On Ecclesiastical Theology 2.9.1–2.15.4
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 2, chapter 9
2.9.1Klostermann
ὥρα τοίνυν ἐρωτῶσιν ἡμῖν αὐτὸν ἀποκρίνασθαι. τί οὖν ἐν τῷ μεταξὺ χρόνῳ, ὅτε ἐκτὸς ἦν ὁ λόγος τοῦ θεοῦ, προσήκει νοεῖν; πῶς δὲ προῆλθεν; ἐν ὁποίᾳ δὲ ἦν ἄρα καταστάσει ὁ θεός, μὴ ἔχων ἐν ἑαυτῷ τὸν οἰκεῖον λόγον; εἰ γὰρ ἐπὶ συντελείᾳ τοῦ παντὸς ἔσται ὁ λόγος ἐν τῷ θεῷ, ὥσπερ καὶ πρότερον ἦν πρὸ τοῦ καιροῦ τῆς συντελείας, πῶς ἔσται ὁ λόγος ὁ προελθὼν τοῦ θεοῦ; εἰ μὲν γὰρ καθʼ ἑαυτὸν ὑφεστὼς ἕτερος ἐγίγνετο τοῦ θεοῦ, μάταιος ὁ Μαρκέλλου πόνος· εἰ δὲ καὶ προελθὼν τοῦ θεοῦ, κατὰ τὸν ἐν ἡμῖν προφορικὸν λόγον, ἔμενεν τοῦ πατρὸς ἀχώριστος, οὐκοῦν ἀεὶ καὶ διὰ παντὸς ἦν ἐν τῷ θεῷ, καὶ ὅτε ἐνήργει.
hōra toinyn erōtōsin hēmin auton apokrinasthai. ti oun en tǭ metaxy chronǭ, hote ektos ēn ho logos tou theou, prosēkei noein? pōs de proēlthen? en hopoią de ēn ara katastasei ho theos, mē echōn en heautǭ ton oikeion logon? ei gar epi synteleią tou pantos estai ho logos en tǭ theǭ, hōsper kai proteron ēn pro tou kairou tēs synteleias, pōs estai ho logos ho proelthōn tou theou? ei men gar kathʼ heauton hyphestōs heteros egigneto tou theou, mataios ho Markellou ponos; ei de kai proelthōn tou theou, kata ton en hēmin prophorikon logon, emenen tou patros achōristos, oukoun aei kai dia pantos ēn en tǭ theǭ, kai hote enērgei.
It is time, then, for him to answer our questions. What must one think about the intervening time, when the Word was outside God? How did he go forth? And in what condition was God, not having his own Word in himself? For if at the consummation of all the Word will be in God, as he was before the time of the consummation, how will the Word be the one that went forth from God? For if, subsisting by himself, he became other than God, Marcellus's labour is in vain; but if, though going forth from God like our uttered word, he remained inseparable from the Father, then he was always and continually in God, even when he was active.
Notes and citation
Summary: Eusebius asks what Marcellus's Word was while outside God: either a separate hypostasis or never outside at all.
Notes on the original text
- Digital text corrected (page-break mark): καὶ ὅτε ἐνήργει. | → καὶ ὅτε ἐνήργει..
Topics: Christology, Heresy, Monarchianism and Sabellianism
Cite (SBL): Eusebius, Eccl. theol. 2.9.1 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/2-9-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/2-9-1
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
2.9.2Klostermann
πῶς οὖν εἰς τὸν τῆς κρίσεως ἀναπέμπει καιρόν, τότε λέγων αὐτὸν ἑνωθήσεσθαι τῷ θεῷ καὶ ἔσεσθαι ὥσπερ καὶ πρότερον ἦν; εἰ γὰρ τότε ἔσται ὥσπερ καὶ πρότερον ἦν, οὔτε ὁ λόγος ὁ προελθὼν τοῦ θεοῦ ὁποῖος ἦν πρότερον ὑπάρξει, ἀλλὰ καὶ αὐτὸς ὁ θεὸς ἔσται ἑαυτῷ ἀνόμοιος, πάλαι μὲν ἔχων ἐν ἑαυτῷ τὸν λόγον καὶ ἐπὶ συντελείᾳ τοῦ παντὸς ἀποληψόμενος αὐτὸν καὶ γιγνόμενος τότε ὥσπερ καὶ πρότερον ἦν, ἐν δὲ τῷ μεταξὺ χρόνῳ ἀνομοίως κείμενος. καὶ ὁ λόγος δὲ ὡσαύτως ἐκτὸς τοῦ θεοῦ γενόμενος οὐκ ἔσται πρὸ τῆς συντελείας τοῦ παντὸς οἷος ἦν πρότερον.
pōs oun eis ton tēs kriseōs anapempei kairon, tote legōn auton henōthēsesthai tǭ theǭ kai esesthai hōsper kai proteron ēn? ei gar tote estai hōsper kai proteron ēn, oute ho logos ho proelthōn tou theou hopoios ēn proteron hyparxei, alla kai autos ho theos estai heautǭ anomoios, palai men echōn en heautǭ ton logon kai epi synteleią tou pantos apolēpsomenos auton kai gignomenos tote hōsper kai proteron ēn, en de tǭ metaxy chronǭ anomoiōs keimenos. kai ho logos de hōsautōs ektos tou theou genomenos ouk estai pro tēs synteleias tou pantos hoios ēn proteron.
How then does he refer us to the time of the judgment, saying that then he will be united to God and will be as he was before? For if then he will be as he was before, neither will the Word that went forth from God be such as he was before, but God himself will be unlike himself, having the Word in himself of old and receiving him back at the consummation of all and becoming then as he was before, but in the intervening time being in an unlike condition. And the Word likewise, having come to be outside God, will not be, before the consummation of all, such as he was before.
Notes and citation
Summary: Marcellus's view makes both God and his Word change.
Topics: Christology, Heresy, Monarchianism and Sabellianism
Cite (SBL): Eusebius, Eccl. theol. 2.9.2 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/2-9-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/2-9-2
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
2.9.3Klostermann
καὶ τίς ἂν τούτων δυσσεβέστερος γένοιτʼ ἂν λόγος; ὅλως γὰρ τὸ ἦν καὶ τὸ ἔσται καὶ τὸ γεγονέναι ποτὲ καὶ πάλιν μέλλειν ἔσεσθαι, τῆς ἐν χρόνῳ μεταβολῆς ὄντα δηλωτικά, ἀλλότρια ἂν εἴη τῆς ἀχρόνου καὶ ἀνάρχου καὶ ἀγενήτου καὶ ἀναλλοιώτου οὐσίας, ἐφʼ ἧς τὸ εἶναι μόνον ἐπιπρέπει νοεῖν καὶ εἶναι ἀπαραλλάκτως ἀεὶ κατὰ τὰ αὐτὰ καὶ ὡσαύτως ἔχουσαν, μὴ μειουμένην, μὴ συστελλομένην, μὴ ἐκτεινομένην, μὴ ἐξαπλουμένην, μηδʼ ἐκτός τι καὶ ἐντὸς ἑαυτῆς ἔχουσαν, μηδʼ ἄλλοτε ἄλλην γιγνομένην, μηδʼ ἕτερον μὲν οὖσαν πρότερον εἶτα ἄλλο τί γιγνομένην καὶ πάλιν εἰς τὸ ἀρχαῖον ἀποκαθισταμένην.
kai tis an toutōn dyssebesteros genoitʼ an logos? holōs gar to ēn kai to estai kai to gegonenai pote kai palin mellein esesthai, tēs en chronǭ metabolēs onta dēlōtika, allotria an eiē tēs achronou kai anarchou kai agenētou kai analloiōtou ousias, ephʼ hēs to einai monon epiprepei noein kai einai aparallaktōs aei kata ta auta kai hōsautōs echousan, mē meioumenēn, mē systellomenēn, mē ekteinomenēn, mē exaploumenēn, mēdʼ ektos ti kai entos heautēs echousan, mēdʼ allote allēn gignomenēn, mēdʼ heteron men ousan proteron eita allo ti gignomenēn kai palin eis to archaion apokathistamenēn.
And what word could be more impious than this? For in general “was” and “will be,” and having come to be at some time and again being about to be, which indicate change in time, would be foreign to the substance that is timeless and without beginning and unbegotten and unchangeable, of which it is fitting to think only of being, and of being always without variation, in the same respect and the same way, not diminished, not contracted, not extended, not unfolded, nor having anything outside and inside itself, nor becoming different at different times, nor being one thing before and then becoming something else and again being restored to its former state.
Notes and citation
Summary: Change in time is foreign to God's unchangeable substance.
Topics: Trinity
Cite (SBL): Eusebius, Eccl. theol. 2.9.3 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/2-9-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/2-9-3
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
2.9.4Klostermann
ἃ δὴ Μάρκελλος ἐτόλμα ὑποτίθεσθαι, πάλαι μὲν λέγων εἶναι τὸν θεὸν καί τινα ἡσυχίαν ἅμα τῷ θεῷ ὑπογράφων ἑαυτῷ (κατʼ αὐτὸν ἐκεῖνον τὸν τῶν ἀθέων αἱρεσιωτῶν ἀρχηγὸν ὃς τὰ ἄθεα δογματίζων ἀπεφαίνετο λέγων· ἦν θεὸς καὶ σιγή), μετὰ δὲ τὴν σιγὴν καὶ τὴν ἡσυχίαν προελθεῖν τὸν λόγον τοῦ θεοῦ ἐν ἀρχῇ τῆς κοσμοποιίας δραστικῇ ἐνεργείᾳ· ὡς μηκέτʼ εἶναι αὐτόν, οἷος ἦν ἐν σιωπῶντι τῷ θεῷ πρότερον ἡσυχάζων, ἀλλʼ ἐνεργεῖν προερχόμενον τοῦ θεοῦ. καὶ πῶς ἄρα προῄει;
ha dē Markellos etolma hypotithesthai, palai men legōn einai ton theon kai tina hēsychian hama tǭ theǭ hypographōn heautǭ (katʼ auton ekeinon ton tōn atheōn hairesiōtōn archēgon hos ta athea dogmatizōn apephaineto legōn; ēn theos kai sigē), meta de tēn sigēn kai tēn hēsychian proelthein ton logon tou theou en archę̄ tēs kosmopoiias drastikę̄ energeią; hōs mēketʼ einai auton, hoios ēn en siōpōnti tǭ theǭ proteron hēsychazōn, allʼ energein proerchomenon tou theou. kai pōs ara proę̄ei?
These things Marcellus dared to suppose, saying that of old there was God, and sketching for himself a kind of quiet together with God (just like that founder of the godless heretics who, laying down godless dogmas, declared, “There was God and Silence”), and that after the silence and the quiet the Word of God went forth at the beginning of the making of the world by effective activity; so that he was no longer such as he was before, resting in God when God was silent, but active, going forth from God. And how then did he go forth?
Notes and citation
Summary: Marcellus's quiet in God before creation resembles Valentinus's “God and Silence.”
- The “founder of the godless heretics” is probably Valentinus, whose system paired the First Father with Silence (Sigē); the identification is uncertain.
