γίγνοιτο μόνη, ἓν καὶ ταὐτὸν εἰκότως εἶναι τῷ θεῷ φαίνοιτο· εἰ δὲ ἡ κατὰ σάρκα προσθήκη ἐπὶ τοῦ σωτῆρος ἐξετάζοιτο, ἐνεργείᾳ ἡ θεότης μόνῃ πλατύνεσθαι δοκεῖ· ὥστε εἰκότως μονὰς ὄντως ἐστὶν ἀδιαίρετος.
kai authis prostithēsin tauta tois eirēmenois ei men gar hē tou pneumatos exetasis gignoito monē, hen kai tauton eikotōs einai tǭ theǭ phainoito; ei de hē kata sarka prosthēkē epi tou sōtēros exetazoito, energeią hē theotēs monę̄ platynesthai dokei; hōste eikotōs monas ontōs estin adiairetos.
And again he adds this to what was said: “For if the examination were of the spirit alone, he would rightly appear to be one and the same with God; but if the addition according to the flesh in the Saviour were examined, the Godhead seems to be expanded by activity alone; so that it is rightly truly an indivisible monad.”
Notes and citation
Summary: Marcellus says the Godhead, an indivisible monad, is expanded only by activity in the incarnation.
- Quotation of Marcellus.
Topics: Trinity, Christology, Heresy, Monarchianism and Sabellianism
Cite (SBL): Eusebius, Marcell. 2.2.6 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/2-2-6). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-contra-marcellum/2-2-6
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
2.2.7Klostermann
καὶ ἔτι μᾶλλον τοῦτο κατασκευάζει διʼ ὧν ἐν τοῖς ἑξῆς οὕτω γράφει τὸ μὲν οὖν πρὸ τῶν αἰώνων αὐτὸν γεγεννῆσθαι φῆσαι, ἀκολούθως εἰρηκέναι δοκεῖ· γέννημα γὰρ τὸ προελθὸν τοῦ προεμένου γίγνεται πατρός. θάτερον δʼ οὐκέτι ὑγιῶς οὐδʼ εὐσεβῶς αὐτῷ παρείληπται.
kai eti mallon touto kataskeuazei diʼ hōn en tois hexēs houtō graphei to men oun pro tōn aiōnōn auton gegennēsthai phēsai, akolouthōs eirēkenai dokei; gennēma gar to proelthon tou proemenou gignetai patros. thateron dʼ ouketi hygiōs oudʼ eusebōs autǭ pareilēptai.
And he establishes this still more by what he writes next: “To say, then, that he was begotten before the ages seems to have been said consistently; for what goes forth becomes the offspring of the father who sent it forth. But the other point he has taken up neither soundly nor piously.
Notes and citation
Summary: Marcellus grants a sending forth before the ages but rejects Asterius's further claim.
- Quotation of Marcellus on Asterius.
Topics: Christology, Monarchianism and Sabellianism
Cite (SBL): Eusebius, Marcell. 2.2.7 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/2-2-7). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-contra-marcellum/2-2-7
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
2.2.8Klostermann
τὸ γὰρ μὴ λόγον εἶναι φῆσαι τὸν ἐξ αὐτοῦ προελθόντα καὶ τοῦτον εἶναι τὸν τῆς γεννήσεως ἀληθῆ τρόπον, ἀλλʼ ἁπλῶς υἱὸν μόνον, ἔμφασίν τινα τοῖς ἀκούουσιν ἀνθρωπίνης ὄψεως παρέχειν εἴωθεν. καὶ ἐν τούτοις μὲν γυμνῇ τῇ κεφαλῇ τὸν μὲν υἱὸν ἠρνήσατο, ψιλὸν δὲ λόγον ὥσπερ τινὰ προστακτικὸν τῶν ποιητέων εἰσάγων δῆλός ἐστιν ἐξ ὧν ἐπιφέρει λέγων ὃν οὕτω πᾶσαι αἱ θεῖαι κηρύττουσιν γραφαί.
to gar mē logon einai phēsai ton ex autou proelthonta kai touton einai ton tēs gennēseōs alēthē tropon, allʼ haplōs huion monon, emphasin tina tois akouousin anthrōpinēs opseōs parechein eiōthen. kai en toutois men gymnę̄ tę̄ kephalę̄ ton men huion ērnēsato, psilon de logon hōsper tina prostaktikon tōn poiēteōn eisagōn dēlos estin ex hōn epipherei legōn hon houtō pasai hai theiai kēryttousin graphai.
For to say that the one who went forth from him is not Word, and that this is not the true manner of the generation, but simply only Son, usually gives the hearers an impression of a human sight.” In this he has denied the Son bareheaded, and is clearly introducing a mere word, like a word commanding what is to be done, from what he adds, saying: “whom all the divine Scriptures proclaim in this way.
Notes and citation
Summary: Marcellus rejects “Son” for an impression of human generation and makes the Word a mere commanding word.
- Quotations of Marcellus; the second continues in 2.2.9–10. “Bareheaded”: openly, without disguise.
Topics: Christology, Heresy, Monarchianism and Sabellianism
Cite (SBL): Eusebius, Marcell. 2.2.8 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/2-2-8). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-contra-marcellum/2-2-8
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
2.2.9Klostermann
Δαυὶδ μὲν γὰρ περὶ αὐτοῦ λέγει » τῷ λόγῳ κυρίου οἱ οὐρανοὶ ἐστερεώθησαν «. αὖθίς τε 〈ὁ〉 αὐτὸς » ἐξαπέστειλεν τὸν λόγον αὐτοῦ καὶ ἰάσατο αὐτούς «. Σολομὼν δὲ » ζητήσουσίν με κακοί, καὶ οὐχ εὑρήσουσιν. ἐμίσησαν γὰρ σοφίαν, τὸν δὲ λόγον κυρίου οὐ προείλαντο«. Ἡσαΐας τε » ἐκ γὰρ Σιὼν ἐξελεύσεται « ἔφη » νόμος καὶ λόγος κυρίου ἐξ Ἱερουσαλήμ «.
Dauid men gar peri autou legei » tǭ logǭ kyriou hoi ouranoi estereōthēsan «. authis te 〈ho〉 autos » exapesteilen ton logon autou kai iasato autous «. Solomōn de » zētēsousin me kakoi, kai ouch heurēsousin. emisēsan gar sophian, ton de logon kyriou ou proeilanto«. Hēsaïas te » ek gar Siōn exeleusetai « ephē » nomos kai logos kyriou ex Hierousalēm «.
For David says of him: ‘By the word of the Lord the heavens were made firm.’ And again the same: ‘He sent forth his word and healed them.’ And Solomon: ‘The wicked will seek me and will not find me; for they hated wisdom, and did not choose the word of the Lord.’ And Isaiah said: ‘For out of Zion will go forth the law, and the word of the Lord from Jerusalem.’
Ps 33:6 (32:6 LXX) (quotation, high confidence) · Ps 107:20 (106:20 LXX) (quotation, high confidence) · Prov 1:28–29 (quotation, high confidence) · Isa 2:3 (quotation, high confidence)
Notes and citation
Summary: Marcellus cites psalms, Proverbs and Isaiah on the word of the Lord.
- Continues the quotation of Marcellus. Ps 33:6 (LXX 32:6); Ps 107:20 (LXX 106:20); Prov 1:28–29 (LXX); Isa 2:3. “the same” (ὁ) is the editor's supplement.
Topics: Christology, Scripture and canon
Cite (SBL): Eusebius, Marcell. 2.2.9 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/2-2-9). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-contra-marcellum/2-2-9
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
2.2.10Klostermann
καὶ αὖθις Ἱερεμίας » ᾐσχύνθησαν σοφοὶ « φησὶν » καὶ ἐπτοήθησαν καὶ ἑάλωσαν, ὅτι τὸν λόγον τοῦ κυρίου ἀπεδοκίμασαν «. καὶ Ὡσηὲ 〈δὲ〉 ὁ προφήτης » ἐμίσησαν « 〈ἔφη〉 » ἐν πύλαις ἐλέγχοντα, καὶ λόγον ὅσιον ἐβδελύξαντο «. Μιχαίας τε ὁμοίως καὶ αὐτὸς περὶ τοῦ λόγου μνημονεύων 〈 » ἐκ Σιὼν « 〉 ἔφη » ἐξελεύσεται νόμος, καὶ λόγος κυρίου ἐξ Ἱερουσαλήμ «.
kai authis Hieremias » ę̄schynthēsan sophoi « phēsin » kai eptoēthēsan kai healōsan, hoti ton logon tou kyriou apedokimasan «. kai Hōsēe 〈de〉 ho prophētēs » emisēsan « 〈ephē〉 » en pylais elenchonta, kai logon hosion ebdelyxanto «. Michaias te homoiōs kai autos peri tou logou mnēmoneuōn 〈 » ek Siōn « 〉 ephē » exeleusetai nomos, kai logos kyriou ex Hierousalēm «.
And again Jeremiah says: ‘The wise were put to shame and terrified and caught, because they rejected the word of the Lord.’ And Hosea the prophet said: ‘They hated the one who reproves in the gates, and abhorred a holy word.’ And Micah likewise, he too mentioning the word, said: ‘Out of Zion will go forth the law, and the word of the Lord from Jerusalem.’
Jer 8:9 (quotation, high confidence) · Amos 5:10 (quotation, high confidence) · Mic 4:2 (quotation, high confidence)
Notes and citation
Summary: Marcellus cites Jeremiah, Hosea and Micah on the word of the Lord.
- Continues the quotation of Marcellus. Jer 8:9; Amos 5:10 (Marcellus attributes it to Hosea); Mic 4:2. The words “and”, “said” and “out of Zion” are the editor's supplements.
Topics: Scripture and canon
Cite (SBL): Eusebius, Marcell. 2.2.10 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/2-2-10). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-contra-marcellum/2-2-10
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
2.2.11Klostermann
τοσαῦτα συνάγων περὶ τοῦ προστακτικοῦ λόγου ῥητὰ Μάρκελλος τοιοῦτόν τινα εἶναί φησιν καὶ τὸν » ἐν ἀρχῇ πρὸς τὸν θεὸν « θεὸν λόγον. διὸ ἐπάγει φάσκων ὁ δὲ ἱερὸς ἀπόστολός τε καὶ μαθητὴς τοῦ κυρίου Ἰωάννης σαφῶς 〈καὶ〉 διαρρήδην ἐν ἀρχῇ τοῦ εὐαγγελίου διδάσκων, ὡς ἀγνοούμενον ἐν ἀνθρώποις πρότερον, λόγον αὐτὸν τοῦ παντοκράτορος ὀνομάζων. οὕτως ἔφη » ἐν ἀρχῇ ἦν ὁ λόγος, καὶ ὁ λόγος ἦν πρὸς τὸν θεόν, καὶ θεὸς ἦν ὁ λόγος «. οὐ μιᾷ μαρτυρία χρώμενος τὴν ἀιδιότητα τοῦ λόγου σημαίνει.
tosauta synagōn peri tou prostaktikou logou rhēta Markellos toiouton tina einai phēsin kai ton » en archę̄ pros ton theon « theon logon. dio epagei phaskōn ho de hieros apostolos te kai mathētēs tou kyriou Iōannēs saphōs 〈kai〉 diarrēdēn en archę̄ tou euangeliou didaskōn, hōs agnooumenon en anthrōpois proteron, logon auton tou pantokratoros onomazōn. houtōs ephē » en archę̄ ēn ho logos, kai ho logos ēn pros ton theon, kai theos ēn ho logos «. ou mią martyria chrōmenos tēn aidiotēta tou logou sēmainei.
