On Ecclesiastical Theology 1.0.1–1.12.10
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).
preface 1, chapter 0
1.0.1Klostermann
Ἐγὼ μὲν ᾤμην ἐξαρκεῖν τὰς τῶν αὐτοῦ Μαρκέλλου φωνῶν παραθέσεις, ἃς διὰ τῶν ἔμπροσθεν ἀνελεξάμην, πρὸς τὸν καθʼ ἑαυτῶν ἔλεγχον. οὕτω γὰρ προφανῆ καὶ ἀδιάτρεπτον τὴν ἄρνησιν τοῦ υἱοῦ τοῦ θεοῦ περιεῖχον, ὡς καὶ δίχα πάσης ἀντιρρήσεως τοῖς τῆς ἐκκλησίας τοῦ θεοῦ τροφίμοις φευκτὸν εἶναι τὸν ἐν αὐτοῖς λόγον.
Egō men ǭmēn exarkein tas tōn autou Markellou phōnōn paratheseis, has dia tōn emprosthen anelexamēn, pros ton kathʼ heautōn elenchon. houtō gar prophanē kai adiatrepton tēn arnēsin tou huiou tou theou perieichon, hōs kai dicha pasēs antirrēseōs tois tēs ekklēsias tou theou trophimois pheukton einai ton en autois logon.
I thought that the citations of Marcellus's own words, which I collected in the preceding books, were enough to refute themselves. For they contained so open and shameless a denial of the Son of God that, even without any rebuttal, the teaching in them would be something to flee for those nurtured by the church of God.
Notes and citation
Summary: Eusebius had thought Marcellus's own words sufficient to refute him.
- Opening of the work; “the preceding books” are the two books Against Marcellus.
Topics: Heresy
Cite (SBL): Eusebius, Eccl. theol. 1.0.1 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/1-0-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/1-0-1
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-eusebius-ecclesiastica-theologia-1-0-1) · Report an error
Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
1.0.2Klostermann
ἐπεὶ δὲ διεσκεψάμην, μήποτʼ ἄρα τινὲς τῆς ἐκκλησιαστικῆς θεολογίας ὑποσυρεῖεν τῇ πολλῇ παραθέσει, ᾗ κέχρηται ὁ ἀνὴρ εἰς πίστωσιν ὧν ᾤετο αὐτῷ συμβαλεῖσθαι, καὶ τούτων ἔκρινα δεῖν ἐπὶ τοῦ παρόντος τὸν ἔλεγχον ἐκφῆναι, ὡς ἂν μάθοι πᾶς ὅτι μηδὲ εἷς αὐτῷ λόγος τῆς ἐνθέου γραφῆς ἀρνουμένῳ τὸν υἱὸν τοῦ θεοῦ συνῳδὸν παρείχετο μαρτυρίαν, πάντες δʼ ἄντικρυς αὐτῷ τὴν ἐναντίαν ἐφθέγγοντο φωνὴν ‹ἀ›διαστρόφως τὰς οὐκ ὀρθῶς αὐτοῦ τῶν θείων γραφῶν παρεξηγήσεις εὐθύνοντες. συνάψω δὲ κατὰ τὸ αὐτὸ τῇ τούτων φώρᾳ τὴν τοῦ σωτῆρος ἡμῶν θεολογίαν. νεώτερον μὲν λέγειν ἔχων οὐδέν, οὐδʼ ἐμαυτοῦ σοφόν τι καὶ οἰκεῖον εὕρεμα, τῆς δʼ ἐκκλησίας τοῦ θεοῦ τὴν ἀδιάφθορον διδασκαλίαν προϊσχόμενος, ἣν παρὰ τῶν αὐτοπτῶν καὶ αὐτηκόων τοῦ λόγου ἄνωθεν ἐξ ἀρχῆς παραλαβοῦσα φυλάττει.
epei de dieskepsamēn, mēpotʼ ara tines tēs ekklēsiastikēs theologias hyposyreien tę̄ pollę̄ parathesei, hę̄ kechrētai ho anēr eis pistōsin hōn ǭeto autǭ symbaleisthai, kai toutōn ekrina dein epi tou parontos ton elenchon ekphēnai, hōs an mathoi pas hoti mēde heis autǭ logos tēs entheou graphēs arnoumenǭ ton huion tou theou synǭdon pareicheto martyrian, pantes dʼ antikrys autǭ tēn enantian ephthengonto phōnēn ‹a›diastrophōs tas ouk orthōs autou tōn theiōn graphōn parexēgēseis euthynontes. synapsō de kata to auto tę̄ toutōn phōrą tēn tou sōtēros hēmōn theologian. neōteron men legein echōn ouden, oudʼ emautou sophon ti kai oikeion heurema, tēs dʼ ekklēsias tou theou tēn adiaphthoron didaskalian proïschomenos, hēn para tōn autoptōn kai autēkoōn tou logou anōthen ex archēs paralabousa phylattei.
But since I considered that some might perhaps be drawn away from the church's theology by the abundance of citation the man uses to confirm what he thought would help him, I decided I must now set out the refutation of these too, so that everyone may learn that not one word of inspired Scripture gave testimony in agreement with him as he denied the Son of God, but all openly spoke against him, correcting straightforwardly his wrong interpretations of the divine Scriptures. Along with the exposure of these I shall join the theology of our Saviour; I have nothing newer to say, nor any wise discovery of my own, but I put forward the incorrupt teaching of the church of God, which it received from the beginning from those who were eyewitnesses and ear-witnesses of the Word, and guards.
Luke 1:2 (allusion, high confidence)
Notes and citation
Summary: Eusebius will refute Marcellus's scriptural arguments and set out the church's received theology of the Saviour.
- Luke 1:2. “straightforwardly” (ἀ-) is the editor's supplement.
Notes on the original text
- Digital text corrected (page-break mark): πολλῇ | παραθέσει → πολλῇ παραθέσει.
Topics: Christology, Scripture and canon
Cite (SBL): Eusebius, Eccl. theol. 1.0.2 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/1-0-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/1-0-2
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-eusebius-ecclesiastica-theologia-1-0-2) · Report an error
Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
preface 1, chapter 1
1.1.1Klostermann
πρὸ δὲ τῆς τούτων ἐξετάσεως, ἐπειδὴ μεταξὺ τοῦ συγγράμματος τὸν Σαβέλλιον ὑπʼ αὐτοῦ κοπτόμενον εὗρον, καταπλαγεὶς τῆς ἠλιθιότητος τὸν ἄνδρα, ὡς οὐκ ἐφείσατο κακῶς ἀγορεῦσαι ὃν πάντων μᾶλλον ἐπαινεῖν αὐτὸν ἐχρῆν ὁμόδοξον αὐτῷ καὶ ὁμογνώμονα γεγονότα, οὐχ ἡγησάμην ἀντιπαρελθεῖν σιγῇ τὸν λόγον, παραδοῦναι δὲ καὶ τούτου ἔλεγχον τῷ παρόντι γράμματι. τὸ μὲν γὰρ τοὺς τοῦ θεοῦ λειτουργοὺς πρὸς αὐτοῦ διαβεβλῆσθαι εἰ καὶ αὐτῷ μὲν ψόγον τοῖς δʼ ἐλευθερουμένοις τῆς πρὸς αὐτὸν κοινωνίας εὐδοξίαν ἐπήγαγεν,
pro de tēs toutōn exetaseōs, epeidē metaxy tou syngrammatos ton Sabellion hypʼ autou koptomenon heuron, kataplageis tēs ēlithiotētos ton andra, hōs ouk epheisato kakōs agoreusai hon pantōn mallon epainein auton echrēn homodoxon autǭ kai homognōmona gegonota, ouch hēgēsamēn antiparelthein sigę̄ ton logon, paradounai de kai toutou elenchon tǭ paronti grammati. to men gar tous tou theou leitourgous pros autou diabeblēsthai ei kai autǭ men psogon tois dʼ eleutheroumenois tēs pros auton koinōnias eudoxian epēgagen,
Before examining these, since I found in the middle of his treatise that he attacks Sabellius, I was astonished at the man's foolishness, that he did not spare abusing the one whom he ought to have praised above all, as one who had become of the same opinion and mind as himself; and I did not think it right to pass over the matter in silence, but to give a refutation of this too in the present writing. For his slandering of God's ministers, even if it brought blame on him and good repute to those freed from communion with him,
Notes and citation
Summary: Eusebius is astonished that Marcellus attacks Sabellius, whose view he shares.
Notes on the original text
- Digital text corrected (stop for comma): ἠλιθιότητος τὸν ἄνδρα. ὡς → ἠλιθιότητος τὸν ἄνδρα, ὡς.
Topics: Heresy, Trinity, Monarchianism and Sabellianism
Cite (SBL): Eusebius, Eccl. theol. 1.1.1 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/1-1-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/1-1-1
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-eusebius-ecclesiastica-theologia-1-1-1) · Report an error
Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
1.1.2Klostermann
ὅμως εἴχετό τινος εἰκότος τὸ δοκεῖν τὰ μὴ αὐτῷ φίλα φαυλίζειν· τὸ δὲ λαθεῖν κόπτοντα αὑτὸν διὰ τῆς τοῦ ὁμογνώμονος δυσφημίας ἀναιδείας ἔμοιγε δοκεῖ ἅμα καὶ ἀναισθησίας ὑπάρχειν. ὅτι δὲ ταῦθʼ οὕτως ἔχει, γένοιτʼ ἂν ἔλεγχος αὐτὸς ἑαυτοῦ, υἱοπάτορα τὸν θεὸν κατὰ τὸν Σαβέλλιον, εἰ καὶ μὴ γυμνῷ τῷ λόγῳ, τῇ γοῦν ἀληθείᾳ εἰσάγων, τῷ τὴν ὑπόστασιν ἀναιρεῖν τοῦ υἱοῦ, ἕνα δὲ θεὸν ὁρίζεσθαι. καὶ τοῦτον ἑαυτοῦ πατέρα καὶ αὖ πάλιν υἱὸν ἀποκαλεῖν ἑαυτοῦ. λόγον γὰρ εἶναι δοὺς τὸν ἐν τῷ θεῷ,
homōs eicheto tinos eikotos to dokein ta mē autǭ phila phaulizein; to de lathein koptonta hauton dia tēs tou homognōmonos dysphēmias anaideias emoige dokei hama kai anaisthēsias hyparchein. hoti de tauthʼ houtōs echei, genoitʼ an elenchos autos heautou, huiopatora ton theon kata ton Sabellion, ei kai mē gymnǭ tǭ logǭ, tę̄ goun alētheią eisagōn, tǭ tēn hypostasin anairein tou huiou, hena de theon horizesthai. kai touton heautou patera kai au palin huion apokalein heautou. logon gar einai dous ton en tǭ theǭ,
still had some plausibility, since he seemed to disparage what was not dear to him; but to strike himself unawares by abusing one of the same mind seems to me to belong at once to shamelessness and insensibility. That this is so he would himself be the proof, introducing God as Son-Father in the manner of Sabellius, if not in bare words, at least in reality, by abolishing the hypostasis of the Son and defining one God, and calling him his own father and in turn his own son. For granting that the Word is in God,
Notes and citation
Summary: Marcellus, by abolishing the Son's hypostasis, really teaches Sabellius's Son-Father.
- “Son-Father” (υἱοπάτωρ) was the label for the Sabellian view.
Notes on the original text
- Digital text corrected (page-break mark): Σαβέλλιον, | εἰ → Σαβέλλιον, εἰ.
Topics: Trinity, Heresy, Monarchianism and Sabellianism
Cite (SBL): Eusebius, Eccl. theol. 1.1.2 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/1-1-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/1-1-2
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-eusebius-ecclesiastica-theologia-1-1-2) · Report an error
Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
1.1.3Klostermann
ἕν τε καὶ ταὐτὸν ὄντα αὐτῷ τοῦτον ὁρισάμενος, πατέρα τούτου χρηματίζειν αὐτὸν ἔφη· τόν τε λόγον υἱὸν εἶναι αὐτοῦ, οὐκ ἀληθῶς ὄντα υἱὸν ἐν οὐσίας ὑποστάσει, κυρίως δὲ καὶ ἀληθῶς ὄντα λόγον. ἐπισημαίνεται γοῦν ὅτι μὴ καταχρηστικῶς λόγον, ἀλλὰ κυρίως καὶ ἀληθῶς ὄντα λόγον, καὶ μηδὲν ἕτερον ἢ λόγον.
hen te kai tauton onta autǭ touton horisamenos, patera toutou chrēmatizein auton ephē; ton te logon huion einai autou, ouk alēthōs onta huion en ousias hypostasei, kyriōs de kai alēthōs onta logon. episēmainetai goun hoti mē katachrēstikōs logon, alla kyriōs kai alēthōs onta logon, kai mēden heteron ē logon.
and defining him as one and the same with God, he said that God is called his father, and that the Word is his son, not being truly a son in subsistence of substance, but being properly and truly a word. At any rate he points out that he is not a word loosely, but is properly and truly a word, and nothing other than a word.
Notes and citation
Summary: Marcellus calls the Word God's son only in name, insisting he is properly a word.
- ἐν οὐσίας ὑποστάσει: “in subsistence of substance”.
Notes on the original text
- Digital text corrected (stop for comma): μὴ καταχρηστικῶς λόγον. ἀλλὰ → μὴ καταχρηστικῶς λόγον, ἀλλὰ.
Topics: Trinity, Christology, Monarchianism and Sabellianism
Cite (SBL): Eusebius, Eccl. theol. 1.1.3 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/1-1-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/1-1-3
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-eusebius-ecclesiastica-theologia-1-1-3) · Report an error
Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
1.1.4Klostermann
εἰ δὲ μηδὲν ἕτερον, δῆλον ὡς οὐδὲ υἱὸς ἦν κυρίως καὶ ἀληθῶς, μέχρι δὲ φωνῆς καὶ ὀνόματος καταχρηστικῶς ὠνομασμένος. ἕν τε εἶναι λέγων καὶ ταὐτὸν τῷ θεῷ τὸν λόγον, τὸν σαρκωθέντα καὶ ἐκ τῆς παρθένου τεχθέντα, θεὸν αὐτὸν ἀπέφηνεν. ὃ δὴ πάλαι καὶ πρόπαλαι τὸν Σαβέλλιον φθεγξάμενον ἀπεδοκίμασεν ἡ ἐκκλησία τοῦ θεοῦ, τοῖς ἀθέοις αὐτὸν αἱρεσιώταις ‹ἐγ›καταλέξασα.
ei de mēden heteron, dēlon hōs oude huios ēn kyriōs kai alēthōs, mechri de phōnēs kai onomatos katachrēstikōs ōnomasmenos. hen te einai legōn kai tauton tǭ theǭ ton logon, ton sarkōthenta kai ek tēs parthenou techthenta, theon auton apephēnen. ho dē palai kai propalai ton Sabellion phthenxamenon apedokimasen hē ekklēsia tou theou, tois atheois auton hairesiōtais ‹eg›katalexasa.
But if nothing other, it is clear that he was not properly and truly a son either, but named loosely, only as a word and a name. And saying that the Word is one and the same with God, he declared that the one who became flesh and was born of the Virgin was God himself. This is what the church of God long, long ago rejected when Sabellius uttered it, numbering him among the godless heretics.
Notes and citation
Summary: Marcellus's view makes God himself incarnate, which the church condemned in Sabellius.
- “numbering” (ἐγ-) is the editor's supplement.
Notes on the original text
- Digital text corrected (missing iota subscript): ταὐτὸν τῷ θεῶ τὸν λόγον → ταὐτὸν τῷ θεῷ τὸν λόγον.
