Sophia Scriptura

Against Marcellus 2.4.1–2.4.31

Eusebius of Caesarea · Against Marcellus · ca. 336–337 · Caesarea · 31 passages

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 4

2.4.1Klostermann

Διὰ τοῦτο γὰρ βασιλεύσει ἐν τῇ ἀνθρωπίνῃ σαρκὶ γενόμενος, βασιλεύς τε καταστὰς διὰ τοῦ λόγου ὁ ἀπατηθεὶς πρότερον ἄνθρωπος »πᾶσαν ἀρχὴν« τοῦ διαβόλου »καὶ δύναμιν καὶ ἐξουσίαν καταργήσει«. »δεῖ γὰρ αὐτὸν βασιλεύειν« φησὶν »ἄχρι οὗ ἂν θῇ τοὺς ἐχθροὺς ὑπὸ τοὺς πόδας αὐτοῦ«. τῆς τοίνυν τοῦ δεσπότου ἡμῶν Χριστοῦ βασιλείας τοῦτο τέλος εἶναί φησιν ὁ ἱερὸς ἀπόστολος, τὸ πάντα ὑποταγῆναι τοῖς ποσὶν αὐτοῦ. καὶ μετὰ βραχέα ἐπιλέγει μέγιστον ἡμῖν μυστήριον ἐνταῦθα ὁ ἀπόστολος ἀνακαλύπτει, τέλος μὲν ἔσεσθαι φάσκων τῆς Χριστοῦ βασιλείας· τέλος δὲ τότε, ὅταν πάντα ὑποταγῇ ὑπὸ τοὺς πόδας αὐτοῦ.

Dia touto gar basileusei en tę̄ anthrōpinę̄ sarki genomenos, basileus te katastas dia tou logou ho apatētheis proteron anthrōpos »pasan archēn« tou diabolou »kai dynamin kai exousian katargēsei«. »dei gar auton basileuein« phēsin »achri hou an thę̄ tous echthrous hypo tous podas autou«. tēs toinyn tou despotou hēmōn Christou basileias touto telos einai phēsin ho hieros apostolos, to panta hypotagēnai tois posin autou. kai meta brachea epilegei megiston hēmin mystērion entautha ho apostolos anakalyptei, telos men esesthai phaskōn tēs Christou basileias; telos de tote, hotan panta hypotagę̄ hypo tous podas autou.

“For this reason he will reign, having come in the human flesh, and the man formerly deceived, being appointed king through the Word, ‘will abolish every rule’ of the devil ‘and power and authority.’ ‘For he must reign,’ he says, ‘until he puts his enemies under his feet.’ This, then, the holy apostle says, is the end of the kingdom of our Master Christ: that all things are subjected under his feet.” And after a little he adds: “Here the apostle reveals to us a very great mystery, saying that there will be an end of Christ's kingdom; and the end will be then, when all things are subjected under his feet.”

1 Cor 15:24–25 (quotation, high confidence)

Notes and citation

Summary: Marcellus says Paul teaches an end to Christ's kingdom when all are subjected to him.

  • Quotations of Marcellus. 1 Cor 15:24–25.

Notes on the original text

  • Digital text corrected (split word): γενό μενος → γενόμενος.

Topics: Christology, Eschatology, Heresy, Monarchianism and Sabellianism

Cite (SBL): Eusebius, Marcell. 2.4.1 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/2-4-1). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/eusebius-contra-marcellum/2-4-1

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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.

2.4.2Klostermann

καὶ ἔτι μᾶλλον ἐπεξεργαζόμενος τὸν αὐτὸν λόγον οὕτως γράφει ἔφαμεν ἐν τοῖς προάγουσιν ἡμῶν ῥητοῖς τὸν δεσπότην ἡμῶν τὸν Χριστὸν ἀρχὴν ἐσχηκέναι βασιλείας, ἐκ τῶν θείων γραφῶν ἀποδείξεσιν χρώμενοι. ἔστιν μὲν μία ἡ λέγουσα »ἐγὼ δὲ κατεστάθην βασιλεὺς ὑπʼ αὐτοῦ ἐπὶ Σιὼν ὄρος τὸ ἅγιον αὐτοῦ«,

kai eti mallon epexergazomenos ton auton logon houtōs graphei ephamen en tois proagousin hēmōn rhētois ton despotēn hēmōn ton Christon archēn eschēkenai basileias, ek tōn theiōn graphōn apodeixesin chrōmenoi. estin men mia hē legousa »egō de katestathēn basileus hypʼ autou epi Siōn oros to hagion autou«,

And elaborating the same argument still more, he writes thus: “We said in our previous words that our Master Christ had a beginning of his kingdom, using proofs from the divine Scriptures. One is that which says, ‘But I was appointed king by him on Zion, his holy mountain,’

Ps 2:6 (quotation, high confidence)

Notes and citation

Summary: Marcellus repeats that Christ's kingdom had a beginning, citing Psalm 2.

  • Quotation of Marcellus. Ps 2:6 (LXX).

Topics: Christology, Monarchianism and Sabellianism

Cite (SBL): Eusebius, Marcell. 2.4.2 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/2-4-2). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/eusebius-contra-marcellum/2-4-2

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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.

2.4.3Klostermann

ἑτέρα δέ »ὁ κύριος ἐβασίλευσεν, ὀργιζέσθωσαν λαοί«, καὶ αὖθις »ὁ κύριος ἐβασίλευσεν, ἀγαλλιάσθω ἡ γῆ«. καὶ ὅλως μυρίων ῥητῶν πρὸς μαρτυρίαν ἔστιν εὐπορήσαντα δεῖξαι, ὅτι ἀρχὴν βασιλείας εἴληφεν ὁ ἄνθρωπος διὰ τοῦ λόγου. εἰ οὖν εἴληφεν ἀρχὴν βασιλείας πρὸ ἐτῶν ὅλων οὐ πλειόνων 〈ἢ〉 τετρακοσίων, οὐδὲν παράδοξον, εἰ τὸν πρὸ οὕτως ὀλίγου χρόνου τῆς βασιλείας ταύτης τυχόντα ὁ ἀπόστολός φησιν παραδώσειν τὴν βασιλείαν, δηλονότι τῷ θεῷ τῷ καταστήσαντι αὐτόν, ὡς ἡ γραφή φησιν, βασιλέα.

hetera de »ho kyrios ebasileusen, orgizesthōsan laoi«, kai authis »ho kyrios ebasileusen, agalliasthō hē gē«. kai holōs myriōn rhētōn pros martyrian estin euporēsanta deixai, hoti archēn basileias eilēphen ho anthrōpos dia tou logou. ei oun eilēphen archēn basileias pro etōn holōn ou pleionōn 〈ē〉 tetrakosiōn, ouden paradoxon, ei ton pro houtōs oligou chronou tēs basileias tautēs tychonta ho apostolos phēsin paradōsein tēn basileian, dēlonoti tǭ theǭ tǭ katastēsanti auton, hōs hē graphē phēsin, basilea.

another, ‘The Lord has reigned, let the peoples be angry,’ and again, ‘The Lord has reigned, let the earth rejoice.’ And in general one could show, having an abundance of countless sayings for testimony, that the man received a beginning of kingdom through the Word. If, then, he received a beginning of kingdom not more than four hundred whole years ago, it is nothing strange if the apostle says that he who obtained this kingdom so short a time ago will hand over the kingdom, clearly to God who appointed him king, as Scripture says.”

Ps 99:1 (98:1 LXX) (quotation, high confidence) · Ps 97:1 (96:1 LXX) (quotation, high confidence) · 1 Cor 15:24 (allusion, high confidence)

Notes and citation

Summary: Marcellus says a kingdom begun four hundred years ago will be handed back to God.

  • Continues the quotation of Marcellus. Ps 99:1 (LXX 98:1); Ps 97:1 (LXX 96:1); 1 Cor 15:24. “than” (ἢ) is the editor's supplement.

Topics: Christology, Eschatology, Heresy, Monarchianism and Sabellianism

Cite (SBL): Eusebius, Marcell. 2.4.3 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/2-4-3). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/eusebius-contra-marcellum/2-4-3

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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.

2.4.4Klostermann

καὶ μεθʼ ἕτερα οὕτω γράφει οὐκοῦν ἐνεργείᾳ μόνῃ διὰ τὴν τῆς σαρκὸς πρόφασιν ἄχρι τοσούτου κεχωρίσθαι τοῦ πατρὸς φαίνεται, ἄχρι οὗ ἂν ὁ προσιὼν τῆς κρίσεως ἀναφανῇ καιρός, ἵνα τῶν τηνικαῦτα ἐκκεντησάντων κατὰ τὴν προφητείαν ἑωρακότων τὸν ἐκκεντηθέντα, οὕτω καὶ τὸ λειπόμενον ἀκολούθως γένηται.

kai methʼ hetera houtō graphei oukoun energeią monę̄ dia tēn tēs sarkos prophasin achri tosoutou kechōristhai tou patros phainetai, achri hou an ho prosiōn tēs kriseōs anaphanę̄ kairos, hina tōn tēnikauta ekkentēsantōn kata tēn prophēteian heōrakotōn ton ekkentēthenta, houtō kai to leipomenon akolouthōs genētai.

And after other things he writes thus: “So he appears to have been separated from the Father by activity alone, because of the occasion of the flesh, until the approaching time of the judgment appears, so that, when those who then pierced him have seen, according to the prophecy, the one they pierced, what remains may likewise come to pass.