Topics: Heresy, Christology, Gnosticism, Monarchianism and Sabellianism
Cite (SBL): Eusebius, Eccl. theol. 2.9.4 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/2-9-4). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/2-9-4
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
2.9.5Klostermann
πάντως που κατὰ προφορὰν φωνῆς ἐνάρθρου, φθεγγομένου δηλαδὴ καὶ λαλοῦντος τοῦ θεοῦ ὁμοίως ἀνθρώποις. τοῦτο γοῦν αὐτῷ ἐδόκει γράφοντι τοῦτον τὸν τρόπον ὥσπερ γὰρ τὰ γεγονότα πάντα ὑπὸ τοῦ πατρὸς διὰ τοῦ λόγου γέγονεν, οὕτω καὶ τὰ λεγόμενα ὑπὸ τοῦ πατρὸς διὰ τοῦ λόγου σημαίνεται.
pantōs pou kata prophoran phōnēs enarthrou, phthengomenou dēladē kai lalountos tou theou homoiōs anthrōpois. touto goun autǭ edokei graphonti touton ton tropon hōsper gar ta gegonota panta hypo tou patros dia tou logou gegonen, houtō kai ta legomena hypo tou patros dia tou logou sēmainetai.
Surely by the utterance of an articulate voice, God, clearly, speaking and talking like men. This at least was his view, writing in this way: “For as all things that have come into being by the Father have come into being through the Word, so also the things spoken by the Father are signified through the Word.”
Notes and citation
Summary: Marcellus implies that the Word went forth like a spoken human word.
- Quotation of Marcellus (see Against Marcellus 2.2.29).
Topics: Christology, Heresy, Monarchianism and Sabellianism
Cite (SBL): Eusebius, Eccl. theol. 2.9.5 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/2-9-5). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/2-9-5
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
2.9.6Klostermann
καὶ αὖθις πάντα γὰρ ὅσα ἂν ὁ πατὴρ λέγῃ, ταῦτα πανταχοῦ διὰ τοῦ λόγου λέγων φαίνεται. τοῦτο δὲ δῆλόν ἐστιν καὶ ἀφʼ ἡμῶν αὐτῶν, ὅσα μικρὰ τοῖς μεγάλοις καὶ θείοις ἀπεικάσαι· καὶ ἡμεῖς γὰρ πάντα ὅσα ἂν θέλωμεν κατὰ τὸ δυνατὸν λέγειν τε καὶ ποιεῖν τῷ ἡμετέρῳ ποιοῦμεν λόγῳ.
kai authis panta gar hosa an ho patēr legę̄, tauta pantachou dia tou logou legōn phainetai. touto de dēlon estin kai aphʼ hēmōn autōn, hosa mikra tois megalois kai theiois apeikasai; kai hēmeis gar panta hosa an thelōmen kata to dynaton legein te kai poiein tǭ hēmeterǭ poioumen logǭ.
And again: “For whatever the Father says, he is seen everywhere to say it through the Word. This is clear also from ourselves, so far as small things may be likened to great and divine; for we too do, so far as we can, all that we wish to say and do by our word.”
Notes and citation
Summary: Marcellus repeats his analogy of the human word.
- Quotation of Marcellus (see Against Marcellus 2.2.33).
Notes on the original text
- Digital text corrected (page-break mark): ποιοῦμεν λόγῳ. | → ποιοῦμεν λόγῳ..
Topics: Christology
Cite (SBL): Eusebius, Eccl. theol. 2.9.6 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/2-9-6). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/2-9-6
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
2.9.7Klostermann
εἰ δὴ οὖν οὕτως ὁ λόγος προῆλθεν τοῦ πατρὸς δραστικῇ ἐνεργείᾳ, πόθεν Μαρκέλλῳ ἐπῆλθεν περιορίσαι χρόνον τῇ τοῦ λόγου ἐνεργείᾳ τὸν τῆς συντελείας, καθʼ ὃν ἔσεσθαι φάσκει τὸν λόγον ἐν τῷ θεῷ, ὥσπερ καὶ πρότερον ἦν (πρότερον δὲ ἡσυχάζοντα αὐτὸν ἐδίδου ἐν σιωπῶντι τῷ θεῷ); οὐκοῦν καὶ μετὰ τὴν συντέλειαν ἡσυχία τις ἔσται, μηδὲν μέλλοντος ἐνεργεῖν τοῦ λόγου. ἀλλὰ πρὸ μὲν τῆς τῶν γενητῶν συστάσεως οὐδὲν ἦν, φησίν, πλὴν θεοῦ, καὶ ἐπεὶ μηδὲν ἦν, εἰκότως ἑαυτῷ τὴν ἡσυχίαν ἐτυποῦτο·
ei dē oun houtōs ho logos proēlthen tou patros drastikę̄ energeią, pothen Markellǭ epēlthen periorisai chronon tę̄ tou logou energeią ton tēs synteleias, kathʼ hon esesthai phaskei ton logon en tǭ theǭ, hōsper kai proteron ēn (proteron de hēsychazonta auton edidou en siōpōnti tǭ theǭ)? oukoun kai meta tēn synteleian hēsychia tis estai, mēden mellontos energein tou logou. alla pro men tēs tōn genētōn systaseōs ouden ēn, phēsin, plēn theou, kai epei mēden ēn, eikotōs heautǭ tēn hēsychian etypouto;
If, then, the Word went forth from the Father in this way by effective activity, where did Marcellus get the idea of limiting the Word's activity to the time of the consummation, at which he says the Word will be in God as he was before (and before he granted that he was at rest in God when God was silent)? So after the consummation too there will be a kind of quiet, the Word being about to do nothing. But before the founding of created things, he says, there was nothing but God, and since there was nothing, he rightly pictured quiet for himself;
Notes and citation
Summary: Marcellus's view implies the Word will again be idle after the end.
Topics: Christology, Eschatology, Heresy, Monarchianism and Sabellianism
Cite (SBL): Eusebius, Eccl. theol. 2.9.7 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/2-9-7). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/2-9-7
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
2.9.8Klostermann
κατὰ δὲ τὸν τῆς συντελείας καιρὸν Δανιὴλ ὁ προφήτης πρὸ τοῦ θρόνου τοῦ θεοῦ μυριάδας ἔσεσθαι θεσπίζει λέγων »χίλιαι χιλιάδες ἐλειτούργουν αὐτῷ, καὶ μύριαι μυριάδες παρειστήκεισαν ἔμπροσθεν αὐτοῦ«,
kata de ton tēs synteleias kairon Daniēl ho prophētēs pro tou thronou tou theou myriadas esesthai thespizei legōn »chiliai chiliades eleitourgoun autǭ, kai myriai myriades pareistēkeisan emprosthen autou«,
but at the time of the consummation the prophet Daniel foretells that there will be myriads before the throne of God, saying, “Thousands of thousands ministered to him, and ten thousand times ten thousand stood before him,”
Dan 7:10 (quotation, high confidence)
Notes and citation
Summary: Daniel foresees myriads before God's throne at the end.
- Dan 7:10.
Notes on the original text
- Digital text corrected (accent slip): ἔμπροσθεν αὐτοὺ« → ἔμπροσθεν αὐτοῦ«.
Topics: Eschatology
Cite (SBL): Eusebius, Eccl. theol. 2.9.8 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/2-9-8). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/2-9-8
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
2.9.9Klostermann
πάντες δέ που καὶ οἱ υἱοὶ τοῦ μέλλοντος αἰῶνος τότε ἔσονται αἵ τε μακάριαι ψυχαὶ πατριαρχῶν καὶ προφητῶν καὶ ἀποστόλων ἅγιά τε πνεύματα μαρτύρων πάντα τε πρόβατα τοῦ σωτῆρος ἡμῶν τὰ ἐκ δεξιῶν αὐτοῦ στησόμενά τε καὶ ἀκουσόμενα »δεῦτε οἱ εὐλογημένοι τοῦ πατρός μου κληρονομήσατε τὴν ἡτοιμασμένην ὑμῖν βασιλείαν ἀπὸ καταβολῆς κόσμου«.
pantes de pou kai hoi huioi tou mellontos aiōnos tote esontai hai te makariai psychai patriarchōn kai prophētōn kai apostolōn hagia te pneumata martyrōn panta te probata tou sōtēros hēmōn ta ek dexiōn autou stēsomena te kai akousomena »deute hoi eulogēmenoi tou patros mou klēronomēsate tēn hētoimasmenēn hymin basileian apo katabolēs kosmou«.
and all the sons of the age to come will surely be there then, and the blessed souls of patriarchs and prophets and apostles and the holy spirits of martyrs, and all the sheep of our Saviour, who will stand at his right hand and will hear, “Come, you blessed of my Father, inherit the kingdom prepared for you from the foundation of the world.”
Matt 25:33–34 (quotation, high confidence)
Notes and citation
Summary: At the end all the saints will hear Christ's invitation to the kingdom.
- Matt 25:33–34.
Topics: Eschatology, Martyrdom
Cite (SBL): Eusebius, Eccl. theol. 2.9.9 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/2-9-9). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/2-9-9
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
2.9.10Klostermann
τοσούτων τοίνυν ἐσομένων καὶ ἀθάνατον ζωὴν ζησομένων μετὰ τὸν τῆς κρίσεως καιρόν, διὰ τί μὴ ἐνεργήσει ὁ τοῦ θεοῦ λόγος καὶ τότε; πόθεν δὲ Μαρκέλλῳ παρέστη ἀποφήνασθαι, ὅτι οὐκέτι λαλήσει τοῖς ἁγίοις ὁ θεὸς τότε οὐδὲ χρήσεται ἐνεργῷ τῷ αὐτοῦ λόγῳ, ἀλλʼ ἔσται, ὡς καὶ πρότερον ἦν, ἐν αὐτῷ σιωπῶν δηλαδὴ καὶ ἡσυχάζων; τοῦτο γὰρ παρίστη πολλάκις εἰπὼν τότε ἔσεσθαι αὐτὸν ὡς καὶ πρότερον ἦν· ἦν δὲ πρότερον, ὡς αὐτὸς ἔφη, ἐν ἡσυχίᾳ.
tosoutōn toinyn esomenōn kai athanaton zōēn zēsomenōn meta ton tēs kriseōs kairon, dia ti mē energēsei ho tou theou logos kai tote? pothen de Markellǭ parestē apophēnasthai, hoti ouketi lalēsei tois hagiois ho theos tote oude chrēsetai energǭ tǭ autou logǭ, allʼ estai, hōs kai proteron ēn, en autǭ siōpōn dēladē kai hēsychazōn? touto gar paristē pollakis eipōn tote esesthai auton hōs kai proteron ēn; ēn de proteron, hōs autos ephē, en hēsychią.
Since so many will exist and live an immortal life after the time of the judgment, why will the Word of God not be active then too? And where did Marcellus get the idea of declaring that God will then no longer speak to the saints nor use his active Word, but that he will be as he was before, clearly silent and at rest in him? For he showed this, often saying that he will then be as he was before; and before, as he said, he was in quiet.
Notes and citation
Summary: Why should the Word fall silent when the saints live for ever?
Notes on the original text
- Digital text corrected (stop for comma): ἀλλʼ ἔσται. ὡς καὶ → ἀλλʼ ἔσται, ὡς καὶ.
Topics: Christology, Eschatology, Heresy, Monarchianism and Sabellianism
Cite (SBL): Eusebius, Eccl. theol. 2.9.10 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/2-9-10). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/2-9-10
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
2.9.11Klostermann
οὐκοῦν ἀποσιωπήσει τότε ὁ θεός, πρὸ τούτου μὲν λαλῶν καὶ τῷ λόγῳ χρώμενος ἐνεργῷ, τότε δὲ κατʼ αὐτὴν τὴν ἐπηγγελμένην βασιλείαν οὐρανῶν τοῦ οἰκείου λόγου καὶ τῆς ἐν αὐτῷ σοφίας ἀποστερῶν τοὺς ἁγίους αὐτοῦ. ὁρᾷς εἰς οἷον κεχώρηκεν κρημνὸν μηδενὶ χειραγωγῷ χρησάμενος, μηδὲ ταῖς θείαις γραφαῖς· ταῦτα γοῦν πάντα ἀπὸ μιᾶς φωνῆς, ἣν μὴ νενόηκεν, ἑαυτῷ συνέθηκεν.
oukoun aposiōpēsei tote ho theos, pro toutou men lalōn kai tǭ logǭ chrōmenos energǭ, tote de katʼ autēn tēn epēngelmenēn basileian ouranōn tou oikeiou logou kai tēs en autǭ sophias aposterōn tous hagious autou. horąs eis hoion kechōrēken krēmnon mēdeni cheiragōgǭ chrēsamenos, mēde tais theiais graphais; tauta goun panta apo mias phōnēs, hēn mē nenoēken, heautǭ synethēken.