Topics: Christology, Trinity, Heresy, Monarchianism and Sabellianism
Cite (SBL): Eusebius, Eccl. theol. 1.1.4 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/1-1-4). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/1-1-4
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-eusebius-ecclesiastica-theologia-1-1-4) · Report an error
Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
preface 1, chapter 2
1.2.1Klostermann
τὸ μὲν γὰρ θεὸν ὁμολογεῖν ἕνα πρὸς ἀντιδιαστολὴν τῆς Ἑλλήνων πολυθέου πλάνης πρῶτοι παρειλήφασιν Ἰουδαίων παῖδες. τὸ δὲ καὶ πατέρα τὸν αὐτὸν υἱοῦ μονογενοῦς γνωρίζειν ἐξαίρετον γέρας ἡ χάρις ἡ σωτήριος τῇ ἐκκλησίᾳ δεδώρηται. υἱὸν δὲ Ἰησοῦν Χριστὸν μόνον οἶδεν καὶ οὐδένα ἕτερον, οὐ κατὰ τὴν τῆς σαρκὸς ἣν ἀνείληφεν γένεσιν (ταύτην γὰρ δούλου μορφὴν καὶ υἱὸν ἀνθρώπου καλεῖν δεδίδακται), κατὰ δὲ τὴν ἐξ αὐτοῦ τοῦ θεοῦ καὶ πατρὸς πρὸ πάντων αἰώνων ἄγνωστον τοῖς πᾶσιν· καθʼ ἣν τὸ πλήρωμα τῆς πατρικῆς θεότητος καὶ αὐτὸν υἱὸν θεὸν ὑπεστήσατο, οὐκ ἰδιόκτητον καὶ τοῦ πατρὸς ἀφωρισμένην οὐδʼ ἄναρχόν τινα καὶ ἀγέννητον οὐδὲ ἄλλοθέν ποθεν ξένην καὶ τοῦ πατρὸς ἀλλοτρίαν ἐφελκόμενον θεότητα, ἐξ αὐτῆς δὲ τῆς πατρικῆς μετουσίας ὥσπερ ἀπὸ πηγῆς ἐπʼ αὐτὸν προχεομένης πληρούμενον. μόνῳ γὰρ »ἐν αὐτῷ πᾶν τὸ πλήρωμα« τῆς πατρικῆς ἐνοικεῖν »θεότητος« ὁ μέγας ἐπαίδευσεν ἀπόστολος. διὸ δὴ εἷς θεὸς τῇ ἐκκλησίᾳ τοῦ θεοῦ κηρύττεται, »καὶ οὐκ ἔστιν ἕτερος πλὴν αὐτοῦ«· εἷς δὲ καὶ μονογενὴς τοῦ θεοῦ υἱός, εἰκὼν τῆς πατρικῆς θεότητος, καὶ διὰ τοῦτο θεός.
to men gar theon homologein hena pros antidiastolēn tēs Hellēnōn polytheou planēs prōtoi pareilēphasin Ioudaiōn paides. to de kai patera ton auton huiou monogenous gnōrizein exaireton geras hē charis hē sōtērios tę̄ ekklēsią dedōrētai. huion de Iēsoun Christon monon oiden kai oudena heteron, ou kata tēn tēs sarkos hēn aneilēphen genesin (tautēn gar doulou morphēn kai huion anthrōpou kalein dedidaktai), kata de tēn ex autou tou theou kai patros pro pantōn aiōnōn agnōston tois pasin; kathʼ hēn to plērōma tēs patrikēs theotētos kai auton huion theon hypestēsato, ouk idioktēton kai tou patros aphōrismenēn oudʼ anarchon tina kai agennēton oude allothen pothen xenēn kai tou patros allotrian ephelkomenon theotēta, ex autēs de tēs patrikēs metousias hōsper apo pēgēs epʼ auton procheomenēs plēroumenon. monǭ gar »en autǭ pan to plērōma« tēs patrikēs enoikein »theotētos« ho megas epaideusen apostolos. dio dē heis theos tę̄ ekklēsią tou theou kēryttetai, »kai ouk estin heteros plēn autou«; heis de kai monogenēs tou theou huios, eikōn tēs patrikēs theotētos, kai dia touto theos.
For the sons of the Jews were the first to receive the confession of one God, in distinction from the polytheistic error of the Greeks. But to know the same God also as Father of an only-begotten Son is a special privilege that saving grace has given to the church. And it knows Jesus Christ alone as Son, and no one else, not according to the birth of the flesh which he assumed (for it has been taught to call this the form of a servant and son of man), but according to the birth from God the Father himself before all ages, unknown to all; by which the fullness of the Father's divinity made the Son himself to subsist as God: not a divinity of his own acquiring and separated from the Father, nor one without beginning and unbegotten, nor drawn from somewhere else, foreign and alien to the Father, but filled from the Father's own participation, poured out upon him as from a spring. For the great apostle taught that in him alone dwells “all the fullness” of the Father's “divinity.” Therefore one God is proclaimed to the church of God, “and there is no other besides him”; and one only-begotten Son of God, image of the Father's divinity, and for that reason God.
Phil 2:7 (allusion, medium confidence) · Col 2:9 (quotation, high confidence) · Mark 12:32 (quotation, high confidence) · Isa 45:21 (allusion, low confidence)
Notes and citation
Summary: The church knows one God as Father of an only Son, who is God by receiving the fullness of the Father's divinity.
- Phil 2:7; Col 2:9 (Eusebius adds “of the Father”); Mark 12:32; Isa 45:21. Eusebius's view that the Son's divinity is derived from the Father is translated as written.
Notes on the original text
- Digital text corrected (accent slip; accent slips; page-break mark): τῆ ἔκκλησίᾳ → τῇ ἐκκλησίᾳ; υἱὸν δε Ἰησοῦν → υἱὸν δὲ Ἰησοῦν; ἀφωρισμένην | οὐδʼ → ἀφωρισμένην οὐδʼ; πλὴν αὐτοὺ« → πλὴν αὐτοῦ«.
Topics: Trinity, Christology
Cite (SBL): Eusebius, Eccl. theol. 1.2.1 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/1-2-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/1-2-1
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-eusebius-ecclesiastica-theologia-1-2-1) · Report an error
Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
preface 1, chapter 3
1.3.1Klostermann
ἣν δὴ θεολογίαν οἱ πολλοὶ νοεῖν οὐ χωρήσαντες, ποικίλας ἀτραποὺς ἐπενόησαν πλάνης· α′) οἱ μὲν θεὸν δόντες τὸν υἱόν, τὸν δʼ ἄνθρωπον ὃν ἀνείληφεν ἀρνησάμενοι, β′) οἱ δὲ ψιλὸν ἄνθρωπον ὑποθέμενοι, τὸν δʼ ἐν αὐτῷ θεὸν ἀγνοήσαντες, γ′) οἱ δὲ φόβῳ τοῦ δοκεῖν δεύτερον εἰσηγεῖσθαι θεὸν τὸν αὐτὸν εἶναι πατέρα καὶ υἱὸν ὁρισάμενοι. οὓς ἐκτραπεῖσα ἡ ἐκκλησία τοῦ θεοῦ τῷ τῆς ἀληθείας εὐαγγελικῷ κηρύγματι σεμνύνεται, ἕνα μὲν τὸν ἐπὶ πάντων θεὸν ἔχειν αὐχοῦσα, ἕνα δὲ καὶ υἱὸν μονογενῆ θεὸν ἐκ θεοῦ Ἰησοῦν Χριστὸν ἐπιγραφομένη, σωτῆρα τὸν αὐτὸν καὶ υἱὸν ἀνθρώπου γινόμενον ὁμολογοῦσα, ὄντα μὲν υἱὸν θεοῦ πρὶν ἢ καὶ ἀνθρώπου γενέσθαι, καὶ τοῦτο δὲ γενόμενον ὅπερ οὐκ ἦν διʼ ἄφατον ὑπερβολὴν τῆς τοῦ πατρὸς φιλανθρωπίας.
hēn dē theologian hoi polloi noein ou chōrēsantes, poikilas atrapous epenoēsan planēs; a′) hoi men theon dontes ton huion, ton dʼ anthrōpon hon aneilēphen arnēsamenoi, b′) hoi de psilon anthrōpon hypothemenoi, ton dʼ en autǭ theon agnoēsantes, g′) hoi de phobǭ tou dokein deuteron eisēgeisthai theon ton auton einai patera kai huion horisamenoi. hous ektrapeisa hē ekklēsia tou theou tǭ tēs alētheias euangelikǭ kērygmati semnynetai, hena men ton epi pantōn theon echein auchousa, hena de kai huion monogenē theon ek theou Iēsoun Christon epigraphomenē, sōtēra ton auton kai huion anthrōpou ginomenon homologousa, onta men huion theou prin ē kai anthrōpou genesthai, kai touto de genomenon hoper ouk ēn diʼ aphaton hyperbolēn tēs tou patros philanthrōpias.
Most people, unable to grasp this theology, devised various paths of error: (1) some granting that the Son is God, but denying the man whom he assumed; (2) others supposing him a mere man, ignorant of the God in him; (3) others, for fear of seeming to introduce a second God, defining the Father and the Son as the same. Turning away from these, the church of God glories in the gospel proclamation of the truth, boasting that it has one God over all, and enrolling itself under one only-begotten Son, God from God, Jesus Christ, confessing that the same became Saviour and Son of Man, being Son of God before he became Son of Man too, and having become also what he was not, through the unspeakable excess of the Father's kindness.
Notes and citation
Summary: Eusebius lists three errors about the Son and the church's confession of one God and one only-begotten Son.
- The numbers (1)–(3) are printed in the edition. The three are docetists, adoptionists, and Sabellians.
Notes on the original text
- Digital text corrected (stop for comma; OCR slip): ὑποθέμενοι. τὸν δʼ ἐν αὐτῷ θεὸν ἀγνοήσασντες → ὑποθέμενοι, τὸν δʼ ἐν αὐτῷ θεὸν ἀγνοήσαντες.
Topics: Christology, Trinity, Heresy
Cite (SBL): Eusebius, Eccl. theol. 1.3.1 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/1-3-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/1-3-1
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-eusebius-ecclesiastica-theologia-1-3-1) · Report an error
Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
preface 1, chapter 4
1.4.1Klostermann
ὁ μὲν δὴ τῆς ἀληθείας λόγος ταῦτʼ ἐκ προσώπου βοᾷ τῆς ἐκκλησίας· οἱ δὲ τὸν υἱὸν τοῦ θεοῦ ἀρνούμενοι, ἕνα δὲ θεὸν εἶναι φάσκοντες καὶ οὐδὲν ἕτερον, τί καὶ παρενοχλοῦσιν μάτην τῇ ἐκκλησίᾳ, ταῖς Ἰουδαίων προσομιλεῖν συναγωγαῖς δέον; τί δὲ καὶ βλασφήμοις σφὰς αὐτοὺς περιπείρουσιν λόγοις, τὸν ἕνα θεὸν συκοφαντοῦντες διτταῖς ἐπηγορίαις, εἰ δὴ τὸν αὐτὸν πατέρα καὶ τὸν αὐτὸν υἱὸν ὑποτίθενται; καὶ τίνος γάρ ἐστιν πατήρ, μηδενὸς ὑφεστῶτος υἱοῦ; τίνος δὲ υἱὸς ἔσται, μὴ προϋπάρχοντος τοῦ γεγεννηκότος; εἷς δὲ ὢν πάντως που αὐτὸς ἔσται ὁ σαρκωθεὶς καὶ παθὼν καὶ τὸν ἐν ἀνθρώποις διανύσας θνητὸν βίον.
ho men dē tēs alētheias logos tautʼ ek prosōpou boą tēs ekklēsias; hoi de ton huion tou theou arnoumenoi, hena de theon einai phaskontes kai ouden heteron, ti kai parenochlousin matēn tę̄ ekklēsią, tais Ioudaiōn prosomilein synagōgais deon? ti de kai blasphēmois sphas autous peripeirousin logois, ton hena theon sykophantountes dittais epēgoriais, ei dē ton auton patera kai ton auton huion hypotithentai? kai tinos gar estin patēr, mēdenos hyphestōtos huiou? tinos de huios estai, mē proÿparchontos tou gegennēkotos? heis de ōn pantōs pou autos estai ho sarkōtheis kai pathōn kai ton en anthrōpois dianysas thnēton bion.
This is what the word of truth cries out in the person of the church. But those who deny the Son of God and say that God is one and nothing else, why do they trouble the church in vain, when they ought to join the synagogues of the Jews? And why do they pierce themselves with blasphemous words, slandering the one God with double titles, if indeed they suppose the same to be Father and the same Son? Whose father is he, if no son subsists? And whose son will he be, if the one who begot does not pre-exist? And being one, he himself will surely be the one who became flesh and suffered and completed the mortal life among men.
Notes and citation
Summary: Those who make Father and Son the same belong in the synagogue and make the Father suffer.
Notes on the original text
- Digital text corrected (page-break mark): δέον; | τί → δέον; τί.
Topics: Trinity, Heresy, Monarchianism and Sabellianism
Cite (SBL): Eusebius, Eccl. theol. 1.4.1 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/1-4-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/1-4-1
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-eusebius-ecclesiastica-theologia-1-4-1) · Report an error
Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
preface 1, chapter 5
1.5.1Klostermann
ἀλλὰ ταῦτα λέγοντα Σαβέλλιον ἡ ἐκκλησία τοῦ θεοῦ, ὡς ἄθεα καὶ δυσσεβῆ τολμῶντα, μακρὰν ἤλασεν· ταῦτα δὲ Μάρκελλος ἀνανεοῦσθαι πειρᾶται, προκαλύμματι χρώμενος οὐ πιθανῷ λόγῳ. θεὸν γὰρ ἕνα ὀρθῶς ὁριζόμενος τοῦτον αὐτὸν λόγον ἔχειν ἐν ἑαυτῷ ἡνωμένον καὶ συνημμένον αὐτῷ φησίν· κἄπειτα τοῦ ἑνὸς θεοῦ τὸ μέν τι πατέρα καλεῖ, τὸ δὲ υἱόν, ὡς διπλῆν τινα καὶ σύνθετον οὐσίαν ἐν αὐτῷ εἶναι.
alla tauta legonta Sabellion hē ekklēsia tou theou, hōs athea kai dyssebē tolmōnta, makran ēlasen; tauta de Markellos ananeousthai peiratai, prokalymmati chrōmenos ou pithanǭ logǭ. theon gar hena orthōs horizomenos touton auton logon echein en heautǭ hēnōmenon kai synēmmenon autǭ phēsin; kapeita tou henos theou to men ti patera kalei, to de huion, hōs diplēn tina kai syntheton ousian en autǭ einai.
But the church of God drove Sabellius far away for saying this, as daring godless and impious things; and Marcellus tries to renew these things, using an unconvincing pretext. For while rightly defining God as one, he says that this God has his Word in himself, united and joined to him; and then he calls one part of the one God Father and the other Son, as though there were a double and composite substance in him.
Notes and citation
Summary: Marcellus revives Sabellius, making God a composite of Father and Son.
Notes on the original text
- Digital text corrected (split word): ἀνανε οῦσθαι → ἀνανεοῦσθαι.
Topics: Trinity, Heresy, Monarchianism and Sabellianism
Cite (SBL): Eusebius, Eccl. theol. 1.5.1 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/1-5-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/1-5-1
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-eusebius-ecclesiastica-theologia-1-5-1) · Report an error
Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
1.5.2Klostermann
καὶ πόσῳ τούτου κρείττων, ἐν κακῶν ἐκλογῇ, ὁ μὴ διαιρῶν μὲν τὴν ἄναρχον καὶ ἀγέννητον καὶ θεϊκὴν δύναμιν τὸν αὐτὸν δʼ εἶναι ὁμολογῶν γυμνῷ τῷ λόγῳ, πόσῳ δὲ ἑκατέρων βελτίων ὁ Ἰουδαῖος, τὸν ἕνα θεὸν οὐ διαιρῶν εἰς πατέρα καὶ υἱὸν Μαρκέλλῳ παραπλησίως οὐδὲ τὸν αὐτὸν υἱοπάτορα κατὰ τὸν Σαβέλλιον εἰσάγων, ἀλλὰ σέβων μὲν τὸν θεὸν γνωρίζων δὲ καὶ προσδοκῶν τὸν Χριστὸν αὐτοῦ τὸν διὰ τῶν προφητῶν ἥξειν κηρυττόμενον, ὃν ἐλθόντα ἐπεὶ μὴ παρεδέξαντο, δίκην τῆς εἰς αὐτὸν ἀπιστίας ὑπέσχον τε καὶ ὑφέξουσιν.
kai posǭ toutou kreittōn, en kakōn eklogę̄, ho mē diairōn men tēn anarchon kai agennēton kai theïkēn dynamin ton auton dʼ einai homologōn gymnǭ tǭ logǭ, posǭ de hekaterōn beltiōn ho Ioudaios, ton hena theon ou diairōn eis patera kai huion Markellǭ paraplēsiōs oude ton auton huiopatora kata ton Sabellion eisagōn, alla sebōn men ton theon gnōrizōn de kai prosdokōn ton Christon autou ton dia tōn prophētōn hēxein kēryttomenon, hon elthonta epei mē paredexanto, dikēn tēs eis auton apistias hypeschon te kai hyphexousin.