Zech 12:10 (allusion, high confidence) · John 19:37 (allusion, medium confidence) · Rev 1:7 (allusion, low confidence)

Notes and citation

Summary: Marcellus says the Word is separated from the Father by activity only until the judgment.

  • Quotation of Marcellus. Zech 12:10; John 19:37; Rev 1:7.

Notes on the original text

  • Digital text corrected (page-break mark): γράφει | οὐκοῦν → γράφει οὐκοῦν.

Topics: Christology, Eschatology, Monarchianism and Sabellianism

Cite (SBL): Eusebius, Marcell. 2.4.4 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/2-4-4). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/eusebius-contra-marcellum/2-4-4

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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.

2.4.5Klostermann

πάντων γὰρ ἐν τῷ καιρῷ τοῦ τέλους ὑποτάσσεσθαι μελλόντων τῷ Χριστῷ, ὡς ὁ ἀπόστολος ἔφη, τηνικαῦτα »αὐτὸς ὑποταγήσεται τῷ ὑποτάξαντι αὐτῷ τὰ πάντα«. τί τοίνυν μανθάνομεν περὶ τῆς ἀνθρωπίνης σαρκός, ἣν διʼ ἡμᾶς ἀνείληφεν ὁ λόγος πρὸ τετρακοσίων οὐχ ὅλων ἐτῶν; 〈πότερόν〉 ποτε ταύτην καὶ ἐν τοῖς μέλλουσιν αἰῶσιν ὁ λόγος ἕξει, ἢ ἄχρι μόνου τοῦ τῆς κρίσεως καιροῦ; ἀνάγκη γὰρ τὸ ὑπὸ τοῦ προφήτου λεχθὲν ἔργῳ βεβαιωθῆναι. »ὄψονται γὰρ« φησὶν »εἰς ὃν ἐξεκέντησαν«· ἐξεκέντησαν δὲ δηλονότι τὴν σάρκα.

pantōn gar en tǭ kairǭ tou telous hypotassesthai mellontōn tǭ Christǭ, hōs ho apostolos ephē, tēnikauta »autos hypotagēsetai tǭ hypotaxanti autǭ ta panta«. ti toinyn manthanomen peri tēs anthrōpinēs sarkos, hēn diʼ hēmas aneilēphen ho logos pro tetrakosiōn ouch holōn etōn? 〈poteron〉 pote tautēn kai en tois mellousin aiōsin ho logos hexei, ē achri monou tou tēs kriseōs kairou? anankē gar to hypo tou prophētou lechthen ergǭ bebaiōthēnai. »opsontai gar« phēsin »eis hon exekentēsan«; exekentēsan de dēlonoti tēn sarka.

For when all things are going to be subjected to Christ at the time of the end, as the apostle said, then ‘he himself will be subjected to him who subjected all things to him.’ What, then, do we learn about the human flesh which the Word assumed for our sake not four hundred whole years ago? Will the Word have it also in the ages to come, or only until the time of the judgment? For what was said by the prophet must be confirmed in deed: ‘For they will look,’ he says, ‘on him whom they pierced’; and they pierced, clearly, the flesh.

1 Cor 15:28 (quotation, high confidence) · Zech 12:10 (quotation, high confidence) · John 19:37 (quotation, high confidence)

Notes and citation

Summary: Marcellus asks whether the Word will keep the flesh after the judgment.

  • Continues the quotation of Marcellus. 1 Cor 15:28; Zech 12:10; John 19:37. “Whether” is the editor's supplement.

Topics: Christology, Eschatology, Monarchianism and Sabellianism

Cite (SBL): Eusebius, Marcell. 2.4.5 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/2-4-5). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/eusebius-contra-marcellum/2-4-5

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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.

2.4.6Klostermann

καὶ προστίθησιν μεθʼ ἕτερα λέγων ὅτι γὰρ οὐχ ἵνʼ ὁ λόγος ὠφεληθῇ τὴν ἡμετέραν ἀνείληφεν σάρκα, ἀλλʼ ἵνα ἡ σὰρξ διὰ τὴν πρὸς τὸν λόγον κοινωνίαν ἀθανασίας τύχῃ, δῆλόν ἐστιν καὶ ἀπʼ αὐτῆς τῆς τοῦ σωτῆρος ἀποφάσεως. περὶ γὰρ τῆς σαρκός, ἣν ἔχων ὡμίλει τοῖς μαθηταῖς, οὕτω λέγει »τοῦτο ὑμᾶς σκανδαλίζει; ἐὰν οὖν ἴδητε τὸν υἱὸν τοῦ ἀνθρώπου ἀπιόντα ὅπου ἦν τὸ πρότερον; τὸ πνεῦμα ζωοποιεῖ, ἡ σὰρξ οὐδὲν ὠφελεῖ«. εἰ οὖν ὁμολογεῖ τὴν σάρκα μηδὲν ὠφελεῖν αὐτόν, πῶς ἐγχωρεῖ τὴν ἐκ γῆς τε οὖσαν καὶ μηδὲν ὠφελοῦσαν καὶ ἐν τοῖς μέλλουσιν αἰῶσιν ὡς αὐτῷ λυσιτελοῦσαν συνεῖναι τῷ λόγῳ;

kai prostithēsin methʼ hetera legōn hoti gar ouch hinʼ ho logos ōphelēthę̄ tēn hēmeteran aneilēphen sarka, allʼ hina hē sarx dia tēn pros ton logon koinōnian athanasias tychę̄, dēlon estin kai apʼ autēs tēs tou sōtēros apophaseōs. peri gar tēs sarkos, hēn echōn hōmilei tois mathētais, houtō legei »touto hymas skandalizei? ean oun idēte ton huion tou anthrōpou apionta hopou ēn to proteron? to pneuma zōopoiei, hē sarx ouden ōphelei«. ei oun homologei tēn sarka mēden ōphelein auton, pōs enchōrei tēn ek gēs te ousan kai mēden ōphelousan kai en tois mellousin aiōsin hōs autǭ lysitelousan syneinai tǭ logǭ?

And he adds after other things, saying: “That he did not assume our flesh so that the Word might be profited, but so that the flesh might obtain immortality through fellowship with the Word, is clear also from the Saviour's own declaration. For about the flesh, having which he conversed with the disciples, he says thus: ‘Does this offend you? What then if you see the Son of Man going away to where he was before? It is the Spirit that gives life; the flesh profits nothing.’ If, then, he confesses that the flesh profits him nothing, how is it possible that what is from the earth and profits nothing should be with the Word in the ages to come as though it were of use to him?

John 6:61–63 (quotation, high confidence)

Notes and citation

Summary: Marcellus argues from John 6:63 that the flesh will not remain with the Word.

  • Quotation of Marcellus. John 6:61–63.

Topics: Christology, Eschatology, Heresy, Monarchianism and Sabellianism

Cite (SBL): Eusebius, Marcell. 2.4.6 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/2-4-6). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/eusebius-contra-marcellum/2-4-6

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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.

2.4.7Klostermann

διὰ τοῦτο γάρ μοι δοκεῖ καὶ ὁ παντοκράτωρ δεσπότης πρὸς αὐτὸν λέγειν »κάθου ἐκ δεξιῶν μου ἕως ἂν θῷ τοὺς ἐχθρούς σου ὑποπόδιον τῶν ποδῶν σου«. ἐνεργείᾳ μόνῃ διὰ τὴν ἀνθρωπίνην σάρκα χωρίζειν αὐτὸν δοκῶν καὶ ὥσπερ ῥητόν τινα χρόνον ὁρίζων αὐτῷ τῆς ἐν δεξιᾷ καθέδρας οὕτω φησὶν πρὸς αὐτὸν »ἕως ἂν θῷ τοὺς ἐχθρούς σου ὑποπόδιον τῶν ποδῶν σου«.

dia touto gar moi dokei kai ho pantokratōr despotēs pros auton legein »kathou ek dexiōn mou heōs an thǭ tous echthrous sou hypopodion tōn podōn sou«. energeią monę̄ dia tēn anthrōpinēn sarka chōrizein auton dokōn kai hōsper rhēton tina chronon horizōn autǭ tēs en dexią kathedras houtō phēsin pros auton »heōs an thǭ tous echthrous sou hypopodion tōn podōn sou«.

For this reason, it seems to me, the Almighty Master also says to him, ‘Sit at my right hand until I make your enemies a footstool for your feet.’ Seeming to separate him by activity alone because of the human flesh, and as it were fixing for him a definite time for the session at the right hand, he says to him thus: ‘until I make your enemies a footstool for your feet.’

Ps 110:1 (109:1 LXX) (quotation, high confidence)

Notes and citation

Summary: Marcellus reads “until” in Ps 110:1 as fixing a limit to Christ's session at God's right hand.

  • Continues the quotation of Marcellus. Ps 110:1 (LXX 109:1).

Topics: Christology, Eschatology, Monarchianism and Sabellianism

Cite (SBL): Eusebius, Marcell. 2.4.7 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/2-4-7). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/eusebius-contra-marcellum/2-4-7

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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.