Collecting so many sayings about the commanding word, Marcellus says that the God Word who was “in the beginning with God” is something of this kind too. Therefore he adds, saying: “But the holy apostle and disciple of the Lord John, teaching clearly and expressly at the beginning of the gospel, as though he had been unknown among men before, names him Word of the Almighty. He said thus: ‘In the beginning was the Word, and the Word was with God, and the Word was God.’ Using not one testimony, he signifies the eternity of the Word.
John 1:1–2 (quotation, high confidence)
Notes and citation
Summary: Marcellus treats the Word of John 1:1 as like the commanding word of the prophets.
- John 1:1–2. From “But the holy apostle” Eusebius quotes Marcellus. “and” is the editor's supplement.
Notes on the original text
- Digital text corrected (page-break mark): οὕτως | ἔφη → οὕτως ἔφη.
Topics: Christology, Monarchianism and Sabellianism
Cite (SBL): Eusebius, Marcell. 2.2.11 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/2-2-11). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-contra-marcellum/2-2-11
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
2.2.12Klostermann
καὶ προστίθησιν τούτοις ἐπιλέγων ἑξῆς ἵνʼ ἐν μὲν τῷ φῆσαι » ἐν ἀρχῇ ἦν ὁ λόγος « δείξῃ δυνάμει ἐν τῷ πατρὶ εἶναι τὸν λόγον ([ἐν] ἀρχὴ γὰρ ἁπάντων τῶν γεγονότων ὁ θεὸς » ἐξ οὗ τὰ πάντα «), ἐν δὲ τῷ » καὶ ὁ λόγος ἦν πρὸς τὸν θεὸν « ἐνεργείᾳ πρὸς τὸν θεὸν εἶναι τὸν λόγον (» πάντα « γὰρ » διʼ αὐτοῦ ἐγένετο, καὶ χωρὶς αὐτοῦ ἐγένετο οὐδὲ ἕν «),
kai prostithēsin toutois epilegōn hexēs hinʼ en men tǭ phēsai » en archę̄ ēn ho logos « deixę̄ dynamei en tǭ patri einai ton logon ([en] archē gar hapantōn tōn gegonotōn ho theos » ex hou ta panta «), en de tǭ » kai ho logos ēn pros ton theon « energeią pros ton theon einai ton logon (» panta « gar » diʼ autou egeneto, kai chōris autou egeneto oude hen «),
And he adds to this, saying next: “So that, in saying ‘In the beginning was the Word,’ he might show that the Word is in the Father in power (for God is the beginning of all things that have come into being, ‘from whom are all things’), and in ‘and the Word was with God,’ that the Word is with God in activity (for ‘all things came into being through him, and without him nothing came into being’),
Textual problem in this passage: see the notes.
John 1:1 (quotation, high confidence) · 1 Cor 8:6 (quotation, high confidence) · John 1:3 (quotation, high confidence)
Notes and citation
Summary: Marcellus reads “in the beginning” as the Word in God in power, and “with God” as the Word active in creation.
- Quotation of Marcellus. John 1:1, 3; 1 Cor 8:6. The editor deletes “in” (ἐν) before “beginning”.
Notes on the original text
- Digital text corrected (OCR slip): τὸν λόχον → τὸν λόγον.
Topics: Christology, Trinity, Monarchianism and Sabellianism
Cite (SBL): Eusebius, Marcell. 2.2.12 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/2-2-12). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-contra-marcellum/2-2-12
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
2.2.13Klostermann
ἐν δὲ τῷ θεὸν εἶναι τὸν λόγον εἰρηκέναι μὴ διαιρεῖν τὴν θεότητα, ἐπειδὴ ὁ λόγος τε ἐν αὐτῷ καὶ αὐτὸς ἐν τῷ λόγῳ· » ἐν ἐμοὶ « γάρ φησιν » ὁ πατήρ, κἀγὼ ἐν τῷ πατρί «. καὶ ἔτι τούτοις προστίθησιν, ἀπογυμνῶν τὸν ἴδιον νοῦν διʼ ὧν ἑξῆς ἐπάγει, λέγων ὁ τοίνυν ἱερὸς ἀπόστολός τε καὶ μαθητὴς τοῦ κυρίου Ἰωάννης τῆς ἀιδιότητος αὐτοῦ μνημονεύων ἀληθὴς ἐγίγνετο τοῦ λόγου μάρτυς, » ἐν ἀρχῇ ἦν ὁ λόγος« λέγων » καὶ ὁ λόγος ἦν πρὸς τὸν θεόν, καὶ θεὸς ἦν ὁ λόγος«.
en de tǭ theon einai ton logon eirēkenai mē diairein tēn theotēta, epeidē ho logos te en autǭ kai autos en tǭ logǭ; » en emoi « gar phēsin » ho patēr, kagō en tǭ patri «. kai eti toutois prostithēsin, apogymnōn ton idion noun diʼ hōn hexēs epagei, legōn ho toinyn hieros apostolos te kai mathētēs tou kyriou Iōannēs tēs aidiotētos autou mnēmoneuōn alēthēs egigneto tou logou martys, » en archę̄ ēn ho logos« legōn » kai ho logos ēn pros ton theon, kai theos ēn ho logos«.
and in saying that the Word is God, that he might not divide the Godhead, since the Word is in him and he in the Word; for he says, ‘The Father is in me, and I in the Father.’” And he adds still more to this, laying bare his own mind in what he adds next, saying: “The holy apostle and disciple of the Lord John, then, mentioning his eternity, became a true witness of the Word, saying: ‘In the beginning was the Word, and the Word was with God, and the Word was God.’
John 1:1 (quotation, high confidence) · John 14:10 (quotation, high confidence)
Notes and citation
Summary: Marcellus says “the Word was God” keeps the Godhead undivided.
- Quotations of Marcellus. John 1:1; John 14:10.
Topics: Christology, Trinity, Monarchianism and Sabellianism
Cite (SBL): Eusebius, Marcell. 2.2.13 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/2-2-13). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-contra-marcellum/2-2-13
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
2.2.14Klostermann
οὐδὲν γενέσεως ἐνταῦθα μνημονεύων τοῦ λόγου, ἀλλʼ ἐπαλλήλοις τρισὶν μαρτυρίαις χρώμενος, ἐβεβαίου ἐν ἀρχῇ τὸν λόγον εἶναι. καὶ προστίθησιν τούτοις λέγων τὴν μὲν κατὰ σάρκα οἰκονομίαν τῷ ἀνθρώπῳ διαφέρειν γιγνώσκομεν, τὴν δὲ κατὰ πνεῦμα ἀιδιότητα ἡνῶσθαι τῷ πατρὶ πεπιστεύκαμεν.
ouden geneseōs entautha mnēmoneuōn tou logou, allʼ epallēlois trisin martyriais chrōmenos, ebebaiou en archę̄ ton logon einai. kai prostithēsin toutois legōn tēn men kata sarka oikonomian tǭ anthrōpǭ diapherein gignōskomen, tēn de kata pneuma aidiotēta hēnōsthai tǭ patri pepisteukamen.
Mentioning nothing here of a generation of the Word, but using three successive testimonies, he confirmed that the Word was in the beginning.” And he adds to this, saying: “We know that the dispensation according to the flesh belongs to the man, but we have believed that the eternity according to the spirit is united to the Father.”
Notes and citation
Summary: Marcellus says John mentions no generation of the Word; the flesh belongs to the man, the spirit is one with the Father.
- Quotations of Marcellus.
Topics: Christology, Monarchianism and Sabellianism
Cite (SBL): Eusebius, Marcell. 2.2.14 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/2-2-14). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-contra-marcellum/2-2-14
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
2.2.15Klostermann
τούτοις προϊὼν ἑξῆς ἐπιλέγει ταῦτα εἰ οὖν αὐτὸς λέγει ταῦτα » ἐγὼ ἐκ τοῦ πατρὸς ἐξῆλθον καὶ ἥκω «, καὶ αὖθις » καὶ ὁ λόγος, ὃν ἀκούετε, οὐκ ἔστιν ἐμός, ἀλλὰ τοῦ πέμψαντός με πατρός « καὶ » πάντα ὅσα ἔχει ὁ πατὴρ ἐμά ἐστιν «, δῆλον ὅτι εἰκότως κἀκεῖνο ἔλεγεν » ἐν ἐμοὶ ὁ πατὴρ κἀγὼ ἐν τῷ πατρί «, ἵνα ἐν θεῷ μὲν ᾖ ὁ λόγος ὁ τοῦτο λέγων, ἐν δὲ τῷ λόγῳ ὁ πατήρ, ὅτι δύναμις τοῦ πατρὸς ὁ λόγος.
toutois proïōn hexēs epilegei tauta ei oun autos legei tauta » egō ek tou patros exēlthon kai hēkō «, kai authis » kai ho logos, hon akouete, ouk estin emos, alla tou pempsantos me patros « kai » panta hosa echei ho patēr ema estin «, dēlon hoti eikotōs kakeino elegen » en emoi ho patēr kagō en tǭ patri «, hina en theǭ men ę̄ ho logos ho touto legōn, en de tǭ logǭ ho patēr, hoti dynamis tou patros ho logos.
Going on next to this he adds: “If, then, he himself says, ‘I came forth from the Father and have come,’ and again, ‘And the word which you hear is not mine but the Father's who sent me,’ and ‘All that the Father has is mine,’ it is clear that he rightly said that too, ‘The Father is in me and I in the Father,’ so that the Word who says this is in God, and the Father in the Word, because the Word is the power of the Father.
John 8:42 (quotation, high confidence) · John 14:24 (quotation, high confidence) · John 16:15 (quotation, high confidence) · John 14:10 (quotation, high confidence)
Notes and citation
Summary: Marcellus argues from John that the Word is in God and is the Father's power.
- Quotation of Marcellus. John 8:42; John 14:24; John 16:15; John 14:10.
Topics: Christology, Trinity, Monarchianism and Sabellianism
Cite (SBL): Eusebius, Marcell. 2.2.15 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/2-2-15). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-contra-marcellum/2-2-15
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
2.2.16Klostermann
» θεοῦ « γὰρ αὐτὸν » δύναμιν καὶ θεοῦ σοφίαν « ἀξιόπιστος εἴρηκεν μάρτυς. οὐ διὰ τὴν ἐν ἅπασιν οὖν λόγοις τε καὶ ἔργοις ἀκριβῆ συμφωνίαν, ὡς Ἀστέριος ἔφη, ὁ σωτὴρ λέγει » ἐγὼ καὶ ὁ πατὴρ ἕν ἐσμεν «, ἀλλὰ διότι ἀδύνατόν ἐστιν, ἢ λόγον θεοῦ ἢ θεὸν τοῦ ἑαυτοῦ μερίζεσθαι λόγου. ἐπεὶ εἰ διὰ τὴν ἐν ἅπασιν συμφωνίαν τοῦτο εἰρηκέναι τὸν σωτῆρα Ἀστέριος οἴεται, καὶ μὴ τῇ δευτέρᾳ οἰκονομίᾳ προσέχων τἀληθὲς μανθάνειν ἐθέλει, ἀναγκαῖόν ἐστιν ὑπομνῆσαι αὐτόν, πῶς ἐνίοτε [τὸ] κατὰ τὸ [σὴν] φαινόμενον ἀσυμφωνίαν ἐστὶν ἰδεῖν.