So God will then fall silent, having spoken before and used his active Word, but then, in the very kingdom of heaven that was promised, depriving his saints of his own Word and the wisdom in him. You see to what a cliff he has gone, using no guide, not even the divine Scriptures; for he put all this together for himself from one saying which he did not understand.
Notes and citation
Summary: Marcellus's view makes God deprive the saints of his Word in the kingdom.
Topics: Eschatology, Heresy, Monarchianism and Sabellianism
Cite (SBL): Eusebius, Eccl. theol. 2.9.11 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/2-9-11). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/2-9-11
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
2.9.12Klostermann
αὐτίκα 〈γὰρ〉 χωρήσας ἐπὶ τὰς ἀποδείξεις τῆς νέας καὶ καινῆς διαθήκης, πανταχόθεν μὲν ἠλαύνετο στενοχωρούμενος, μίαν δὲ μόνην εὑρὼν λέξιν τῇ αὐτοῦ συμβαλλομένην κακοδοξίᾳ, ὥσπερ τινὶ περιτυχὼν ἑρμαίῳ ταύτῃ μόνῃ συνεπλάκη, οὐδʼ αὐτῇ ἐκ προσώπου τοῦ σωτῆρος ἡμῶν εἰρημένῃ ἀλλʼ ἐκ προσώπου τοῦ εὐαγγελιστοῦ, διʼ ἧς αὐτὸν ὠνόμασεν, »ἐν ἀρχῇ ἦν ὁ λόγος« εἰπὼν »καὶ ὁ λόγος ἦν πρὸς τὸν θεόν, καὶ θεὸς ἦν ὁ λόγος«. ἔνθεν γοῦν ὁρμηθεὶς ὡς μηδὲν ὄντα ἕτερον ἢ λόγον ὅμοιον τῷ παρʼ ἡμῖν ἐγνωσμένῳ τὸν υἱὸν ἠρνήσατο.
autika 〈gar〉 chōrēsas epi tas apodeixeis tēs neas kai kainēs diathēkēs, pantachothen men ēlauneto stenochōroumenos, mian de monēn heurōn lexin tę̄ autou symballomenēn kakodoxią, hōsper tini peritychōn hermaiǭ tautę̄ monę̄ syneplakē, oudʼ autę̄ ek prosōpou tou sōtēros hēmōn eirēmenę̄ allʼ ek prosōpou tou euangelistou, diʼ hēs auton ōnomasen, »en archę̄ ēn ho logos« eipōn »kai ho logos ēn pros ton theon, kai theos ēn ho logos«. enthen goun hormētheis hōs mēden onta heteron ē logon homoion tǭ parʼ hēmin egnōsmenǭ ton huion ērnēsato.
For at once, when he went to the proofs of the new covenant, he was driven back on every side, hemmed in; and finding only one phrase that contributed to his wrong opinion, he clung to it alone as if he had found a windfall, a phrase not even spoken in the person of our Saviour but in the person of the evangelist, by which he named him, saying, “In the beginning was the Word, and the Word was with God, and the Word was God.” Setting out from there, he denied the Son, as being nothing other than a word like the one known among us.
John 1:1 (quotation, high confidence)
Notes and citation
Summary: Marcellus built his heresy on John 1:1 alone, a word of the evangelist, not of Christ.
- John 1:1. “For” is the editor's supplement.
Notes on the original text
- Digital text corrected (split word): τῇ αὐ τοῦ συμβαλλομένην → τῇ αὐτοῦ συμβαλλομένην.
Topics: Christology, Heresy
Cite (SBL): Eusebius, Eccl. theol. 2.9.12 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/2-9-12). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/2-9-12
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
preface 2, chapter 10
2.10.1Klostermann
καίτοι οὐ λόγον μόνον αὐτὸς ὁ μέγας καὶ θεῖος εὐαγγελιστὴς κέκληκεν, ὡς πολλάκις ἡμῖν εἴρηται, ἀλλὰ καὶ θεὸν καὶ φῶς καὶ υἱὸν καὶ μονογενῆ· αὐτόν τε τὸν σωτῆρα ἱστορεῖ ἑαυτὸν ἀποκαλοῦντα λόγον μὲν οὐδαμοῦ τῆς γραφῆς, διʼ ὅλου δὲ τοῦ εὐαγγελίου ζωὴν καὶ φῶς καὶ μονογενῆ καὶ υἱὸν θεοῦ καὶ ἀλήθειαν καὶ ἀνάστασιν καὶ ἄρτον ζωῆς καὶ ἄμπελον καὶ ποιμένα καὶ μυρία ἕτερα, ὥσπερ οὖν ἤδη προδέδεικται.
kaitoi ou logon monon autos ho megas kai theios euangelistēs keklēken, hōs pollakis hēmin eirētai, alla kai theon kai phōs kai huion kai monogenē; auton te ton sōtēra historei heauton apokalounta logon men oudamou tēs graphēs, diʼ holou de tou euangeliou zōēn kai phōs kai monogenē kai huion theou kai alētheian kai anastasin kai arton zōēs kai ampelon kai poimena kai myria hetera, hōsper oun ēdē prodedeiktai.
And yet the great and divine evangelist himself did not call him Word only, as we have often said, but also God and light and Son and only-begotten; and he records that the Saviour himself nowhere in Scripture called himself Word, but throughout the gospel life and light and only-begotten and Son of God and truth and resurrection and bread of life and vine and shepherd and countless other things, as has already been shown.
John 11:25 (allusion, medium confidence) · John 15:1 (allusion, medium confidence) · John 10:11 (allusion, medium confidence)
Notes and citation
Summary: John gives the Son many titles, and Christ never calls himself Word.
- John 14:6; 11:25; 6:35; 15:1; 10:11.
Notes on the original text
- Digital text corrected (OCR slip): κέκλπκεν → κέκληκεν.
Topics: Christology
Cite (SBL): Eusebius, Eccl. theol. 2.10.1 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/2-10-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/2-10-1
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
2.10.2Klostermann
τί δήποτʼ οὖν, τοσούτων ὄντων, ἐπὶ μὲν τῶν λοιπῶν ἁπάντων οὐχ ἵσταται ἐπὶ τῆς λέξεως τὴν δὲ τῶν λεγομένων διάνοιαν πολυπραγμονεῖ, ἐπὶ δὲ μόνου τοῦ λόγου κυριολεκτεῖσθαι αὐτόν φησιν ὡς οὐδὲν ὄντα ἕτερον ἢ λόγον. γράφει δʼ οὖν αὐτοῖς ῥήμασιν λέγων οὐ καταχρηστικῶς ὀνομασθεὶς λόγος, κἂν διαρραγῶσιν οἱ ἑτεροδιδασκαλοῦντες ψευδόμενοι, ἀλλὰ κυρίως τε καὶ ἀληθῶς ὑπάρχων λόγος.
ti dēpotʼ oun, tosoutōn ontōn, epi men tōn loipōn hapantōn ouch histatai epi tēs lexeōs tēn de tōn legomenōn dianoian polypragmonei, epi de monou tou logou kyriolekteisthai auton phēsin hōs ouden onta heteron ē logon. graphei dʼ oun autois rhēmasin legōn ou katachrēstikōs onomastheis logos, kan diarragōsin hoi heterodidaskalountes pseudomenoi, alla kyriōs te kai alēthōs hyparchōn logos.
Why then, when there are so many, does he not stop at the wording in all the others but busies himself with the sense of what is said, while for “Word” alone he says he is so named in the proper sense, as being nothing other than Word? He writes in these very words, saying: “Not called Word loosely, even if those who teach otherwise burst with their lies, but being properly and truly Word.”
Notes and citation
Summary: Marcellus reads only “Word” literally and all other titles figuratively.
- Quotation of Marcellus (see Against Marcellus 2.2.35).
Topics: Christology
Cite (SBL): Eusebius, Eccl. theol. 2.10.2 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/2-10-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/2-10-2
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
2.10.3Klostermann
καὶ πάλιν μανθανέτω τοίνυν θεοῦ λόγον ἐληλυθέναι, οὐ λόγον καταχρηστικῶς ὀνομασθέντα, ὡς αὐτοί φασιν, 〈ἀλλʼ〉 ἀληθῆ ὄντα λόγον. καὶ αὖθις πρότερον, ὥσπερ πολλάκις ἔφην, οὐδὲν ἕτερον ἦν ἢ λόγος. καὶ πάλιν πρὸ τοῦ κατελθεῖν καὶ διὰ τῆς παρθένου τεχθῆναι λόγος ἦν μόνον. ἐπεὶ τί ἕτερον ἦν πρὸ τοῦ τὴν ἀνθρωπίνην ἀναλαβεῖν σάρκα τὸ κατελθὸν »ἐπʼ ἐσχάτων τῶν ἡμερῶν«, ὡς καὶ αὐτὸς ἔγραφεν, καὶ [τὸ] γεννηθὲν ἐκ τῆς παρθένου; οὐδὲν ἕτερον ἦν ἢ λόγος. ταῦτα Μαρκέλλῳ λέγοντι ἦν ἂν δίκαιον τοιανδὶ προσαγαγεῖν πεῦσιν· καὶ πόθεν ἡμῖν, ὦ οὗτος,
kai palin manthanetō toinyn theou logon elēlythenai, ou logon katachrēstikōs onomasthenta, hōs autoi phasin, 〈allʼ〉 alēthē onta logon. kai authis proteron, hōsper pollakis ephēn, ouden heteron ēn ē logos. kai palin pro tou katelthein kai dia tēs parthenou techthēnai logos ēn monon. epei ti heteron ēn pro tou tēn anthrōpinēn analabein sarka to katelthon »epʼ eschatōn tōn hēmerōn«, hōs kai autos egraphen, kai [to] gennēthen ek tēs parthenou? ouden heteron ēn ē logos. tauta Markellǭ legonti ēn an dikaion toiandi prosagagein peusin; kai pothen hēmin, ō houtos,
And again: “Let him learn, then, that the Word of God has come, not a Word called so loosely, as they say, but being a true Word.” And again: “Before, as I have often said, he was nothing other than Word.” And again: “Before coming down and being born through the Virgin he was only Word. For what else was it, before taking human flesh, that came down ‘in the last days,’ as he too wrote, and was born from the Virgin? It was nothing else than Word.” To Marcellus saying this it would be right to put this question: And where, my good man, do you get for us
Textual problem in this passage: see the notes.
Heb 1:2 (quotation, medium confidence)
Notes and citation
Summary: Eusebius gathers Marcellus's statements that the Son was only Word.
- Quotations of Marcellus (see Against Marcellus 2.2.5, 2.2.3, 2.2.1). The text prints a leaked fragment number (81). Heb 1:2. “but” is the editor's supplement; the editor deletes “the” (τὸ).
Notes on the original text
- Digital text corrected (leaked fragment number; page-break mark): καὶ αὖθις = 81) πρότερον → καὶ αὖθις πρότερον; ὦ οὗτος, | → ὦ οὗτος,.