2.4.8Klostermann

τοῦτο δὲ τὸ προφητικὸν τοῦ Δαυὶδ ῥητὸν σαφέστερον ἡμῖν ἑρμηνεύων ὁ ἱερὸς ἀπόστολος οὕτω πως ἔφη »δεῖ γὰρ αὐτὸν βασιλεύειν, ἕως ἂν θῇ τοὺς ἐχθροὺς αὐτοῦ ὑποπόδιον τῶν ποδῶν αὐτοῦ«. οὐκοῦν ὅρον τινα ἔχειν δοκεῖ ἡ κατὰ ἄνθρωπον αὐτοῦ οἰκονομία τε καὶ βασιλεία. οὐδὲν γὰρ ἕτερον βούλεται ἢ τοῦτο τὸ ὑπὸ τοῦ ἀποστόλου ῥηθὲν »ἕως ἂν θῇ τοὺς ἐχθροὺς αὐτοῦ ὑποπόδιον τῶν ποδῶν αὐτοῦ«.

touto de to prophētikon tou Dauid rhēton saphesteron hēmin hermēneuōn ho hieros apostolos houtō pōs ephē »dei gar auton basileuein, heōs an thę̄ tous echthrous autou hypopodion tōn podōn autou«. oukoun horon tina echein dokei hē kata anthrōpon autou oikonomia te kai basileia. ouden gar heteron bouletai ē touto to hypo tou apostolou rhēthen »heōs an thę̄ tous echthrous autou hypopodion tōn podōn autou«.

And the holy apostle, interpreting this prophetic saying of David more clearly for us, said something like this: ‘For he must reign until he has put his enemies as a footstool for his feet.’ So his human dispensation and kingdom seems to have some limit. For the saying of the apostle means nothing else than this: ‘until he has put his enemies as a footstool for his feet.’

1 Cor 15:25 (quotation, high confidence)

Notes and citation

Summary: Marcellus says 1 Cor 15:25 shows a limit to Christ's human kingdom.

  • Continues the quotation of Marcellus. 1 Cor 15:25.

Notes on the original text

  • Digital text corrected (stray comma): τῶν ποδῶν, αὐτοῦ« → τῶν ποδῶν αὐτοῦ«.

Topics: Christology, Eschatology, Heresy, Monarchianism and Sabellianism

Cite (SBL): Eusebius, Marcell. 2.4.8 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/2-4-8). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/eusebius-contra-marcellum/2-4-8

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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.

2.4.9Klostermann

οὐκοῦν ἐπειδὰν τοὺς ἐχθροὺς σχῇ ὑποπόδιον τῶν ποδῶν οὐκέτι χρῄζει τῆς ἐν μέρει ταύτης βασιλείας, πάντων καθόλου βασιλεὺς ὑπάρχων· συμβασιλεύει γὰρ »τῷ θεῷ καὶ πατρί«, οὗ ὁ λόγος ἦν τε καὶ ἐστίν.

oukoun epeidan tous echthrous schę̄ hypopodion tōn podōn ouketi chrę̄zei tēs en merei tautēs basileias, pantōn katholou basileus hyparchōn; symbasileuei gar »tǭ theǭ kai patri«, hou ho logos ēn te kai estin.

So when he has his enemies as a footstool for his feet, he no longer needs this partial kingdom, being king of all things universally; for he reigns together with ‘God and the Father,’ whose Word he was and is.

1 Cor 15:24 (quotation, high confidence)

Notes and citation

Summary: Marcellus says Christ's partial kingdom ends when the Word reigns with the Father.

  • Continues the quotation of Marcellus. 1 Cor 15:24.

Notes on the original text

  • Digital text corrected (page-break mark): ὑπάρχων· | συμβασιλεύει → ὑπάρχων· συμβασιλεύει.

Topics: Christology, Eschatology, Monarchianism and Sabellianism

Cite (SBL): Eusebius, Marcell. 2.4.9 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/2-4-9). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/eusebius-contra-marcellum/2-4-9

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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.

2.4.10Klostermann

οὐδὲ γὰρ αὐτὸς καθʼ ἑαυτὸν ὁ λόγος ἀρχὴν βασιλείας εἴληφεν, ἀλλʼ ὁ ἀπατηθεὶς ὑπὸ τοῦ διαβόλου ἄνθρωπος διὰ τῆς τοῦ λόγου δυνάμεως βασιλεὺς γέγονεν, ἵνα βασιλεὺς γενόμενος τὸν πρότερον ἀπατήσαντα νικήσῃ διάβολον. διὰ τοῦτο καὶ αἱ Πράξεις τῶν ἀποστόλων περὶ τοῦ ἀνθρώπου τούτου, ὃν ἀνείληφεν ὁ τοῦ θεοῦ λόγος καὶ ἀνειληφὼς ἐν δεξιᾷ τοῦ πατρὸς καθέζεται, οὕτως διδάσκουσιν λέγουσαι »ὃν δεῖ οὐρανὸν μὲν δέξασθαι ἄχρι χρόνων ἀποκαταστάσεως«. καὶ αὗται ὥσπερ ὅρον τινὰ καὶ προθεσμίαν ὁρίζουσαι ἐν ᾧπερ προσήκει τὴν κατὰ ἄνθρωπον οἰκονομίαν ἡνῶσθαι τῷ λόγῳ οὕτω λέγουσιν.

oude gar autos kathʼ heauton ho logos archēn basileias eilēphen, allʼ ho apatētheis hypo tou diabolou anthrōpos dia tēs tou logou dynameōs basileus gegonen, hina basileus genomenos ton proteron apatēsanta nikēsę̄ diabolon. dia touto kai hai Praxeis tōn apostolōn peri tou anthrōpou toutou, hon aneilēphen ho tou theou logos kai aneilēphōs en dexią tou patros kathezetai, houtōs didaskousin legousai »hon dei ouranon men dexasthai achri chronōn apokatastaseōs«. kai hautai hōsper horon tina kai prothesmian horizousai en hǭper prosēkei tēn kata anthrōpon oikonomian hēnōsthai tǭ logǭ houtō legousin.

For the Word by himself did not receive a beginning of kingdom, but the man deceived by the devil became king through the power of the Word, so that, having become king, he might conquer the devil who formerly deceived him. For this reason the Acts of the Apostles too teach thus about this man, whom the Word of God assumed and, having assumed him, sits at the right hand of the Father, saying: ‘whom heaven must receive until the times of restoration.’ And these too speak thus, as it were fixing a limit and an appointed time within which the human dispensation should be united to the Word.

Acts 3:21 (quotation, high confidence)

Notes and citation

Summary: Marcellus reads Acts 3:21 as a time limit for the union of the man with the Word.

  • Continues the quotation of Marcellus. Acts 3:21.

Topics: Christology, Eschatology, Monarchianism and Sabellianism

Cite (SBL): Eusebius, Marcell. 2.4.10 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/2-4-10). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/eusebius-contra-marcellum/2-4-10

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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.

2.4.11Klostermann

τί γὰρ ἕτερον βούλεται τὸ »ἄχρι χρόνων ἀποκαταστάσεως«, ἢ αἰῶνα μέλλοντα ἡμῖν σημαίνειν, ἐν ᾧ δεῖ πάντα τῆς τελείας τυχεῖν ἀποκαταστάσεως; εἰ τοίνυν ἐν τῷ καιρῷ τῆς ἀποκαταστάσεως ἀπάντων καὶ αὐτὴν τὴν κτίσιν ἐκ τῆς δουλείας εἰς τὴν ἐλευθερίαν μεταβληθήσεσθαι ὁ Παῦλος ἔφη (λέγει γὰρ »ὅτι καὶ αὐτὴ ἡ κτίσις ἐλευθερωθήσεται ἀπὸ τῆς δουλείας τῆς φθορᾶς εἰς τὴν ἐλευθερίαν τῆς δόξης τῶν τέκνων τοῦ θεοῦ),

ti gar heteron bouletai to »achri chronōn apokatastaseōs«, ē aiōna mellonta hēmin sēmainein, en hǭ dei panta tēs teleias tychein apokatastaseōs? ei toinyn en tǭ kairǭ tēs apokatastaseōs apantōn kai autēn tēn ktisin ek tēs douleias eis tēn eleutherian metablēthēsesthai ho Paulos ephē (legei gar »hoti kai autē hē ktisis eleutherōthēsetai apo tēs douleias tēs phthoras eis tēn eleutherian tēs doxēs tōn teknōn tou theou),

For what else does ‘until the times of restoration’ mean than to signify to us an age to come, in which all things must obtain perfect restoration? If, then, Paul said that at the time of the restoration of all things creation itself also will be changed from slavery to freedom (for he says, ‘that creation itself also will be set free from the slavery of corruption into the freedom of the glory of the children of God’),

Acts 3:21 (quotation, high confidence) · Rom 8:21 (quotation, high confidence)

Notes and citation

Summary: Marcellus says creation will pass from slavery to freedom at the restoration.

  • Continues the quotation of Marcellus. Acts 3:21; Rom 8:21.

Topics: Eschatology

Cite (SBL): Eusebius, Marcell. 2.4.11 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/2-4-11). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/eusebius-contra-marcellum/2-4-11

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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.