» theou « gar auton » dynamin kai theou sophian « axiopistos eirēken martys. ou dia tēn en hapasin oun logois te kai ergois akribē symphōnian, hōs Asterios ephē, ho sōtēr legei » egō kai ho patēr hen esmen «, alla dioti adynaton estin, ē logon theou ē theon tou heautou merizesthai logou. epei ei dia tēn en hapasin symphōnian touto eirēkenai ton sōtēra Asterios oietai, kai mē tę̄ deuterą oikonomią prosechōn talēthes manthanein ethelei, anankaion estin hypomnēsai auton, pōs eniote [to] kata to [sēn] phainomenon asymphōnian estin idein.
For a trustworthy witness has called him ‘the power of God and the wisdom of God.’ So it is not because of the exact agreement in all words and deeds, as Asterius said, that the Saviour says ‘I and the Father are one,’ but because it is impossible either for the Word of God, or for God, to be separated from his own Word. For if Asterius thinks the Saviour said this because of agreement in all things, and does not want to learn the truth by attending to the second dispensation, it is necessary to remind him how at times one can see an apparent disagreement.
Textual problem in this passage: see the notes.
1 Cor 1:24 (quotation, high confidence) · John 10:30 (quotation, high confidence)
Notes and citation
Summary: Marcellus argues that “I and the Father are one” means inseparability of God and his Word, not agreement.
- Continues the quotation of Marcellus. 1 Cor 1:24; John 10:30. “Second dispensation”: the incarnation. The editor deletes “the” (τὸ) and a stray “σὴν”.
Topics: Christology, Trinity, Monarchianism and Sabellianism
Cite (SBL): Eusebius, Marcell. 2.2.16 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/2-2-16). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-contra-marcellum/2-2-16
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
2.2.17Klostermann
οὕτω γὰρ ἡμᾶς τὰ ῥητὰ διδάσκει. ποία γὰρ ἐν καιρῷ τοῦ πάθους συμφωνία τοῦτο λέγοντος » πάτερ, εἰ δυνατόν, παρελθέτω τὸ ποτήριον τοῦτο «, ἐπιφέροντος δὲ κἀκεῖνο » πλὴν μὴ ὡς ἐγὼ θέλω, ἀλλʼ ὡς σύ «. οὐ συμφωνοῦντος γὰρ ἦν πρῶτον μὲν τὸ λέγειν » παρελθέτω τὸ ποτήριον τοῦτο «· οὐδὲν δὲ ἐχόμενον συμφωνίας καὶ τὸ ἐπιφερόμενον εἶναι δοκεῖ, λέγει γὰρ »μὴ τὸ ἐμόν, ἀλλὰ τὸ σὸν γενέσθω, πάτερ, θέλημα«.
houtō gar hēmas ta rhēta didaskei. poia gar en kairǭ tou pathous symphōnia touto legontos » pater, ei dynaton, parelthetō to potērion touto «, epipherontos de kakeino » plēn mē hōs egō thelō, allʼ hōs sy «. ou symphōnountos gar ēn prōton men to legein » parelthetō to potērion touto «; ouden de echomenon symphōnias kai to epipheromenon einai dokei, legei gar »mē to emon, alla to son genesthō, pater, thelēma«.
For so the sayings teach us. For what agreement was there at the time of the passion, when he said, ‘Father, if it is possible, let this cup pass,’ and added that too, ‘yet not as I will, but as you will’? For it was not the part of one in agreement first to say, ‘let this cup pass’; and what was added seems to hold nothing of agreement either, for he says, ‘let not my will but yours be done, Father.’
Matt 26:39 (quotation, high confidence) · Luke 22:42 (quotation, high confidence)
Notes and citation
Summary: Marcellus points to Gethsemane as showing an apparent disagreement of wills.
- Continues the quotation of Marcellus. Matt 26:39; Luke 22:42.
Notes on the original text
- Digital text corrected (page-break mark that swallowed a quotation mark; stops for commas): λέγει γὰρ | μὴ τὸ ἐμὸν. ἀλλὰ τὸ σὸν γενέσθω. πάτερ, θέλημα « → λέγει γὰρ »μὴ τὸ ἐμόν, ἀλλὰ τὸ σὸν γενέσθω, πάτερ, θέλημα«.
Topics: Christology
Cite (SBL): Eusebius, Marcell. 2.2.17 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/2-2-17). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-contra-marcellum/2-2-17
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
2.2.18Klostermann
ἀκούεις ὅπως ἀσυμφωνίαν κατὰ τὸ φαινόμενον δηλοῖ τὸ γράμμα, τοῦ μὲν θέλοντος, ‹ τοῦ δὲ μὴ θέλοντος〉. ὅτι μὲν γὰρ ἐβούλετο ὁ πατὴρ δῆλον ἀφʼ ὧν ὃ ἐβούλετο γέγονεν· ὅτι δὲ οὐκ ἐβούλετο ὁ υἱὸς δῆλον διʼ ὧν παραιτεῖται. καὶ αὖθις » οὐ ζητῶ « φησὶν » τὸ θέλημα τὸ ἐμὸν ἀλλὰ τὸ θέλημα τοῦ πέμψαντός με πατρός «.
akoueis hopōs asymphōnian kata to phainomenon dēloi to gramma, tou men thelontos, ‹ tou de mē thelontos〉. hoti men gar ebouleto ho patēr dēlon aphʼ hōn ho ebouleto gegonen; hoti de ouk ebouleto ho huios dēlon diʼ hōn paraiteitai. kai authis » ou zētō « phēsin » to thelēma to emon alla to thelēma tou pempsantos me patros «.
You hear how the letter shows an apparent disagreement, one willing and the other not willing. For that the Father willed is clear from the fact that what he willed came to pass; and that the Son did not will is clear from his asking to be excused. And again he says: ‘I do not seek my own will but the will of the Father who sent me.’
John 5:30 (quotation, high confidence)
Notes and citation
Summary: Marcellus says the Father willed the passion while the Son asked to be spared.
- Continues the quotation of Marcellus. John 5:30. “the other not willing” is the editor's supplement.
Notes on the original text
- Digital text corrected (stray line number): 18 ἀκούεις → ἀκούεις.
Topics: Christology, Passion and death of Christ
Cite (SBL): Eusebius, Marcell. 2.2.18 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/2-2-18). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-contra-marcellum/2-2-18
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
2.2.19Klostermann
πῶς οὖν διὰ τὴν ἐν ἅπασιν συμφωνίαν τὸν σωτῆρα εἰρηκέναι φησὶν » ἐγὼ καὶ ὁ πατὴρ ἕν ἐσμεν «; καὶ μετὰ βραχέα ἐπιλέγει πῶς συμφωνίαν ἔχειν πρὸς τὸν πατέρα ὁ υἱὸς δύναται ἢ ὁ πατὴρ πρὸς τὸν υἱόν, τοῦ υἱοῦ » πάντα ὅσα ἔχει ὁ πατὴρ ἐμά ἐστιν « λέγοντος. ἄντικρυς γὰρ πλεονεκτοῦντος ἦν τοῦ υἱοῦ τὸν πατέρα τὸ λέγειν » πάντα ὅσα ἔχει ὁ πατὴρ ἐμά ἐστιν «.
pōs oun dia tēn en hapasin symphōnian ton sōtēra eirēkenai phēsin » egō kai ho patēr hen esmen «? kai meta brachea epilegei pōs symphōnian echein pros ton patera ho huios dynatai ē ho patēr pros ton huion, tou huiou » panta hosa echei ho patēr ema estin « legontos. antikrys gar pleonektountos ēn tou huiou ton patera to legein » panta hosa echei ho patēr ema estin «.
How then does he say that the Saviour said ‘I and the Father are one’ because of agreement in all things?” And after a little he adds: “How can the Son be in agreement with the Father, or the Father with the Son, when the Son says, ‘All that the Father has is mine’? For to say ‘All that the Father has is mine’ was plainly the part of a Son claiming more than the Father.
John 10:30 (quotation, high confidence) · John 16:15 (quotation, high confidence)
Notes and citation
Summary: Marcellus argues that “All that the Father has is mine” cannot express mere agreement.
- Quotations of Marcellus. John 10:30; John 16:15.
Notes on the original text
- Digital text corrected (stray line number): 15 πῶς οὖν → πῶς οὖν.
Topics: Christology, Trinity
Cite (SBL): Eusebius, Marcell. 2.2.19 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/2-2-19). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-contra-marcellum/2-2-19
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
2.2.20Klostermann
τούτου γὰρ χάριν παρεὶς τὸ πάντα ὅσα ἔχει ὁ πατὴρ κοινά ἐστιν εἰπεῖν » πάντα ὅσα ἔχει ὁ πατὴρ ἐμά ἐστιν « ἔφη. καίτοι οὐκ ἦν ἴδιον τοῦ συμφωνοῦντος οὕτω λέγειν, ἀλλά· πάντα ὅσα ἔχει ὁ πατὴρ κοινά ἐστιν. εἰ γὰρ αἱ τῶν ἀποστόλων Πράξεις τὴν τῶν τηνικαῦτα προσιόντων τῇ πίστει συμφωνίαν ἐπαινοῦσαι » πάντα ἦν αὐτοῖς κοινὰ « ἔφασαν, καὶ ἐπʼ ἀνθρώπων τῶν συμφωνεῖν δυναμένων κοινὰ εἶναι πάντα νομίζειν ὀφείλει, πόσῳ μᾶλλον ἔδει τὸν πατέρα καὶ τὸν υἱὸν κοινωνίας μετέχειν, εἰς δύο ὑποστάσεις διῃρημένους; νυνὶ δὲ ἐν μὲν τῷ λέγειν » πάντα ὅσα ἔχει ὁ πατὴρ ἐμά ἐστιν « πλεονεκτῶν ὁ υἱὸς τὸν πατέρα φαίνεται· ἐν δὲ τῷ φάσκειν μηδὲ τοῦ ἑαυτοῦ λόγου κύριον εἶναι, ἀλλὰ καὶ τούτου τὸν πατέρα
toutou gar charin pareis to panta hosa echei ho patēr koina estin eipein » panta hosa echei ho patēr ema estin « ephē. kaitoi ouk ēn idion tou symphōnountos houtō legein, alla; panta hosa echei ho patēr koina estin. ei gar hai tōn apostolōn Praxeis tēn tōn tēnikauta prosiontōn tę̄ pistei symphōnian epainousai » panta ēn autois koina « ephasan, kai epʼ anthrōpōn tōn symphōnein dynamenōn koina einai panta nomizein opheilei, posǭ mallon edei ton patera kai ton huion koinōnias metechein, eis dyo hypostaseis dię̄rēmenous? nyni de en men tǭ legein » panta hosa echei ho patēr ema estin « pleonektōn ho huios ton patera phainetai; en de tǭ phaskein mēde tou heautou logou kyrion einai, alla kai toutou ton patera
For this reason, passing over saying ‘All that the Father has is common,’ he said, ‘All that the Father has is mine.’ And yet it was not proper for one in agreement to speak so, but rather: All that the Father has is common. For if the Acts of the Apostles, praising the agreement of those who then came to the faith, said, ‘They had all things in common,’ and one must think that among men able to agree all things are common, how much more ought the Father and the Son to share fellowship, if they are divided into two hypostases? But now, in saying ‘All that the Father has is mine,’ the Son appears to claim more than the Father; and in saying that he is not even master of his own word, but that the Father is master of this too
John 16:15 (quotation, high confidence) · Acts 4:32 (quotation, high confidence)
Notes and citation
Summary: Marcellus argues that if Father and Son were two hypostases in agreement, they would share all things in common.