Topics: Christology
Cite (SBL): Eusebius, Eccl. theol. 2.10.3 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/2-10-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/2-10-3
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
2.10.4Klostermann
τὸ οὐδὲν ἕτερον προστίθης καὶ τὸ μόνον; τὸ μὲν γὰρ »ἐν ἀρχῇ ἦν ὁ λόγος« ἀκριβῶς ἔγνωμεν· καὶ οὐ μόνον, ἀλλὰ καὶ »καὶ θεὸς ἦν ὁ λόγος« καὶ »φῶς ἦν τὸ φωτίζον πάντα ἄνθρωπον« καὶ »μονογενὴς ἦν υἱὸς« καὶ ὅσα κατείλεκται ἕτερα. ὅτι δὲ λόγος ἦν μόνον καὶ οὐδὲν ἕτερον ἢ λόγος οὐκ ἂν ἔχοι τις εἰρημένον ἀποδεῖξαι.
to ouden heteron prostithēs kai to monon? to men gar »en archę̄ ēn ho logos« akribōs egnōmen; kai ou monon, alla kai »kai theos ēn ho logos« kai »phōs ēn to phōtizon panta anthrōpon« kai »monogenēs ēn huios« kai hosa kateilektai hetera. hoti de logos ēn monon kai ouden heteron ē logos ouk an echoi tis eirēmenon apodeixai.
the addition “nothing other” and “only”? For “In the beginning was the Word” we know exactly; and not only that, but also “and the Word was God,” and “he was the light that enlightens every man,” and “he was the only-begotten Son,” and all the other things listed. But that he was only Word and nothing other than Word, no one could show to have been said.
John 1:1 (quotation, high confidence) · John 1:9 (quotation, high confidence) · John 1:18 (allusion, high confidence)
Notes and citation
Summary: Scripture never says the Son was “only” Word.
- John 1:1, 9, 18.
Topics: Christology
Cite (SBL): Eusebius, Eccl. theol. 2.10.4 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/2-10-4). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/2-10-4
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
2.10.5Klostermann
πόθεν οὖν τὸ τῆς προσθήκης τόλμημα; διὰ τί γὰρ οὐχὶ μᾶλλον υἱὸν ἄν τις εἴποι αὐτὸν μόνον καὶ οὐδὲν ἕτερον ἢ υἱόν; διὰ τί δὲ οὐ θεὸν καὶ οὐδὲν ἕτερον ἢ θεόν; διὰ τί μὴ φῶς τοῦ κόσμου καὶ οὐδὲν ἕτερον ἢ τοῦτο; διὰ τί δὲ μὴ ζωὴν καὶ οὐδὲν ἕτερον; καὶ ἐπὶ τῶν παραπλησίων ταὐτὸν ἄν τις δικαιότατα ἂν προτείνειεν.
pothen oun to tēs prosthēkēs tolmēma? dia ti gar ouchi mallon huion an tis eipoi auton monon kai ouden heteron ē huion? dia ti de ou theon kai ouden heteron ē theon? dia ti mē phōs tou kosmou kai ouden heteron ē touto? dia ti de mē zōēn kai ouden heteron? kai epi tōn paraplēsiōn tauton an tis dikaiotata an proteineien.
Where, then, does the daring addition come from? For why would one not rather say that he is only Son and nothing other than Son? Why not God and nothing other than God? Why not light of the world and nothing other than this? Why not life and nothing other? And in similar cases one might very justly put forward the same.
Notes and citation
Summary: One could as well say he is only Son, only God or only light.
Topics: Christology
Cite (SBL): Eusebius, Eccl. theol. 2.10.5 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/2-10-5). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/2-10-5
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
2.10.6Klostermann
ἀλλʼ ὥσπερ ἄν τις, εἰ τοῦτο λέγοι, ἐλέγχοιτʼ ἂν ἁμαρτάνων (πάντα γὰρ ἀθρόως ἐστὶν ταῦτα, εἷς ὢν υἱὸς τοῦ θεοῦ καὶ εἴ τι τούτων ἀνώτερον, καθʼ ἑκάστην ἐπίνοιαν τῶν ἐν αὐτῷ θεϊκῶν δυνάμεων διαφόρων καὶ τῶν ἐπηγοριῶν ἠξιωμένος),
allʼ hōsper an tis, ei touto legoi, elenchoitʼ an hamartanōn (panta gar athroōs estin tauta, heis ōn huios tou theou kai ei ti toutōn anōteron, kathʼ hekastēn epinoian tōn en autǭ theïkōn dynameōn diaphorōn kai tōn epēgoriōn ēxiōmenos),
But just as anyone who said this would be convicted of error (for he is all these together, being one Son of God, and whatever is higher than these, deemed worthy of different titles according to each aspect of the divine powers in him),
Notes and citation
Summary: The one Son is all these things together, under different aspects.
Topics: Christology
Cite (SBL): Eusebius, Eccl. theol. 2.10.6 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/2-10-6). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/2-10-6
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
2.10.7Klostermann
οὕτω καὶ ἐπὶ τοῦ λόγου ὁ φὰς μόνον λόγον αὐτὸν εἶναι καὶ οὐδὲν ἕτερον σφάλλεσθαι ἂν λέγοιτο εἰκότως· μόνου γὰρ τοῦ εὐαγγελιστοῦ Ἰωάννου λόγον αὐτὸν ἀποκαλέσαντος καὶ οὐ τοῦτο μόνον ἀλλὰ καὶ ἕτερα, τοῦ δὲ σωτῆρος φῶς καὶ ἀλήθειαν καὶ ζωὴν καὶ μονογενῆ υἱὸν καὶ τὰ λοιπὰ ἑαυτὸν ἀνειπόντος λόγον δὲ οὐδαμῶς, πῶς οὐκ ἄτοπον ἐπὶ μὲν ὧν αὐτὸς ἑαυτὸν ὠνόμασεν μὴ λέγειν ἓν τούτων εἶναι καὶ οὐδὲν ἕτερον, ἐπὶ δὲ τῆς τοῦ εὐαγγελιστοῦ περὶ αὐτοῦ φωνῆς, τῆς λόγον αὐτὸν ἀνειπούσης, διαβεβαιοῦσθαι ὡς οὐδὲν ἕτερον ἦν ἢ λόγος.
houtō kai epi tou logou ho phas monon logon auton einai kai ouden heteron sphallesthai an legoito eikotōs; monou gar tou euangelistou Iōannou logon auton apokalesantos kai ou touto monon alla kai hetera, tou de sōtēros phōs kai alētheian kai zōēn kai monogenē huion kai ta loipa heauton aneipontos logon de oudamōs, pōs ouk atopon epi men hōn autos heauton ōnomasen mē legein hen toutōn einai kai ouden heteron, epi de tēs tou euangelistou peri autou phōnēs, tēs logon auton aneipousēs, diabebaiousthai hōs ouden heteron ēn ē logos.
so in the case of “Word” too, the one who says he is only Word and nothing else would rightly be said to err. For since John the evangelist alone called him Word, and not only this but other things too, while the Saviour called himself light and truth and life and only-begotten Son and the rest, but never Word, how is it not absurd, for the names he called himself, not to say that he is one of them and nothing else, but for the evangelist's word about him, which called him Word, to insist that he was nothing other than Word?
Notes and citation
Summary: It is absurd to make the evangelist's one title exclusive while ignoring Christ's own titles.
Topics: Christology
Cite (SBL): Eusebius, Eccl. theol. 2.10.7 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/2-10-7). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/2-10-7
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
2.10.8Klostermann
ἀλλὰ καὶ κυρίως (φησὶν) καὶ ἀληθῶς ὑπάρχων ‹λόγος. διατί δὲ μὴ κυρίως καὶ ἀληθῶς ὑπάρχων› θεός; οὐ γὰρ δὴ ἕτερος ἦν ὁ λόγον αὐτὸν ἀνειπών, ἕτερος δὲ ὁ θεὸν ἀποκαλέσας· εἷς δὲ καὶ ὁ αὐτὸς εὐαγγελιστὴς ὁμοῦ ‹θεὸν› καὶ λόγον αὐτὸν ἐδίδαξεν εἰπὼν »καὶ θεὸς ἦν ὁ λόγος«, ὁ δʼ αὐτὸς καὶ φῶς αὐτὸν ὠνόμασεν. διατί οὖν μὴ κυρίως καὶ ἀληθῶς υἱὸν μονογενῆ καὶ ὅσα ἄλλα αὐτὸς ὁ δεσπότης καὶ σωτὴρ 〈διὰ〉 τοῦ εὐαγγελιστοῦ περὶ ἑαυτοῦ μεμαρτύρηκεν; ὁ δὲ πάντα παρεὶς μόνον λόγον αὐτὸν κυρίως καὶ ἀληθῶς ὑπάρχειν φησίν· καὶ προστίθησιν ὡς ἄρα μόνον εἴη λόγος, ἐντεῦθέν τε καταπίπτει ἐπὶ τὴν τοῦ ἀνθρωπείου λόγου ὁμοιότητα.
alla kai kyriōs (phēsin) kai alēthōs hyparchōn ‹logos. diati de mē kyriōs kai alēthōs hyparchōn› theos? ou gar dē heteros ēn ho logon auton aneipōn, heteros de ho theon apokalesas; heis de kai ho autos euangelistēs homou ‹theon› kai logon auton edidaxen eipōn »kai theos ēn ho logos«, ho dʼ autos kai phōs auton ōnomasen. diati oun mē kyriōs kai alēthōs huion monogenē kai hosa alla autos ho despotēs kai sōtēr 〈dia〉 tou euangelistou peri heautou memartyrēken? ho de panta pareis monon logon auton kyriōs kai alēthōs hyparchein phēsin; kai prostithēsin hōs ara monon eiē logos, enteuthen te katapiptei epi tēn tou anthrōpeiou logou homoiotēta.
But he also says, “being properly and truly Word.” And why not being properly and truly God? For the one who called him Word was not one person and the one who called him God another; one and the same evangelist taught that he is at once God and Word, saying, “and the Word was God,” and the same named him light. Why, then, not properly and truly only-begotten Son, and whatever else the Master and Saviour himself testified about himself through the evangelist? But he, passing over everything, says that he is properly and truly Word alone, and adds that he was only Word; and from there he falls down to the likeness of the human word.
John 1:1 (quotation, high confidence)
Notes and citation
Summary: If “Word” is proper, so are “God,” “light” and “only-begotten Son,” given by the same evangelist.
- John 1:1. “Word. And why not … truly” and “God” are the editor's supplements; “through” (διὰ) too.
Notes on the original text
- Digital text corrected (OCR slip; page-break mark): καὶ λόχον αὐτὸν → καὶ λόγον αὐτὸν; λόγου ὁμοιότητα.| → λόγου ὁμοιότητα..
Topics: Christology
Cite (SBL): Eusebius, Eccl. theol. 2.10.8 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/2-10-8). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/2-10-8
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
preface 2, chapter 11
2.11.1Klostermann
καὶ φῶς μὲν αὐτὸν ἀκούων οὐκ ἐκπίπτει ἐπὶ τὸ σωματικὸν φῶς, οὐδʼ ὅμοιον αὐτὸν εἶναί φησι τῷ ἡλίου φέγγει, ἐπὶ δὲ τοῦ λόγου σημαντικὸν αὐτὸν δίδωσιν καὶ ὅμοιον τῷ ἀνθρωπίνῳ· ὡς ποτὲ μὲν λέγειν αὐτὸν ἡσυχάζειν ἐν τῷ θεῷ ποτὲ δὲ προϊέναι τοῦ θεοῦ, καὶ ἐντὸς καὶ ἐκτὸς γίγνεσθαι αὐτοῦ, καθʼ ὁμοιότητα τοῦ παρʼ ἡμῖν λόγου, τοῦ τε ἐνδιαθέτου καλουμένου καὶ τοῦ κατὰ προφορὰν διὰ φωνῆς ἐξακουομένου.
kai phōs men auton akouōn ouk ekpiptei epi to sōmatikon phōs, oudʼ homoion auton einai phēsi tǭ hēliou phengei, epi de tou logou sēmantikon auton didōsin kai homoion tǭ anthrōpinǭ; hōs pote men legein auton hēsychazein en tǭ theǭ pote de proïenai tou theou, kai entos kai ektos gignesthai autou, kathʼ homoiotēta tou parʼ hēmin logou, tou te endiathetou kaloumenou kai tou kata prophoran dia phōnēs exakouomenou.