2.4.12Klostermann

πῶς ἔτι τὴν τοῦ δούλου μορφήν, ἣν ἀνείληφεν ὁ λόγος, μορφὴν οὖσαν δούλου, συνεῖναι τῷ λόγῳ δυνατὸν γένοιτʼ ἄν; σαφῶς δʼ οὖν καὶ διαρρήδην ἐν βραχεῖ τινι χρόνῳ τῶν τε παρεληλυθότων καὶ τῶν μελλόντων αἰώνων τὴν κατὰ σάρκα οἰκονομίαν τοῦ λόγου διʼ ἡμᾶς γεγενῆσθαι συμβέβηκεν. καὶ ταύτην ὥσπερ ἀρχὴν οὕτως καὶ τέλος ἕξειν ὁ θεσπέσιος εἴρηκεν Παῦλος, οὕτω πως εἰπὼν »εἶτα τὸ τέλος, ὅταν παραδιδῷ τὴν βασιλείαν τῷ θεῷ καὶ πατρί«.

pōs eti tēn tou doulou morphēn, hēn aneilēphen ho logos, morphēn ousan doulou, syneinai tǭ logǭ dynaton genoitʼ an? saphōs dʼ oun kai diarrēdēn en brachei tini chronǭ tōn te parelēlythotōn kai tōn mellontōn aiōnōn tēn kata sarka oikonomian tou logou diʼ hēmas gegenēsthai symbebēken. kai tautēn hōsper archēn houtōs kai telos hexein ho thespesios eirēken Paulos, houtō pōs eipōn »eita to telos, hotan paradidǭ tēn basileian tǭ theǭ kai patri«.

how could the form of the servant, which the Word assumed, being the form of a servant, still be with the Word? Clearly and expressly, then, it has happened that the Word's dispensation according to the flesh took place for our sake in a short time of the past and future ages. And the inspired Paul has said that, as it had a beginning, so it will have an end, saying something like this: ‘Then the end, when he hands over the kingdom to God and the Father.’”

Phil 2:7 (quotation, high confidence) · 1 Cor 15:24 (quotation, high confidence)

Notes and citation

Summary: Marcellus concludes that the incarnation has a beginning and an end.

  • End of the quotation of Marcellus. Phil 2:7; 1 Cor 15:24.

Topics: Christology, Eschatology, Heresy, Monarchianism and Sabellianism

Cite (SBL): Eusebius, Marcell. 2.4.12 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/2-4-12). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/eusebius-contra-marcellum/2-4-12

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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.

2.4.13Klostermann

τούτοις μεθʼ ἕτερα ἐπιλέγει οὐκοῦν οὐ διʼ ἑαυτόν, ἀλλὰ διʼ ἡμᾶς τὴν ἀνθρωπίνην ἀνείληφεν σάρκα. εἰ δὲ διʼ ἡμᾶς ἀνειληφὼς φαίνεται, πάντα δὲ τὰ καθʼ ἡμᾶς τῇ αὐτοῦ προνοίᾳ καὶ ἐνεργείᾳ ἐν τῷ καιρῷ τῆς κρίσεως τέλους τεύξεται, οὐκέτι οὐδὲ ταύτης τῆς ἐν μέρει βασιλείας ἔσται χρεία. ταῦτα Μάρκελλος εἰπών, εἶτα συναισθόμενος ἑαυτοῦ εἰς ἄτοπον ἐκπεπτωκότος, προστίθησιν τοῖς εἰρημένοις ταῦτα εἰ δέ τις λέγοι, διὰ τοῦτο τὴν ἀνθρωπίνην σάρκα ἀξίαν εἶναι τοῦ λόγου, ὅτι διὰ τῆς ἀναστάσεως ἀθάνατον αὐτὴν ἀπειργάσατο, γνώτω ὅτι οὐ πᾶν, ὅπερ ἀθάνατον, τοῦτο ἄξιον θεοῦ.

toutois methʼ hetera epilegei oukoun ou diʼ heauton, alla diʼ hēmas tēn anthrōpinēn aneilēphen sarka. ei de diʼ hēmas aneilēphōs phainetai, panta de ta kathʼ hēmas tę̄ autou pronoią kai energeią en tǭ kairǭ tēs kriseōs telous teuxetai, ouketi oude tautēs tēs en merei basileias estai chreia. tauta Markellos eipōn, eita synaisthomenos heautou eis atopon ekpeptōkotos, prostithēsin tois eirēmenois tauta ei de tis legoi, dia touto tēn anthrōpinēn sarka axian einai tou logou, hoti dia tēs anastaseōs athanaton autēn apeirgasato, gnōtō hoti ou pan, hoper athanaton, touto axion theou.

After other things he adds to this: “So he assumed the human flesh not for his own sake but for ours. And if he appears to have assumed it for our sake, and all that concerns us will reach its end by his providence and activity at the time of the judgment, there will no longer be need even of this partial kingdom.” Having said this, Marcellus then, sensing that he had fallen into absurdity, adds this to what he said: “But if anyone should say that the human flesh is worthy of the Word for this reason, that he made it immortal through the resurrection, let him know that not everything that is immortal is worthy of God.

Notes and citation

Summary: Marcellus says the partial kingdom ends, and that immortality does not make the flesh worthy of God.

  • Quotations of Marcellus.

Topics: Christology, Eschatology, Heresy, Monarchianism and Sabellianism

Cite (SBL): Eusebius, Marcell. 2.4.13 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/2-4-13). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/eusebius-contra-marcellum/2-4-13

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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.

2.4.14Klostermann

μείζων γὰρ καὶ αὐτῆς τῆς ἀθανασίας ὁ θεός, ὁ τῇ ἑαυτοῦ βουλήσει καὶ τὰ μὴ ὄντα ἀθάνατα ποιεῖν δυνάμενος. ὅτι δὲ οὐ πᾶν τὸ ἀθάνατον ἡνῶσθαι θεῷ ἄξιον δῆλόν ἐστι καὶ ἀπὸ τοῦ ἀρχὰς καὶ ἐξουσίας καὶ ἀγγέλους ἀθανάτους ὄντας μηδὲν διαφέρειν τῇ ἑνότητι τοῦ θεοῦ.

meizōn gar kai autēs tēs athanasias ho theos, ho tę̄ heautou boulēsei kai ta mē onta athanata poiein dynamenos. hoti de ou pan to athanaton hēnōsthai theǭ axion dēlon esti kai apo tou archas kai exousias kai angelous athanatous ontas mēden diapherein tę̄ henotēti tou theou.

For God is greater even than immortality itself, he who by his own will can make even things that do not exist immortal. And that not everything immortal is worthy to be united to God is clear also from the fact that principalities and authorities and angels, which are immortal, have no share at all in the unity of God.”

Col 1:16 (echo, low confidence)

Notes and citation

Summary: Marcellus notes that angels are immortal yet not united to God.

  • Continues the quotation of Marcellus. Col 1:16.

Notes on the original text

  • Digital text corrected (page-break mark): ἀγγέλους | ἀθανάτους → ἀγγέλους ἀθανάτους.

Topics: Christology

Cite (SBL): Eusebius, Marcell. 2.4.14 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/2-4-14). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/eusebius-contra-marcellum/2-4-14

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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.

2.4.15Klostermann

ταῦτʼ εἰπὼν καὶ ὥσπερ εἰς βυθὸν ἀτοπίας ἑαυτὸν ἐκπεπτωκότα συναισθόμενος ἀνακαλεῖσθαι πειρᾶται, τρόπον τινὰ ἐξομολογούμενος ὅτι μηδὲν ἠπίστατο ὧν ἔλεγεν· διὸ ἐπάγει λέγων εἰ δέ τις περὶ τῆς σαρκὸς ταύτης τῆς ἐν τῷ λόγῳ ἀθανάτου γεγονυίας πυνθάνοιτο, τί φαμεν πρὸς αὐτόν; ὅτι δογματίζειν μὲν ἡμεῖς περὶ ὧν μὴ ἀκριβῶς παρὰ τῶν θείων μεμαθήκαμεν γραφῶν οὐκ ἀσφαλὲς εἶναι νομίζομεν.

tautʼ eipōn kai hōsper eis bython atopias heauton ekpeptōkota synaisthomenos anakaleisthai peiratai, tropon tina exomologoumenos hoti mēden ēpistato hōn elegen; dio epagei legōn ei de tis peri tēs sarkos tautēs tēs en tǭ logǭ athanatou gegonuias pynthanoito, ti phamen pros auton? hoti dogmatizein men hēmeis peri hōn mē akribōs para tōn theiōn memathēkamen graphōn ouk asphales einai nomizomen.

Having said this, and as if sensing that he had fallen into a depth of absurdity, he tries to recall himself, in a way confessing that he knew nothing of what he was saying. Therefore he adds, saying: “But if anyone should inquire about this flesh which has become immortal in the Word, what do we say to him? That we do not think it safe to lay down dogmas about things we have not learned exactly from the divine Scriptures.

Notes and citation

Summary: Marcellus declines to say what becomes of the immortal flesh, since Scripture does not teach it.

  • From “But if anyone” Eusebius quotes Marcellus.

Topics: Scripture and canon, Eschatology

Cite (SBL): Eusebius, Marcell. 2.4.15 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/2-4-15). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/eusebius-contra-marcellum/2-4-15

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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.

2.4.16Klostermann

πῶς γὰρ τοῦτο πράττειν δυνατὸν τοῖς καὶ τὰ ἑτέρων ἀνατρέπουσιν δόγματα;

pōs gar touto prattein dynaton tois kai ta heterōn anatrepousin dogmata?

For how could those who overturn the dogmas of others do this?

Notes and citation

Summary: Marcellus asks how critics of others' dogmas could themselves dogmatize.

  • Continues the quotation of Marcellus.

Cite (SBL): Eusebius, Marcell. 2.4.16 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/2-4-16). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/eusebius-contra-marcellum/2-4-16

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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.