And how much better than him, in a choice of evils, is the one who does not divide the divine power without beginning and unbegotten but confesses the same in bare words; and how much better than both is the Jew, who neither divides the one God into Father and Son like Marcellus nor introduces the same as Son-Father like Sabellius, but worships God, and knows and awaits his Christ who was proclaimed by the prophets as coming; and since they did not receive him when he came, they have paid and will pay the penalty for their unbelief toward him.
John 1:11 (echo, low confidence)
Notes and citation
Summary: Even the Jew is better than Marcellus, though Jews suffer for rejecting Christ.
- Polemical statement about the Jews, translated as written.
Topics: Trinity, Heresy, Monarchianism and Sabellianism
Cite (SBL): Eusebius, Eccl. theol. 1.5.2 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/1-5-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/1-5-2
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-eusebius-ecclesiastica-theologia-1-5-2) · Report an error
Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
preface 1, chapter 6
1.6.1Klostermann
οἱ δὲ πιστεύειν εἰς τὸν ἀφικόμενον διʼ εὐχῆς ἔχοντες τρία ταῦτα γνωριοῦσιν· τὸν »ἐκ σπέρματος Δαυὶδ« καὶ τῆς [αὐτῆς] ἁγίας παρθένου καὶ τὸν ἐνοικήσαντα τούτῳ υἱὸν τοῦ θεοῦ προόντα καὶ οὐσιωδῶς ὑφεστῶτα καὶ τὸν τούτου πατέρα θεόν, ὑφʼ οὗ καὶ αὐτὸς ἀπεστάλθαι συνεχῶς ὁμολογεῖ. »ἡμῖν« τοίνυν »εἷς θεὸς ὁ πατήρ, ἐξ οὗ τὰ πάντα« κατὰ τὸν ἀπόστολον »καὶ εἷς κύριος Ἰησοῦς Χριστός, διʼ οὗ τὰ πάντα«, ὁ προὼν τοῦ θεοῦ μονογενὴς υἱός, καὶ τρίτος ὁ κατὰ σάρκα υἱὸς ἀνθρώπου, ὃν διʼ ἡμᾶς ἀνείληφεν ὁ υἱὸς τοῦ θεοῦ.
hoi de pisteuein eis ton aphikomenon diʼ euchēs echontes tria tauta gnōriousin; ton »ek spermatos Dauid« kai tēs [autēs] hagias parthenou kai ton enoikēsanta toutǭ huion tou theou proonta kai ousiōdōs hyphestōta kai ton toutou patera theon, hyphʼ hou kai autos apestalthai synechōs homologei. »hēmin« toinyn »heis theos ho patēr, ex hou ta panta« kata ton apostolon »kai heis kyrios Iēsous Christos, diʼ hou ta panta«, ho proōn tou theou monogenēs huios, kai tritos ho kata sarka huios anthrōpou, hon diʼ hēmas aneilēphen ho huios tou theou.
But those who pray to believe in the one who came will know these three: the one “from the seed of David” and of the holy Virgin; the Son of God who dwelt in him, pre-existing and subsisting in substance; and his Father, God, by whom he constantly confesses that he was sent. “For us,” then, “there is one God, the Father, from whom are all things,” according to the apostle, “and one Lord Jesus Christ, through whom are all things,” the pre-existing only-begotten Son of God; and third, the son of man according to the flesh, whom the Son of God assumed for our sake.
Textual problem in this passage: see the notes.
Rom 1:3 (quotation, high confidence) · 1 Cor 8:6 (quotation, high confidence)
Notes and citation
Summary: Believers know three: the man born of David's line, the pre-existing Son who dwelt in him, and the Father.
- Rom 1:3; 1 Cor 8:6. The editor deletes “same” (αὐτῆς).
Notes on the original text
- Digital text corrected (page-break mark): | οἱ δὲ πιστεύειν → οἱ δὲ πιστεύειν.
Topics: Christology, Trinity
Cite (SBL): Eusebius, Eccl. theol. 1.6.1 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/1-6-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/1-6-1
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-eusebius-ecclesiastica-theologia-1-6-1) · Report an error
Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
1.6.2Klostermann
ἀλλʼ οὔτε ὃ ἀνείληφεν σῶμα ταὐτὸν ἦν τῷ ἀνειληφότι υἱῷ τοῦ θεοῦ, οὔτε αὐτὸς ὁ υἱὸς τοῦ θεοῦ εἷς καὶ ὁ αὐτὸς ἂν νομισθείη τῷ γεγεννηκότι. τριῶν δὴ τούτων ὑποκειμένων, οἱ δύο διδόντες τὸ τρίτον δʼ ἐκποδὼν ποιούμενοι τῆς ἐκκλησίας εἶεν ἂν ἀπόβλητοι.
allʼ oute ho aneilēphen sōma tauton ēn tǭ aneilēphoti huiǭ tou theou, oute autos ho huios tou theou heis kai ho autos an nomistheiē tǭ gegennēkoti. triōn dē toutōn hypokeimenōn, hoi dyo didontes to triton dʼ ekpodōn poioumenoi tēs ekklēsias eien an apoblētoi.
But neither was the body which he assumed the same as the Son of God who assumed it, nor would the Son of God himself be thought one and the same with the one who begot him. With these three set before us, those who grant two and put the third out of the way would be cast out of the church.
Notes and citation
Summary: Body, Son and Father are distinct; denying any one puts one outside the church.
Topics: Christology, Trinity, Heresy
Cite (SBL): Eusebius, Eccl. theol. 1.6.2 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/1-6-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/1-6-2
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-eusebius-ecclesiastica-theologia-1-6-2) · Report an error
Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
preface 1, chapter 7
1.7.1Klostermann
τὴν μὲν δὴ σάρκα τοῦ σωτῆρος ἄθεοί τινες τῶν ἑτεροδόξων παραιτησάμενοι, δόξῃ δέ τινι φαντασίας ὦφθαι αὐτὸν ἐπὶ τῆς γῆς εἰρηκότες, πρῶτοι τοῦ τῆς ἀληθείας σκοποῦ διημαρτήκασιν. οἱ δὲ τὴν ἔνσαρκον οἰκονομίαν παραδεδεγμένοι, τὸν δὲ προόντα τοῦ θεοῦ υἱὸν ἀρνησάμενοι, ποικίλας ὡς ἔφην ἑαυτοῖς ἀνοδίας ἐπενόησαν· οἱ μὲν ψιλὸν ἄνθρωπον τῆς κοινῆς ἁπάντων φύσεως κατʼ οὐδὲν κρείττονα ἢ ὅσον ἀρετῆς προτερήμασιν γεγονέναι αὐτὸν εἰρηκότες, οἱ δʼ αὐτὸν ἐνοικῆσαι τὸν τῶν ὅλων θεὸν τῷ σώματι δογματίσαντες υἱόν τε αὐτὸν ἑαυτοῦ χρηματίσαι φάντες διʼ ἣν ὑπέμεινεν κατὰ ἄνθρωπον οἰκονομίαν. δύο διδόντες οὗτοι, θεὸν καὶ ἄνθρωπον, τοῦ τρίτου σφὰς αὐτοὺς ἐστέρησαν, αὐτὸν τὸν σωτῆρα τὸν μονογενῆ τοῦ θεοῦ υἱὸν ἀρνησάμενοι.
tēn men dē sarka tou sōtēros atheoi tines tōn heterodoxōn paraitēsamenoi, doxę̄ de tini phantasias ōphthai auton epi tēs gēs eirēkotes, prōtoi tou tēs alētheias skopou diēmartēkasin. hoi de tēn ensarkon oikonomian paradedegmenoi, ton de proonta tou theou huion arnēsamenoi, poikilas hōs ephēn heautois anodias epenoēsan; hoi men psilon anthrōpon tēs koinēs hapantōn physeōs katʼ ouden kreittona ē hoson aretēs proterēmasin gegonenai auton eirēkotes, hoi dʼ auton enoikēsai ton tōn holōn theon tǭ sōmati dogmatisantes huion te auton heautou chrēmatisai phantes diʼ hēn hypemeinen kata anthrōpon oikonomian. dyo didontes houtoi, theon kai anthrōpon, tou tritou sphas autous esterēsan, auton ton sōtēra ton monogenē tou theou huion arnēsamenoi.
Some godless heterodox, rejecting the Saviour's flesh and saying that he was seen on earth in an appearance of fantasy, were the first to miss the mark of truth. Others, accepting the dispensation in the flesh but denying the pre-existing Son of God, devised for themselves, as I said, various trackless ways: some saying he was a mere man of the common nature of all, in no way superior except by the advantages of virtue; others teaching that the God of all himself dwelt in the body, and saying that he called himself his own son because of the human dispensation he underwent. These, granting two, God and man, robbed themselves of the third, denying the Saviour himself, the only-begotten Son of God.
Notes and citation
Summary: Docetists deny the flesh; adoptionists and Sabellians deny the pre-existing Son.
Notes on the original text
- Digital text corrected (OCR slip; page-break mark): παραδεδεγιμένοι → παραδεδεγμένοι; υἱὸν ἀρνησάμενοι. | → υἱὸν ἀρνησάμενοι..
Topics: Christology, Heresy
Cite (SBL): Eusebius, Eccl. theol. 1.7.1 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/1-7-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/1-7-1
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-eusebius-ecclesiastica-theologia-1-7-1) · Report an error
Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
1.7.2Klostermann
τούτων πάλαι μὲν Σαβέλλιος νυνὶ δὲ Μάρκελλος τῇ γνώμῃ συναπαχθέντες τὸν μὲν ἐπὶ πάντων θεὸν Ἰουδαίων τοῖς ἀπίστοις ὁμοίως εὖ μάλα εἰδέναι διισχυρίζοντο, καὶ ‹τὸ› δεύτερον, τὴν σάρκα τὴν ἐκ τῆς ἁγίας παρθένου, συνωμολογήκασιν· τὸ δὲ τρίτον, αὐτὸ τὸ κεφάλαιον τῆς ἁπάντων ἡμῶν σωτηρίας, τὸν υἱὸν τοῦ θεοῦ παραγκωνισάμενοι, φῶς ὄντα καὶ ἀλήθειαν, ὁμοῦ τῇ ἀρνήσει τοῦ υἱοῦ καὶ τοῦ τῆς ἀληθείας φωτὸς ἐκπεπτώκασιν.
toutōn palai men Sabellios nyni de Markellos tę̄ gnōmę̄ synapachthentes ton men epi pantōn theon Ioudaiōn tois apistois homoiōs eu mala eidenai diischyrizonto, kai ‹to› deuteron, tēn sarka tēn ek tēs hagias parthenou, synōmologēkasin; to de triton, auto to kephalaion tēs hapantōn hēmōn sōtērias, ton huion tou theou parankōnisamenoi, phōs onta kai alētheian, homou tę̄ arnēsei tou huiou kai tou tēs alētheias phōtos ekpeptōkasin.
Carried away with the opinion of these, Sabellius long ago and Marcellus now insisted that they knew very well the God over all, like the unbelieving Jews, and they agreed to the second, the flesh from the holy Virgin; but the third, the very head of the salvation of us all, the Son of God, they elbowed aside, though he is light and truth, and with the denial of the Son they have fallen also from the light of truth.
John 8:12 (echo, low confidence) · John 14:6 (echo, low confidence)
Notes and citation
Summary: Sabellius and Marcellus accept God and the flesh but deny the Son, who is light and truth.
- John 8:12; 14:6. “the” (τὸ) is the editor's supplement.
Topics: Christology, Heresy, Monarchianism and Sabellianism
Cite (SBL): Eusebius, Eccl. theol. 1.7.2 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/1-7-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/1-7-2
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-eusebius-ecclesiastica-theologia-1-7-2) · Report an error
Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
1.7.3Klostermann
ἔνθεν ἕνα μὲν θεὸν ὁμολογούντων αὐτῶν ἀκούσει καὶ τὴν σάρκα δὲ τοῦ σωτῆρος τιμώντων· τὸν δʼ ἐνοικήσαντα τῇ σαρκὶ θεοῦ υἱὸν φωνῇ μὲν καὶ χείλεσιν παραδεχομένων, ἔργῳ δὲ παραιτουμένων. υἱὸν γὰρ θεοῦ χρῆν ζητεῖν, ἀληθῶς ζῶντα καὶ ὑφεστῶτα, οὔτε τὸν αὐτὸν ᾧ ἀνείληφεν ὄντα σώματι, οὔτε τὸν αὐτὸν ὄντα τῷ θεῷ καὶ πατρί. οὔτε γὰρ τὸν ἐπέκεινα τῶν ὅλων θεὸν υἱὸν ἄν τις εἰπὼν εὐσεβήσειεν (τίνος γὰρ ἔσται υἱὸς ὁ τὴν ἄναρχον καὶ ἀγέννητον θεότητα περιβεβλημένος;), οὔτε τὸν μονογενῆ τοῦ θεοῦ υἱὸν αὐτὸν εἶναι τὸν πατέρα τις εἰπὼν ‹δια›δράσεται τὴν κατὰ τῶν δυσφήμων δίκην.
enthen hena men theon homologountōn autōn akousei kai tēn sarka de tou sōtēros timōntōn; ton dʼ enoikēsanta tę̄ sarki theou huion phōnę̄ men kai cheilesin paradechomenōn, ergǭ de paraitoumenōn. huion gar theou chrēn zētein, alēthōs zōnta kai hyphestōta, oute ton auton hǭ aneilēphen onta sōmati, oute ton auton onta tǭ theǭ kai patri. oute gar ton epekeina tōn holōn theon huion an tis eipōn eusebēseien (tinos gar estai huios ho tēn anarchon kai agennēton theotēta peribeblēmenos?), oute ton monogenē tou theou huion auton einai ton patera tis eipōn ‹dia›drasetai tēn kata tōn dysphēmōn dikēn.
Hence you will hear them confessing one God and honouring the Saviour's flesh, while accepting the Son of God who dwelt in the flesh with voice and lips but rejecting him in deed. For one ought to seek a Son of God truly living and subsisting, neither the same as the body which he assumed, nor the same as God the Father. For no one would be pious in calling the God beyond all things a son (whose son will he be who is clothed with divinity without beginning and unbegotten?), nor will anyone who says that the only-begotten Son of God is himself the Father escape the penalty set for blasphemers.
Notes and citation
Summary: The Son must be truly subsisting, distinct both from his body and from the Father.
- “escape” (δια-) is the editor's supplement.
Topics: Christology, Trinity
Cite (SBL): Eusebius, Eccl. theol. 1.7.3 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/1-7-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/1-7-3
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-eusebius-ecclesiastica-theologia-1-7-3) · Report an error
Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
preface 1, chapter 8
1.8.1Klostermann
διὸ δὴ τὴν εὐθεῖαν καὶ βασιλικὴν ὁδὸν ὀρθοτομοῦσα ἡ ἐκκλησία τοῦ θεοῦ τὰς μὲν ἄλλας παρεκτροπὰς ἀπεδοκίμασεν. τοῖς δʼ αὐτῆς θρέμμασιν τῆς ἐνθέου χάριτος παραδίδωσιν τὴν γνῶσιν, κατʼ αὐτὸ 〈τὸ〉 τῆς παλιγγενεσίας μυστήριον ὁμολογεῖν διδάσκουσα πιστεύειν εἰς ἕνα θεόν, πατέρα παντοκράτορα, τελείαν καὶ ἀκριβῆ καὶ ὁλόκληρον ταύτην εἰδέναι παρέχουσα τὴν θεολογίαν, ἣ θεὸν μὲν ἕνα παραδίδωσιν ἀφορίζουσα τῆς Ἑλληνικῆς καὶ πολυθέου πλάνης, πατέρα δὲ αὐτὸν οἶδεν τῆς Ἰουδαϊκῆς χωρίζουσα διδασκαλίας, παντοκράτορα δὲ αὐτὸν ὁμολογεῖ [τῆς] τῶν ἀθέων ἑτεροδόξων ἀποστρεφομένη τὴν δυσσέβειαν.
dio dē tēn eutheian kai basilikēn hodon orthotomousa hē ekklēsia tou theou tas men allas parektropas apedokimasen. tois dʼ autēs thremmasin tēs entheou charitos paradidōsin tēn gnōsin, katʼ auto 〈to〉 tēs palingenesias mystērion homologein didaskousa pisteuein eis hena theon, patera pantokratora, teleian kai akribē kai holoklēron tautēn eidenai parechousa tēn theologian, hē theon men hena paradidōsin aphorizousa tēs Hellēnikēs kai polytheou planēs, patera de auton oiden tēs Ioudaïkēs chōrizousa didaskalias, pantokratora de auton homologei [tēs] tōn atheōn heterodoxōn apostrephomenē tēn dyssebeian.