And hearing him called light, he does not fall down to bodily light, nor say that he is like the sun's beam; but in the case of “Word” he makes him a signifying word, like the human one, so as to say that he is at one time at rest in God, at another goes forth from God, and comes to be within and outside him, after the likeness of our word, both the one called internal and the one heard by utterance through the voice.
Notes and citation
Summary: Marcellus treats “light” as spiritual but “Word” as like a human word.
Topics: Christology, Heresy, Monarchianism and Sabellianism
Cite (SBL): Eusebius, Eccl. theol. 2.11.1 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/2-11-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/2-11-1
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
2.11.2Klostermann
λέγει δʼ οὖν αὐτοῖς ῥήμασιν πάντα γὰρ ὅσα ‹ἂν› ὁ πατὴρ λέγῃ, ταῦτα πανταχοῦ διὰ τοῦ λόγου λέγων φαίνεται. τοῦτο δὲ δῆλόν ἐστιν καὶ ἀφʼ ἡμῶν αὐτῶν, ὅσα μικρὰ τοῖς μεγάλοις καὶ θείοις ἀπεικάσαι· καὶ ἡμεῖς γὰρ πάντα ὅσα ἂν θέλωμεν κατὰ τὸ δυνατὸν λέγειν τε καὶ ποιεῖν τῷ ἡμετέρῳ ποιοῦμεν λόγῳ. καὶ αὖθις ταῦτά φησιν πρὸ γὰρ τῆς δημιουργίας ἁπάσης ἡσυχία τις ἦν, ὡς εἰκός, ὄντος ἐν τῷ θεῷ ‹τοῦ› λόγου. εἶτʼ ἐπιφέρει οὐδενὸς γὰρ ὄντος πρότερον ἢ θεοῦ μόνου, πάντων δὲ διὰ τοῦ λόγου γίγνεσθαι μελλόντων, προῆλθεν ὁ λόγος δραστικῇ ἐνεργείᾳ.
legei dʼ oun autois rhēmasin panta gar hosa ‹an› ho patēr legę̄, tauta pantachou dia tou logou legōn phainetai. touto de dēlon estin kai aphʼ hēmōn autōn, hosa mikra tois megalois kai theiois apeikasai; kai hēmeis gar panta hosa an thelōmen kata to dynaton legein te kai poiein tǭ hēmeterǭ poioumen logǭ. kai authis tauta phēsin pro gar tēs dēmiourgias hapasēs hēsychia tis ēn, hōs eikos, ontos en tǭ theǭ ‹tou› logou. eitʼ epipherei oudenos gar ontos proteron ē theou monou, pantōn de dia tou logou gignesthai mellontōn, proēlthen ho logos drastikę̄ energeią.
He says in these very words: “For whatever the Father says, he is seen everywhere to say it through the Word. This is clear also from ourselves, so far as small things may be likened to great and divine; for we too do, so far as we can, all that we wish to say and do by our word.” And again he says this: “For before all creation there was a kind of quiet, as is likely, the Word being in God.” Then he adds: “For since nothing existed before but God alone, and all things were going to come into being through the Word, the Word came forth by effective activity.”
Notes and citation
Summary: Eusebius again quotes Marcellus's analogy and his account of the Word's going forth.
- Quotations of Marcellus (see Against Marcellus 2.2.33, 2.2.26, 2.2.39). “ever” (ἂν) and “the” (τοῦ) are the editor's supplements.
Topics: Christology, Heresy, Monarchianism and Sabellianism
Cite (SBL): Eusebius, Eccl. theol. 2.11.2 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/2-11-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/2-11-2
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
2.11.3Klostermann
τοσαῦτα περὶ τοῦ λόγου εἰπών, τὴν εὐαγγελικὴν φωνὴν ἐπάκουσον ὅπως πειρᾶται διερμηνεύειν ὧδε γράφων ὁ δὲ ἱερὸς ἀπόστολός τε καὶ μαθητὴς τοῦ κυρίου Ἰωάννης σαφῶς ‹καὶ› διαρρήδην ἐν ἀρχῇ τοῦ Εὐαγγελίου διδάσκων, ὡς ἀγνοούμενον ἐν ἀνθρώποις πρότερον, λόγον αὐτὸν τοῦ παντοκράτορος ὀνομάζων, οὕτως ἔφη »ἐν ἀρχῇ ἦν ὁ λόγος, καὶ ὁ λόγος ἦν πρὸς τὸν θεόν, καὶ θεὸς ἦν ὁ λόγος«. οὐ μιᾷ μαρτυρίᾳ χρώμενος τὴν ἀιδιότητα σημαίνει τοῦ λόγου.
tosauta peri tou logou eipōn, tēn euangelikēn phōnēn epakouson hopōs peiratai diermēneuein hōde graphōn ho de hieros apostolos te kai mathētēs tou kyriou Iōannēs saphōs ‹kai› diarrēdēn en archę̄ tou Euangeliou didaskōn, hōs agnooumenon en anthrōpois proteron, logon auton tou pantokratoros onomazōn, houtōs ephē »en archę̄ ēn ho logos, kai ho logos ēn pros ton theon, kai theos ēn ho logos«. ou mią martyrią chrōmenos tēn aidiotēta sēmainei tou logou.
Having said so much about the Word, hear how he tries to interpret the gospel saying, writing thus: “But the holy apostle and disciple of the Lord John, teaching clearly and expressly at the beginning of the Gospel, as though he had been unknown among men before, names him Word of the Almighty. He said thus: ‘In the beginning was the Word, and the Word was with God, and the Word was God.’ Using not one testimony, he signifies the eternity of the Word.”
John 1:1 (quotation, high confidence)
Notes and citation
Summary: Eusebius quotes Marcellus's exposition of John 1:1.
- Quotation of Marcellus (see Against Marcellus 2.2.11). John 1:1. “and” is the editor's supplement.
Topics: Christology, Monarchianism and Sabellianism
Cite (SBL): Eusebius, Eccl. theol. 2.11.3 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/2-11-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/2-11-3
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
2.11.4Klostermann
καὶ πάλιν φησὶν τρισὶν ἐπαλλήλοις μαρτυρίαις χρώμενος τὴν ἀιδιότητα τοῦ λόγου δεικνύναι βούλεται. καὶ αὖθις ἐπιλέγει ἵνʼ ἐν μὲν τῷ φῆσαι »ἐν ἀρχῇ ἦν ὁ λόγος« δείξῃ δυνάμει ἐν τῷ πατρὶ εἶναι τὸν λόγον (ἀρχὴ γὰρ ἀπάντων τῶν γεγονότων ὁ θεὸς »ἐξ οὗ τὰ πάντα«), ἐν δὲ τῷ »καὶ ὁ λόγος ἦν πρὸς τὸν θεὸν«
kai palin phēsin trisin epallēlois martyriais chrōmenos tēn aidiotēta tou logou deiknynai bouletai. kai authis epilegei hinʼ en men tǭ phēsai »en archę̄ ēn ho logos« deixę̄ dynamei en tǭ patri einai ton logon (archē gar apantōn tōn gegonotōn ho theos »ex hou ta panta«), en de tǭ »kai ho logos ēn pros ton theon«
And again he says: “Using three successive testimonies, he wants to show the eternity of the Word.” And again he adds: “So that, in saying ‘In the beginning was the Word,’ he might show that the Word is in the Father in power (for God is the beginning of all things that have come into being, ‘from whom are all things’), and in ‘and the Word was with God,’
John 1:1 (quotation, high confidence) · 1 Cor 8:6 (quotation, high confidence)
Notes and citation
Summary: Marcellus reads the clauses of John 1:1 as power and activity.
- Quotations of Marcellus (see Against Marcellus 2.2.3, 2.2.12). John 1:1; 1 Cor 8:6.
Notes on the original text
- Digital text corrected (page-break mark): πρὸς τὸν θεὸν« | → πρὸς τὸν θεὸν«.
Topics: Christology, Monarchianism and Sabellianism
Cite (SBL): Eusebius, Eccl. theol. 2.11.4 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/2-11-4). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/2-11-4
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
2.11.5Klostermann
ἐνεργείᾳ πρὸς τὸν θεὸν εἶναι τὸν λόγον (»πάντα γὰρ διʼ αὐτοῦ ἐγένετο, καὶ χωρὶς αὐτοῦ ἐγένετο οὐδὲ ἕν«), ἐν δὲ τῷ θεὸν εἶναι τὸν λόγον εἰρηκέναι μὴ διαιρεῖν τὴν θεότητα, ἐπειδὴ ὁ λόγος τε ἐν αὐτῷ καὶ αὐτὸς ἐν τῷ λόγῳ· »ἐν ἐμοὶ« γάρ φησιν »ὁ πατήρ, κἀγὼ ἐν τῷ πατρί«. διὰ τοσούτων Μάρκελλος τὴν ὑπόστασιν τοῦ μονογενοῦς υἱοῦ τοῦ θεοῦ ἀναιρῶν, τὸν θεῖον εὐαγγελιστὴν τῆς ἑαυτοῦ κακοδοξίας μαρτύρεται, ὡς οὐδὲν ἕτερον αὐτὸν ἐπιστάμενον ἢ λόγον, ποτὲ μὲν ἐνεργοῦντα ἄλλοτε δὲ ἡσυχάζοντα ἐν τῷ θεῷ καὶ οὐδὲν ἕτερον ὄντα ἢ αὐτὸν τὸν θεόν.
energeią pros ton theon einai ton logon (»panta gar diʼ autou egeneto, kai chōris autou egeneto oude hen«), en de tǭ theon einai ton logon eirēkenai mē diairein tēn theotēta, epeidē ho logos te en autǭ kai autos en tǭ logǭ; »en emoi« gar phēsin »ho patēr, kagō en tǭ patri«. dia tosoutōn Markellos tēn hypostasin tou monogenous huiou tou theou anairōn, ton theion euangelistēn tēs heautou kakodoxias martyretai, hōs ouden heteron auton epistamenon ē logon, pote men energounta allote de hēsychazonta en tǭ theǭ kai ouden heteron onta ē auton ton theon.
that the Word is with God in activity (‘for all things came into being through him, and without him nothing came into being’), and in saying that the Word is God, that he might not divide the Godhead, since the Word is in him and he in the Word; for he says, ‘The Father is in me, and I in the Father.’” By so many words Marcellus, abolishing the hypostasis of the only-begotten Son of God, calls the divine evangelist to witness for his wrong opinion, as though he knew him as nothing other than Word, at one time active and at another at rest in God, and nothing other than God himself.
John 1:3 (quotation, high confidence) · John 14:10 (quotation, high confidence)
Notes and citation
Summary: Marcellus enlists John for his denial of the Son's hypostasis.
- Quotation of Marcellus (see Against Marcellus 2.2.12–13). John 1:3; John 14:10.