2.4.17Klostermann

ἀλλʼ ἐροῦμεν πρὸς τοὺς τὸν ἀκριβῆ περὶ τούτου μαθεῖν παρʼ ἡμῶν βουλομένους λόγον, ὅτι πειθόμενοι τῷ ἱερῷ ἀποστόλῳ ἴσμεν ὅτι οὕτως ἡμᾶς ὁρᾶν τὰ ἀποκεκρυμμένα μυστήρια προσήκει, ὡς αὐτὸς ἔφη »βλέπομεν γὰρ ἄρτι« φησὶν » διʼ ἐσόπτρου ἐν αἰνίγματι, τότε δὲ πρόσωπον πρὸς πρόσωπον· ἄρτι γινώσκομεν ἐκ μέρους, τότε δὲ ἐπιγνωσόμεθα καθὼς καὶ ἐπεγνώσθημεν«. ὥστε μή μου πυνθάνου περὶ ὧν σαφῶς παρὰ τῆς θείας γραφῆς μὴ μεμάθηκα.

allʼ eroumen pros tous ton akribē peri toutou mathein parʼ hēmōn boulomenous logon, hoti peithomenoi tǭ hierǭ apostolǭ ismen hoti houtōs hēmas horan ta apokekrymmena mystēria prosēkei, hōs autos ephē »blepomen gar arti« phēsin » diʼ esoptrou en ainigmati, tote de prosōpon pros prosōpon; arti ginōskomen ek merous, tote de epignōsometha kathōs kai epegnōsthēmen«. hōste mē mou pynthanou peri hōn saphōs para tēs theias graphēs mē memathēka.

But we shall say to those who wish to learn from us the exact account of this, that, obeying the holy apostle, we know that it is fitting for us to see the hidden mysteries as he himself said: ‘For now we see through a mirror in a riddle, but then face to face; now we know in part, but then we shall know fully, even as we have been fully known.’ So do not inquire of me about things I have not clearly learned from divine Scripture.

1 Cor 13:12 (quotation, high confidence)

Notes and citation

Summary: Marcellus appeals to 1 Cor 13:12 to excuse his silence.

  • Continues the quotation of Marcellus. 1 Cor 13:12.

Topics: Scripture and canon

Cite (SBL): Eusebius, Marcell. 2.4.17 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/2-4-17). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/eusebius-contra-marcellum/2-4-17

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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.

2.4.18Klostermann

διὰ τοῦτο τοίνυν οὐδὲ περὶ τῆς θείας ἐκείνης τῆς τῷ θείῳ λόγῳ κοινωνησάσης σαρκὸς σαφῶς εἰπεῖν δυνήσομαι. νυνὶ δὲ πιστεύω ταῖς θείαις γραφαῖς, ὅτι εἷς θεός, καὶ ὁ τούτου λόγος προῆλθεν μὲν τοῦ πατρός, ἵνα »πάντα διʼ αὐτοῦ« γένηται· μετὰ δὲ τὸν καιρὸν τῆς κρίσεως καὶ τὴν τῶν ἁπάντων διόρθωσιν καὶ τὸν ἀφανισμὸν τῆς ἀντικειμένης ἀπάσης ἐνεργείας »τότε αὐτὸς ὑποταγήσεται τῷ ὑποτάξαντι αὐτῷ τὰ πάντα« »θεῷ καὶ πατρί«, ἵνα οὕτως ᾖ ἐν θεῷ ὁ λόγος, ὥσπερ καὶ πρότερον ἦν.

dia touto toinyn oude peri tēs theias ekeinēs tēs tǭ theiǭ logǭ koinōnēsasēs sarkos saphōs eipein dynēsomai. nyni de pisteuō tais theiais graphais, hoti heis theos, kai ho toutou logos proēlthen men tou patros, hina »panta diʼ autou« genētai; meta de ton kairon tēs kriseōs kai tēn tōn hapantōn diorthōsin kai ton aphanismon tēs antikeimenēs apasēs energeias »tote autos hypotagēsetai tǭ hypotaxanti autǭ ta panta« »theǭ kai patri«, hina houtōs ę̄ en theǭ ho logos, hōsper kai proteron ēn.

For this reason, then, I shall not be able to speak clearly even about that divine flesh which shared in the divine Word. 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.”

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 repeats his creed: the Word, having come forth, returns into God after the judgment.

  • End of the quotation of Marcellus (compare 2.2.39). John 1:3; 1 Cor 15:28, 24.

Topics: Christology, Eschatology, Heresy, Monarchianism and Sabellianism

Cite (SBL): Eusebius, Marcell. 2.4.18 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/2-4-18). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/eusebius-contra-marcellum/2-4-18

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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.

2.4.19Klostermann

τοιοῦτο τέλος ἐπήγαγεν τῇ σαρκὶ τοῦ σωτῆρος ἡμῶν ὁ θαυμαστὸς οὗτος συγγραφεύς, ἀμνημονήσας ὧν περὶ αὐτῆς διὰ τῶν ἔμπροσθεν εἴρηκεν.

toiouto telos epēgagen tę̄ sarki tou sōtēros hēmōn ho thaumastos houtos syngrapheus, amnēmonēsas hōn peri autēs dia tōn emprosthen eirēken.

Such is the end that this admirable writer has brought upon the flesh of our Saviour, forgetting what he said about it earlier.

Notes and citation

Summary: Eusebius notes the end Marcellus assigns to Christ's flesh.

Topics: Christology

Cite (SBL): Eusebius, Marcell. 2.4.19 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/2-4-19). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/eusebius-contra-marcellum/2-4-19

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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.

2.4.20Klostermann

εἶθʼ ὁ σαφῶς οὕτως τὸ σῶμα τὸ σωτήριον ἔρημον τοῦ λόγου γενήσεσθαι μετὰ τὸν τῆς κρίσεως καιρὸν ἀποφηνάμενος εὐλάβειαν προσποιεῖται καὶ μὴ εἰδέναι φησὶν ἀποκρίνεσθαι, εἴ τις αὐτὸν ἔροιτο περὶ τῆς σαρκός, φῆσαι δʼ ἂν πρὸς τὸν ἐρωτῶντα· μή μου πυνθάνου περὶ ὧν μὴ μεμάθηκα.

eithʼ ho saphōs houtōs to sōma to sōtērion erēmon tou logou genēsesthai meta ton tēs kriseōs kairon apophēnamenos eulabeian prospoieitai kai mē eidenai phēsin apokrinesthai, ei tis auton eroito peri tēs sarkos, phēsai dʼ an pros ton erōtōnta; mē mou pynthanou peri hōn mē memathēka.

Then the man who so clearly declared that the saving body would be deserted by the Word after the time of the judgment pretends to be cautious, and says he does not know how to answer if anyone should ask him about the flesh, but would say to the questioner: Do not inquire of me about things I have not learned.

Notes and citation

Summary: Marcellus feigns caution after clearly teaching the Word will leave the flesh.

Cite (SBL): Eusebius, Marcell. 2.4.20 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/2-4-20). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/eusebius-contra-marcellum/2-4-20

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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.

2.4.21Klostermann

ἀλλὰ καὶ ὁ τυχὼν εἶπεν ἂν πρὸς αὐτόν, τί δὴ οὖν σαυτὸν σκώπτεις, ἄνθρωπε; τί δὲ κατὰ κρημνῶν ὠθεῖς, περὶ ὧν μὴ μεμάθηκας ὁριζόμενος ἐγγράφως; τί δὲ μὴ φυλάττεις ἃ παρὰ τῶν ἐκκλησιαστικῶν πατέρων τε καὶ διδασκάλων παρείληφας, νεωτερίζεις δʼ ἄντικρυς νέαν καὶ ξενίζουσαν εἰσάγων τῷ βίῳ διαστροφήν, ἀρχήν τε πρόσκαιρον καὶ νεωτέραν τῇ βασιλείᾳ τοῦ Χριστοῦ διδοὺς καὶ ταύτης τέλος ὑφιστάμενος, καὶ τὸν μὲν ἀληθῶς μονογενῆ τοῦ θεοῦ υἱὸν ἀρνούμενος λόγον δὲ ψιλὸν ἀνούσιον καὶ ἀνυπόστατον ὑποτιθέμενος, ὃν οὐδʼ ἕτερον ἢ ἓν καὶ ταὐτὸν τῷ θεῷ εἶναι φῄς, ὃ δὴ καὶ πᾶς εἴποι ἂν ἀρνούμενος τὸν υἱὸν τοῦ θεοῦ, εἰκότως;

alla kai ho tychōn eipen an pros auton, ti dē oun sauton skōpteis, anthrōpe? ti de kata krēmnōn ōtheis, peri hōn mē memathēkas horizomenos engraphōs? ti de mē phylatteis ha para tōn ekklēsiastikōn paterōn te kai didaskalōn pareilēphas, neōterizeis dʼ antikrys nean kai xenizousan eisagōn tǭ biǭ diastrophēn, archēn te proskairon kai neōteran tę̄ basileią tou Christou didous kai tautēs telos hyphistamenos, kai ton men alēthōs monogenē tou theou huion arnoumenos logon de psilon anousion kai anypostaton hypotithemenos, hon oudʼ heteron ē hen kai tauton tǭ theǭ einai phę̄s, ho dē kai pas eipoi an arnoumenos ton huion tou theou, eikotōs?