Therefore the church of God, cutting straight the straight and royal road, rejected the other deviations. To its nurslings it hands on the knowledge of the divine grace, teaching them at the very mystery of rebirth to confess that they believe in one God, the Father Almighty, granting them to know this perfect, exact and complete theology, which hands on one God, separating it from the Greek and polytheistic error, knows him as Father, separating it from the Jewish teaching, and confesses him Almighty, turning away from the impiety of the godless heterodox.
Textual problem in this passage: see the notes.
2 Tim 2:15 (echo, low confidence) · Num 20:17 (echo, low confidence)
Notes and citation
Summary: At baptism the church confesses one God, the Father Almighty, against Greeks, Jews and heretics.
- 2 Tim 2:15; Num 20:17 (“royal road”). The “mystery of rebirth” is baptism. “the” (τὸ) is the editor's supplement; the editor deletes “of the” (τῆς).
Cite (SBL): Eusebius, Eccl. theol. 1.8.1 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/1-8-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/1-8-1
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-eusebius-ecclesiastica-theologia-1-8-1) · Report an error
Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
1.8.2Klostermann
οὐδεὶς γοῦν τῶν ἑτεροδόξων εἴποι ἂν τὸν πατέρα τοῦ Χριστοῦ αὐτὸν εἶναι τὸν θεὸν τὸν παντοκράτορα. ὡς οὐδὲ Ἰουδαίων ὁμολογήσειεν ἄν τις τὸν θεὸν πατέρα εἶναι τὸν μονογενῆ υἱὸν μὴ εἰδώς, οὐδέ γε Ἕλλην ἕνα μόνον φήσειεν 〈ἂν〉 εἰδέναι θεόν. διὸ δὴ τούτων ἀπάντων ἀποκαθαίρουσα τὴν πλάνην ἡ ἐκκλησία τὸν ἕνα θεὸν κηρύττει, αὐτὸν εἶναι καὶ πατέρα καὶ παντοκράτορα διδάσκουσα, πατέρα μὲν ἑνὸς τοῦ Χριστοῦ μόνου, τῶν δὲ λοιπῶν ἁπάντων θεὸν καὶ κτίστην καὶ κύριον. οὕτω καὶ υἱὸν θεοῦ μονογενῆ Ἰησοῦν Χριστὸν παραδίδωσιν, τὸν πρὸ πάντων αἰώνων ἐκ τοῦ πατρὸς γεγεννημένον, οὐ τὸν αὐτὸν ὄντα τῷ πατρί, καθʼ ἑαυτὸν δὲ ὄντα καὶ ζῶντα καὶ ἀληθῶς υἱὸν συνόντα, θεὸν ἐκ θεοῦ καὶ φῶς ἐκ φωτὸς καὶ ζωὴν ἐκ ζωῆς, ἀλέκτοις καὶ ἀρρήτοις καὶ παντάπασιν ἀγνώστοις ἡμῖν καὶ ἀκαταλήπτοις λόγοις ἐκ τοῦ πατρὸς ἐπὶ σωτηρίᾳ τῶν ὅλων γεγεννημένον, καὶ οὐχ ὁμοίως μὲν τοῖς λοιποῖς γεννητοῖς ὑποστάντα οὐδὲ ζωὴν ἐμφερῆ τοῖς διʼ αὐτοῦ γεγεννημένοις ζῶντα, μόνον δὲ ἐξ αὐτοῦ τοῦ πατρὸς ἀποτεχθέντα καὶ αὐτοζωὴν ὄντα.
oudeis goun tōn heterodoxōn eipoi an ton patera tou Christou auton einai ton theon ton pantokratora. hōs oude Ioudaiōn homologēseien an tis ton theon patera einai ton monogenē huion mē eidōs, oude ge Hellēn hena monon phēseien 〈an〉 eidenai theon. dio dē toutōn apantōn apokathairousa tēn planēn hē ekklēsia ton hena theon kēryttei, auton einai kai patera kai pantokratora didaskousa, patera men henos tou Christou monou, tōn de loipōn hapantōn theon kai ktistēn kai kyrion. houtō kai huion theou monogenē Iēsoun Christon paradidōsin, ton pro pantōn aiōnōn ek tou patros gegennēmenon, ou ton auton onta tǭ patri, kathʼ heauton de onta kai zōnta kai alēthōs huion synonta, theon ek theou kai phōs ek phōtos kai zōēn ek zōēs, alektois kai arrētois kai pantapasin agnōstois hēmin kai akatalēptois logois ek tou patros epi sōtērią tōn holōn gegennēmenon, kai ouch homoiōs men tois loipois gennētois hypostanta oude zōēn empherē tois diʼ autou gegennēmenois zōnta, monon de ex autou tou patros apotechthenta kai autozōēn onta.
None of the heterodox, at any rate, would say that the Father of Christ is himself God Almighty; just as no Jew, not knowing the only-begotten Son, would confess that God is Father, nor would a Greek say that he knows only one God. Therefore, cleansing away the error of all these, the church proclaims the one God, teaching that he is both Father and Almighty: Father of the one Christ alone, and God and creator and Lord of all the rest. So too it hands on the only-begotten Son of God, Jesus Christ, begotten from the Father before all ages, not the same as the Father, but existing and living by himself and truly being with him as Son, God from God and light from light and life from life, begotten from the Father for the salvation of all in ways unutterable and unspeakable and wholly unknown and incomprehensible to us; and not subsisting like the other begotten things, nor living a life like those begotten through him, but alone brought forth from the Father himself, and being life itself.
Notes and citation
Summary: The church confesses one Father Almighty and the only-begotten Son, God from God, begotten before all ages, distinct from the Father.
- The phrases “God from God, light from light, life from life” follow the Caesarean creed that Eusebius presented at Nicaea. “would” (ἂν) is the editor's supplement.
Topics: Trinity, Christology, Rule of faith
Cite (SBL): Eusebius, Eccl. theol. 1.8.2 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/1-8-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/1-8-2
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-eusebius-ecclesiastica-theologia-1-8-2) · Report an error
Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
1.8.3Klostermann
καὶ ἔπρεπεν γὰρ τῷ ἐπὶ πάντων θεῷ πρὸ παντὸς γενητοῦ καὶ πρὸ πάντων αἰώνων τὸ μονογενὲς τοῦτο προβαλέσθαι γέννημα, ὥσπερ τινὰ κρηπίδα καὶ θεμέλιον ἀρραγῆ τῶν μελλόντων διʼ αὐτοῦ γενήσεσθαι. διὸ δὴ πρὸ πάντων τῶν μελλόντων ἔσεσθαι τὸν υἱὸν ἐγέννα ὥσπερ τινὸς φωτὸς ἀκτῖνα καὶ ζωῆς πηγὴν καὶ θησαυρὸν ἀγαθῶν, »ἐν ᾧ πάντες εἰσὶν οἱ θησαυροὶ τῆς σοφίας καὶ τῆς γνώσεως ἀπόκρυφοι« κατὰ τὸν θεῖον ἀπόστολον.
kai eprepen gar tǭ epi pantōn theǭ pro pantos genētou kai pro pantōn aiōnōn to monogenes touto probalesthai gennēma, hōsper tina krēpida kai themelion arragē tōn mellontōn diʼ autou genēsesthai. dio dē pro pantōn tōn mellontōn esesthai ton huion egenna hōsper tinos phōtos aktina kai zōēs pēgēn kai thēsauron agathōn, »en hǭ pantes eisin hoi thēsauroi tēs sophias kai tēs gnōseōs apokryphoi« kata ton theion apostolon.
For it was fitting for the God over all to put forth this only-begotten offspring before every created thing and before all ages, as a kind of base and unbreakable foundation of the things that were to come into being through him. Therefore before all things that were to be he begot the Son, as a ray of light, a spring of life, and a treasury of good things, “in whom are hidden all the treasures of wisdom and knowledge,” according to the divine apostle.
Col 2:3 (quotation, high confidence)
Notes and citation
Summary: God begot the Son before all things as the foundation of creation.
- Col 2:3. “Put forth” renders προβαλέσθαι.
Topics: Christology
Cite (SBL): Eusebius, Eccl. theol. 1.8.3 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/1-8-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/1-8-3
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-eusebius-ecclesiastica-theologia-1-8-3) · Report an error
Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
1.8.4Klostermann
τοσούτων ἀγαθῶν ὁ μόνος ἀγαθὸς πατὴρ τὸν υἱὸν ὑφίστη, αὐτοζωὴν ὄντα ζωοποιὸν τῶν ὅλων, καὶ αὐτοφῶς »τὸ ἀληθινὸν« καὶ πάσης νοερᾶς καὶ λογικῆς οὐσίας φωτιστικόν, καὶ αὐτολόγον καὶ 〈αὐτο〉σοφίαν σοφῶς τὰ πάντα καὶ λογικῶς ὑφιστάμενόν τε καὶ διοικοῦντα, ὧν δὴ χάριν μονογενὴς υἱὸς τοῦ θεοῦ μόνος αὐτὸς καὶ οὐδεὶς ἄλλος ἀνηγόρευταί τε καὶ ἔστιν.
tosoutōn agathōn ho monos agathos patēr ton huion hyphistē, autozōēn onta zōopoion tōn holōn, kai autophōs »to alēthinon« kai pasēs noeras kai logikēs ousias phōtistikon, kai autologon kai 〈auto〉sophian sophōs ta panta kai logikōs hyphistamenon te kai dioikounta, hōn dē charin monogenēs huios tou theou monos autos kai oudeis allos anēgoreutai te kai estin.
The Father, who alone is good, made the Son of such great good things to subsist: being life itself, giving life to all things; and light itself, “the true” light, enlightening every intellectual and rational substance; and Word itself and Wisdom itself, making all things subsist and governing them wisely and rationally. For these reasons he alone, and no one else, has been proclaimed and is the only-begotten Son of God.
John 1:9 (quotation, high confidence) · Mark 10:18 (echo, low confidence)
Notes and citation
Summary: The Son is life, light, Word and Wisdom itself, and alone is the only-begotten.
- John 1:9; Mark 10:18. “itself” (αὐτο-) with Wisdom is the editor's supplement.
Topics: Christology
Cite (SBL): Eusebius, Eccl. theol. 1.8.4 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/1-8-4). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/1-8-4
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-eusebius-ecclesiastica-theologia-1-8-4) · Report an error
Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
preface 1, chapter 9
1.9.1Klostermann
ὅθεν εἰκότως ἄν τις μέμψαιτο τοῖς κτίσμα αὐτὸν φάναι τετολμηκόσιν, ἐξ οὐκ ὄντων ὁμοίως τοῖς λοιποῖς κτίσμασιν γενόμενον. καὶ πῶς γὰρ ἔτι ἔσται υἱός; πῶς δὲ μονογενὴς τοῦ θεοῦ ὁ τὴν αὐτὴν τοῖς λοιποῖς κτίσμασιν ἐπιγραφόμενος φύσιν; ταύτῃ γὰρ ἀδελφὸς ἂν τούτων γένοιτο μᾶλλον, οὐχὶ δὲ υἱὸς τοῦ θεοῦ, τῶν τε πολλῶν γενητῶν ἔσται εἷς, ἅτε τῆς ἐξ οὐκ ὄντων κτίσεως ὁμοίως αὐτοῖς μετασχὼν κοινωνίας.
hothen eikotōs an tis mempsaito tois ktisma auton phanai tetolmēkosin, ex ouk ontōn homoiōs tois loipois ktismasin genomenon. kai pōs gar eti estai huios? pōs de monogenēs tou theou ho tēn autēn tois loipois ktismasin epigraphomenos physin? tautę̄ gar adelphos an toutōn genoito mallon, ouchi de huios tou theou, tōn te pollōn genētōn estai heis, hate tēs ex ouk ontōn ktiseōs homoiōs autois metaschōn koinōnias.
Hence one would rightly blame those who have dared to say he is a creature, come into being from nothing like the other creatures. For how will he still be a Son? And how only-begotten of God, if he is enrolled under the same nature as the other creatures? For in this way he would rather be their brother, not the Son of God, and he will be one of the many created things, having shared in the same fellowship of creation from nothing as they.
Notes and citation
Summary: Those who call the Son a creature from nothing make him a brother of creatures, not the Son.
- Directed against those who called the Son a creature made from nothing (the Arian position); translated as written.
Notes on the original text
- Digital text corrected (page-break mark): ἐξ | οὐκ → ἐξ οὐκ.
Topics: Christology, Heresy, Arianism
Cite (SBL): Eusebius, Eccl. theol. 1.9.1 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/1-9-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/1-9-1
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-eusebius-ecclesiastica-theologia-1-9-1) · Report an error
Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
1.9.2Klostermann
ἀλλʼ οὐχ ὧδε τὰ θεῖα περὶ αὐτοῦ παιδεύει λόγια. ἀλλʼ ὅτε μὲν τῆς τῶν γενητῶν ὑπάρξεως τὴν διδασκαλίαν ποιεῖται, ἀθρόως τὰ πάντα μαρτυρεῖ διʼ αὐτοῦ γεγονέναι· »πάντα« γὰρ »διʼ αὐτοῦ ἐγένετο, καὶ χωρὶς αὐτοῦ ἐγένετο οὐδὲ ἕν« καὶ »ἐν αὐτῷ ἐκτίσθη τὰ πάντα τὰ ἐν τοῖς οὐρανοῖς καὶ τὰ ἐπὶ τῆς γῆς, εἴτε ὁρατὰ εἴτε ἀόρατα« καὶ »τὰ πάντα διʼ αὐτοῦ καὶ εἰς αὐτὸν ἔκτισται· καὶ αὐτός ἐστιν πρὸ πάντων καὶ τὰ πάντα ἐν αὐτῷ συνέστηκεν« κατὰ τὰς ἀποστολικὰς διδασκαλίας.
allʼ ouch hōde ta theia peri autou paideuei logia. allʼ hote men tēs tōn genētōn hyparxeōs tēn didaskalian poieitai, athroōs ta panta martyrei diʼ autou gegonenai; »panta« gar »diʼ autou egeneto, kai chōris autou egeneto oude hen« kai »en autǭ ektisthē ta panta ta en tois ouranois kai ta epi tēs gēs, eite horata eite aorata« kai »ta panta diʼ autou kai eis auton ektistai; kai autos estin pro pantōn kai ta panta en autǭ synestēken« kata tas apostolikas didaskalias.
But the divine oracles do not teach so about him. When they give teaching on the existence of created things, they testify all together that all things came into being through him: for “all things came into being through him, and without him nothing came into being,” and “in him were created all things in the heavens and on earth, visible and invisible,” and “all things were created through him and for him; and he is before all things, and all things hold together in him,” according to the apostolic teachings.
John 1:3 (quotation, high confidence) · Col 1:16–17 (quotation, high confidence)
Notes and citation
Summary: Scripture says all things came into being through the Son.
- John 1:3; Col 1:16–17.