- Continues the quotation of Marcellus. John 16:15; Acts 4:32.
Topics: Trinity, Monarchianism and Sabellianism
Cite (SBL): Eusebius, Marcell. 2.2.20 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/2-2-20). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-contra-marcellum/2-2-20
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
2.2.21Klostermann
( » ὁ « γὰρ » λόγος ὃν ἀκούετε « φησὶν » οὐκ ἔστιν ἐμὸς ἀλλὰ τοῦ πέμψαντός με πατρός« ). ἀφαιρεῖσθαι τὸν πατέρα τὰ ἴδια τοῦ παιδὸς δείκνυσιν. ἑκάτερα δὲ κατὰ τὴν Ἀστερίου οἴησιν οὐκ ἀκολούθως εἰρημένα φαίνεται.
( » ho « gar » logos hon akouete « phēsin » ouk estin emos alla tou pempsantos me patros« ). aphaireisthai ton patera ta idia tou paidos deiknysin. hekatera de kata tēn Asteriou oiēsin ouk akolouthōs eirēmena phainetai.
(for ‘the word which you hear,’ he says, ‘is not mine but the Father's who sent me’), he shows the Father taking away what belongs to the child. Both, on Asterius's supposition, appear to be said inconsistently.
John 14:24 (quotation, high confidence)
Notes and citation
Summary: Marcellus says that on Asterius's view the Father would be taking the Son's own word.
- Continues the quotation of Marcellus. John 14:24.
Topics: Trinity
Cite (SBL): Eusebius, Marcell. 2.2.21 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/2-2-21). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-contra-marcellum/2-2-21
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
2.2.22Klostermann
ἔδει γὰρ τὸν συμφωνοῦντα μὴ τὰ 〈τῷ〉 ἑτέρῳ προσόντα παρασπᾶσθαι δίκαια, πλεονεκτικὸν γὰρ τοῦτό γε, ἀλλὰ τὰ ἑκατέρῳ προσόντα κοινὰ εἶναι νομίζειν. ὥστε ὅταν μὲν εἰς τὴν ἀνθρωπίνην ἀποβλέπωμεν σάρκα, οὐχ ὥσπερ Ἀστέριος γέγραφεν, οὕτως εὑρήσομεν εἰρηκότα τὸν σωτῆρα »ἐγὼ καὶ ὁ πατὴρ ἕν ἐσμεν «, οὐ γὰρ διὰ τὴν ἐν ἅπασιν λόγοις τε καὶ ἔργοις ἀκριβῇ συμφωνίαν, ὡς αὐτὸς γέγραφεν, ὁ σωτὴρ εἴρηκεν » ἐγὼ καὶ ὁ πατὴρ ἕν ἐσμεν «.
edei gar ton symphōnounta mē ta 〈tǭ〉 heterǭ prosonta paraspasthai dikaia, pleonektikon gar touto ge, alla ta hekaterǭ prosonta koina einai nomizein. hōste hotan men eis tēn anthrōpinēn apoblepōmen sarka, ouch hōsper Asterios gegraphen, houtōs heurēsomen eirēkota ton sōtēra »egō kai ho patēr hen esmen «, ou gar dia tēn en hapasin logois te kai ergois akribę̄ symphōnian, hōs autos gegraphen, ho sōtēr eirēken » egō kai ho patēr hen esmen «.
For one in agreement ought not to snatch away the rights that belong to the other, for that is grasping, but to think that what belongs to each is common. So when we look at the human flesh, we shall not find the Saviour saying ‘I and the Father are one’ in the way Asterius wrote; for it was not because of the exact agreement in all words and deeds, as he wrote, that the Saviour said ‘I and the Father are one.’
John 10:30 (quotation, high confidence)
Notes and citation
Summary: Marcellus denies that John 10:30 refers to agreement in the flesh.
- Continues the quotation of Marcellus. John 10:30. “to the other” (τῷ) is the editor's supplement.
Topics: Trinity
Cite (SBL): Eusebius, Marcell. 2.2.22 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/2-2-22). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-contra-marcellum/2-2-22
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
2.2.23Klostermann
εἰ γὰρ τοῦτʼ ἦν, πάντως ἂν ἔφη· ἐγὼ καὶ ὁ πατὴρ ἐν ἅπασιν πρὸς ἀλλήλους συμφωνοῦμεν. νυνὶ δὲ » ἐγὼ καὶ ὁ πατὴρ ἕν ἐσμεν « ἔφη. οὐκοῦν εἰ ἐν ἐκείνοις ἀσυμφωνία τις ἦν, ἀνάγκη δὲ τὸν δεσπότην ἀληθεύειν, τὸν σωτῆρα ἀκριβῶς εἰδέναι προσήκει, ὅτι ἡνίκα ἂν » ἐγὼ καὶ ὁ πατὴρ ἕν ἐσμεν « λέγῃ, τηνικαῦτα οὐκ εἰς τὸν ἄνθρωπον ὃν ἀνείληφεν ἀποβλέπων τοῦτό φησιν, ἀλλʼ εἰς τὸν ἐκ τοῦ πατρὸς προελθόντα λόγον.
ei gar toutʼ ēn, pantōs an ephē; egō kai ho patēr en hapasin pros allēlous symphōnoumen. nyni de » egō kai ho patēr hen esmen « ephē. oukoun ei en ekeinois asymphōnia tis ēn, anankē de ton despotēn alētheuein, ton sōtēra akribōs eidenai prosēkei, hoti hēnika an » egō kai ho patēr hen esmen « legę̄, tēnikauta ouk eis ton anthrōpon hon aneilēphen apoblepōn touto phēsin, allʼ eis ton ek tou patros proelthonta logon.
For if that were so, he would surely have said: I and the Father agree with each other in all things. But now he said, ‘I and the Father are one.’ So if there was some disagreement in those matters, and the Master must speak the truth, one must know exactly that the Saviour, when he says ‘I and the Father are one,’ says it then not looking to the man whom he assumed, but to the Word who came forth from the Father.
John 10:30 (quotation, high confidence)
Notes and citation
Summary: Marcellus says “I and the Father are one” refers to the Word, not to the assumed man.
- Continues the quotation of Marcellus. John 10:30.
Notes on the original text
- Digital text corrected (page-break mark; stop for comma): ἡνίκα ἂν | » → ἡνίκα ἂν »; ἕν ἐσμεν « λέγῃ. τηνικαῦτα → ἕν ἐσμεν « λέγῃ, τηνικαῦτα.
Topics: Christology, Trinity, Monarchianism and Sabellianism
Cite (SBL): Eusebius, Marcell. 2.2.23 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/2-2-23). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-contra-marcellum/2-2-23
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
2.2.24Klostermann
εἰ γάρ τις ἀσυμφωνία εἶναι δοκοίη, αὕτη ἀναφέρεσθαι εἰς τὴν τῆς σαρκὸς ἀσθένειαν ὀφείλει, ἣν μὴ πρότερον ἔχων ἀνείληφεν ὁ λόγος. εἰ δὲ ἑνότης λέγοιτο, αὕτη τῷ λόγῳ διαφέρουσα φαίνεται.
ei gar tis asymphōnia einai dokoiē, hautē anapheresthai eis tēn tēs sarkos astheneian opheilei, hēn mē proteron echōn aneilēphen ho logos. ei de henotēs legoito, hautē tǭ logǭ diapherousa phainetai.
For if there seems to be some disagreement, it ought to be referred to the weakness of the flesh, which the Word assumed, not having had it before; and if unity is spoken of, this appears to belong to the Word.
Notes and citation
Summary: Marcellus refers disagreement to the flesh and unity to the Word.
- Continues the quotation of Marcellus.
Topics: Christology, Monarchianism and Sabellianism
Cite (SBL): Eusebius, Marcell. 2.2.24 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/2-2-24). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-contra-marcellum/2-2-24
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
2.2.25Klostermann
ὅθεν οὐ μόνον τὸ » ἐγὼ καὶ ὁ πατὴρ ἕν ἐσμεν « εἰκότως ἔφη, ἀλλὰ κἀκεῖνο· » τοσούτῳ χρόνῳ μεθʼ ὑμῶν εἰμί, Φίλιππε, καὶ λέγεις· δεῖξόν μοι τὸν πατέρα «, δῆλον ὅτι οὐ τούτοις τοῖς ὀφθαλμοῖς, ἀλλὰ τοῖς νοητοῖς τὰ νοητὰ ὁρᾶν δυναμένοις. ἀόρατος γὰρ τοῖς τῆς σαρκὸς ὄμμασιν ὅ τε πατὴρ ὑπάρχει καὶ ὁ τούτου λόγος. οὐ διὰ τὴν ἐν ἅπασιν οὖν συμφωνίαν τοῦτʼ ἔφη πρὸς Φίλιππον.
hothen ou monon to » egō kai ho patēr hen esmen « eikotōs ephē, alla kakeino; » tosoutǭ chronǭ methʼ hymōn eimi, Philippe, kai legeis; deixon moi ton patera «, dēlon hoti ou toutois tois ophthalmois, alla tois noētois ta noēta horan dynamenois. aoratos gar tois tēs sarkos ommasin ho te patēr hyparchei kai ho toutou logos. ou dia tēn en hapasin oun symphōnian toutʼ ephē pros Philippon.
Hence he rightly said not only ‘I and the Father are one,’ but that too: ‘Have I been with you so long, Philip, and you say, Show me the Father?’ Clearly not to these eyes, but to the spiritual eyes able to see spiritual things. For both the Father and his Word are invisible to the eyes of the flesh. So it was not because of agreement in all things that he said this to Philip.”
John 10:30 (quotation, high confidence) · John 14:9 (quotation, high confidence)
Notes and citation
Summary: Marcellus reads Christ's words to Philip as about spiritual sight of the Father in the Word.
- End of the quotation of Marcellus. John 10:30; John 14:9.