But anyone at all might have said to him: Why then do you mock yourself, man? Why do you push yourself over cliffs, defining in writing things you have not learned? Why do you not keep what you received from the church's fathers and teachers, but openly innovate, bringing a new and strange perversion into life, giving a temporary and newer beginning to the kingdom of Christ and setting an end to it, and denying the truly only-begotten Son of God, while supposing a mere word without substance and without hypostasis, which you say is nothing other than one and the same with God, which indeed anyone denying the Son of God would rightly say?

Notes and citation

Summary: Eusebius rebukes Marcellus for innovating against the fathers and denying the Son.

  • ἀνούσιον καὶ ἀνυπόστατον: “without substance and without hypostasis”.

Notes on the original text

  • Digital text corrected (page-break mark): παρείληφας, | νεωτερίζεις → παρείληφας, νεωτερίζεις.

Topics: Christology, Heresy, Monarchianism and Sabellianism

Cite (SBL): Eusebius, Marcell. 2.4.21 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/2-4-21). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/eusebius-contra-marcellum/2-4-21

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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.

2.4.22Klostermann

οὐ γὰρ υἱὸς ὁ μὴ ὑφεστὼς λόγος, ὡς οὐδʼ ὁ ἐν ἀνθρώπῳ λόγος υἱὸς ἄν ποτε ῥηθείη ἀνθρώπου, ἐνεργείᾳ μόνῃ ἐν τῷ λαλοῦντι συνιστάμενος. τοῦτον δʼ ἐκ τοῦ πατρὸς πρὸ ἐτῶν οὐδʼ ὅλων τετρακοσίων διὰ τῆς ἀναλήψεως τῆς σαρκὸς υἱὸν θεοῦ γεγενῆσθαι ἄνω κάτω φῄς. καὶ Ἰησοῦν καὶ Χριστὸν ὠνομάσθαι, εἰκόνα τε »τοῦ θεοῦ τοῦ ἀοράτου« χρηματίσαι καὶ »πρωτότοκον πάσης κτίσεως«, καὶ δὴ καὶ βασιλέα τότε γενέσθαι, ἀρξάμενον τούτων ἁπάντων ἐκ τοῦ δηλωθέντος χρόνου, ἔπειτα καιρῷ τῆς συντελείας τούτων ἁπάντων ἀθρόως παυθήσεσθαι.

ou gar huios ho mē hyphestōs logos, hōs oudʼ ho en anthrōpǭ logos huios an pote rhētheiē anthrōpou, energeią monę̄ en tǭ lalounti synistamenos. touton dʼ ek tou patros pro etōn oudʼ holōn tetrakosiōn dia tēs analēpseōs tēs sarkos huion theou gegenēsthai anō katō phę̄s. kai Iēsoun kai Christon ōnomasthai, eikona te »tou theou tou aoratou« chrēmatisai kai »prōtotokon pasēs ktiseōs«, kai dē kai basilea tote genesthai, arxamenon toutōn hapantōn ek tou dēlōthentos chronou, epeita kairǭ tēs synteleias toutōn hapantōn athroōs pauthēsesthai.

For the Word that does not subsist is not a son, as neither would the word in a man ever be called the man's son, existing only by activity in the one speaking. Yet you say, up and down, that this Word became Son of God from the Father not even four hundred whole years ago through the taking up of the flesh, and was named Jesus and Christ, and was called image “of the invisible God” and “firstborn of all creation,” and indeed then became king, beginning all these things from the time stated, and then at the time of the consummation will cease from all of them at once.

Col 1:15 (quotation, high confidence)

Notes and citation

Summary: A non-subsisting word cannot be a son; Marcellus makes all Christ's titles begin and end in time.

  • Col 1:15.

Topics: Christology, Heresy, Monarchianism and Sabellianism

Cite (SBL): Eusebius, Marcell. 2.4.22 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/2-4-22). (abbreviation not yet checked)

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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.

2.4.23Klostermann

ποῦ δὴ οὖν ταῦτα μεμάθηκας; τίς δέ σοι τούτων κατέστη διδάσκαλος, τίς ἐπισκόπων, ποῖαι σύνοδοι, ποῖον ἐκκλησιαστικῶν ἀνδρῶν γράμμα; ποῦ δέ σοι τὸ σῶμα τὸ ἀθάνατον χωρήσειεν ⟨ἂν· τοῦ σωτῆρος; ἀθάνατον γὰρ ὁμολογῶν καὶ θεῖον ὀνομάζων αὐτὸ πάντως που καὶ ἄφθαρτον καὶ ἀδιάλυτον ὑποθήσῃ. πεφυκὸς δὲ τοιοῦτον μένει συνεστὸς δηλαδὴ καὶ ἀδιάλυτον. ἀλλὰ τὸν λόγον ἀφῄρεις αὐτοῦ καὶ τῷ θεῷ συνῆπτες.

pou dē oun tauta memathēkas? tis de soi toutōn katestē didaskalos, tis episkopōn, poiai synodoi, poion ekklēsiastikōn andrōn gramma? pou de soi to sōma to athanaton chōrēseien ⟨an; tou sōtēros? athanaton gar homologōn kai theion onomazōn auto pantōs pou kai aphtharton kai adialyton hypothēsę̄. pephykos de toiouton menei synestos dēladē kai adialyton. alla ton logon aphę̄reis autou kai tǭ theǭ synēptes.

Where then did you learn these things? Who became your teacher of them, which of the bishops, what synods, what writing of church men? And where would the immortal body of the Saviour go, in your view? For confessing it immortal and naming it divine, you will surely suppose it incorruptible and indissoluble as well. And being by nature such, it remains, clearly, intact and indissoluble. But you took the Word away from it and joined him to God.

Textual problem in this passage: see the notes.

Notes and citation

Summary: Eusebius asks where Marcellus learned this and what becomes of the immortal body.

  • “would” (ἂν) is the editor's supplement.

Topics: Christology, Eschatology

Cite (SBL): Eusebius, Marcell. 2.4.23 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/2-4-23). (abbreviation not yet checked)

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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.

2.4.24Klostermann

οὐκοῦν ἄνευ λόγου μόνον τὸ σῶμα στήσεται ἐν ἀθανάτῳ καὶ ἀφθάρτῳ ἀλογίᾳ καὶ ἀκινησίᾳ; πῶς δὲ αὐτὸς ὁ λόγος εἰς τὸν θεὸν χωρήσει καὶ συναφθήσεται αὖθις αὐτῷ μετὰ τὸν τῆς σαρκὸς χωρισμόν; ἆρα μὴ ὢν ἐν τῷ θεῷ, ὅτε τῇ σαρκὶ συνῆν; ἀλλʼ ὢν ἐν αὐτῷ διὰ παντός, συναίδιός τε ὢν καὶ ἓν καὶ ταὐτὸν τῷ θεῷ. πῶς οὖν ὑπῆρχεν ἐν τῷ σώματι; εἰ μὲν ψυχῆς δίκην οἰκῶν ἐν αὐτῷ, ἔσται ἄρα ἐν ὑποστάσει, τοῦ πατρὸς κεχωρισμένος, ζῶν τε καὶ ὑφεστὼς ἐν ᾗ ἀνείληφεν σαρκί.

oukoun aneu logou monon to sōma stēsetai en athanatǭ kai aphthartǭ alogią kai akinēsią? pōs de autos ho logos eis ton theon chōrēsei kai synaphthēsetai authis autǭ meta ton tēs sarkos chōrismon? ara mē ōn en tǭ theǭ, hote tę̄ sarki synēn? allʼ ōn en autǭ dia pantos, synaidios te ōn kai hen kai tauton tǭ theǭ. pōs oun hypērchen en tǭ sōmati? ei men psychēs dikēn oikōn en autǭ, estai ara en hypostasei, tou patros kechōrismenos, zōn te kai hyphestōs en hę̄ aneilēphen sarki.

Will the body then stand alone without the Word, in immortal and incorruptible irrationality and immobility? And how will the Word himself go into God and be joined to him again after his separation from the flesh? Was he then not in God when he was with the flesh? But he was in him always, being co-eternal and one and the same with God. How then was he in the body? If he dwelt in it like a soul, he will then be in hypostasis, separated from the Father, living and subsisting in the flesh which he assumed.

Notes and citation

Summary: If the Word dwelt in the body like a soul, he had his own hypostasis apart from the Father.

Topics: Christology, Trinity

Cite (SBL): Eusebius, Marcell. 2.4.24 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/2-4-24). (abbreviation not yet checked)

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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.

2.4.25Klostermann

τί οὖν ἐκώλυεν καὶ πρὸ τῆς τοῦ κόσμου συστάσεως υἱὸν θεοῦ ζῶντα αὐτὸν ὁμολογεῖν; ἀλλʼ εἴποι ἂν ἴσως ἐνεργείᾳ μόνῃ οὐχὶ δὲ οὐσίας ὑποστάσει καὶ ἐν τῷ σώματι γεγονέναι· δραστικῇ γὰρ ἐνεργείᾳ μόνῃ φησὶ τῇ σαρκὶ συνὼν (τῷ κινεῖν αὐτὴν καὶ πράττειν ὅσαπερ ἐν Εὐαγγελίοις φέρεται) οὐσίᾳ τῷ θεῷ συνῆπτο, οἷα λόγος ὑπάρχων αὐτοῦ ἀχώριστος καὶ ἀδιάστατος.

ti oun ekōlyen kai pro tēs tou kosmou systaseōs huion theou zōnta auton homologein? allʼ eipoi an isōs energeią monę̄ ouchi de ousias hypostasei kai en tǭ sōmati gegonenai; drastikę̄ gar energeią monę̄ phēsi tę̄ sarki synōn (tǭ kinein autēn kai prattein hosaper en Euangeliois pheretai) ousią tǭ theǭ synēpto, hoia logos hyparchōn autou achōristos kai adiastatos.