Topics: Christology, Heresy, Monarchianism and Sabellianism
Cite (SBL): Eusebius, Eccl. theol. 2.11.5 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/2-11-5). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/2-11-5
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
preface 2, chapter 12
2.12.1Klostermann
καίτοι ὁ μέγας εὐαγγελιστὴς ἅμα καὶ θεολόγος τρίτον ἐν ταὐτῷ μνημονεύσας τοῦ λόγου, οὐδʼ ἅπαξ εἴρηκεν αὐτὸν θεοῦ λόγον. οὐ γὰρ εἶπεν· ἐν ἀρχῇ ἦν ὁ τοῦ θεοῦ λόγος, ἀλλʼ ἀορίστως »ἐν ἀρχῇ ἦν ὁ λόγος«, ἡμῖν καταλιπὼν ζητεῖν ὁποῖος ἦν λόγος. καὶ πάλιν καὶ ὁ λόγος ἦν πρὸς τὸν θεὸν« εἶπεν δυνάμενος εἰπεῖν· καὶ ὁ λόγος τοῦ θεοῦ ἦν ἐν τῷ θεῷ. ἀλλὰ καὶ » ‹καὶ› θεὸς ἦν ὁ λόγος« οὐχί· καὶ θεοῦ ἦν ὁ λόγος, ἔφη, ἵνα μὴ τοῦ θεοῦ ἐνέργειάν τινα σημαντικήν τινος ἢ ποιητικὴν εἶναι αὐτὸν ὑπολάβωμεν.
kaitoi ho megas euangelistēs hama kai theologos triton en tautǭ mnēmoneusas tou logou, oudʼ hapax eirēken auton theou logon. ou gar eipen; en archę̄ ēn ho tou theou logos, allʼ aoristōs »en archę̄ ēn ho logos«, hēmin katalipōn zētein hopoios ēn logos. kai palin kai ho logos ēn pros ton theon« eipen dynamenos eipein; kai ho logos tou theou ēn en tǭ theǭ. alla kai » ‹kai› theos ēn ho logos« ouchi; kai theou ēn ho logos, ephē, hina mē tou theou energeian tina sēmantikēn tinos ē poiētikēn einai auton hypolabōmen.
And yet the great evangelist and theologian, mentioning the Word three times in the same place, did not once call him Word of God. For he did not say, “In the beginning was the Word of God,” but indefinitely, “In the beginning was the Word,” leaving us to seek what sort of Word he was. And again he said, “and the Word was with God,” though he could have said, “and the Word of God was in God.” Moreover he said “and the Word was God,” not “and the Word was God's,” so that we should not suppose him to be some activity of God signifying something or making something.
John 1:1 (quotation, high confidence)
Notes and citation
Summary: John never says “Word of God” in his prologue, to keep us from thinking of a mere activity of God.
- John 1:1. “and” (καὶ) is the editor's supplement.
Topics: Christology
Cite (SBL): Eusebius, Eccl. theol. 2.12.1 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/2-12-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/2-12-1
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
2.12.2Klostermann
ὃ δὴ Μάρκελλος οἰηθεὶς ἀίδιον εἶναι αὐτὸν τοῦ θεοῦ λόγον, τουτέστιν ἀγέννητον, πολλάκις ὡρίσατο· οὐ συνορῶν ὅτι εἰ μὲν ἕτερον τοῦ θεοῦ τὸν λόγον φάσκοι δύο ἔσται ἀίδια (ὁ λόγος καὶ ὁ θεός) καὶ οὐκέτʼ ἔσται ἀρχὴ μία. εἰ δὲ ἓν λέγοι τὸ ἀίδιον τὸν αὐτὸν ὁριζόμενος εἶναι τὸν θεὸν τῷ λόγῳ γυμνὸν τὸν Σαβέλλιον ὁμολογήσει, υἱοπάτορα τὸν ἕνα κατʼ αὐτὸν ἐκεῖνον εἰσάγων.
ho dē Markellos oiētheis aidion einai auton tou theou logon, toutestin agennēton, pollakis hōrisato; ou synorōn hoti ei men heteron tou theou ton logon phaskoi dyo estai aidia (ho logos kai ho theos) kai ouketʼ estai archē mia. ei de hen legoi to aidion ton auton horizomenos einai ton theon tǭ logǭ gymnon ton Sabellion homologēsei, huiopatora ton hena katʼ auton ekeinon eisagōn.
Thinking this, Marcellus often defined him as God's eternal Word, that is, unbegotten, not seeing that if he says the Word is other than God, there will be two eternal beings (the Word and God) and there will no longer be one first principle; and if he says the eternal is one, defining God to be the same as the Word, he will confess Sabellius bare, introducing the one as Son-Father just as that man did.
Notes and citation
Summary: An eternal Word other than God makes two principles; the same as God makes Sabellianism.
Topics: Trinity, Heresy, Monarchianism and Sabellianism
Cite (SBL): Eusebius, Eccl. theol. 2.12.2 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/2-12-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/2-12-2
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
2.12.3Klostermann
ἔσται οὖν ὁ πατὴρ αὐτῷ γεννηθεὶς καὶ παθών, καὶ αὐτὸς ἔσται ὁ εὐχόμενος ἑαυτῷ καὶ ἀπεστάλθαι λέγων ὑφʼ ἑαυτοῦ καὶ υἱὸν ἑαυτοῦ καὶ μονογενῆ, οὐκ ἐπαληθεύων σὺν εἰρωνείᾳ δὲ καταψευδόμενος. καὶ τίς ἂν ἕτερος τούτου δυσσεβέστερος γένοιτʼ ἂν λόγος; ἀλλὰ γὰρ ἡμεῖς φέρε ἴδωμεν, ὁποῖον ἡμῖν ὁ εὐαγγελιστὴς λόγον εὐαγγελίζεται φάσκων »ἐν ἀρχῇ ἦν ὁ λόγος. καὶ ὁ λόγος ἦν πρὸς τὸν θεόν, καὶ θεὸς ἦν ὁ λόγος«.
estai oun ho patēr autǭ gennētheis kai pathōn, kai autos estai ho euchomenos heautǭ kai apestalthai legōn hyphʼ heautou kai huion heautou kai monogenē, ouk epalētheuōn syn eirōneią de katapseudomenos. kai tis an heteros toutou dyssebesteros genoitʼ an logos? alla gar hēmeis phere idōmen, hopoion hēmin ho euangelistēs logon euangelizetai phaskōn »en archę̄ ēn ho logos. kai ho logos ēn pros ton theon, kai theos ēn ho logos«.
So for him the Father will be the one who was born and suffered, and he himself will be the one who prays to himself and says he was sent by himself, and calls himself his own Son and only-begotten, not speaking truly but lying in irony. And what word could be more impious than this? But come, let us see what sort of Word the evangelist announces to us, saying, “In the beginning was the Word, and the Word was with God, and the Word was God.”
John 1:1 (quotation, high confidence)
Notes and citation
Summary: Marcellus's view makes the Father pray to himself; Eusebius turns to the true sense of John 1:1.
- John 1:1.
Notes on the original text
- Digital text corrected (page-break mark): ὁποῖον | ἡμῖν → ὁποῖον ἡμῖν.
Topics: Trinity, Heresy, Monarchianism and Sabellianism
Cite (SBL): Eusebius, Eccl. theol. 2.12.3 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/2-12-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/2-12-3
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
preface 2, chapter 13
2.13.1Klostermann
ἡ μὲν οὖν τὸν λόγον δηλοῦσα λέξις, διʼ Ἑλληνικῆς γλώττης προενηνεγμένη, πολύσημον ὑποβάλλει τὴν ἐξ αὐτῆς θεωρίαν. α′. κέκληται γὰρ [ὁ] λόγος καὶ ὁ ἐν τῇ λογικῇ ψυχῇ καταβεβλημένος, καθʼ ὃν τὸ λογίζεσθαι ἡμῖν πάρεστιν, β′. καὶ παρὰ τοῦτον ἕτερος, ὁ διὰ γλώττης καὶ φωνῆς ἐνάρθρου σημαίνων τι. γ′. καὶ κατὰ τρίτον τρόπον, ὁ διὰ γραφῆς τῷ γραφεῖ συντεταγμένος.
hē men oun ton logon dēlousa lexis, diʼ Hellēnikēs glōttēs proenēnegmenē, polysēmon hypoballei tēn ex autēs theōrian. a′. keklētai gar [ho] logos kai ho en tę̄ logikę̄ psychę̄ katabeblēmenos, kathʼ hon to logizesthai hēmin parestin, b′. kai para touton heteros, ho dia glōttēs kai phōnēs enarthrou sēmainōn ti. g′. kai kata triton tropon, ho dia graphēs tǭ graphei syntetagmenos.
The term signifying “word” (logos), put forward in the Greek tongue, suggests a manifold consideration. (1) For that too is called logos which is laid down in the rational soul, by which we are able to reason; (2) and besides this another, which signifies something through tongue and articulate voice; (3) and in a third way, that which is composed by a writer in writing.
Textual problem in this passage: see the notes.
Notes and citation
Summary: Eusebius distinguishes the senses of logos: reason, speech and writing.
- The numbers (1)–(5) are printed in the edition. The editor deletes “the” (ὁ).
Notes on the original text
- Digital text corrected (OCR slip; stop for comma): ποοενηνεγμένη → προενηνεγμένη; θεωοίαν → θεωρίαν; ἕτερος. ὁ διὰ → ἕτερος, ὁ διὰ.
Topics: Christology, Philosophy
Cite (SBL): Eusebius, Eccl. theol. 2.13.1 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/2-13-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/2-13-1
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
2.13.2Klostermann
〈δ′.〉 ἤδη δὲ λόγον εἰώθαμεν καλεῖν καὶ τὸν σπερματικὸν ἢ φυτικόν, καθʼ ὃν δυνάμει τὰ μηδέπω φύντα ἐναπόκειται τοῖς σπέρμασιν, μέλλοντα ὅσον οὔπω τῇ ἐνεργείᾳ εἰς φῶς προϊέναι. εʼ. καὶ παρὰ ταῦτα ἑτέρως εἰώθασιν ὀνομάζειν λόγον τὸν ἐπιστημονικὸν τέχνης τινὸς ἢ ἐπιστήμης καὶ πάντων τῶν τοιωνδὶ θεωρημάτων καταληπτικόν, οἷον ἰατρικὸν ἢ ἀρχιτεκτονικὸν ἢ γεωμετρικόν.
〈d′.〉 ēdē de logon eiōthamen kalein kai ton spermatikon ē phytikon, kathʼ hon dynamei ta mēdepō phynta enapokeitai tois spermasin, mellonta hoson oupō tę̄ energeią eis phōs proïenai. eʼ. kai para tauta heterōs eiōthasin onomazein logon ton epistēmonikon technēs tinos ē epistēmēs kai pantōn tōn toiōndi theōrēmatōn katalēptikon, hoion iatrikon ē architektonikon ē geōmetrikon.
(4) And we are also accustomed to call logos the seminal or vegetative principle, by which things not yet grown lie in power in seeds, about to come forth into the light shortly in actuality. (5) And besides these they are accustomed to name logos, in another way, the scientific principle of some art or science, comprehending all such theorems, such as the medical or architectural or geometrical.
Notes and citation
Summary: Logos also means the seminal principle and the principle of an art or science.
- The number (4) is the editor's supplement.