Topics: Christology
Cite (SBL): Eusebius, Marcell. 2.2.25 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/2-2-25). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-contra-marcellum/2-2-25
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
2.2.26Klostermann
τοσαῦτα εἰπών, ἐπαναλαβὼν ἐξ ὑπαρχῆς τὸν λόγον τοῦτον δογματίζει τὸν τρόπον πρὸ γὰρ τῆς δημιουργίας ἀπάσης ἡσυχία τις ἦν, ὡς εἰκός ὄντος ἐν τῷ θεῷ τοῦ λόγου. εἰ γὰρ ποιητὴν ἁπάντων τὸν θεὸν ὁ Ἀστέριος πεπίστευκεν εἶναι, δῆλον ὅτι συνομολογήσει ἡμῖν καὶ αὐτὸς τὸν μὲν ἀεὶ ὑπάρχειν, μηδεπώποτε 〈 τοῦ〉 εἶναι ἀρχὴν λαβόντα, τὰ δὲ γεγενῆσθαί τε ὑπʼ αὐτοῦ καὶ ἐξ οὐκ ὄντων γεγενῆσθαι. οὐ γὰρ οἶμαι καὶ τοῦτο πιστεύειν αὐτὸν τῷ λέγοντι εἶναί τινα καὶ ἀγένητα, ἀλλὰ ἀκριβῶς πεπεῖσθαι ὅτι οὐρανός τε καὶ γῆ καὶ πάντα τὰ ἐν οὐρανοῖς καὶ ἐπὶ γῆς ὄντα ὑπὸ θεοῦ γεγένηται.
tosauta eipōn, epanalabōn ex hyparchēs ton logon touton dogmatizei ton tropon pro gar tēs dēmiourgias apasēs hēsychia tis ēn, hōs eikos ontos en tǭ theǭ tou logou. ei gar poiētēn hapantōn ton theon ho Asterios pepisteuken einai, dēlon hoti synomologēsei hēmin kai autos ton men aei hyparchein, mēdepōpote 〈 tou〉 einai archēn labonta, ta de gegenēsthai te hypʼ autou kai ex ouk ontōn gegenēsthai. ou gar oimai kai touto pisteuein auton tǭ legonti einai tina kai agenēta, alla akribōs pepeisthai hoti ouranos te kai gē kai panta ta en ouranois kai epi gēs onta hypo theou gegenētai.
Having said so much, he takes up the argument again from the beginning and lays down his dogma in this way: “For before all creation there was a kind of quiet, as is likely, the Word being in God. For if Asterius has believed that God is maker of all things, it is clear that he too will agree with us that God always exists, never having received a beginning of being, and that the others came into being by him and came into being from nothing. For I do not think he believes this too, the man who says that some things are also unbegotten, but that he is fully persuaded that heaven and earth and all things in the heavens and on earth came into being by God.
Notes and citation
Summary: Marcellus says that before creation there was quiet, the Word being in God, and only God was eternal.
- Quotation of Marcellus. “of being” (τοῦ) is the editor's supplement.
Notes on the original text
- Digital text corrected (stop for comma): ἡσυχία τις ἦν. ὡς εἰκός → ἡσυχία τις ἦν, ὡς εἰκός.
Topics: Christology, Trinity, Monarchianism and Sabellianism
Cite (SBL): Eusebius, Marcell. 2.2.26 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/2-2-26). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-contra-marcellum/2-2-26
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
2.2.27Klostermann
εἰ τοίνυν τοῦτο πιστεύοι, ἀνάγκη αὐτὸν κἀκεῖνο συνομολογεῖν ὅτι πλὴν θεοῦ οὐδὲν ἕτερον ἦν. εἶχεν οὖν τὴν οἰκείαν δόξαν ὁ λόγος, ὢν ἐν τῷ πατρί.
ei toinyn touto pisteuoi, anankē auton kakeino synomologein hoti plēn theou ouden heteron ēn. eichen oun tēn oikeian doxan ho logos, ōn en tǭ patri.
If, then, he believes this, he must also agree that besides God there was nothing else. The Word, then, had his own glory, being in the Father.”
John 17:5 (allusion, medium confidence)
Notes and citation
Summary: Marcellus says the Word had his glory by being in the Father.
- Continues the quotation of Marcellus. John 17:5.
Topics: Christology, Monarchianism and Sabellianism
Cite (SBL): Eusebius, Marcell. 2.2.27 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/2-2-27). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-contra-marcellum/2-2-27
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
2.2.28Klostermann
καὶ ταῦτα εἰπὼν ἐπάγει μεθʼ ἕτερα τὴν δοθεῖσαν αὐτῷ ἐξουσίαν Ἀστέριος δόξαν ὀνομάζει, καὶ οὐ δόξαν μόνον ἀλλὰ καὶ προκόσμιον δόξαν, οὐκ ἐννοῶν ὅτι μήπω τοῦ κόσμου γεγονότος οὐδὲν ἕτερον ἦν πλὴν θεοῦ μόνου.
kai tauta eipōn epagei methʼ hetera tēn dotheisan autǭ exousian Asterios doxan onomazei, kai ou doxan monon alla kai prokosmion doxan, ouk ennoōn hoti mēpō tou kosmou gegonotos ouden heteron ēn plēn theou monou.
And having said this, after other things he adds: “Asterius names the authority given to him glory, and not only glory but glory before the world, not considering that when the world had not yet come into being there was nothing else but God alone.”
John 17:5 (allusion, high confidence)
Notes and citation
Summary: Marcellus rejects Asterius's talk of the Son's glory before the world.
- Quotation of Marcellus. John 17:5.
Topics: Christology
Cite (SBL): Eusebius, Marcell. 2.2.28 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/2-2-28). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-contra-marcellum/2-2-28
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
2.2.29Klostermann
ταῦτʼ εἰπὼν Μάρκελλος καὶ τὸν υἱὸν διʼ αὐτῶν ἀπαρακαλύπτως ἀρνησάμενος, ἵνα ἡμᾶς ἀκριβῶς πείσῃ ὁποῖον εἶναι τὸν λόγον τοῦ θεοῦ ἐφρόνει, σαφέστερον ἐμφαίνει τὴν διάνοιαν τῷ ἡμετέρῳ λόγῳ ἀπεικάζων αὐτόν, διʼ ὧν ταῦτα γράφει ὥσπερ γὰρ τὰ γεγονότα πάντα ὑπὸ τοῦ πατρὸς διὰ τοῦ λόγου ⟨γέγονεν, οὕτω καὶ τὰ λεγόμενα ὑπὸ τοῦ πατρὸς διὰ τοῦ λόγου⟩ σημαίνεται. διὰ τοῦτο γὰρ καὶ ὁ ἁγιώτατος Μωσῆς ἄγγελον ἐνταῦθα ὀνομάζει τὸν λόγον, ὅτι διʼ οὐδὲν ἕτερον ἐφάνη, ἀλλʼ ἵνα ἀναγγείλῃ τῷ Μωσεῖ ταῦτα ἅπερ λυσιτελεῖν τοῖς υἱοῖς Ἰσραὴλ ἠπίστατο· ἠπίστατο δὲ λυσιτελεῖν ἕνα θεὸν εἶναι νομίζειν.
tautʼ eipōn Markellos kai ton huion diʼ autōn aparakalyptōs arnēsamenos, hina hēmas akribōs peisę̄ hopoion einai ton logon tou theou ephronei, saphesteron emphainei tēn dianoian tǭ hēmeterǭ logǭ apeikazōn auton, diʼ hōn tauta graphei hōsper gar ta gegonota panta hypo tou patros dia tou logou ⟨gegonen, houtō kai ta legomena hypo tou patros dia tou logou⟩ sēmainetai. dia touto gar kai ho hagiōtatos Mōsēs angelon entautha onomazei ton logon, hoti diʼ ouden heteron ephanē, allʼ hina anangeilę̄ tǭ Mōsei tauta haper lysitelein tois huiois Israēl ēpistato; ēpistato de lysitelein hena theon einai nomizein.
Having said this, and having openly denied the Son by it, Marcellus, in order to persuade us exactly what kind of thing he thought the Word of God to be, shows his meaning more clearly by likening him to our word, in what he writes: “For as all things that have come into being by the Father have come into being through the Word, so also the things spoken by the Father are signified through the Word. For this reason the most holy Moses names the Word an angel here, because he appeared for no other reason than to announce to Moses the things he knew to be profitable to the sons of Israel; and he knew it was profitable for them to believe that there is one God.
Textual problem in this passage: see the notes.
Exod 3:2 (allusion, high confidence)
Notes and citation
Summary: Marcellus says the Word is called an angel at the bush because he announced the one God to Moses.
- Quotation of Marcellus. Exod 3:2. The words “have come into being … through the Word” are the editor's supplement.
Topics: Christology
Cite (SBL): Eusebius, Marcell. 2.2.29 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/2-2-29). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-contra-marcellum/2-2-29
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
2.2.30Klostermann
διὸ καὶ πρὸς αὐτὸν ἐγώ εἰμι ὁ ὢν « ἔφη, ἵνα μηδένα ἐκτὸς ἑαυτοῦ ἕτερον θεὸν εἶναι διδάξῃ. τοῦτο 〈δὲ〉 ῥάδιον, οἶμαι, τοῖς εὖ φρονοῦσιν καὶ ἀπὸ μικροῦ τινος καὶ ταπεινοῦ καθʼ ἡμᾶς παραδείγματος γνῶναι.
dio kai pros auton egō eimi ho ōn « ephē, hina mēdena ektos heautou heteron theon einai didaxę̄. touto 〈de〉 rhadion, oimai, tois eu phronousin kai apo mikrou tinos kai tapeinou kathʼ hēmas paradeigmatos gnōnai.
Therefore he also said to him, ‘I am he who is,’ to teach that there is no other God besides himself. This, I think, is easy for those who think well to know even from a small and humble example among us.
Exod 3:14 (quotation, high confidence)
Notes and citation
Summary: Marcellus says “I am he who is” teaches that there is no other God.
- Continues the quotation of Marcellus. Exod 3:14 (LXX). “and” is the editor's supplement.
Topics: Trinity
Cite (SBL): Eusebius, Marcell. 2.2.30 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/2-2-30). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-contra-marcellum/2-2-30
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
2.2.31Klostermann
οὐδὲ γὰρ τὸν τοῦ ἀνθρώπου λόγον δυνάμει καὶ ὑποστάσει χωρίσαι τινὶ δυνατόν· ἓν γάρ ἐστιν καὶ ταὐτὸν τῷ ἀνθρώπῳ ὁ λόγος, καὶ οὐδενὶ χωριζόμενος ἑτέρῳ ἢ μόνῃ τῇ τῆς πράξεως ἐνεργεία. καὶ ἐπιδαψιλεύεται ἔτι μᾶλλον τὴν αὐτοῦ διάνοιαν ἐμφαίνων, διʼ ὧν ἑξῆς τάδε φησίν οὐ γὰρ δὴ ἑτέρας ἑτοιμασίας, οἷον ὕλης ἢ ἄλλης τινὸς ἀνθρωπίνης, ὁ θεὸς ἐδεῖτο πρὸς κατασκευήν, ἀλλὰ ταύτης τῆς ἐν τῇ αὐτοῦ διανοίᾳ ἑτοιμασίας.
oude gar ton tou anthrōpou logon dynamei kai hypostasei chōrisai tini dynaton; hen gar estin kai tauton tǭ anthrōpǭ ho logos, kai oudeni chōrizomenos heterǭ ē monę̄ tę̄ tēs praxeōs energeia. kai epidapsileuetai eti mallon tēn autou dianoian emphainōn, diʼ hōn hexēs tade phēsin ou gar dē heteras hetoimasias, hoion hylēs ē allēs tinos anthrōpinēs, ho theos edeito pros kataskeuēn, alla tautēs tēs en tę̄ autou dianoią hetoimasias.