Topics: Christology, Creation
Cite (SBL): Eusebius, Eccl. theol. 1.9.2 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/1-9-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/1-9-2
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-eusebius-ecclesiastica-theologia-1-9-2) · Report an error
Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
1.9.3Klostermann
ὅτε δὲ τὴν περὶ αὐτοῦ θεολογίαν εἰσάγει, τῶν μὲν λοιπῶν ἀπάντων αὐτὸν ἀφορίζει, κύριον δὲ αὐτὸν καὶ δεσπότην καὶ δημιουργὸν καὶ θεὸν καὶ σωτῆρα τῶν ὅλων οἶδεν, μονογενῆ τε υἱὸν θεοῦ μόνον αὐτὸν καὶ οὐδένα ἄλλον ἀποφαίνει, σοφίαν τε καὶ λόγον καὶ ζωὴν καὶ φῶς μόνον αὐτὸν ἀποκαλεῖ, εἰκόνας 〈τε〉 »τοῦ θεοῦ τοῦ ἀοράτου« καὶ »ἀπαύγασμα φωτὸς ἀιδίου«, ἕτερά τε μύρια τούτοις ἀδελφὰ περὶ αὐτοῦ δοξάζειν διδάσκει, ὧδέ πη τῆς πατρικῆς θεότητος τὴν πρὸς μόνον αὐτὸν ὡσανεὶ πρὸς υἱὸν μονογενῆ ἰδιάζουσαν σχέσιν ἐπιδεικνύμενα.
hote de tēn peri autou theologian eisagei, tōn men loipōn apantōn auton aphorizei, kyrion de auton kai despotēn kai dēmiourgon kai theon kai sōtēra tōn holōn oiden, monogenē te huion theou monon auton kai oudena allon apophainei, sophian te kai logon kai zōēn kai phōs monon auton apokalei, eikonas 〈te〉 »tou theou tou aoratou« kai »apaugasma phōtos aidiou«, hetera te myria toutois adelpha peri autou doxazein didaskei, hōde pē tēs patrikēs theotētos tēn pros monon auton hōsanei pros huion monogenē idiazousan schesin epideiknymena.
But when they bring in the theology about him, they mark him off from all the rest, and know him as Lord and Master and Creator and God and Saviour of all; they declare him alone, and no one else, the only-begotten Son of God, and call him alone Wisdom and Word and Life and Light, and “image of the invisible God” and “radiance of eternal light,” and teach us to hold countless other things akin to these about him, showing in this way the relation of the Father's divinity peculiar to him alone, as to an only-begotten Son.
Col 1:15 (quotation, high confidence) · Heb 1:3 (echo, low confidence)
Notes and citation
Summary: Scripture's titles mark the Son off from creatures and show his unique relation to the Father.
- Col 1:15; Wis 7:26; compare Heb 1:3.
Extrabiblical texts: Wis 7:26 (Wisdom of Solomon [in RC, EO, ETH canons]; quotation)
Topics: Christology
Cite (SBL): Eusebius, Eccl. theol. 1.9.3 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/1-9-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/1-9-3
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-eusebius-ecclesiastica-theologia-1-9-3) · Report an error
Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
1.9.4Klostermann
διὸ καὶ υἱὸν ἀγαπητὸν ἀνεκήρυττεν μόνον αὐτὸν ἀμφὶ τὰ Ἰορδάνου ῥεῖθρα ἡ πατρικὴ φωνὴ μεγάλῃ μαρτυροῦσα βοῇ »οὗτός ἐστιν ὁ υἱός μου ὁ ἀγαπητός, ἐν ᾧ ηὐδόκησα«. καὶ δευτεροῖ γε τὴν μαρτυρίαν καὶ ἐπὶ τῆς ἐν τῷ ὄρει μεταμορφώσεως τὸν αὐτὸν ἐπισφραγιζομένη λόγον.
dio kai huion agapēton anekērytten monon auton amphi ta Iordanou rheithra hē patrikē phōnē megalę̄ martyrousa boę̄ »houtos estin ho huios mou ho agapētos, en hǭ ēudokēsa«. kai deuteroi ge tēn martyrian kai epi tēs en tǭ orei metamorphōseōs ton auton episphragizomenē logon.
Therefore the Father's voice proclaimed him alone beloved Son at the streams of the Jordan, testifying with a great cry: “This is my beloved Son, in whom I am well pleased.” And it repeated the testimony at the transfiguration on the mountain, sealing the same word.
Matt 3:17 (quotation, high confidence) · Matt 17:5 (allusion, high confidence)
Notes and citation
Summary: At the Jordan and the transfiguration the Father named him alone his beloved Son.
- Matt 3:17; Matt 17:5.
Topics: Christology
Cite (SBL): Eusebius, Eccl. theol. 1.9.4 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/1-9-4). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/1-9-4
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-eusebius-ecclesiastica-theologia-1-9-4) · Report an error
Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
1.9.5Klostermann
αὐτοῦ τοιγαροῦν τοῦ τῶν ὅλων θεοῦ ταύτην αὐτῷ τὴν μαρτυρίαν παρασχομένου, τοῦ τε εὐαγγελιστοῦ διαρρήδην αὐτὸν υἱὸν μονογενῆ εἶναι διδάσκοντος διʼ ὧν ἔφη »θεὸν οὐδεὶς ἑώρακεν πώποτε· ὁ μονογενὴς υἱὸς (ἢ »μονογενὴς θεὸς«) ὁ ὢν εἰς τὸν κόλπον τοῦ πατρός, ἐκεῖνος ἐξηγήσατο« ἀλλὰ καὶ αὐτοῦ τοῦ σωτῆρος ἐν ταῖς περὶ αὐτοῦ διδασκαλίαις ταῦτʼ ἐπισφραγιζομένου, διʼ ὧν ἔλεγεν »οὕτως γὰρ ἠγάπησεν ὁ θεὸς τὸν κόσμον, ὥστε τὸν υἱὸν αὐτοῦ τὸν μονογενῆ ἔδωκεν, ἵνα πᾶς ὁ πιστεύων εἰς αὐτὸν ἔχῃ ζωὴν αἰώνιον«,
autou toigaroun tou tōn holōn theou tautēn autǭ tēn martyrian paraschomenou, tou te euangelistou diarrēdēn auton huion monogenē einai didaskontos diʼ hōn ephē »theon oudeis heōraken pōpote; ho monogenēs huios (ē »monogenēs theos«) ho ōn eis ton kolpon tou patros, ekeinos exēgēsato« alla kai autou tou sōtēros en tais peri autou didaskaliais tautʼ episphragizomenou, diʼ hōn elegen »houtōs gar ēgapēsen ho theos ton kosmon, hōste ton huion autou ton monogenē edōken, hina pas ho pisteuōn eis auton echę̄ zōēn aiōnion«,
Since, then, the God of all himself gave him this testimony, and the evangelist expressly taught that he is the only-begotten Son when he said, “No one has ever seen God; the only-begotten Son (or ‘only-begotten God’), who is in the bosom of the Father, he has made him known,” and the Saviour himself sealed this in his teachings about himself, saying, “For God so loved the world that he gave his only-begotten Son, so that everyone who believes in him may have eternal life,”
John 1:18 (quotation, high confidence) · John 3:16 (quotation, high confidence)
Notes and citation
Summary: The Father, the evangelist and the Saviour all testify that he is the only-begotten Son.
- John 1:18 (Eusebius knows both readings, “only-begotten Son” and “only-begotten God”); John 3:16. The sentence continues in the next section.
Topics: Christology
Cite (SBL): Eusebius, Eccl. theol. 1.9.5 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/1-9-5). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/1-9-5
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-eusebius-ecclesiastica-theologia-1-9-5) · Report an error
Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
1.9.6Klostermann
ὁ μετὰ ταύτας τὰς φωνὰς γενητὸν ἐξ οὐκ ὄντων καὶ κτίσμα προηγμένον ἐκ τοῦ μὴ ὄντος τὸν υἱὸν ὁριζόμενος λέληθεν τοὔνομα μὲν αὐτῷ μόνον χαριζόμενος, τὸ δʼ ἀληθῶς υἱὸν εἶναι ἀρνούμενος. ὁ γὰρ ἐξ οὐκ ὄντων γεγονὼς οὐκ [ἂν] ἀληθῶς γένοιτʼ ἂν υἱὸς θεοῦ, ὅτι μηδὲ ἄλλο τι τῶν γεννητῶν.
ho meta tautas tas phōnas genēton ex ouk ontōn kai ktisma proēgmenon ek tou mē ontos ton huion horizomenos lelēthen tounoma men autǭ monon charizomenos, to dʼ alēthōs huion einai arnoumenos. ho gar ex ouk ontōn gegonōs ouk [an] alēthōs genoitʼ an huios theou, hoti mēde allo ti tōn gennētōn.
the one who, after these words, defines the Son as a thing made from nothing and a creature brought forth from what is not, fails to see that he grants him only the name, while denying that he is truly Son. For one who came into being from nothing would not truly be Son of God, any more than any other of the begotten things.
Textual problem in this passage: see the notes.
Notes and citation
Summary: To call the Son a creature from nothing is to deny that he is truly Son.
- The editor deletes a repeated “would” (ἂν).
Notes on the original text
- Digital text corrected (page-break mark; stop for comma): ταύτας | τὰς → ταύτας τὰς; χαριζόμενος. τὸ δʼ → χαριζόμενος, τὸ δʼ.
Topics: Christology, Heresy, Arianism
Cite (SBL): Eusebius, Eccl. theol. 1.9.6 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/1-9-6). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/1-9-6
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-eusebius-ecclesiastica-theologia-1-9-6) · Report an error
Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
preface 1, chapter 10
1.10.1Klostermann
ὁ δʼ ἀληθῶς υἱὸς τοῦ θεοῦ, ἐξ αὐτοῦ ἅτε δὴ ἐκ πατρὸς ἀποτεχθείς, εἰκότως καὶ μονογενὴς καὶ ἀγαπητὸς χρηματίσειεν ἂν τοῦ πατρός· οὕτω δὲ καὶ θεὸς ἂν εἴη. τί γὰρ ἂν γένοιτο θεοῦ γέννημα 〈ἢ τὸ〉 τῷ γεγεννηκότι ἀφωμοιωμένον; κτίζει μὲν οὖν βασιλεὺς πόλιν ἀλλʼ οὐ γεννᾷ πόλιν, γεννᾶν δὲ υἱὸν ἀλλʼ οὐ κτίζειν λέγεται· καὶ [ὁ] τεχνίτης δημιουργὸς ἀλλʼ οὐχὶ πατὴρ γένοιτʼ ἂν τοῦ πρὸς αὐτοῦ δημιουργουμένου, τοῦ δʼ ἐξ αὐτοῦ φύντος υἱοῦ οὐκ ἂν δημιουργὸς λεχθείη. καὶ δὴ καὶ ὁ τῶν ὅλων θεὸς τοῦ μὲν υἱοῦ πατήρ, τοῦ δὲ κόσμου κτίστης ἂν εἰκότως καὶ ποιητὴς λέγοιτο.
ho dʼ alēthōs huios tou theou, ex autou hate dē ek patros apotechtheis, eikotōs kai monogenēs kai agapētos chrēmatiseien an tou patros; houtō de kai theos an eiē. ti gar an genoito theou gennēma 〈ē to〉 tǭ gegennēkoti aphōmoiōmenon? ktizei men oun basileus polin allʼ ou genną polin, gennan de huion allʼ ou ktizein legetai; kai [ho] technitēs dēmiourgos allʼ ouchi patēr genoitʼ an tou pros autou dēmiourgoumenou, tou dʼ ex autou phyntos huiou ouk an dēmiourgos lechtheiē. kai dē kai ho tōn holōn theos tou men huiou patēr, tou de kosmou ktistēs an eikotōs kai poiētēs legoito.
But the true Son of God, brought forth from him as from a father, would rightly be called both only-begotten and beloved of the Father; and so he would also be God. For what could an offspring of God be but what is made like the one who begot it? A king founds a city but does not beget a city; he is said to beget a son, not to found one. And a craftsman would be the maker but not the father of what is made by him, but he would not be called the maker of the son born from him. So too the God of all would rightly be called Father of the Son, but founder and maker of the world.
Textual problem in this passage: see the notes.
Notes and citation
Summary: God is Father of the Son but maker of the world, as a king begets a son but founds a city.
- “but what is” (ἢ τὸ) is the editor's supplement; the editor deletes “the” (ὁ).
Notes on the original text
- Digital text corrected (OCR slip): ἀποεχθείς → ἀποτεχθείς; γεννιᾷ πόλιν → γεννᾷ πόλιν; οὐκ ἢν δημιουργὸς → οὐκ ἂν δημιουργὸς.
Topics: Christology, Trinity
Cite (SBL): Eusebius, Eccl. theol. 1.10.1 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/1-10-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/1-10-1
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-eusebius-ecclesiastica-theologia-1-10-1) · Report an error
Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
1.10.2Klostermann
εἰ δʼ ἅπαξ που τῆς γραφῆς εὑρίσκοι τις εἰρημένον »κύριος ἔκτισέν με ἀρχὴν ὁδῶν αὐτοῦ εἰς ἔργα αὐτοῦ«, τὸν νοῦν ἐπισκοπεῖν χρὴ τοῦ λόγου, ὃν μικρὸν ὕστερον ἐκθήσομαι, ἀλλὰ μὴ κατὰ Μάρκελλον ἐκ μιᾶς λέξεως τὸ κυριώτατον τῆς ἐκκλησίας παρασαλεύειν δόγμα. κἀκεῖνος γὰρ ἅπαξ ἀκούσας λόγον εἶναι τὸν υἱόν, ἐπὶ τὸν ἄνθρωπον καταπεσὼν τὴν ὕπαρξιν ἠθέτει αὐτοῦ.
ei dʼ hapax pou tēs graphēs heuriskoi tis eirēmenon »kyrios ektisen me archēn hodōn autou eis erga autou«, ton noun episkopein chrē tou logou, hon mikron hysteron ekthēsomai, alla mē kata Markellon ek mias lexeōs to kyriōtaton tēs ekklēsias parasaleuein dogma. kakeinos gar hapax akousas logon einai ton huion, epi ton anthrōpon katapesōn tēn hyparxin ēthetei autou.
And if anyone should find it said once somewhere in Scripture, “The Lord created me as the beginning of his ways for his works,” he must consider the sense of the saying, which I shall set out a little later, and not, like Marcellus, shake the most important dogma of the church from one phrase. For he too, having once heard that the Son is Word, fell back onto the man and rejected his existence.
Prov 8:22 (quotation, high confidence)
Notes and citation
Summary: Prov 8:22 must be read in context, not used to overturn the church's doctrine as Marcellus used “Word.”
- Prov 8:22 (LXX).
Topics: Christology, Scripture and canon
Cite (SBL): Eusebius, Eccl. theol. 1.10.2 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/1-10-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/1-10-2
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-eusebius-ecclesiastica-theologia-1-10-2) · Report an error
Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
1.10.3Klostermann
ὃν δὴ καὶ πρὸς αὐτοῦ καὶ πρὸς τοῦ πατρὸς μαρτυρούμενον εἶναι υἱὸν πῶς τοῖς λοιποῖς γενητοῖς παραβάλλειν ὅσιον; πῶς δʼ ἔσται μονογενὴς τῷ πλήθει τῶν γεγονότων συναριθμούμενος; καὶ μὴν ἐξ αὐτῆς τῆς προσηγορίας ὁ υἱὸς τὴν πρὸς τὸν πατέρα φυσικὴν σχέσιν παρίστησιν, ὡς αὖ πάλιν τὸ μονογενὲς ὄνομα καὶ τοῦ γένους ἐφάπτεται καὶ τῆς γενέσεως αὐτῆς καὶ τοῦ μόνον εἶναι καὶ μηδέτερον αὐτῷ τῆς υἱότητος κοινωνεῖν. ἀλλʼ ἐοίκασιν ταὐτὸν Μαρκέλλῳ πάθος πεπονθέναι καὶ οὗτοι.
hon dē kai pros autou kai pros tou patros martyroumenon einai huion pōs tois loipois genētois paraballein hosion? pōs dʼ estai monogenēs tǭ plēthei tōn gegonotōn synarithmoumenos? kai mēn ex autēs tēs prosēgorias ho huios tēn pros ton patera physikēn schesin paristēsin, hōs au palin to monogenes onoma kai tou genous ephaptetai kai tēs geneseōs autēs kai tou monon einai kai mēdeteron autǭ tēs huiotētos koinōnein. allʼ eoikasin tauton Markellǭ pathos peponthenai kai houtoi.
How is it holy to compare with the other created things one who is testified by himself and by the Father to be Son? And how will he be only-begotten if he is counted with the multitude of things that have come into being? Indeed, by the very title “Son” he shows his natural relation to the Father, as again the name “only-begotten” touches both on his kind and on his generation itself, and on his being alone and on no other sharing his sonship. But these too seem to have suffered the same as Marcellus.
Notes and citation
Summary: The titles Son and only-begotten show a natural, unique relation to the Father, not creaturehood.
Notes on the original text
- Digital text corrected (page-break mark): κοινωνεῖν. | ἀλλʼ → κοινωνεῖν. ἀλλʼ.