What then prevented him from confessing that he was the living Son of God even before the founding of the world? But perhaps he would say that he was in the body by activity alone, not by subsistence of substance; for, he says, being with the flesh by effective activity alone (by moving it and doing all that is recorded in the Gospels), he was joined to God in substance, being his Word, inseparable and undivided.

Notes and citation

Summary: Marcellus would answer that the Word was in the body by activity only, united to God in substance.

  • οὐσίας ὑποστάσει: “by subsistence of substance”.

Notes on the original text

  • Digital text corrected (page-break mark): ἀδιάστατος. | → ἀδιάστατος..

Topics: Christology, Monarchianism and Sabellianism

Cite (SBL): Eusebius, Marcell. 2.4.25 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/2-4-25). (abbreviation not yet checked)

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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.

2.4.26Klostermann

εἰ δὴ ταῦτα λέγοι, ἐρωτήσασιν ἡμῖν ἀποκρινάσθω, ἆρʼ ἐπὶ μόνην τὴν σάρκα ταύτην ἡ τοῦ λόγου ἐνέργεια ἔφθακεν, οὐχὶ δὲ καὶ ἐφʼ ἑτέρους ἀνθρώπους τοὺς ἁγίους τοῦ θεοῦ; καὶ εἰς τὰ λοιπὰ δὲ πάντα τοῦ λόγου δημιουργήματα οὐχὶ ὁ αὐτὸς ἐνεργεῖ λόγος; καὶ μὴν μεμαθήκαμεν ὡς »τῷ λόγῳ κυρίου οἱ οὐρανοὶ ἐστερεώθησαν« καὶ »πάντα διʼ αὐτοῦ ἐγένετο, καὶ χωρὶς αὐτοῦ ἐγένετο οὐδὲ ἕν«. οὐκοῦν ἐνεργεῖ καὶ ἐπὶ πάντων.

ei dē tauta legoi, erōtēsasin hēmin apokrinasthō, arʼ epi monēn tēn sarka tautēn hē tou logou energeia ephthaken, ouchi de kai ephʼ heterous anthrōpous tous hagious tou theou? kai eis ta loipa de panta tou logou dēmiourgēmata ouchi ho autos energei logos? kai mēn memathēkamen hōs »tǭ logǭ kyriou hoi ouranoi estereōthēsan« kai »panta diʼ autou egeneto, kai chōris autou egeneto oude hen«. oukoun energei kai epi pantōn.

If he should say this, let him answer our question: did the Word's activity reach to this flesh alone, and not to other men too, the saints of God? And does not the same Word act in all the other works of the Word's creation? Indeed we have learned that “by the word of the Lord the heavens were made firm,” and “all things came into being through him, and without him nothing came into being.” So he acts in all things.

Ps 33:6 (32:6 LXX) (quotation, high confidence) · John 1:3 (quotation, high confidence)

Notes and citation

Summary: If the Word acted in Christ only by activity, he acts so in all creation too.

  • Ps 33:6 (LXX 32:6); John 1:3.

Topics: Christology

Cite (SBL): Eusebius, Marcell. 2.4.26 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/2-4-26). (abbreviation not yet checked)

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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.

2.4.27Klostermann

ἔγνωμεν ἀπὸ τῶν θείων γραφῶν καὶ ὡς » λόγος κυρίου ἐγενήθη πρὸς Ὠσηὲ τὸν τοῦ Βεηρί«, καὶ »λόγος κυρίου ἐγενήθη πρὸς Ἡσαΐαν υἱὸν Ἀμώς«, καὶ »ὃς ἐγενήθη λόγος κυρίου πρὸς Ἱερεμίαν«. καὶ ἐφʼ ἑκάστου δὲ προφήτου ὁ αὐτὸς ἐνήργει τοῦ θεοῦ λόγος. ἆρʼ οὖν τῆς ἴσης ἀξίας τῷ μονογενεῖ υἱῷ τοῦ θεοῦ κἀκείνοις ἅπασιν μετῆν, καὶ πλέον οὐδὲν ὑπῆρχεν τῷ σωτῆρι, εἰ δὴ ἐνεργείᾳ μόνῃ ὑπὸ τοῦ λόγου τοῦ τῷ θεῷ συνημμένου ἐκινεῖτο.

egnōmen apo tōn theiōn graphōn kai hōs » logos kyriou egenēthē pros Ōsēe ton tou Beēri«, kai »logos kyriou egenēthē pros Hēsaïan huion Amōs«, kai »hos egenēthē logos kyriou pros Hieremian«. kai ephʼ hekastou de prophētou ho autos enērgei tou theou logos. arʼ oun tēs isēs axias tǭ monogenei huiǭ tou theou kakeinois hapasin metēn, kai pleon ouden hypērchen tǭ sōtēri, ei dē energeią monę̄ hypo tou logou tou tǭ theǭ synēmmenou ekineito.

We have learned from the divine Scriptures also that “the word of the Lord came to Hosea the son of Beeri,” and “the word of the Lord came to Isaiah the son of Amoz,” and “which word of the Lord came to Jeremiah.” And in each prophet the same Word of God was active. Did all those, then, share equal dignity with the only-begotten Son of God, and did the Saviour have nothing more, if indeed he was moved by activity alone by the Word joined to God?

Hos 1:1 (quotation, high confidence) · Isa 38:4 (quotation, low confidence) · Jer 1:2 (allusion, medium confidence)

Notes and citation

Summary: On Marcellus's view Christ would be no more than a prophet moved by the Word.

  • Hos 1:1; Isa 38:4 (wording close to Isa 38:4; compare Isa 1:1); Jer 1:2; 14:1.

Notes on the original text

  • Digital text corrected (accent slips): ἄρʼ οὐν τῆς → ἆρʼ οὖν τῆς.

Topics: Christology

Cite (SBL): Eusebius, Marcell. 2.4.27 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/2-4-27). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/eusebius-contra-marcellum/2-4-27

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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.

2.4.28Klostermann

ἀλλʼ οὐδὲ τὰ ἴσα τοῖς προφήταις φέρειν δίδωσιν Μάρκελλος τῷ Χριστῷ τοῦ θεοῦ. οἱ μὲν γὰρ ζωῆς αἰωνίου ἀθανάτου τε καὶ ἀτελευτήτου τεύξονται, εἰς τοὺς ἅπαντας αἰῶνας ἐν τῇ κατηγγελμένῃ τῶν οὐρανῶν βασιλείᾳ βιωσόμενοι ἀγαθῶν τε ἀπολαύσοντες »ἃ ὀφθαλμὸς οὐκ εἶδεν καὶ οὖς οὐκ ἤκουσεν καὶ ἐπὶ καρδίαν ἀνθρώπου 〈οὐκ〉 ἀνέβη«· ὁ δὲ Χριστὸς τοῦ θεοῦ αὐτὸς ὁ κοινὸς ἁπάντων σωτήρ, »ὁ πρωτότοκος τῶν νεκρῶν«, ἡ ἐλπὶς τῆς τῶν ἁγίων ἀναστάσεως, μόνος ἄρα τότε ἀπολειφθήσεται, παυθησομένης αὐτοῦ τῆς βασιλείας καὶ τῆς ζωοποιοῦ σαρκὸς ἐρήμου καὶ ἀλόγου καταλειφθησομένης, ὡς μήτε προϋπάρχειν αὐτὸν υἱὸν θεοῦ ὄντα μήτε διαρκεῖν εἰς ἄπειρον κατὰ τὴν τοῦ Μαρκέλλου διδασκαλίαν.

allʼ oude ta isa tois prophētais pherein didōsin Markellos tǭ Christǭ tou theou. hoi men gar zōēs aiōniou athanatou te kai ateleutētou teuxontai, eis tous hapantas aiōnas en tę̄ katēngelmenę̄ tōn ouranōn basileią biōsomenoi agathōn te apolausontes »ha ophthalmos ouk eiden kai ous ouk ēkousen kai epi kardian anthrōpou 〈ouk〉 anebē«; ho de Christos tou theou autos ho koinos hapantōn sōtēr, »ho prōtotokos tōn nekrōn«, hē elpis tēs tōn hagiōn anastaseōs, monos ara tote apoleiphthēsetai, pauthēsomenēs autou tēs basileias kai tēs zōopoiou sarkos erēmou kai alogou kataleiphthēsomenēs, hōs mēte proÿparchein auton huion theou onta mēte diarkein eis apeiron kata tēn tou Markellou didaskalian.

But Marcellus does not even allow the Christ of God to bear equal things with the prophets. For they will obtain eternal life, immortal and unending, living for all the ages in the proclaimed kingdom of heaven and enjoying good things “which eye has not seen and ear has not heard and have not entered the heart of man”; but the Christ of God himself, the common Saviour of all, “the firstborn of the dead,” the hope of the resurrection of the saints, will alone then be left behind, his kingdom ceasing and his life-giving flesh being left deserted and without reason, so that according to Marcellus's teaching he neither pre-exists as Son of God nor endures for ever.