Topics: Christology
Cite (SBL): Eusebius, Eccl. theol. 2.13.2 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/2-13-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/2-13-2
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
preface 2, chapter 14
2.14.1Klostermann
διαφόρων τοίνυν τρόπων παρισταμένων ἐκ τῆς τοῦ λόγου φωνῆς, τοῦ τε εὐαγγελιστοῦ ἀπολύτως εἰρηκότος ἐν ἀρχῇ ἦν ὁ λόγος, καὶ ὁ λόγος ἦν πρὸς τὸν θεόν, καὶ θεὸς ἦν ὁ λόγος«, προσήκει τὸν νοῦν ἐπιστήσαντα καταμαθεῖν, ὡς ξένον τι χρῆμα λόγου παρὰ τὰ ἐγνωσμένα ἡμῖν ὁ εὐαγγελιστὴς ἐπὶ τοῦ παρόντος παραδίδωσιν, ἀπολύτως μὲν εἰπὼν λόγον προσθεὶς δὲ τὸ ξένον καὶ παράδοξον τῆς ἰδιαζούσης αὐτῷ δυνάμεως ἐν τῷ »καὶ θεὸς ἦν ὁ λόγος«.
diaphorōn toinyn tropōn paristamenōn ek tēs tou logou phōnēs, tou te euangelistou apolytōs eirēkotos en archę̄ ēn ho logos, kai ho logos ēn pros ton theon, kai theos ēn ho logos«, prosēkei ton noun epistēsanta katamathein, hōs xenon ti chrēma logou para ta egnōsmena hēmin ho euangelistēs epi tou parontos paradidōsin, apolytōs men eipōn logon prostheis de to xenon kai paradoxon tēs idiazousēs autǭ dynameōs en tǭ »kai theos ēn ho logos«.
Since, then, different meanings arise from the word logos, and the evangelist said absolutely, “In the beginning was the Word, and the Word was with God, and the Word was God,” one must attend and learn that the evangelist here hands on something strange in the way of a Word, beside the ones known to us, saying “Word” absolutely, but adding the strangeness and wonder of the power peculiar to him in “and the Word was God.”
John 1:1 (quotation, high confidence)
Notes and citation
Summary: John's Word is unlike any known logos, since “the Word was God.”
- John 1:1.
Topics: Christology
Cite (SBL): Eusebius, Eccl. theol. 2.14.1 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/2-14-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/2-14-1
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
2.14.2Klostermann
μὴ γὰρ τῶν πρός τι, φησίν, νόμιζε εἶναι καὶ τοῦτον, ὡς τὸν ἐν ψυχῇ λόγον ἢ ὡς τὸν διὰ φωνῆς ἀκουόμενον ἢ ὡς τὸν ἐν σωματικοῖς ὄντα σπέρμασιν ἢ ὡς τὸν ἐν μαθηματικοῖς ὑφεστῶτα θεωρήμασιν· οὗτοι γὰρ πάντες τῶν πρός τι ὄντες ἐν ἑτέρᾳ προϋποκειμένῃ νοοῦνται οὐσίᾳ. ὁ δὲ θεὸς λόγος οὐχ ἑτέρου δεῖται τοῦ προϋποκειμένου, ἵνʼ ἐν αὐτῷ γενόμενος ὑποστῇ, καθʼ ἑαυτὸν δέ ἐστιν ζῶν καὶ ὑφεστὼς ἅτε θεὸς ὤν. »θεὸς« γὰρ ἦν ὁ λόγος«.
mē gar tōn pros ti, phēsin, nomize einai kai touton, hōs ton en psychę̄ logon ē hōs ton dia phōnēs akouomenon ē hōs ton en sōmatikois onta spermasin ē hōs ton en mathēmatikois hyphestōta theōrēmasin; houtoi gar pantes tōn pros ti ontes en heterą proÿpokeimenę̄ noountai ousią. ho de theos logos ouch heterou deitai tou proÿpokeimenou, hinʼ en autǭ genomenos hypostę̄, kathʼ heauton de estin zōn kai hyphestōs hate theos ōn. »theos« gar ēn ho logos«.
For do not think, he says, that this one too is one of the relative things, like the word in the soul, or the one heard through the voice, or the one in bodily seeds, or the one subsisting in mathematical theorems; for all these, being relative, are understood in another underlying substance. But the God Word does not need another underlying thing in which to come to subsist, but is by himself living and subsisting, inasmuch as he is God. For “the Word was God.”
John 1:1 (quotation, high confidence)
Notes and citation
Summary: The divine Word does not exist in another substance but subsists by himself as God.
- John 1:1. “Relative things” (τὰ πρός τι) is the Aristotelian category of relation.
Notes on the original text
- Digital text corrected (page-break mark): σπέρμασιν | ἢ → σπέρμασιν ἢ.
Topics: Christology
Cite (SBL): Eusebius, Eccl. theol. 2.14.2 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/2-14-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/2-14-2
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
2.14.3Klostermann
θεὸν δὲ αὐτὸν ἀκούων, φησίν, μὴ ἄναρχον καὶ ἀγέννητον ὁμοίως τῷ αὐτοῦ πατρὶ καὶ αὐτὸν εἶναι ὑπολάβῃς, μάνθανε δὲ ὅτι »ἐν ἀρχῇ ἦν οὗτος ὁ θεὸς λόγος. τίνα δʼ αὐτοῦ τὴν ἀρχὴν ὑφίσταται, διασαφεῖ ἑξῆς, οὐκ εἰπών· καὶ ὁ λόγος ἦν ὁ θεός, μετὰ τῆς τοῦ ἄρθρου προσθήκης, ἵνα μὴ αὐτὸν εἶναι τὸν ἐπὶ πάντων ὁρίσηται, ἀλλʼ οὐδʼ· ἐν τῷ θεῷ, ἵνα μὴ καταβάλῃ ἐπὶ τὴν ἀνθρωπίνην ὁμοιότητα, ἀλλὰ »καὶ ὁ λόγος ἦν πρὸς τὸν θεὸν« ἔφη.
theon de auton akouōn, phēsin, mē anarchon kai agennēton homoiōs tǭ autou patri kai auton einai hypolabę̄s, manthane de hoti »en archę̄ ēn houtos ho theos logos. tina dʼ autou tēn archēn hyphistatai, diasaphei hexēs, ouk eipōn; kai ho logos ēn ho theos, meta tēs tou arthrou prosthēkēs, hina mē auton einai ton epi pantōn horisētai, allʼ oudʼ; en tǭ theǭ, hina mē katabalę̄ epi tēn anthrōpinēn homoiotēta, alla »kai ho logos ēn pros ton theon« ephē.
But hearing him called God, he says, do not suppose that he too is without beginning and unbegotten like his Father, but learn that “in the beginning” was this God Word. And what beginning of his he supposes, he makes clear next, not saying “and the Word was the God,” with the addition of the article, so as not to define him as the God over all, nor “in God,” so as not to cast him down to human likeness, but he said, “and the Word was with God.”
John 1:1 (quotation, high confidence)
Notes and citation
Summary: John says “the Word was God” without the article and “with God,” not “in God.”
- John 1:1. Eusebius argues from the absence of the Greek article before θεός that the Word is not “the God over all”; translated as written.
Topics: Christology, Trinity
Cite (SBL): Eusebius, Eccl. theol. 2.14.3 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/2-14-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/2-14-3
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
2.14.4Klostermann
εἰ γὰρ εἰρήκει· καὶ ὁ λόγος ἦν ἐν τῷ θεῷ, ὡς ἐν ὑποκειμένῳ συμβεβηκὸς καὶ ὡς ἕτερον ἐν ἑτέρῳ δούς, σύνθετον ὥσπερ〈εὶ〉 εἰσῆγεν ‹ἂν› τὸν θεόν, οὐσίαν μὲν αὐτὸν ὑποτιθέμενος δίχα λόγου συμβεβηκὸς δὲ τῇ οὐσίᾳ τὸν λόγον.
ei gar eirēkei; kai ho logos ēn en tǭ theǭ, hōs en hypokeimenǭ symbebēkos kai hōs heteron en heterǭ dous, syntheton hōsper〈ei〉 eisēgen ‹an› ton theon, ousian men auton hypotithemenos dicha logou symbebēkos de tę̄ ousią ton logon.
For if he had said, “and the Word was in God,” granting him as an accident in a subject and as one thing in another, he would have introduced God as composite, supposing him a substance without a word and the Word an accident of the substance.
Notes and citation
Summary: “In God” would make the Word an accident and God composite.
- “as if” (-εὶ) and “would” (ἂν) are the editor's supplements.
Topics: Christology, Trinity
Cite (SBL): Eusebius, Eccl. theol. 2.14.4 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/2-14-4). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/2-14-4
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
2.14.5Klostermann
ὅπερ οἰηθεὶς Μάρκελλος τὸν πατέρα καὶ τὸν υἱὸν ἐπὶ τὸ αὐτὸ συνάγει, τὴν μὲν οὐσίαν καλῶν τὸν πατέρα, τὸν δʼ ἐν αὐτῷ λόγον τὸν υἱόν· οὐ λογισάμενος ὡς ὁ τοῦτο διδούς, τὸν θεὸν ἄνευ λόγου ὑποθέμενος, ἀθέῳ καὶ δυσσεβεῖ περιπέσοι ἂν δόγματι θεὸν ἄλογον παραδεχόμενος, ἔχοντα μὲν λόγον ὡς συμβεβηκότα ἐν αὐτῷ οὐ μὴν αὐτὸν ὄντα λόγον·
hoper oiētheis Markellos ton patera kai ton huion epi to auto synagei, tēn men ousian kalōn ton patera, ton dʼ en autǭ logon ton huion; ou logisamenos hōs ho touto didous, ton theon aneu logou hypothemenos, atheǭ kai dyssebei peripesoi an dogmati theon alogon paradechomenos, echonta men logon hōs symbebēkota en autǭ ou mēn auton onta logon;
Thinking this, Marcellus draws together the Father and the Son into the same, calling the substance the Father and the Word in him the Son; not reckoning that one who grants this, supposing God without a Word, would fall into a godless and impious dogma, accepting God as without reason, having a word as an accident in him but not being Word himself;
Notes and citation
Summary: Marcellus's view makes the Father a substance without reason and the Son its accident.
Notes on the original text
- Digital text corrected (stop for comma): ὑποθέμενος. ἀθέῳ → ὑποθέμενος, ἀθέῳ.
Topics: Trinity, Heresy, Monarchianism and Sabellianism
Cite (SBL): Eusebius, Eccl. theol. 2.14.5 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/2-14-5). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/2-14-5
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
2.14.6Klostermann
δέον ἕν τι θεῖον, ἄρρητον, ἀγαθόν, ἁπλοῦν, ἀσύνθετον, μονοειδὲς τὸ ἐπέκεινα τῶν ὅλων ὁμολογεῖν, αὐτόθεον, αὐτονοῦν, αὐτόλογον, αὐτοσοφίαν, αὐτοφῶς, αὐτοζωήν, αὐτοκαλόν, αὐτοαγαθὸν ὄντα καὶ τούτων ὅ τι ἄν τις κρεῖττον ἐπινοήσειεν, μᾶλλον δʼ ὑπὲρ πάντα νοῦν καὶ πάσης ἐπέκεινα διανοίας τε καὶ ἐνθυμήσεως,
deon hen ti theion, arrēton, agathon, haploun, asyntheton, monoeides to epekeina tōn holōn homologein, autotheon, autonoun, autologon, autosophian, autophōs, autozōēn, autokalon, autoagathon onta kai toutōn ho ti an tis kreitton epinoēseien, mallon dʼ hyper panta noun kai pasēs epekeina dianoias te kai enthymēseōs,
whereas one ought to confess that what is beyond all things is one divine, unspeakable, good, simple, uncompounded, uniform being: God himself, Mind itself, Word itself, Wisdom itself, Light itself, Life itself, the Beautiful itself, the Good itself, and whatever better than these one might conceive, or rather above all mind and beyond all thought and reflection;
Notes and citation
Summary: The God beyond all is simple, and is Mind, Word, Wisdom and Good itself.