For no one can separate a man's word from him in power and hypostasis; for the word is one and the same with the man, and is separated from him by nothing else than the activity of the deed alone.” And he is still more lavish in displaying his meaning by what he says next: “For God did not need another preparation, such as matter or any other human one, for his fashioning, but this preparation in his own mind.
Notes and citation
Summary: Marcellus says God's Word is no more separable from him than a man's word, and creation was prepared in God's mind.
- Quotations of Marcellus.
Notes on the original text
- Digital text corrected (accent slip): διʼ ων ἑξῆς → διʼ ὧν ἑξῆς.
Topics: Christology, Trinity, Heresy, Monarchianism and Sabellianism
Cite (SBL): Eusebius, Marcell. 2.2.31 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/2-2-31). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-contra-marcellum/2-2-31
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
2.2.32Klostermann
ἐπεὶ οὖν ἀδύνατον ἦν χωρὶς λόγου καὶ τῆς προσούσης τῷ λόγῳ σοφίας ἐννοῆσαι περὶ τῆς τοῦ οὐρανοῦ κατασκευῆς τὸν θεόν, εἰκότως ἔφη » ἡνίκα ἡτοίμαζεν τὸν οὐρανόν, συμπαρήμην αὐτῷ «. καὶ προστίθησιν αὖθις ἐξομοιῶν τῷ ἀνθρωπίνῳ λόγῳ τὸν τοῦ θεοῦ, εἰς τὸ δεῖξαι αὐτὸν ἀνυπόστατον, γράφει δὲ οὕτως ἐνταῦθα » ἐγώ εἰμι ὁ ὢν « λέγει μὲν τῷ Μωσεῖ ὁ πατήρ, λέγει δὲ δηλονότι διὰ τοῦ λόγου.
epei oun adynaton ēn chōris logou kai tēs prosousēs tǭ logǭ sophias ennoēsai peri tēs tou ouranou kataskeuēs ton theon, eikotōs ephē » hēnika hētoimazen ton ouranon, symparēmēn autǭ «. kai prostithēsin authis exomoiōn tǭ anthrōpinǭ logǭ ton tou theou, eis to deixai auton anypostaton, graphei de houtōs entautha » egō eimi ho ōn « legei men tǭ Mōsei ho patēr, legei de dēlonoti dia tou logou.
Since, then, it was impossible for God to think about the fashioning of heaven without a Word and the wisdom that belongs to the Word, he rightly said, ‘When he was preparing the heaven, I was present with him.’” And he adds again, likening the Word of God to the human word, to show him without hypostasis, and writes thus: “Here the Father says to Moses, ‘I am he who is,’ but he says it clearly through the Word.
Prov 8:27 (quotation, high confidence) · Exod 3:14 (quotation, high confidence)
Notes and citation
Summary: Marcellus reads Prov 8:27 and Exod 3:14 as God speaking through his inseparable Word.
- Quotations of Marcellus. Prov 8:27 (LXX); Exod 3:14.
Notes on the original text
- Digital text corrected (OCR slip): συμπαρήμην αὐτῷς « → συμπαρήμην αὐτῷ «; λέχει δὲ → λέγει δὲ.
Topics: Christology, Monarchianism and Sabellianism
Cite (SBL): Eusebius, Marcell. 2.2.32 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/2-2-32). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-contra-marcellum/2-2-32
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
2.2.33Klostermann
πάντα γὰρ ὅσα ἂν ὁ πατὴρ λέγῃ, ταῦτα πανταχοῦ διὰ τοῦ λόγου λέγων φαίνεται. τοῦτο δὲ δῆλόν ἐστιν καὶ ἀφʼ ἡμῶν αὐτῶν, ὅσα μικρὰ τοῖς μεγάλοις καὶ θείοις ἀπεικάσαι· καὶ ἡμεῖς γὰρ πάντα ὅσα ἂν θέλωμεν κατὰ τὸ δυνατὸν λέγειν τε καὶ ποιεῖν τῷ ἡμετέρῳ ποιοῦμεν λόγῳ.
panta gar hosa an ho patēr legę̄, tauta pantachou dia tou logou legōn phainetai. touto de dēlon estin kai aphʼ hēmōn autōn, hosa mikra tois megalois kai theiois apeikasai; kai hēmeis gar panta hosa an thelōmen kata to dynaton legein te kai poiein tǭ hēmeterǭ poioumen logǭ.
For whatever the Father says, he is seen everywhere to say it through the Word. This is clear also from ourselves, so far as small things may be likened to great and divine ones; for we too do, so far as we can, all that we wish to say and do by our word.”
Notes and citation
Summary: Marcellus compares God speaking through his Word to our speaking through our word.
- Continues the quotation of Marcellus.
Topics: Christology, Monarchianism and Sabellianism
Cite (SBL): Eusebius, Marcell. 2.2.33 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/2-2-33). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-contra-marcellum/2-2-33
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
2.2.34Klostermann
εἶτα μεταξύ τινα εἰπὼν ἐπιλέγει πῶς οὖν Ἀστέριος ταῖς ἁγίαις γραφαῖς ἁπλῶς καὶ ἐμφόβως ἀκολουθεῖν προσποιούμενος οὐκ ἔγνω τὸ μέρος τοῦτο λέγον »κύριος ὁ θεός σου, οὗτος θεὸς ἐν τῷ οὐρανῷ ἄνω καὶ ἐπὶ τῆς γῆς κάτω, καὶ οὐκ ἔστιν ἔτι πλὴν αὐτοῦ«, καὶ ὅτι »εἷς ἐστιν« καὶ πλὴν αὐτοῦ ἕτερος »οὐκ ἔστιν«.
eita metaxy tina eipōn epilegei pōs oun Asterios tais hagiais graphais haplōs kai emphobōs akolouthein prospoioumenos ouk egnō to meros touto legon »kyrios ho theos sou, houtos theos en tǭ ouranǭ anō kai epi tēs gēs katō, kai ouk estin eti plēn autou«, kai hoti »heis estin« kai plēn autou heteros »ouk estin«.
Then, after saying some things in between, he adds: “How then did Asterius, pretending to follow the holy Scriptures simply and with fear, not know this part, which says, ‘The Lord your God, he is God in heaven above and on the earth below, and there is no other besides him,’ and that ‘he is one’ and besides him there ‘is no’ other?”
Deut 4:39 (quotation, high confidence) · Mark 12:32 (quotation, high confidence)
Notes and citation
Summary: Marcellus cites Deuteronomy and the Gospel on the one God against Asterius.
- Quotation of Marcellus. Deut 4:39; Mark 12:32.
Notes on the original text
- Digital text corrected (accent slip): πλὴν αὐτοὺ« → πλὴν αὐτοῦ«.
Topics: Trinity
Cite (SBL): Eusebius, Marcell. 2.2.34 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/2-2-34). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-contra-marcellum/2-2-34
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
2.2.35Klostermann
καὶ προϊὼν αὖθις διισχυρίζεται φάσκων οὐ καταχρηστικῶς λόγος ὀνομασθείς, κἂν διαρραγῶσιν οἱ ἑτεροδιδασκαλοῦντες ψευδόμενοι, ἀλλὰ κυρίως τε καὶ ἀληθῶς ὑπάρχων λόγος. καὶ προστίθησιν τί γὰρ ἕτερον ἦν ἀποκεκρυμμένον μυστήριον ἢ 〈τὸ〉 κατὰ τὸν λόγον; οὕτως δὲ ἦν ἀποκεκρυμμένον »ἐν τῷ θεῷ« τουτὶ πρότερον τὸ μυστήριον, ὥστε μηδένα τοῦ προτέρου λαοῦ σαφῶς τὰ κατὰ τὸν λόγον εἰδέναι, ἀλλʼ ἡμᾶς τοῦ πλούτου »τῆς δόξης« καὶ τοῦ ἀποκεκρυμμένου μυστηρίου ἀπολαύειν νυνί.
kai proïōn authis diischyrizetai phaskōn ou katachrēstikōs logos onomastheis, kan diarragōsin hoi heterodidaskalountes pseudomenoi, alla kyriōs te kai alēthōs hyparchōn logos. kai prostithēsin ti gar heteron ēn apokekrymmenon mystērion ē 〈to〉 kata ton logon? houtōs de ēn apokekrymmenon »en tǭ theǭ« touti proteron to mystērion, hōste mēdena tou proterou laou saphōs ta kata ton logon eidenai, allʼ hēmas tou ploutou »tēs doxēs« kai tou apokekrymmenou mystēriou apolauein nyni.
And going on again he insists, saying: “Not called Word loosely, even if those who teach otherwise burst with their lies, but being properly and truly Word.” And he adds: “For what else was the hidden mystery than the mystery concerning the Word? This mystery was formerly so hidden ‘in God’ that no one of the former people clearly knew the things concerning the Word, but we now enjoy the riches ‘of the glory’ and of the hidden mystery.”
Eph 3:9 (quotation, high confidence) · Col 1:26–27 (quotation, high confidence)
Notes and citation
Summary: Marcellus says the mystery once hidden in God is the truth about the Word, now revealed.
- Quotations of Marcellus. Eph 3:9; Col 1:26–27. “the mystery” (τὸ) is the editor's supplement.
Topics: Christology
Cite (SBL): Eusebius, Marcell. 2.2.35 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/2-2-35). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-contra-marcellum/2-2-35
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
2.2.36Klostermann
καὶ μετὰ ταῦτα πάλιν ἀνθρωπίνῃ κέχρηται εἰκόνι, τοῦτον γράφων τὸν τρόπον τίς γὰρ οὕτως ἢ τῶν ἁγίων ἀγγέλων ἢ ἀνδρῶν δικαίων ἀξιόπιστος ἦν τὴν ἐκ προσώπου τοῦ θεοῦ ὁρισθεῖσαν αὐτῷ τιμωρίαν λῦσαι,
kai meta tauta palin anthrōpinę̄ kechrētai eikoni, touton graphōn ton tropon tis gar houtōs ē tōn hagiōn angelōn ē andrōn dikaiōn axiopistos ēn tēn ek prosōpou tou theou horistheisan autǭ timōrian lysai,
And after this he again uses a human image, writing in this way: “For who, either of the holy angels or of just men, was so trustworthy as to undo the punishment decreed for man from the face of God,
Gen 3:17–19 (allusion, medium confidence)
Notes and citation
Summary: Marcellus asks who but the Word could undo the punishment set on man.
- Quotation of Marcellus, continued in the next section. Gen 3:17–19.
Notes on the original text
- Digital text corrected (page-break mark): τιμωρίαν λῦσαι, | → τιμωρίαν λῦσαι,.