Topics: Christology
Cite (SBL): Eusebius, Eccl. theol. 1.10.3 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/1-10-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/1-10-3
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-eusebius-ecclesiastica-theologia-1-10-3) · Report an error
Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
1.10.4Klostermann
ὁ μὲν γὰρ δέει τοῦ μὴ δύο θεοὺς εἰπεῖν τὴν ἄρνησιν τοῦ υἱοῦ προὐβάλλετο, τὴν ὑπόστασιν ἀθετῶν αὐτοῦ. οἱ δὲ δύο δόντες ὑποστάσεις, τὴν μὲν ἀγένητον τὴν δʼ ἐξ οὐκ ὄντων κτισθεῖσαν, ἕνα μὲν θεὸν ὑφίστανται· ὁ δὲ υἱὸς οὐκέτʼ αὐτοῖς οὕτε ὁ μονογενὴς ἔσται οὔτε μὴν κύριος, οὕτε θεός, μηδὲν μὲν ἐπικοινωνῶν τῇ τοῦ πατρὸς θεότητι, τοῖς δὲ λοιποῖς κτίσμασιν, καθʼ ὃ ἐξ οὐκ ὄντων ὑπέστη, παραβαλλόμενος. ἀλλʼ οὐχ οὕτως ἡ ἐκκλησία·
ho men gar deei tou mē dyo theous eipein tēn arnēsin tou huiou prouballeto, tēn hypostasin athetōn autou. hoi de dyo dontes hypostaseis, tēn men agenēton tēn dʼ ex ouk ontōn ktistheisan, hena men theon hyphistantai; ho de huios ouketʼ autois houte ho monogenēs estai oute mēn kyrios, houte theos, mēden men epikoinōnōn tę̄ tou patros theotēti, tois de loipois ktismasin, kathʼ ho ex ouk ontōn hypestē, paraballomenos. allʼ ouch houtōs hē ekklēsia;
For he, out of fear of speaking of two gods, put forward the denial of the Son, rejecting his hypostasis. These, granting two hypostases, one unbegotten and the other created from nothing, set up one God; but the Son will no longer be for them either only-begotten or Lord or God, sharing nothing in the Father's divinity, but being compared with the other creatures, inasmuch as he came to subsist from nothing. But not so the church.
Notes and citation
Summary: Marcellus denies the Son's hypostasis; those who make him a creature deny his divinity.
- Eusebius here criticizes both Marcellus and those who make the Son a creature from nothing.
Topics: Christology, Trinity, Heresy, Monarchianism and Sabellianism
Cite (SBL): Eusebius, Eccl. theol. 1.10.4 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/1-10-4). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/1-10-4
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-eusebius-ecclesiastica-theologia-1-10-4) · Report an error
Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
1.10.5Klostermann
τὸν δʼ υἱὸν τοῦ θεοῦ θεὸν καὶ κύριον ἀνακηρύττει, καὶ ἀληθῶς υἱὸν εἶναι καὶ θεὸν διδάσκει· οὐ κατὰ τοὺς πολλοὺς τοὺς ἐπίκλην ὀνομασθέντας υἱούς τε καὶ θεούς, περὶ ὧν εἴρηται »ἐγὼ εἶπα θεοί ἐστε καὶ υἱοὶ ὑψίστου πάντες«, καθʼ ὃ δὲ μόνος αὐτὸς ὁ ἐξ αὐτοῦ γεννηθεὶς τοῦ πατρὸς »ἐν μορφῇ θεοῦ ὑπῆρχεν«, »εἰκών« τʼ ἦν »τοῦ θεοῦ τοῦ ἀοράτου καὶ πρωτότοκος ἀπάσης κτίσεως«. διὸ καὶ τιμᾶν καὶ σέβειν καὶ προσκυνεῖν μόνον αὐτόν, οἷα κύριον καὶ σωτῆρα καὶ θεὸν ἑαυτῆς, μεμάθηκεν.
ton dʼ huion tou theou theon kai kyrion anakēryttei, kai alēthōs huion einai kai theon didaskei; ou kata tous pollous tous epiklēn onomasthentas huious te kai theous, peri hōn eirētai »egō eipa theoi este kai huioi hypsistou pantes«, kathʼ ho de monos autos ho ex autou gennētheis tou patros »en morphę̄ theou hypērchen«, »eikōn« tʼ ēn »tou theou tou aoratou kai prōtotokos apasēs ktiseōs«. dio kai timan kai sebein kai proskynein monon auton, hoia kyrion kai sōtēra kai theon heautēs, memathēken.
It proclaims the Son of God God and Lord, and teaches that he is truly Son and God: not like the many called sons and gods by title, of whom it is said, “I said, you are gods and sons of the Most High, all of you,” but inasmuch as he alone, begotten from the Father himself, “was in the form of God,” and was “the image of the invisible God and firstborn of all creation.” Therefore it has learned to honour and reverence and worship him alone, as its Lord and Saviour and God.
Ps 82:6 (81:6 LXX) (quotation, high confidence) · Phil 2:6 (quotation, high confidence) · Col 1:15 (quotation, high confidence)
Notes and citation
Summary: The church worships the Son as truly God, not as one of those called gods by grace.
- Ps 82:6 (LXX 81:6); Phil 2:6; Col 1:15.
Topics: Christology
Cite (SBL): Eusebius, Eccl. theol. 1.10.5 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/1-10-5). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/1-10-5
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-eusebius-ecclesiastica-theologia-1-10-5) · Report an error
Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
preface 1, chapter 11
1.11.1Klostermann
εἰ δὲ φόβον αὐτοῖς ἐμποιεῖ, μή πη ἄρα δύο θεοὺς ἀναγορεύειν δόξαιεν, ἴστωσαν ὡς καὶ τοῦ υἱοῦ πρὸς ἡμῶν ὁμολογουμένου θεοῦ εἷς ἂν γένοιτο θεὸς μόνος ἐκεῖνος, ὁ μόνος ἄναρχος καὶ ἀγέννητος, ὁ τὴν θεότητα οἰκείαν κεκτημένος, αὐτῷ τε τῷ υἱῷ τοῦ εἶναι καὶ τοῦ τοιῷδε εἶναι γεγονὼς αἴτιος· διʼ ὃν καὶ αὐτὸς ὁ υἱὸς ὁμολογεῖ ζῆν, ἄντικρυς λέγων »καθὼς ἀπέστειλέν με ὁ ζῶν πατὴρ κἀγὼ ζῶ διὰ τὸν πατέρα« καὶ »ὥσπερ γὰρ ὁ πατὴρ ζωὴν ἔχει ἐν ἑαυτῷ, οὕτως καὶ τῷ υἱῷ ἔδωκεν ζωὴν ἔχειν ἐν ἑαυτῷ«.
ei de phobon autois empoiei, mē pē ara dyo theous anagoreuein doxaien, istōsan hōs kai tou huiou pros hēmōn homologoumenou theou heis an genoito theos monos ekeinos, ho monos anarchos kai agennētos, ho tēn theotēta oikeian kektēmenos, autǭ te tǭ huiǭ tou einai kai tou toiǭde einai gegonōs aitios; diʼ hon kai autos ho huios homologei zēn, antikrys legōn »kathōs apesteilen me ho zōn patēr kagō zō dia ton patera« kai »hōsper gar ho patēr zōēn echei en heautǭ, houtōs kai tǭ huiǭ edōken zōēn echein en heautǭ«.
And if it makes them afraid that they may seem to proclaim two gods, let them know that, even when the Son is confessed by us as God, God would be one, that one alone, the only one without beginning and unbegotten, who possesses divinity as his own, and who has become the cause to the Son himself of his being and of his being such as he is; through whom the Son himself confesses that he lives, saying outright, “As the living Father sent me, and I live because of the Father,” and “For as the Father has life in himself, so he has granted the Son also to have life in himself.”
John 6:57 (quotation, high confidence) · John 5:26 (quotation, high confidence)
Notes and citation
Summary: Confessing the Son as God does not make two gods, since the Father alone is unbegotten and the Son's source.
- John 6:57; John 5:26. Eusebius's subordinationist language is translated as written.
Topics: Trinity, Christology
Cite (SBL): Eusebius, Eccl. theol. 1.11.1 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/1-11-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/1-11-1
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-eusebius-ecclesiastica-theologia-1-11-1) · Report an error
Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
1.11.2Klostermann
διὸ καὶ ἡμῶν καὶ ἑαυτοῦ θεὸν εἶναι διδάσκει τὸν πατέρα, ἐν οἷς φησιν »ἀνέρχομαι πρὸς τὸν πατέρα μου καὶ πατέρα ὑμῶν καὶ θεόν μου καὶ θεὸν ὑμῶν«. καὶ κεφαλὴν δὲ αὐτοῦ μὲν τοῦ υἱοῦ τὸν θεόν, τῆς δʼ ἐκκλησίας τὸν υἱὸν ὁ μέγας ἀπόστολος διδάσκει, πῆ μὲν λέγων »κεφαλὴ δὲ τοῦ Χριστοῦ ὁ θεός«, πῆ δὲ περὶ τοῦ υἱοῦ φάσκων »καὶ αὐτὸν ἔδωκεν κεφαλὴν ὑπὲρ πάντα τῇ ἐκκλησίᾳ, ἥτις ἐστὶν τὸ σῶμα αὐτοῦ«.
dio kai hēmōn kai heautou theon einai didaskei ton patera, en hois phēsin »anerchomai pros ton patera mou kai patera hymōn kai theon mou kai theon hymōn«. kai kephalēn de autou men tou huiou ton theon, tēs dʼ ekklēsias ton huion ho megas apostolos didaskei, pē men legōn »kephalē de tou Christou ho theos«, pē de peri tou huiou phaskōn »kai auton edōken kephalēn hyper panta tę̄ ekklēsią, hētis estin to sōma autou«.
Therefore he teaches that the Father is God both of us and of himself, when he says, “I am ascending to my Father and your Father, and my God and your God.” And the great apostle teaches that God is head of the Son himself, and the Son head of the church, saying in one place, “and the head of Christ is God,” and in another, about the Son, “and gave him as head over all things to the church, which is his body.”
John 20:17 (quotation, high confidence) · 1 Cor 11:3 (quotation, high confidence) · Eph 1:22–23 (quotation, high confidence)
Notes and citation
Summary: The Son calls the Father his God, and Paul calls God the head of Christ.
- John 20:17; 1 Cor 11:3; Eph 1:22–23.
Topics: Trinity, Christology
Cite (SBL): Eusebius, Eccl. theol. 1.11.2 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/1-11-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/1-11-2
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-eusebius-ecclesiastica-theologia-1-11-2) · Report an error
Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
1.11.3Klostermann
οὐκοῦν τῆς μὲν ἐκκλησίας αὐτὸς ἀρχηγὸς ἂν εἴη καὶ κεφαλή, 〈κεφαλὴ〉 δὲ αὐτοῦ ὁ πατήρ· οὕτως εἷς θεὸς ὁ τοῦ μονογενοῦς υἱοῦ πατήρ, καὶ μία ἡ καὶ αὐτοῦ τοῦ Χριστοῦ κεφαλή. μιᾶς δὲ οὔσης ἀρχῆς τε καὶ κεφαλῆς, πῶς ἂν γένοιντο θεοὶ δύο, οὐχὶ δὲ εἷς ἐκεῖνος μόνος ὁ μηδένα ἀνώτερον μηδὲ ἑαυτοῦ αἴτιον ἕτερον ἐπιγραφόμενος, οἰκείαν δὲ καὶ ἄναρχον καὶ ἀγέννητον τῆς μοναρχικῆς ἐξουσίας τὴν θεότητα κεκτημένος καὶ τῷ υἱῷ τῆς ἑαυτοῦ θεότητός τε καὶ ζωῆς μεταδούς ὁ διʼ αὐτοῦ τὰ σύμπαντα ὑποστησάμενος, ὁ ἀποστέλλων αὐτόν, ὁ προστάττων αὐτῷ, ὁ ἐντελλόμενος, ὁ διδάσκων, ὁ πάντα αὐτῷ παραδιδούς, ὁ δοξάζων αὐτόν, ὁ ὑπερυψῶν, ὁ ἀναδείξας βασιλέα τῶν ὅλων, ὁ πᾶσαν αὐτῷ τὴν κρίσιν παραδιδούς, ὁ καὶ ἡμᾶς αὐτῷ πείθεσθαι βουλόμενος, ὁ τὸν ἐν δεξιᾷ τῆς μεγαλοπρεπείας αὐτοῦ κατέχειν θρόνον ἐγκελευόμενος ἐν τῷ προσφωνεῖν αὐτῷ καὶ λέγειν
oukoun tēs men ekklēsias autos archēgos an eiē kai kephalē, 〈kephalē〉 de autou ho patēr; houtōs heis theos ho tou monogenous huiou patēr, kai mia hē kai autou tou Christou kephalē. mias de ousēs archēs te kai kephalēs, pōs an genointo theoi dyo, ouchi de heis ekeinos monos ho mēdena anōteron mēde heautou aition heteron epigraphomenos, oikeian de kai anarchon kai agennēton tēs monarchikēs exousias tēn theotēta kektēmenos kai tǭ huiǭ tēs heautou theotētos te kai zōēs metadous ho diʼ autou ta sympanta hypostēsamenos, ho apostellōn auton, ho prostattōn autǭ, ho entellomenos, ho didaskōn, ho panta autǭ paradidous, ho doxazōn auton, ho hyperypsōn, ho anadeixas basilea tōn holōn, ho pasan autǭ tēn krisin paradidous, ho kai hēmas autǭ peithesthai boulomenos, ho ton en dexią tēs megaloprepeias autou katechein thronon enkeleuomenos en tǭ prosphōnein autǭ kai legein
So he would be the ruler and head of the church, and the Father his head. Thus there is one God, the Father of the only-begotten Son, and one head even of Christ himself. And since there is one source and head, how could there be two gods, and not that one alone who claims no one higher than himself nor any other cause of himself, but possesses as his own the divinity of monarchic authority, without beginning and unbegotten, and has given the Son a share of his divinity and life? He it is who through him made all things subsist, who sends him, who commands him, who gives him charge, who teaches, who hands over all things to him, who glorifies him, who highly exalts him, who has shown him king of all, who hands over all judgment to him, who wills that we too obey him, who bids him occupy the throne at the right hand of his majesty, addressing him and saying,
Phil 2:9 (allusion, medium confidence) · John 5:22 (allusion, high confidence) · Matt 11:27 (allusion, medium confidence) · Heb 8:1 (allusion, medium confidence)
Notes and citation
Summary: The Father, as the one unbegotten source and head, is the one God who sends, commands and exalts the Son.
- Phil 2:9; John 5:22; Matt 11:27; Heb 1:3; 8:1. “head” is the editor's supplement.
Topics: Trinity, Christology
Cite (SBL): Eusebius, Eccl. theol. 1.11.3 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/1-11-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/1-11-3
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-eusebius-ecclesiastica-theologia-1-11-3) · Report an error
Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
1.11.4Klostermann
»κάθου ἐκ δεξιῶν μου«, ὁ διὰ ταῦτα πάντα καὶ αὐτοῦ ὑπάρχων τοῦ υἱοῦ θεός, ᾧ πειθόμενος ὁ μονογενὴς αὐτοῦ παῖς »ἐκένωσεν ἑαυτόν, ἐταπείνωσεν 〈ἑαυτόν〉, μορφὴν δούλου ἀνείληφεν, ὑπήκοος μέχρι θανάτου γέγονεν«, ᾧ καὶ προσεύχεται, ᾧ 〈καὶ〉 κελεύοντι πείθεται, ᾧ καὶ εὐχαριστεῖ, ὃν καὶ »μόνον ἀληθινὸν θεὸν« ἡγεῖσθαι ἡμᾶς διδάσκει, μείζονά τε εἶναι ἑαυτοῦ ὁμολογεῖ, ὃν ἐπὶ πᾶσι τούτοις καὶ θεὸν ἑαυτοῦ εἶναι πάντας ἡμᾶς εἰδέναι βούλεται.
»kathou ek dexiōn mou«, ho dia tauta panta kai autou hyparchōn tou huiou theos, hǭ peithomenos ho monogenēs autou pais »ekenōsen heauton, etapeinōsen 〈heauton〉, morphēn doulou aneilēphen, hypēkoos mechri thanatou gegonen«, hǭ kai proseuchetai, hǭ 〈kai〉 keleuonti peithetai, hǭ kai eucharistei, hon kai »monon alēthinon theon« hēgeisthai hēmas didaskei, meizona te einai heautou homologei, hon epi pasi toutois kai theon heautou einai pantas hēmas eidenai bouletai.