1 Cor 2:9 (quotation, high confidence) · Col 1:18 (quotation, high confidence)

Notes and citation

Summary: Marcellus leaves Christ worse off than the prophets, who will live and reign for ever.

  • 1 Cor 2:9; Col 1:18. “not” is the editor's supplement.

Topics: Christology, Eschatology, Heresy

Cite (SBL): Eusebius, Marcell. 2.4.28 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/2-4-28). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/eusebius-contra-marcellum/2-4-28

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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.

2.4.29Klostermann

εἰκότως ἄρα ταῦτα βασιλέα τὸν ὡς ἀληθῶς θεοφιλῆ καὶ τρισμακάριον κατὰ τοῦ ἀνδρὸς ἐκίνει, καίτοι μυρία κολακεύσαντος καὶ πολλὰ βασιλέως ἐγκώμια αὐτοῦ ἐν συγγράμματι διελθόντος. ταῦτα δὲ καὶ τὴν ἁγίαν σύνοδον ἐν τῇ βασιλικῇ συνελθοῦσαν πόλει ἐξ ἐπαρχιῶν διαφόρων Πόντου καὶ Καππαδοκίας Ἀσίας τε καὶ Φρυγίας καὶ Βιθυνίας Θρᾴκης τε καὶ τῶν ἐπέκεινα μερῶν στηλιτεύειν τὸν ἄνδρα διὰ τῆς κατʼ αὐτοῦ γραφῆς καὶ μὴ θέλουσαν ἐξεβιάζετο. ταῦτα καὶ ἡμᾶς ἐπὶ τὴν μετὰ χεῖρα ἐξέτασιν προελθεῖν κατηνάγκασεν, ὁμοῦ καὶ τοῖς δόξασιν τῇ ἁγίᾳ συνόδῳ παρισταμένους, ὁμοῦ καὶ τοῖς συλλειτουργοῖς προστάξασιν τοῦτο πρᾶξαι τὸ ἱκανὸν ποιουμένους.

eikotōs ara tauta basilea ton hōs alēthōs theophilē kai trismakarion kata tou andros ekinei, kaitoi myria kolakeusantos kai polla basileōs enkōmia autou en syngrammati dielthontos. tauta de kai tēn hagian synodon en tę̄ basilikę̄ synelthousan polei ex eparchiōn diaphorōn Pontou kai Kappadokias Asias te kai Phrygias kai Bithynias Thrąkēs te kai tōn epekeina merōn stēliteuein ton andra dia tēs katʼ autou graphēs kai mē thelousan exebiazeto. tauta kai hēmas epi tēn meta cheira exetasin proelthein katēnankasen, homou kai tois doxasin tę̄ hagią synodǭ paristamenous, homou kai tois sylleitourgois prostaxasin touto praxai to hikanon poioumenous.

Rightly, then, these things moved the truly God-loving and thrice-blessed emperor against the man, although he had flattered him a thousand times and gone through many praises of the emperor in his treatise. These things forced the holy synod, too, gathered in the imperial city from various provinces, Pontus and Cappadocia, Asia and Phrygia and Bithynia, Thrace and the regions beyond, to brand the man publicly by its writing against him, even unwilling. These things compelled us too to proceed to the examination in hand, both supporting what the holy synod decided and satisfying the fellow ministers who ordered us to do this.

Notes and citation

Summary: The emperor and the synod at Constantinople condemned Marcellus, and bishops asked Eusebius to write.

  • The emperor is Constantine; the synod met at Constantinople in 336.

Notes on the original text

  • Digital text corrected (page-break mark): τοῦτο πρᾶξαι τὸ | ἱκανὸν → τοῦτο πρᾶξαι τὸ ἱκανὸν.

Topics: Heresy, Church office, Councils and creeds

Cite (SBL): Eusebius, Marcell. 2.4.29 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/2-4-29). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/eusebius-contra-marcellum/2-4-29

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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.

2.4.30Klostermann

μάλιστα δέ μοι ἀναγκαῖον ἡγοῦμαι γεγενῆσθαι τὸ γράμμα διὰ τοὺς ἠδικῆσθαι τὸν ἄνδρα νενομικότας. χρὴ γὰρ ἀποθεραπεῦσαι τὴν τῶν ἡμετέρων ἀδελφῶν ὑπόνοιαν διὰ τοῦ φανερὰν καταστῆσαι τὴν μακροῖς μὲν χρόνοις ἐμφωλεύσασαν αὐτῷ εἰς τὸν υἱὸν τοῦ θεοῦ ἀπιστίαν, νυνὶ δὲ ἐληλεγμένην διὰ τῆς αὐτοῦ γραφῆς, ἣν μηδενὸς καλοῦντος αὐτόμολος φέρων παρῆν, βασιλεῖ τε ἐπὶ χεῖρα δοὺς ἠξίου διαγνῶναι τὰ ἐγγεγραμμένα· τάχα που ἐλπίσας τῶν εἰς αὐτὸν ἐγκωμίων χάριν αὐτὸς μὲν τυχεῖν προνομίας τῆς παρʼ αὐτῷ τῷ βασιλεῖ, τοὺς δʼ ὑπʼ αὐτοῦ κακηγορηθέντας ἐπισκόπους ὑποβληθῆναι τιμωρίᾳ.

malista de moi anankaion hēgoumai gegenēsthai to gramma dia tous ēdikēsthai ton andra nenomikotas. chrē gar apotherapeusai tēn tōn hēmeterōn adelphōn hyponoian dia tou phaneran katastēsai tēn makrois men chronois emphōleusasan autǭ eis ton huion tou theou apistian, nyni de elēlegmenēn dia tēs autou graphēs, hēn mēdenos kalountos automolos pherōn parēn, basilei te epi cheira dous ēxiou diagnōnai ta engegrammena; tacha pou elpisas tōn eis auton enkōmiōn charin autos men tychein pronomias tēs parʼ autǭ tǭ basilei, tous dʼ hypʼ autou kakēgorēthentas episkopous hypoblēthēnai timōrią.

Most of all, I think this writing has been necessary because of those who thought the man had been wronged. For we must heal the suspicion of our brothers by making plain the unbelief toward the Son of God that lurked in him for a long time but has now been exposed through his own writing, which he brought of his own accord when no one summoned him, and, putting it into the emperor's hands, asked him to judge its contents: hoping, perhaps, that because of his praises of the emperor he himself would obtain favour with the emperor, and the bishops he had abused would be subjected to punishment.

Notes and citation

Summary: Eusebius writes to show those who thought Marcellus wronged that his own book convicted him.

Topics: Heresy

Cite (SBL): Eusebius, Marcell. 2.4.30 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/2-4-30). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/eusebius-contra-marcellum/2-4-30

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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.

2.4.31Klostermann

οὐ μὴν κατʼ ἐλπίδας αὐτῷ τὰ τῆς ἐκβάσεως προὐχώρει. θεὸς γὰρ ἦν ὁ τούτων κριτὴς καὶ αὐτὸς Χριστὸς Ἰησοῦς, ὁ πρὸς τοῦ συγγραφέως ἀθετούμενος, ὃς δὴ τὰ κρύφια τοῦ ἀνδρὸς συνορῶν, αὐτὸν αὑτοῦ κατήγορον ἅμα καὶ ἔλεγχον μηδενὸς συνελαύνοντος γίγνεσθαι παρεσκεύαζεν. ὅθεν ὁ μὲν ἐπὶ τῷ συγγράμματι καλλωπιζόμενος βασιλεῖ προσῄει, ὁ δὲ τῇ συνόδῳ παρεδίδου τὴν διάκρισιν τῶν ἐγγεγραμμένων, ἡ δʼ ἁγία τοῦ θεοῦ σύνοδος ἀπεδοκίμαζε τὸ γράμμα, εἰκότως, ὅτι μήτε ἀρχὴν μήτε τέλος εὐσεβὲς ὁμολογεῖ τοῦ υἱοῦ τοῦ θεοῦ.

ou mēn katʼ elpidas autǭ ta tēs ekbaseōs prouchōrei. theos gar ēn ho toutōn kritēs kai autos Christos Iēsous, ho pros tou syngrapheōs athetoumenos, hos dē ta kryphia tou andros synorōn, auton hautou katēgoron hama kai elenchon mēdenos synelaunontos gignesthai pareskeuazen. hothen ho men epi tǭ syngrammati kallōpizomenos basilei prosę̄ei, ho de tę̄ synodǭ paredidou tēn diakrisin tōn engegrammenōn, hē dʼ hagia tou theou synodos apedokimaze to gramma, eikotōs, hoti mēte archēn mēte telos eusebes homologei tou huiou tou theou.

But the outcome did not go as he hoped. For God was the judge of these things, and Christ Jesus himself, who was rejected by the writer, who, seeing the man's secrets, arranged that he should become his own accuser and refutation with no one compelling him. Hence he came to the emperor priding himself on his treatise, but the emperor handed over the judging of its contents to the synod, and the holy synod of God rejected the writing, rightly, because it confesses neither a pious beginning nor a pious end of the Son of God.

Notes and citation

Summary: The synod rejected Marcellus's book because it denied both the Son's beginning and his endless reign.

  • End of the work.

Topics: Heresy, Christology, Councils and creeds, Monarchianism and Sabellianism

Cite (SBL): Eusebius, Marcell. 2.4.31 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/2-4-31). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/eusebius-contra-marcellum/2-4-31

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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.