Topics: Christology
Cite (SBL): Eusebius, Marcell. 2.2.36 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/2-2-36). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-contra-marcellum/2-2-36
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
2.2.37Klostermann
εἰ μὴ αὐτὸς ὁ λόγος ὁ συμπαρών τε καὶ συμπλάττων, πρὸς ὃν ὁ πατὴρ »ποιήσωμεν ἄνθρωπον« ἔφη »κατʼ εἰκόνα ἡμετέραν καὶ ὁμοίωσιν«, οὐκ ὄντος ἑτέρου θεοῦ τοῦ συμπλάττειν αὐτῷ δυναμένου. »ἐγὼ« γάρ εἰμι, φησίν, »θεὸς πρῶτος καὶ ἐγὼ μετὰ ταῦτα, καὶ πλὴν ἐμοῦ θεὸς ἕτερος οὐκ ἔστιν«. οὔτε οὖν νεώτερός τις θεός ἦν, οὔτε ἄλλος τις »μετὰ ταῦτα« θεὸς ὢν θεῷ συνεργεῖν δυνατὸς ἦν.
ei mē autos ho logos ho symparōn te kai symplattōn, pros hon ho patēr »poiēsōmen anthrōpon« ephē »katʼ eikona hēmeteran kai homoiōsin«, ouk ontos heterou theou tou symplattein autǭ dynamenou. »egō« gar eimi, phēsin, »theos prōtos kai egō meta tauta, kai plēn emou theos heteros ouk estin«. oute oun neōteros tis theos ēn, oute allos tis »meta tauta« theos ōn theǭ synergein dynatos ēn.
except the Word himself, who was present and fashioning with him, to whom the Father said, ‘Let us make man according to our image and likeness,’ since there was no other God able to fashion with him? For ‘I am,’ he says, ‘the first God, and I after these things, and besides me there is no other God.’ So there was neither some younger God, nor any other God ‘after these things’ able to work with God.
Gen 1:26 (quotation, high confidence) · Isa 44:6 (quotation, high confidence)
Notes and citation
Summary: Marcellus says the Word to whom God said “Let us make” was no second God.
- Continues the quotation of Marcellus. Gen 1:26; Isa 44:6 (LXX).
Topics: Trinity, Christology, Monarchianism and Sabellianism
Cite (SBL): Eusebius, Marcell. 2.2.37 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/2-2-37). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-contra-marcellum/2-2-37
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
2.2.38Klostermann
ἀλλʼ εἴ τις μικρῷ τινι καὶ ἀνθρωπίνῳ καθʼ ἡμᾶς παραδείγματι χρώμενος ὡς διὰ εἰκόνος τὴν θείαν ἐξετάζοι πρᾶξιν· ὥσπερ ἄν τις ἀνδριαντοποιὸς ἐπιστήμων ἀνήρ, ἀνδριάντα πλάσαι βουλόμενος, πρῶτον μὲν τοὺς τύπους αὐτοῦ καὶ χαρακτῆρας ἐν ἑαυτῷ σκοπεῖ, ἔπειτα πλάτος τε καὶ μῆκος ὅσον εὐπρεπὲς ἐννοεῖ, ἀναλογίαν τε τοῦ παντὸς ἐν τῷ καθʼ ἕκαστον ἐξετάζει μέρει. χαλκοῦ τε τὴν πρόσφορον ἑτοιμάσας ὕλην καὶ τὸν ἐσόμενον ἀνδριάντα τῇ ἑαυτοῦ προτυπώσας διανοίᾳ καὶ νοητῶς ὁρᾶν νομίσας συνειδώς τε ἑαυτῷ συνεργεῖν τὸν λόγον. ᾧ λογίζεται καὶ ᾧ πάντα πράττειν εἴωθεν (οὐδὲν γὰρ μὴ λόγῳ γιγνόμενον καλόν). ἀρχόμενος τῆς αἰσθητῆς ταύτης ἐργασίας πρὸς αὐτὸν ὡς πρὸς ἕτερον παρακελεύεται λέγων· ἄγε ποιήσωμεν, ἄγε πλάσωμεν ἀνδριάντα· οὕτως ὁ τῶν ὅλων δεσπότης θεὸς τὸν ἔμψυχον ἐκ γῆς ἀνδριάντα ποιῶν οὐκ ἄλλῳ τινὶ ἀλλὰ τῷ ἑαυτοῦ λόγῳ παρακελεύεται λέγων· »ποιήσωμεν ἄνθρωπον«, οὐ τὸν αὐτὸν τοῖς ἄλλοις τρόπον· λόγῳ γὰρ ἡ πᾶσα ἐγένετο κτίσις.
allʼ ei tis mikrǭ tini kai anthrōpinǭ kathʼ hēmas paradeigmati chrōmenos hōs dia eikonos tēn theian exetazoi praxin; hōsper an tis andriantopoios epistēmōn anēr, andrianta plasai boulomenos, prōton men tous typous autou kai charaktēras en heautǭ skopei, epeita platos te kai mēkos hoson euprepes ennoei, analogian te tou pantos en tǭ kathʼ hekaston exetazei merei. chalkou te tēn prosphoron hetoimasas hylēn kai ton esomenon andrianta tę̄ heautou protypōsas dianoią kai noētōs horan nomisas syneidōs te heautǭ synergein ton logon. hǭ logizetai kai hǭ panta prattein eiōthen (ouden gar mē logǭ gignomenon kalon). archomenos tēs aisthētēs tautēs ergasias pros auton hōs pros heteron parakeleuetai legōn; age poiēsōmen, age plasōmen andrianta; houtōs ho tōn holōn despotēs theos ton empsychon ek gēs andrianta poiōn ouk allǭ tini alla tǭ heautou logǭ parakeleuetai legōn; »poiēsōmen anthrōpon«, ou ton auton tois allois tropon; logǭ gar hē pasa egeneto ktisis.
But suppose someone, using a small and human example from among us, should examine the divine act as through an image: just as a skilled sculptor, wishing to mould a statue, first considers its outlines and features within himself, then thinks out how great a breadth and length is fitting, and examines the proportion of the whole in each part; and having prepared the suitable material of bronze, and having first shaped the future statue in his own mind, and thinking he sees it mentally, and conscious that the word works with him, by which he reasons and by which he is accustomed to do everything (for nothing done without word is good), beginning this perceptible work he urges himself as if another, saying: Come, let us make, come, let us mould a statue: so God, the Master of all, making the living statue from earth, urges no one else but his own Word, saying, ‘Let us make man,’ not in the same way as the others; for the whole creation came into being by word.
Gen 1:26 (quotation, high confidence) · Gen 2:7 (allusion, medium confidence)
Notes and citation
Summary: Marcellus likens God's “Let us make” to a sculptor speaking to his own reason.
- Continues the quotation of Marcellus. Gen 1:26; Gen 2:7.
Topics: Christology, Trinity, Monarchianism and Sabellianism
Cite (SBL): Eusebius, Marcell. 2.2.38 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/2-2-38). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-contra-marcellum/2-2-38
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
2.2.39Klostermann
καὶ τούτοις μεθʼ ἕτερα ἐπιλέγει νυνὶ δὲ πιστεύω ταῖς θείαις γραφαῖς, ὅτι εἷς θεός. καὶ ὁ τούτου λόγος [θεὸς] προῆλθεν μὲν τοῦ πατρός, ἵνα »πάντα διʼ αὐτοῦ« γένηται· μετὰ δὲ τὸν καιρὸν τῆς κρίσεως καὶ τὴν τῶν ἀπάντων διόρθωσιν καὶ τὸν ἀφανισμὸν τῆς ἀντικειμένης ἀπάσης ἐνεργείας, »τότε αὐτὸς ὑποταγήσεται τῷ ὑποτάξαντι αὐτῷ τὰ πάντα« »θεῷ καὶ πατρί«, ἵνʼ οὕτως ᾖ ἐν θεῷ ὁ λόγος, ὥσπερ καὶ πρότερον ἦν πρὸ τοῦ τὸν κόσμον εἶναι. οὐδενὸς γὰρ ὄντος πρότερον ἢ θεοῦ μόνου, πάντων δὲ διὰ τοῦ λόγου γίγνεσθαι μελλόντων, προῆλθεν ὁ λόγος δραστικῇ ἐνεργείᾳ, ὁ λόγος οὗτος τοῦ πατρὸς ὤν.
kai toutois methʼ hetera epilegei nyni de pisteuō tais theiais graphais, hoti heis theos. kai ho toutou logos [theos] proēlthen men tou patros, hina »panta diʼ autou« genētai; meta de ton kairon tēs kriseōs kai tēn tōn apantōn diorthōsin kai ton aphanismon tēs antikeimenēs apasēs energeias, »tote autos hypotagēsetai tǭ hypotaxanti autǭ ta panta« »theǭ kai patri«, hinʼ houtōs ę̄ en theǭ ho logos, hōsper kai proteron ēn pro tou ton kosmon einai. oudenos gar ontos proteron ē theou monou, pantōn de dia tou logou gignesthai mellontōn, proēlthen ho logos drastikę̄ energeią, ho logos houtos tou patros ōn.
And after other things he adds to this: “But now I believe the divine Scriptures, that God is one, and that his Word came forth from the Father, so that ‘all things’ might come into being ‘through him’; but after the time of the judgment, and the setting right of all things, and the destruction of every opposing activity, ‘then he himself will be subjected to him who subjected all things to him,’ ‘to God and the Father,’ so that thus the Word may be in God, as he was before the world existed. For since nothing existed before but God alone, and all things were going to come into being through the Word, the Word came forth by effective activity, this Word being the Father's.”
Textual problem in this passage: see the notes.
John 1:3 (quotation, high confidence) · 1 Cor 15:28 (quotation, high confidence) · 1 Cor 15:24 (quotation, high confidence)
Notes and citation
Summary: Marcellus says the Word came forth for creation and after the judgment will be in God as before.
- Quotation of Marcellus. John 1:3; 1 Cor 15:28, 24. The editor deletes “God” after “his Word”.
Notes on the original text
- Digital text corrected (accent slip): »πάντα διʼ αὐτοὺ« → »πάντα διʼ αὐτοῦ«.
Topics: Christology, Eschatology, Heresy, Monarchianism and Sabellianism
Cite (SBL): Eusebius, Marcell. 2.2.39 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/2-2-39). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-contra-marcellum/2-2-39
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
2.2.40Klostermann
καὶ πάλιν τὴν αὐτὴν διάνοιαν λευκότερον τίθησι λέγων πρὸ γὰρ τοῦ τὸν κόσμον εἶναι ἦν ὁ λόγος ἐν τῷ πατρί. ὅτε δὲ ὁ παντοκράτωρ θεὸς πάντα τὰ ἐν οὐρανοῖς καὶ ἐπὶ γῆς προὔθετο ποιῆσαι, ἐνεργείας ἡ τοῦ κόσμου γένεσις ἐδεῖτο δραστικῆς· καὶ διὰ τοῦτο, μηδενὸς ὄντος ἑτέρου πλὴν τοῦ θεοῦ (πάντα γὰρ ὁμολογεῖται ὑπʼ αὐτοῦ γεγενῆσθαι), τότε ὁ λόγος προελθὼν ἐγίνετο τοῦ κόσμου ποιητής, ὁ καὶ πρότερον ἔνδον νοητῶς ἑτοιμάζων αὐτόν.
kai palin tēn autēn dianoian leukoteron tithēsi legōn pro gar tou ton kosmon einai ēn ho logos en tǭ patri. hote de ho pantokratōr theos panta ta en ouranois kai epi gēs proutheto poiēsai, energeias hē tou kosmou genesis edeito drastikēs; kai dia touto, mēdenos ontos heterou plēn tou theou (panta gar homologeitai hypʼ autou gegenēsthai), tote ho logos proelthōn egineto tou kosmou poiētēs, ho kai proteron endon noētōs hetoimazōn auton.