“Sit at my right hand”; who, for all these reasons, is God of the Son himself too; obeying whom his only-begotten child “emptied himself, humbled himself, took the form of a servant, became obedient to death”; to whom he also prays, whom he obeys when he commands, to whom he gives thanks, whom he teaches us to regard as “the only true God,” and confesses to be greater than himself, and whom, above all this, he wishes all of us to know as his own God.
Ps 110:1 (109:1 LXX) (quotation, high confidence) · Phil 2:7–8 (quotation, high confidence) · John 17:3 (quotation, high confidence) · John 14:28 (allusion, high confidence)
Notes and citation
Summary: The Son obeys, prays to and thanks the Father, whom he calls the only true God and greater than himself.
- Ps 110:1 (LXX 109:1); Phil 2:7–8; John 17:3; John 14:28. “himself” and “also” are the editor's supplements.
Notes on the original text
- Digital text corrected (OCR slip): ιὧ καὶ → ᾧ καὶ.
Topics: Trinity, Christology
Cite (SBL): Eusebius, Eccl. theol. 1.11.4 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/1-11-4). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/1-11-4
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-eusebius-ecclesiastica-theologia-1-11-4) · Report an error
Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
1.11.5Klostermann
ὃν οὕτω δοξάζοντα τὸν ἑαυτοῦ πατέρα ἀμοιβαίως ἀντιδοξάζων ὁ πατὴρ καὶ κύριον καὶ σωτῆρα καὶ θεὸν τῶν ὅλων καὶ σύνθρονον τῆς αὐτοῦ βασιλείας ἀνέδειξεν. ἃ δὴ πεπαιδευμένη ἡ ἐκκλησία τοῦ θεοῦ ἑαυτῆς μὲν καὶ θεὸν καὶ κύριον καὶ σωτῆρα τοῦ δʼ ἐπὶ πάντων θεοῦ υἱὸν μονογενῆ αὐτὸν γινώσκειν καὶ οὐδένα μὲν ἄλλον τῶν γενητῶν ἀναγορεύειν θεὸν ἀξιοῖ, μόνον δὲ τοῦτον οἶδεν θεόν, ὃν μόνον ὁ πατὴρ ἐξ ἑαυτοῦ ἐγέννα,
hon houtō doxazonta ton heautou patera amoibaiōs antidoxazōn ho patēr kai kyrion kai sōtēra kai theon tōn holōn kai synthronon tēs autou basileias anedeixen. ha dē pepaideumenē hē ekklēsia tou theou heautēs men kai theon kai kyrion kai sōtēra tou dʼ epi pantōn theou huion monogenē auton ginōskein kai oudena men allon tōn genētōn anagoreuein theon axioi, monon de touton oiden theon, hon monon ho patēr ex heautou egenna,
And the Father, glorifying in return the Son who so glorifies his own Father, has shown him Lord and Saviour and God of all and sharer of the throne of his kingdom. Taught this, the church of God deems it right to know him as its own God and Lord and Saviour, and as the only-begotten Son of the God over all, and to proclaim no other of the created things God, but knows this one alone as God, whom alone the Father begot from himself,
John 17:1 (allusion, medium confidence)
Notes and citation
Summary: The church knows the Son alone as God besides the Father, the one whom the Father begot.
- John 17:1, 5.
Topics: Christology
Cite (SBL): Eusebius, Eccl. theol. 1.11.5 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/1-11-5). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/1-11-5
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-eusebius-ecclesiastica-theologia-1-11-5) · Report an error
Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
1.11.6Klostermann
ὥσπερ οὖν αὐτὸς διὰ Σολομῶνος παρίστη λέγων »πρὸ τοῦ ὄρη ἑδρασθῆναι, πρὸ δὲ πάντων βουνῶν γεννᾷ με«, ὧδέ πη ὄρη καὶ βουνοὺς τὰς θείας καὶ ὑπερκοσμίους δυνάμεις αἰνιττόμενος.
hōsper oun autos dia Solomōnos paristē legōn »pro tou orē hedrasthēnai, pro de pantōn bounōn genną me«, hōde pē orē kai bounous tas theias kai hyperkosmious dynameis ainittomenos.
as he himself showed through Solomon, saying, “Before the mountains were settled, and before all hills, he begets me,” here hinting by mountains and hills at the divine and supramundane powers.
Prov 8:25 (quotation, high confidence)
Notes and citation
Summary: Prov 8:25 shows the Son begotten before all heavenly powers.
- Prov 8:25 (LXX).
Topics: Christology
Cite (SBL): Eusebius, Eccl. theol. 1.11.6 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/1-11-6). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/1-11-6
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-eusebius-ecclesiastica-theologia-1-11-6) · Report an error
Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
preface 1, chapter 12
1.12.1Klostermann
εἰ δὲ δὴ περιεργάζοιτό τις καὶ πῶς ἂν γεννήσειεν ὁ θεός, πῶς δʼ ἔσται πατὴρ 〈ὁ〉 ἐπέκεινα τῶν ὅλων, τὸ τολμηρὸν τοῦ πύσματος κατασιγάσει ὁ φήσας »βαθύτερά σου μὴ ζήτει, καὶ ὑψηλότερά σου μὴ ἐξέταζε. ἃ προσετάγη σοι, ταῦτα διανοοῦ· οὐ γάρ ἐστίν σοι χρεία τῶν κρυπτῶν«. καὶ ὁ Παῦλος δὲ εἰπὼν »ὦ βάθος πλούτου καὶ σοφίας καὶ γνώσεως θεοῦ· ὡς ἀνεξερεύνητα τὰ κρίματα αὐτοῦ καὶ ἀνεξιχνίαστοι αἱ ὁδοὶ αὐτοῦ« τὸν περαιτέρω χωρεῖν τολμῶντα μὴ ἀνεφίκτοις ἐπιχειρεῖν πειθέτω. ἢ λεγέτω πρότερον αὐτός, ἃ δή φησιν ἐξ οὐκ ὄντων γεγονέναι, πῶς καὶ τίνα τρόπον ὑπέστη, μηδαμῆ μηδαμῶς ὄντα πρότερον.
ei de dē periergazoito tis kai pōs an gennēseien ho theos, pōs dʼ estai patēr 〈ho〉 epekeina tōn holōn, to tolmēron tou pysmatos katasigasei ho phēsas »bathytera sou mē zētei, kai hypsēlotera sou mē exetaze. ha prosetagē soi, tauta dianoou; ou gar estin soi chreia tōn kryptōn«. kai ho Paulos de eipōn »ō bathos ploutou kai sophias kai gnōseōs theou; hōs anexereunēta ta krimata autou kai anexichniastoi hai hodoi autou« ton peraiterō chōrein tolmōnta mē anephiktois epicheirein peithetō. ē legetō proteron autos, ha dē phēsin ex ouk ontōn gegonenai, pōs kai tina tropon hypestē, mēdamē mēdamōs onta proteron.
But if anyone should be curious how God could beget, and how he who is beyond all things will be Father, the one who said, “Do not seek what is too deep for you, and do not examine what is too high for you; think about what has been commanded you, for you have no need of hidden things,” will silence the boldness of the question. And let Paul too, who said, “O the depth of the riches and wisdom and knowledge of God! How unsearchable are his judgments and inscrutable his ways!”, persuade the one who dares to go further not to attempt the unreachable. Or let him first say himself, about the things he says came into being from nothing, how and in what way they came to subsist, having in no way at all existed before.
Rom 11:33 (quotation, high confidence)
Notes and citation
Summary: The manner of the Son's begetting is beyond inquiry, as Sirach and Paul warn.
- Sir 3:21–22; Rom 11:33.
Notes on the original text
- Digital text corrected (accent slip; split word): πύσ μάτος → πύσματος; ὁδοὶ αὐτοὺ« → ὁδοὶ αὐτοῦ«.
Extrabiblical texts: Sir 3:21-22 (Sirach [in RC, EO, ETH canons]; quotation)
Topics: Christology
Cite (SBL): Eusebius, Eccl. theol. 1.12.1 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/1-12-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/1-12-1
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-eusebius-ecclesiastica-theologia-1-12-1) · Report an error
Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
1.12.2Klostermann
οὐ γὰρ δὴ κατὰ τοὺς παρʼ ἡμῖν τεχνίτας ὕλην προϋποκειμένην λαβὼν ταῖς χερσὶν τὸ πᾶν ἐτεκτήνατο. ὥσπερ δὲ τὸ τῇ φύσει ἀμήχανον ὅσον ἐπʼ ἀνθρώποις (λέγω δὲ τὸ μηδαμῶς ὑπάρχον ἐκ τοῦ μὴ ὄντος εἰς τὸ εἶναι προαγαγεῖν) αὐτῷ δυνατὸν κατέστη, καὶ γέγονεν τῶν ὅλων ποιητὴς οὐ κατὰ ἄνθρωπον, ἀρρήτοις δὲ καὶ ἀφράστοις ἡμῖν λόγοις, οὕτω καὶ πολὺ πλέον ἡ τοῦ μονογενοῦς αὐτοῦ γέννησις ἀνεξερεύνητος καὶ ἀνεξιχνίαστος ἂν εἴη, οὐχ ἡμῖν ὡς ἂν φαίη τις μόνοις, ἀλλὰ καὶ πάσαις ταῖς κρείττοσιν ἢ καθʼ ἡμᾶς δυνάμεσιν.
ou gar dē kata tous parʼ hēmin technitas hylēn proÿpokeimenēn labōn tais chersin to pan etektēnato. hōsper de to tę̄ physei amēchanon hoson epʼ anthrōpois (legō de to mēdamōs hyparchon ek tou mē ontos eis to einai proagagein) autǭ dynaton katestē, kai gegonen tōn holōn poiētēs ou kata anthrōpon, arrētois de kai aphrastois hēmin logois, houtō kai poly pleon hē tou monogenous autou gennēsis anexereunētos kai anexichniastos an eiē, ouch hēmin hōs an phaiē tis monois, alla kai pasais tais kreittosin ē kathʼ hēmas dynamesin.
For he did not, like our craftsmen, take pre-existing matter and fashion the universe with his hands. But just as what is by nature impossible so far as men are concerned (I mean bringing what in no way exists from non-being into being) was possible for him, and he became maker of all things not in a human way but in ways unspeakable and inexpressible to us, so much more would the generation of his only-begotten be unsearchable and inscrutable, not, as one might say, to us alone, but to all the powers higher than us.
Rom 11:33 (allusion, medium confidence)
Notes and citation
Summary: If creation from nothing is beyond us, the Son's generation is far more so.
- Rom 11:33.
Topics: Christology
Cite (SBL): Eusebius, Eccl. theol. 1.12.2 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/1-12-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/1-12-2
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-eusebius-ecclesiastica-theologia-1-12-2) · Report an error
Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
1.12.3Klostermann
τὰ γὰρ μακρῷ τὴν φύσιν ὑποβεβηκότα, κάτω τε καὶ πορρωτάτω τῆς ἀρρήτου καὶ θεικῆς καθεστῶτα οὐσίας, πῶς ἂν ἐφίκοιτο τῆς ἐπέκεινα καὶ ἀνωτάτω καταλήψεως; πῶς δʼ ἂν τὰ μὴ ὄντα πρότερον, διʼ αὐτοῦ δʼ ἐκ τοῦ μὴ ὄντος εἰς τὸ εἶναι προαχθέντα, τοῦ προαγαγόντος αἰτίου τε αὐτοῖς τῆς ὑπάρξεως γενομένου σχοίη ἄν τῆς πρώτης γενέσεως τὴν γνῶσιν; ἢ πού γε ἡμεῖς οἱ χθιζοί, »δέρμα καὶ κρέας« ἐνδεδυμένοι, »ὀστέοις καὶ νεύροις« ἐνειρμένοι, καὶ μηδὲ τὰ καθʼ ἡμᾶς εἰδότες, τὴν περὶ τῶν ἀρρήτων ἀκίνδυνον ποιησόμεθα ζήτησιν, πῶς ἐγέννα τὸν υἱὸν ὁ πατὴρ πολυπραγμονοῦντες; ὅτι δὲ καὶ τῶν παρὰ πόδας μυρία τὴν ἡμετέραν διαδιδράσκει γνῶσιν, δῆλον ἂν εἴη ἐνθένδε.
ta gar makrǭ tēn physin hypobebēkota, katō te kai porrōtatō tēs arrētou kai theikēs kathestōta ousias, pōs an ephikoito tēs epekeina kai anōtatō katalēpseōs? pōs dʼ an ta mē onta proteron, diʼ autou dʼ ek tou mē ontos eis to einai proachthenta, tou proagagontos aitiou te autois tēs hyparxeōs genomenou schoiē an tēs prōtēs geneseōs tēn gnōsin? ē pou ge hēmeis hoi chthizoi, »derma kai kreas« endedymenoi, »osteois kai neurois« eneirmenoi, kai mēde ta kathʼ hēmas eidotes, tēn peri tōn arrētōn akindynon poiēsometha zētēsin, pōs egenna ton huion ho patēr polypragmonountes? hoti de kai tōn para podas myria tēn hēmeteran diadidraskei gnōsin, dēlon an eiē enthende.
For how could things far lower in nature, placed below and very far from the unspeakable and divine substance, reach a comprehension of what is beyond and highest? And how could things that did not exist before, but were brought from non-being into being through him, have knowledge of the first generation of the one who brought them forth and became the cause of their existence? Or shall we, creatures of yesterday, clothed in “skin and flesh,” knit together “with bones and sinews,” not knowing even our own affairs, make a safe inquiry into unspeakable things, prying into how the Father begot the Son? That countless things right at our feet escape our knowledge would be clear from this.
Job 8:9 (allusion, medium confidence) · Job 10:11 (quotation, high confidence)
Notes and citation
Summary: Creatures of yesterday cannot pry into the Son's generation, when they do not know even themselves.
- Job 8:9; Job 10:11.
Notes on the original text
- Digital text corrected (page-break mark): ἐγέννα | τὸν → ἐγέννα τὸν.
Topics: Christology
Cite (SBL): Eusebius, Eccl. theol. 1.12.3 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/1-12-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/1-12-3
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-eusebius-ecclesiastica-theologia-1-12-3) · Report an error
Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
1.12.4Klostermann
τίς γὰρ ἂν εἰπεῖν ἔχοι, πῶς καθεῖρκται τῷ σώματι ἡ ψυχή, πῶς ἔξεισιν, πῶς δὲ τὴν ἀρχὴν εἰσεκρίθη, ὁποῖον δὲ αὐτῆς τὸ εἶδος, τί τὸ σχῆμα, τίς ἡ μορφή, τίς ἡ οὐσία; οὕπω μοι τὸν περὶ δαιμόνων πολυπραγμονεῖν, οὐ τὸν περὶ οὐσίας ἀγγέλων, οὐ τὸν περὶ ἀρχῶν καὶ θρόνων καὶ κυριοτήτων, οὐ τὸν περὶ ἐξουσιῶν καὶ κοσμοκρατόρων.
tis gar an eipein echoi, pōs katheirktai tǭ sōmati hē psychē, pōs exeisin, pōs de tēn archēn eisekrithē, hopoion de autēs to eidos, ti to schēma, tis hē morphē, tis hē ousia? houpō moi ton peri daimonōn polypragmonein, ou ton peri ousias angelōn, ou ton peri archōn kai thronōn kai kyriotētōn, ou ton peri exousiōn kai kosmokratorōn.
For who could say how the soul is confined in the body, how it goes out, how it was put in at the beginning, what its kind is, what its shape, what its form, what its substance? Not yet do I speak of prying into demons, nor into the substance of angels, nor into principalities and thrones and dominions, nor into authorities and world-rulers.
Col 1:16 (allusion, medium confidence) · Eph 6:12 (allusion, medium confidence)
Notes and citation
Summary: We cannot even explain the soul, still less angels and powers.
- Col 1:16; Eph 6:12.