And again he puts the same meaning more plainly, saying: “For before the world existed the Word was in the Father. But when Almighty God purposed to make all things in the heavens and on earth, the coming into being of the world needed effective activity; and for this reason, since nothing else existed besides God (for all things are agreed to have come into being by him), then the Word came forth and became the maker of the world, he who before was also preparing it mentally within.”
Notes and citation
Summary: Marcellus says the Word, within the Father before the world, came forth to make it.
- Quotation of Marcellus.
Notes on the original text
- Digital text corrected (page-break mark): ἑτοιμάζων αὐτόν.| → ἑτοιμάζων αὐτόν..
Topics: Christology, Monarchianism and Sabellianism
Cite (SBL): Eusebius, Marcell. 2.2.40 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/2-2-40). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-contra-marcellum/2-2-40
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
2.2.41Klostermann
καὶ αὖθις μετὰ πάντα ἐπιφέρει λέγων καὶ διὰ τοῦτο οὐχ υἱὸν θεοῦ ἑαυτὸν ὀνομάζει, ἀλλ〈ὰ πανταχοῦ υἱὸν ἀνθρώπου ἑαυτὸν λέγει, 〉 ἵνα διὰ τῆς τοιαύτης ὁμολογίας θέσει τὸν ἄνθρωπον διὰ τὴν πρὸς αὐτὸν κοινωνίαν υἱὸν θεοῦ γενέσθαι παρασκευάσῃ καὶ μετὰ τὸ τέλος τῆς πράξεως αὖθις, ὡς λόγος, ἑνωθῇ τῷ θεῷ, πληρῶν ἐκεῖνο τὸ ὑπὸ τοῦ ἀποστόλου προειρημένον· » τότε αὐτὸς ὑποταγήσεται τῷ ὑποτάξαντι αὐτῷ τὰ πάντα, ἵνα ᾖ πάντα καὶ ἐν πᾶσιν ‹ὁ› θεός«. ἔσται γὰρ τηνικαῦτα τοῦθʼ ὅπερ πρότερον ἦν. διὰ τοσούτων Μάρκελλος γυμνῇ τῇ κεφαλῇ τὸν υἱὸν τοῦ θεοῦ ἐξωμόσατο.
kai authis meta panta epipherei legōn kai dia touto ouch huion theou heauton onomazei, all〈a pantachou huion anthrōpou heauton legei, 〉 hina dia tēs toiautēs homologias thesei ton anthrōpon dia tēn pros auton koinōnian huion theou genesthai paraskeuasę̄ kai meta to telos tēs praxeōs authis, hōs logos, henōthę̄ tǭ theǭ, plērōn ekeino to hypo tou apostolou proeirēmenon; » tote autos hypotagēsetai tǭ hypotaxanti autǭ ta panta, hina ę̄ panta kai en pasin ‹ho› theos«. estai gar tēnikauta touthʼ hoper proteron ēn. dia tosoutōn Markellos gymnę̄ tę̄ kephalę̄ ton huion tou theou exōmosato.
And again after all this he adds, saying: “And for this reason he does not name himself Son of God, but everywhere calls himself Son of Man, so that by such a confession he may prepare the man to become Son of God by adoption, through fellowship with him, and after the completion of the work may again, as Word, be united to God, fulfilling what the apostle said before: ‘Then he himself will be subjected to him who subjected all things to him, so that God may be all in all.’ For then he will be what he was before.” By so many words Marcellus openly forswore the Son of God.
1 Cor 15:28 (quotation, high confidence)
Notes and citation
Summary: Marcellus says Christ calls himself Son of Man so that humans may become sons by adoption, and the Word will return into God.
- Quotation of Marcellus. 1 Cor 15:28. “but everywhere calls himself Son of Man” and “God” (ὁ) are the editor's supplements. θέσει: “by adoption”.
Topics: Christology, Eschatology, Heresy, Monarchianism and Sabellianism
Cite (SBL): Eusebius, Marcell. 2.2.41 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/2-2-41). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-contra-marcellum/2-2-41
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
2.2.42Klostermann
εἰ γὰρ ἓν καὶ ταὐτὸν ἦν ὁ θεὸς καὶ ὁ ἐν αὐτῷ λόγος, οὐδεὶς δὲ πώποτε αὐτὸς ἑαυτοῦ γένοιτʼ ἂν πατὴρ ὡς οὐδʼ αὐτὸς ἑαυτοῦ υἱὸς ‹εἷς› ὢν καὶ μόνος, εἷς δὲ μόνος ἦν καὶ ὁ αὐτὸς τῷ ἑαυτοῦ λόγῳ ὁ θεός, δῆλον ὡς οὐ πατὴρ ἦν μὴ ὑπάρχοντος αὐτῷ υἱοῦ, οὐδὲ υἱὸς μὴ ὑφεστῶτος αὐτῷ πατρός.
ei gar hen kai tauton ēn ho theos kai ho en autǭ logos, oudeis de pōpote autos heautou genoitʼ an patēr hōs oudʼ autos heautou huios ‹heis› ōn kai monos, heis de monos ēn kai ho autos tǭ heautou logǭ ho theos, dēlon hōs ou patēr ēn mē hyparchontos autǭ huiou, oude huios mē hyphestōtos autǭ patros.
For if God and the Word in him were one and the same, and no one could ever be his own father, as neither his own son, being one and alone, and God was one, alone, and the same as his own Word, it is clear that he was not Father, since there was no Son for him, nor was there a Son, since there was no Father subsisting for him.
Notes and citation
Summary: If God and his Word are one and the same, there is neither Father nor Son.
- “one” (εἷς) is the editor's supplement.
Topics: Trinity, Heresy, Monarchianism and Sabellianism
Cite (SBL): Eusebius, Marcell. 2.2.42 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/2-2-42). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-contra-marcellum/2-2-42
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
2.2.43Klostermann
ὁποῖα μὲν οὖν περὶ τοῦ μήτε εἶναι μήτε προϋφεστάναι τὸν τοῦ θεοῦ υἱόν, ψιλὸν δὲ λόγον ἔνδον ὑπάρχειν ἐν αὐτῷ τῷ θεῷ, καὶ τοῦτον ποτὲ μὲν ἡσυχάζειν ποτὲ δὲ ἐνεργεῖν δραστικῇ δυνάμει, διεξῆλθεν ὁ ἀνήρ, ἔγνωμεν διὰ τῶν προκειμένων. ταῦτα δὲ αὐτὰ πολλάκις καὶ διαφόρως τῇ ἑαυτοῦ παραθέμενος γραφῇ, πολὺν σωρὸν περιττῶν ῥημάτων συνεφόρησεν τῷ συγγράμματι. ἀλλʼ ἡμεῖς γε τοῖς αὐτοῦ καθʼ ἑαυτοῦ ἐλέγχοις ἐξ ὧν παρέθετο φωνῶν ἀρκεσθέντες, οὐδʼ ἀντιρρήσεως ἀξιώσομεν τὴν τοῦ Ἰουδαϊκοῦ τούτου δόγματος ἀτοπίαν.
hopoia men oun peri tou mēte einai mēte proÿphestanai ton tou theou huion, psilon de logon endon hyparchein en autǭ tǭ theǭ, kai touton pote men hēsychazein pote de energein drastikę̄ dynamei, diexēlthen ho anēr, egnōmen dia tōn prokeimenōn. tauta de auta pollakis kai diaphorōs tę̄ heautou parathemenos graphę̄, polyn sōron perittōn rhēmatōn synephorēsen tǭ syngrammati. allʼ hēmeis ge tois autou kathʼ heautou elenchois ex hōn paretheto phōnōn arkesthentes, oudʼ antirrēseōs axiōsomen tēn tou Ioudaïkou toutou dogmatos atopian.
What, then, the man set out about the Son of God neither being nor pre-subsisting, but being a mere word within God himself, sometimes at rest and sometimes active by effective power, we have learned from what has been set out. Setting out these same things often and in different ways in his writing, he heaped a great pile of superfluous words into his treatise. But we, content with his own refutations of himself from the words he set out, shall not even judge the absurdity of this Jewish dogma worthy of rebuttal.
Notes and citation
Summary: Marcellus's own words refute his Jewish-like dogma of a mere word in God.
Topics: Christology, Heresy, Monarchianism and Sabellianism
Cite (SBL): Eusebius, Marcell. 2.2.43 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/2-2-43). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-contra-marcellum/2-2-43
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
2.2.44Klostermann
ἐντεῦθεν δʼ ἐπὶ τὰ εἰρημένα τῷ αὐτῷ περὶ τῆς σαρκός, ἣν ἐνεργείᾳ μόνῃ φησὶν ἀνειληφέναι τὸν ἐν τῷ θεῷ λόγον. μεταβάντες φέρʼ ἴδωμεν ὅπως τὴν ἐν ταῖς θείαις γραφαῖς περὶ τοῦ μονογενοῦς υἱοῦ τοῦ θεοῦ φερομένην θεολογίαν ἐπὶ τὴν σάρκα μεταφέρει, αὐτὸν μὲν τὸν ἀληθῶς προόντα τοῦ θεοῦ υἱὸν ἀρνούμενος, τὴν δὲ σάρκα θεολογῶν, ἣν μικρὸν ὕστερον ἔρημον ἔσεσθαι τοῦ λόγου ὁ ἀνευλαβὴς ὡρίζετο·
enteuthen dʼ epi ta eirēmena tǭ autǭ peri tēs sarkos, hēn energeią monę̄ phēsin aneilēphenai ton en tǭ theǭ logon. metabantes pherʼ idōmen hopōs tēn en tais theiais graphais peri tou monogenous huiou tou theou pheromenēn theologian epi tēn sarka metapherei, auton men ton alēthōs proonta tou theou huion arnoumenos, tēn de sarka theologōn, hēn mikron hysteron erēmon esesthai tou logou ho aneulabēs hōrizeto;
From here let us pass to what the same man said about the flesh, which he says the Word in God assumed by activity alone, and let us see how he transfers to the flesh the theology about the only-begotten Son of God that is in the divine Scriptures, denying the Son of God himself who truly pre-existed, and making a theology of the flesh, which the irreverent man determined would shortly be deserted by the Word:
Notes and citation
Summary: Eusebius turns to how Marcellus applies to the flesh what Scripture says of the Son.
Topics: Christology
Cite (SBL): Eusebius, Marcell. 2.2.44 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/2-2-44). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-contra-marcellum/2-2-44
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.