Cite (SBL): Eusebius, Eccl. theol. 1.12.4 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/1-12-4). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/1-12-4
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-eusebius-ecclesiastica-theologia-1-12-4) · Report an error
Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
1.12.5Klostermann
εἰ δʼ ἐν τούτοις ἄποσιν ἀμηχανοῦμεν, τί δεῖ τὴν περὶ τῆς ἀνάρχου καὶ ἀγενήτου θεότητος γνῶσιν διερευνᾶσθαι; τί τὰ ἀνέφικτα ἐρωτᾶν, πῶς υἱοῦ μονογενοῦς ὁ θεὸς ὑπέστη πατήρ, ὡς μὴ ἀπαρκούσης ἡμῖν τῆς πατρικῆς φωνῆς πρὸς μαρτυρίαν τοῦ ἀγαπητοῦ, ὃν ἀνεκήρυξεν εἰπὼν »οὗτός ἐστιν ὁ υἱός μου ὁ ἀγαπητός, ἐν ᾧ ηὐδόκησα, αὐτοῦ ἀκούετε«;
ei dʼ en toutois aposin amēchanoumen, ti dei tēn peri tēs anarchou kai agenētou theotētos gnōsin diereunasthai? ti ta anephikta erōtan, pōs huiou monogenous ho theos hypestē patēr, hōs mē aparkousēs hēmin tēs patrikēs phōnēs pros martyrian tou agapētou, hon anekēryxen eipōn »houtos estin ho huios mou ho agapētos, en hǭ ēudokēsa, autou akouete«?
And if we are at a loss in all these, why must we search out the knowledge of the divinity without beginning and unbegotten? Why ask the unreachable, how God became Father of an only-begotten Son, as if the Father's voice were not enough for us as testimony to the beloved, whom he proclaimed, saying, “This is my beloved Son, in whom I am well pleased; listen to him”?
Matt 17:5 (quotation, high confidence)
Notes and citation
Summary: The Father's own testimony to his beloved Son is enough.
- Matt 17:5.
Topics: Christology
Cite (SBL): Eusebius, Eccl. theol. 1.12.5 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/1-12-5). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/1-12-5
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-eusebius-ecclesiastica-theologia-1-12-5) · Report an error
Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
1.12.6Klostermann
εἰ δὴ ἀκούειν αὐτοῦ ἐγκελεύεται, βασιλικῷ νόμῳ πειθαρχοῦντες ἀκούσωμεν τοῦ ἀγαπητοῦ υἱοῦ. τί δὲ οὗτος περὶ ἑαυτοῦ βούλεται ἡμᾶς εἰδέναι, παραστήσει λέγων »οὕτως γὰρ ἠγάπησεν ὁ θεὸς τὸν κόσμον, ὥστε τὸν υἱὸν αὐτοῦ τὸν μονογενῆ ἔδωκεν, ἵνα πᾶς ὁ πιστεύων εἰς αὐτὸν ἔχῃ ζωὴν αἰώνιον«. πιστευτέον δῆτα αὐτῷ, ὡς ἂν τῆς αἰωνίου τύχοιμεν ζωῆς, »ὁ« γὰρ »πιστεύων« φησὶν »εἰς αὐτὸν ἔχει ζωὴν αἰώνιον«·
ei dē akouein autou enkeleuetai, basilikǭ nomǭ peitharchountes akousōmen tou agapētou huiou. ti de houtos peri heautou bouletai hēmas eidenai, parastēsei legōn »houtōs gar ēgapēsen ho theos ton kosmon, hōste ton huion autou ton monogenē edōken, hina pas ho pisteuōn eis auton echę̄ zōēn aiōnion«. pisteuteon dēta autǭ, hōs an tēs aiōniou tychoimen zōēs, »ho« gar »pisteuōn« phēsin »eis auton echei zōēn aiōnion«;
If, then, he commands us to listen to him, let us obey the royal law and listen to the beloved Son. What he wants us to know about himself he will show, saying, “For God so loved the world that he gave his only-begotten Son, so that everyone who believes in him may have eternal life.” We must believe him, then, so that we may obtain eternal life; for “he who believes in him,” he says, “has eternal life”:
John 3:16 (quotation, high confidence) · John 3:36 (quotation, high confidence)
Notes and citation
Summary: Faith in the only-begotten Son, not knowledge of his generation, gives eternal life.
- John 3:16; John 3:36; 6:47.
Notes on the original text
- Digital text corrected (accent slip): τί δὲ οὑτος → τί δὲ οὗτος.
Topics: Christology, Faith
Cite (SBL): Eusebius, Eccl. theol. 1.12.6 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/1-12-6). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/1-12-6
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-eusebius-ecclesiastica-theologia-1-12-6) · Report an error
Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
1.12.7Klostermann
οὐχ ὁ γινώσκων ὅπως ἐκ τοῦ πατρὸς γεγέννηται, οὐ γὰρ ἄν τινι μετῆν ζωῆς αἰωνίου, εἰ δὴ τοῦτʼ εἴρηται ὅτι »μηδεὶς ἔγνω τὸν πατέρα εἰ μὴ ὁ υἱός, μηδὲ τὸν υἱόν τις ἔγνω εἰ μὴ« μόνος ὁ γεννήσας αὐτὸν »πατήρ«. ἀπαρκεῖ τοιγαροῦν ἡμῖν ἡ πίστις πρὸς σωτηρίαν, ἡ θεὸν πατέρα παντοκράτορα παρέχουσα γινώσκειν, καὶ τὸν μονογενῆ αὐτοῦ υἱὸν ἐπιγράφεσθαι σωτῆρα, ὃς δὴ πρὸς τοῖς ἄλλοις καὶ ταῦθʼ ὧδε παρεδίδου λέγων »τὸ γεγεννημένον ἐκ τῆς σαρκὸς σάρξ ἐστιν, καὶ τὸ γεγεννημένον ἐκ τοῦ πνεύματος πνεῦμά ἐστιν«. »πνεῦμα« δὲ »ὁ θεός«.
ouch ho ginōskōn hopōs ek tou patros gegennētai, ou gar an tini metēn zōēs aiōniou, ei dē toutʼ eirētai hoti »mēdeis egnō ton patera ei mē ho huios, mēde ton huion tis egnō ei mē« monos ho gennēsas auton »patēr«. aparkei toigaroun hēmin hē pistis pros sōtērian, hē theon patera pantokratora parechousa ginōskein, kai ton monogenē autou huion epigraphesthai sōtēra, hos dē pros tois allois kai tauthʼ hōde paredidou legōn »to gegennēmenon ek tēs sarkos sarx estin, kai to gegennēmenon ek tou pneumatos pneuma estin«. »pneuma« de »ho theos«.
not he who knows how he was begotten from the Father; for no one would have a share in eternal life, if indeed it is said that “no one has known the Father except the Son, nor has anyone known the Son except” the “Father” alone who begot him. The faith is enough for us, then, for salvation, which grants us to know God the Father Almighty, and to enrol ourselves under his only-begotten Son as Saviour, who besides other things handed this on too, saying: “What is born of the flesh is flesh, and what is born of the Spirit is spirit.” And “God is spirit.”
Matt 11:27 (quotation, high confidence) · John 3:6 (quotation, high confidence) · John 4:24 (quotation, high confidence)
Notes and citation
Summary: Faith in the Father and the only Son suffices for salvation; what is born of Spirit is spirit.
- Matt 11:27; John 3:6; John 4:24.
Topics: Christology
Cite (SBL): Eusebius, Eccl. theol. 1.12.7 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/1-12-7). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/1-12-7
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-eusebius-ecclesiastica-theologia-1-12-7) · Report an error
Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
1.12.8Klostermann
διὸ ἕπεται νοεῖν, ὡς καὶ τὸ γεγεννημένον ἐκ τοῦ θεοῦ θεὸς ἂν εἴη. ὅσῳ δὲ τῆς γεώδους σαρκὸς ὁ ἐπέκεινα τῶν ὅλων θεὸς ἀπηλλοτρίωται καὶ ἀπεσχοίνισται τῇ φύσει, τοσούτῳ χρὴ νοεῖν καὶ τῆς τῶν σαρκῶν γενέσεως ἀπηλλοτριῶσθαι τὸν τρόπον, καθʼ ὃν ὁ πατὴρ ἐγέννα τὸν υἱόν. οὐ γάρ τι προϊεμένος οὐδʼ ἀλλοιούμενος οὐδέ γε παθητικῶς κινούμενος οὐδʼ ὅλως τι τῶν ἡμῖν συνεγνωσμένων ὑπομένων, ὑφίστη αὐτόν.
dio hepetai noein, hōs kai to gegennēmenon ek tou theou theos an eiē. hosǭ de tēs geōdous sarkos ho epekeina tōn holōn theos apēllotriōtai kai apeschoinistai tę̄ physei, tosoutǭ chrē noein kai tēs tōn sarkōn geneseōs apēllotriōsthai ton tropon, kathʼ hon ho patēr egenna ton huion. ou gar ti proïemenos oudʼ alloioumenos oude ge pathētikōs kinoumenos oudʼ holōs ti tōn hēmin synegnōsmenōn hypomenōn, hyphistē auton.
Therefore it follows to understand that what is begotten from God would be God. And as far as the God beyond all things is estranged and separated in nature from earthy flesh, so far must one understand that the manner in which the Father begot the Son is estranged from the generation of fleshly things. For he made him subsist not by emitting anything, nor by being altered, nor by being moved passibly, nor by undergoing anything at all of what we know.
Notes and citation
Summary: What is begotten of God is God, and the begetting involves no emission, change or passion.
Notes on the original text
- Digital text corrected (page-break mark): υἱόν. | οὐ γάρ → υἱόν. οὐ γάρ.
Topics: Christology, Trinity
Cite (SBL): Eusebius, Eccl. theol. 1.12.8 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/1-12-8). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/1-12-8
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-eusebius-ecclesiastica-theologia-1-12-8) · Report an error
Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
1.12.9Klostermann
οὐδὲ γὰρ σῶμα ἦν, ὡς ἀπόρροιαν ἢ μείωσιν ἢ ἔκτασιν ἢ μεταβολὴν ἢ τροπὴν ἢ ῥοὴν ἢ μέρος ἢ πάθος ἐπʼ αὐτῷ λογίσασθαι. τούτων δʼ ἐκτὸς ἁπάντων, ἄρρητον ἡμῖν καὶ ἀνεπιλόγιστον, μᾶλλον δὲ πάσῃ γενητῇ φύσει ἀνεξερεύνητον καὶ ἀνεξιχνίαστον τὴν γενεσιουργίαν ὑφίστη. γεννᾶ μὲν οὖν καὶ ἥλιος τὴν αὐγήν, λέγεται δὲ καὶ ὁ υἱὸς »ἀπαύγασμα φωτὸς ἀιδίου« καὶ »ἀπαύγασμα τῆς δόξης«, οὐ μὴν κατὰ τὴν αἰσθητὴν τοῦ φωτὸς εἰκόνα· ἐπέκεινα γὰρ παντὸς παραδείγματος ἀρρήτοις αὐτὸν καὶ ἀκαταλήπτοις λόγοις ὑφίστη, καὶ τοῦτον ἕνα καὶ μονογενῆ.
oude gar sōma ēn, hōs aporroian ē meiōsin ē ektasin ē metabolēn ē tropēn ē rhoēn ē meros ē pathos epʼ autǭ logisasthai. toutōn dʼ ektos hapantōn, arrēton hēmin kai anepilogiston, mallon de pasę̄ genētę̄ physei anexereunēton kai anexichniaston tēn genesiourgian hyphistē. genna men oun kai hēlios tēn augēn, legetai de kai ho huios »apaugasma phōtos aidiou« kai »apaugasma tēs doxēs«, ou mēn kata tēn aisthētēn tou phōtos eikona; epekeina gar pantos paradeigmatos arrētois auton kai akatalēptois logois hyphistē, kai touton hena kai monogenē.
For he was not a body, so that one might reckon an outflow or diminution or extension or change or turning or flowing or part or passion in him. Apart from all these, he made the generation subsist in a way unspeakable and unreckonable to us, or rather unsearchable and inscrutable to every created nature. The sun too begets its ray, and the Son is called “radiance of eternal light” and “radiance of the glory,” yet not according to the perceptible image of light; for beyond every example he made him subsist in ways unspeakable and incomprehensible, and this one, one and only-begotten.
Heb 1:3 (quotation, high confidence)
Notes and citation
Summary: The Son's begetting is bodiless and beyond every analogy, even that of light and ray.
- Wis 7:26; Heb 1:3.
Extrabiblical texts: Wis 7:26 (Wisdom of Solomon [in RC, EO, ETH canons]; quotation)
Topics: Christology
Cite (SBL): Eusebius, Eccl. theol. 1.12.9 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/1-12-9). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/1-12-9
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-eusebius-ecclesiastica-theologia-1-12-9) · Report an error
Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
1.12.10Klostermann
δυσσεβῶν δὲ καὶ ἀθέων ἀνδρῶν τῶν τὴν πολύθεον πλάνην νενοσηκότων ἀποπεφράχθω πᾶν στόμα, οἳ τοῦ μονογενοῦς υἱοῦ τὴν ἐξαίρετον καὶ ἰδιάζουσαν γέννησιν εἰς πλῆθος καταβαλόντες πατέρα »ἀνδρῶν τε θεῶν τε« ἀνειρήκασιν, ὁμοῦ μὲν ἄνδρας μίξαντες θεοῖς, ὁμοῦ δὲ τούτοις ὁμοφυᾶ καὶ τὸν αὐτὸν εἰσηγούμενοι πατέρα. ἀλλʼ οἵδε μὲν ἐνεργείᾳ δαιμονικῇ τὸ δυσσεβὲς τουτὶ καὶ ἄθεον προήκαντο ῥῆμα, τῷ θνητῷ καὶ παθητικῷ καὶ ἁμαρτητικῷ γένει τῶν ἀνθρώπων ὁμοφυεῖς καὶ ὁμοπαθεῖς θεοὺς καὶ τὸν τούτων κοινὸν ὑποθέμενοι πατέρα πάντως που τοῖς παισὶν παρωμοιωμένον· ὁ δʼ ἐκκλησιαστικὸς κῆρυξ ἑνὸς θεοῦ ἕνα μονογενῆ υἱὸν τοῖς πᾶσιν ἀνακηρύττει, ὃν ὑπὲρ τῆς τῶν γενητῶν ἁπάντων σωτηρίας τε καὶ προνοίας ὑφίστη.
dyssebōn de kai atheōn andrōn tōn tēn polytheon planēn nenosēkotōn apopephrachthō pan stoma, hoi tou monogenous huiou tēn exaireton kai idiazousan gennēsin eis plēthos katabalontes patera »andrōn te theōn te« aneirēkasin, homou men andras mixantes theois, homou de toutois homophya kai ton auton eisēgoumenoi patera. allʼ hoide men energeią daimonikę̄ to dyssebes touti kai atheon proēkanto rhēma, tǭ thnētǭ kai pathētikǭ kai hamartētikǭ genei tōn anthrōpōn homophyeis kai homopatheis theous kai ton toutōn koinon hypothemenoi patera pantōs pou tois paisin parōmoiōmenon; ho dʼ ekklēsiastikos kēryx henos theou hena monogenē huion tois pasin anakēryttei, hon hyper tēs tōn genētōn hapantōn sōtērias te kai pronoias hyphistē.
But let every mouth be stopped of the impious and godless men sick with the error of many gods, who, casting down the special and peculiar generation of the only-begotten Son into a multitude, have proclaimed a father “of men and gods,” at once mixing men with gods, and at once introducing the same father as of one nature with them. But these, by demonic activity, let fall this impious and godless word, supposing gods of the same nature and passions as the mortal, passible and sinful race of men, and their common father surely made like his children; whereas the church's herald proclaims to all one only-begotten Son of one God, whom he made subsist for the salvation and providence of all created things.
Rom 3:19 (echo, low confidence)
Notes and citation
Summary: Against the poets' “father of men and gods,” the church proclaims one God and one only Son.
- Rom 3:19. “Father of men and gods” is Homer's formula for Zeus (e.g. Il. 1.544).
Notes on the original text
- Digital text corrected (stop for comma): μίξαντες θεοῖς. ὁμοῦ δὲ → μίξαντες θεοῖς, ὁμοῦ δὲ.
Extrabiblical texts: Homer, Il. 1.544 (Homer, Iliad; quotation)
Topics: Christology, Paganism
Cite (SBL): Eusebius, Eccl. theol. 1.12.10 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/1-12-10). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/1-12-10
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-eusebius-ecclesiastica-theologia-1-12-10) · Report an error
Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.