Topics: Trinity
Cite (SBL): Eusebius, Eccl. theol. 2.14.6 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/2-14-6). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/2-14-6
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
2.14.7Klostermann
τὸν δὲ τούτου μονογενῆ υἱόν, ὡς ἂν εἰκόνα τοῦ πατρὸς ἐξ αὐτοῦ φύντα πάντη τε καὶ κατὰ πάντα ὁμοιότατον ὄντα τῷ γεγεννηκότι, καὶ αὐτὸν θεὸν καὶ νοῦν καὶ λόγον καὶ σοφίαν καὶ ζωὴν καὶ φῶς εἶναι αὐτοῦ τε τοῦ καλοῦ καὶ ἀγαθοῦ εἰκόνα, οὐκ αὐτὸν ὄντα τὸν πατέρα ἀλλὰ τὸν τοῦ πατρὸς μονογενῆ υἱόν, οὐδʼ αὐτὸν ὄντα τὸν ἀγέννητον καὶ ἄναρχον ἀλλὰ τὸν ἐξ αὐτοῦ φύντα καὶ ἀρχὴν ἐπιγραφόμενον τὸν γεγεννηκότα.
ton de toutou monogenē huion, hōs an eikona tou patros ex autou phynta pantē te kai kata panta homoiotaton onta tǭ gegennēkoti, kai auton theon kai noun kai logon kai sophian kai zōēn kai phōs einai autou te tou kalou kai agathou eikona, ouk auton onta ton patera alla ton tou patros monogenē huion, oudʼ auton onta ton agennēton kai anarchon alla ton ex autou phynta kai archēn epigraphomenon ton gegennēkota.
and that his only-begotten Son, as image of the Father, sprung from him and in every way and in all things most like the one who begot him, is himself God and Mind and Word and Wisdom and Life and Light and image of the Beautiful and Good itself; not being the Father himself but the only-begotten Son of the Father, nor being the unbegotten and without beginning, but sprung from him and enrolling the one who begot him as his first principle.
Notes and citation
Summary: The Son, image of the Father and most like him, is God, Word and Wisdom, but begotten.
Topics: Trinity, Christology
Cite (SBL): Eusebius, Eccl. theol. 2.14.7 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/2-14-7). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/2-14-7
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
2.14.8Klostermann
εἰ δὲ τούτοις ἀντιλέγων Μάρκελλος ταὐτὸν εἶναι φάσκοι τὸν θεὸν καὶ τὸν ἐν αὐτῷ λόγον, ἀσύνθετον καὶ ἁπλοῦν τὸν θεὸν ὁριζόμενος, ὥρα μήτε πατέρα μήτε υἱὸν ὁμολογεῖν αὐτόν, ἄντικρυς δὲ τὸν Ἰουδαῖον προβάλλεσθαι ἢ τὸν Σαβέλλιον εἰσάγειν, πατέρα καὶ υἱὸν τὸν αὐτὸν εἶναι φάσκοντα· ὥστε κατʼ αὐτὸν τὸ ἐν ἀρχῇ ἦν ὁ λόγος« ἴσον εἶναι τῷ ἐν ἀρχῇ ἦν ὁ θεός, καὶ τὸ καὶ ὁ λόγος ἦν πρὸς τὸν θεὸν« ἴσον εἶναι τῷ καὶ ὁ θεὸς ἦν πρὸς τὸν θεόν,
ei de toutois antilegōn Markellos tauton einai phaskoi ton theon kai ton en autǭ logon, asyntheton kai haploun ton theon horizomenos, hōra mēte patera mēte huion homologein auton, antikrys de ton Ioudaion proballesthai ē ton Sabellion eisagein, patera kai huion ton auton einai phaskonta; hōste katʼ auton to en archę̄ ēn ho logos« ison einai tǭ en archę̄ ēn ho theos, kai to kai ho logos ēn pros ton theon« ison einai tǭ kai ho theos ēn pros ton theon,
But if Marcellus, contradicting this, should say that God and the Word in him are the same, defining God as uncompounded and simple, it is time to confess him neither Father nor Son, but openly to put forward the Jew or introduce Sabellius, who says that the same is Father and Son; so that on his view “In the beginning was the Word” would be equal to “In the beginning was God,” and “and the Word was with God” equal to “and God was with God,”
John 1:1 (quotation, high confidence)
Notes and citation
Summary: Marcellus's identification makes John 1:1 say “God was with God.”
- John 1:1.
Notes on the original text
- Digital text corrected (page-break mark): τὸν θεὸν | καὶ → τὸν θεὸν καὶ.
Topics: Trinity, Heresy, Monarchianism and Sabellianism
Cite (SBL): Eusebius, Eccl. theol. 2.14.8 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/2-14-8). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/2-14-8
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
2.14.9Klostermann
ὁμοίως δὲ καὶ τὸ τρίτον ταὐτὸν εἶναι τῷ καὶ θεὸς ἦν ὁ θεός, ἃ δὴ πρὸς τῷ ἀσυναρτήτῳ καὶ παραλογώτατα εἴη ἄν. πῶς δὲ καὶ τὸ »πάντα διʼ αὐτοῦ ἐγένετο» χώραν ἕξει, ἑνὸς ὄντος τοῦ ὑποκειμένου; οὐ γὰρ ὑπʼ αὐτοῦ φησιν οὐδʼ ἐξ αὐτοῦ τὰ πάντα γεγενῆσθαι, ἀλλὰ »διʼ αὐτοῦ«. ἡ δὲ διὰ πρόθεσις τὸ ὑπηρετικὸν σημαίνει, ὡς ὁ αὐτὸς εὐαγγελιστὴς προϊὼν ἑξῆς παρίστησιν λέγων ὁ νόμος διὰ Μωσέως ἐδόθη. ἡ χάρις καὶ ἡ ἀλήθεια διὰ Ἰησοῦ Χριστοῦ ἐγένετο«· ὡς γὰρ ὁ νόμος οὐκ ὢν ἀνθρώπινος οὐδʼ αὐτοῦ Μωσέως ὑπάρχων ἀλλʼ ἐκ τοῦ θεοῦ Μωσέα διάκονον καὶ ὑπηρέτην ἐπεγράψατο τῆς εἰς ἀνθρώπους ἐκδόσεως, καὶ διὰ τοῦτʼ εἴρηται »ὁ νόμος διὰ Μωσέως ἐδόθη«, οὕτως καὶ »ἡ χάρις διὰ Ἰησοῦ Χριστοῦ ἐγένετο«, τοῦ πατρὸς αὐτὴν διὰ τοῦ Χριστοῦ κατεργασαμένου.
homoiōs de kai to triton tauton einai tǭ kai theos ēn ho theos, ha dē pros tǭ asynartētǭ kai paralogōtata eiē an. pōs de kai to »panta diʼ autou egeneto» chōran hexei, henos ontos tou hypokeimenou? ou gar hypʼ autou phēsin oudʼ ex autou ta panta gegenēsthai, alla »diʼ autou«. hē de dia prothesis to hypēretikon sēmainei, hōs ho autos euangelistēs proïōn hexēs paristēsin legōn ho nomos dia Mōseōs edothē. hē charis kai hē alētheia dia Iēsou Christou egeneto«; hōs gar ho nomos ouk ōn anthrōpinos oudʼ autou Mōseōs hyparchōn allʼ ek tou theou Mōsea diakonon kai hypēretēn epegrapsato tēs eis anthrōpous ekdoseōs, kai dia toutʼ eirētai »ho nomos dia Mōseōs edothē«, houtōs kai »hē charis dia Iēsou Christou egeneto«, tou patros autēn dia tou Christou katergasamenou.
and likewise the third the same as “and God was God,” which, besides being incoherent, would also be most unreasonable. And how will “all things came into being through him” have a place, when the subject is one? For he does not say that all things came into being by him or from him, but “through him.” The preposition “through” signifies service, as the same evangelist shows going on next, saying, “The law was given through Moses; grace and truth came through Jesus Christ.” For as the law, not being human nor belonging to Moses himself, but being from God, enrolled Moses as minister and servant of its giving to men, and for this reason it is said “the law was given through Moses,” so also “grace came through Jesus Christ,” the Father having worked it through Christ.
John 1:3 (quotation, high confidence) · John 1:17 (quotation, high confidence)
Notes and citation
Summary: “Through him” signifies service, as the law came through Moses, so the Word is the Father's agent.
- John 1:3; John 1:17.
Notes on the original text
- Digital text corrected (breathing slip; stop for comma): γεγενῆσθαι. ἀλλὰ »διʼ → γεγενῆσθαι, ἀλλὰ »διʼ; προϊὼν ἔξῆς → προϊὼν ἑξῆς.
Topics: Christology, Trinity
Cite (SBL): Eusebius, Eccl. theol. 2.14.9 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/2-14-9). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/2-14-9
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
2.14.10Klostermann
ὡσαύτως οὖν εἴρηται καὶ τὸ »πάντα διʼ αὐτοῦ ἐγένετο«, ἑτέρου μὲν πεποιηκότος, αὐτοῦ δὲ διακονησαμένου· ὥσθʼ ἕτερον ζητεῖν τὸν ποιητὴν τῶν ὅλων τὸν διὰ τοῦ θεολογουμένου τὰ πάντα ὑποστησάμενον. καὶ τίς ἂν γένοιτο οὗτος; ἀλλʼ οὐκ ἂν ἔχοι εἰπεῖν.
hōsautōs oun eirētai kai to »panta diʼ autou egeneto«, heterou men pepoiēkotos, autou de diakonēsamenou; hōsthʼ heteron zētein ton poiētēn tōn holōn ton dia tou theologoumenou ta panta hypostēsamenon. kai tis an genoito houtos? allʼ ouk an echoi eipein.
In the same way, then, “all things came into being through him” is said, another having made them and he having served; so that one must seek another as maker of all, who made all things subsist through the one spoken of as God. And who would this be? But he could not say.
John 1:3 (quotation, high confidence)
Notes and citation
Summary: If all came through the Word, there is a maker other than he, which Marcellus cannot name.
- John 1:3.
Topics: Christology, Trinity
Cite (SBL): Eusebius, Eccl. theol. 2.14.10 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/2-14-10). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/2-14-10
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
2.14.11Klostermann
ὧν οὕτως ἐχόντων ὁμολογεῖν ἀνάγκη τὸν θεολογούμενον ὑπὸ τοῦ εὐαγγελιστοῦ μὴ τὸν ἐπὶ πάντων εἶναι θεὸν μηδʼ αὐτὸν τὸν πατέρα, τὸν δὲ τούτου μονογενῆ υἱόν, οὐ συμβεβηκότα τῷ πατρὶ οὐδʼ ὡς ἐν ὑποκειμένῳ ἐν αὐτῷ ὄντα οὐδὲ ἓν καὶ ταὐτὸν τῷ θεῷ ὄντα, υἱὸν δὲ ἀληθῶς ὄντα, ζῶντα καὶ ὑφεστῶτα, ἐν ἀρχῇ τε ὄντα καὶ πρὸς τὸν θεὸν ὄντα καὶ θεὸν ὄντα, διʼ οὗ τὰ πάντα δημιουργεῖ·
hōn houtōs echontōn homologein anankē ton theologoumenon hypo tou euangelistou mē ton epi pantōn einai theon mēdʼ auton ton patera, ton de toutou monogenē huion, ou symbebēkota tǭ patri oudʼ hōs en hypokeimenǭ en autǭ onta oude hen kai tauton tǭ theǭ onta, huion de alēthōs onta, zōnta kai hyphestōta, en archę̄ te onta kai pros ton theon onta kai theon onta, diʼ hou ta panta dēmiourgei;
This being so, one must confess that the one spoken of as God by the evangelist is not the God over all nor the Father himself, but his only-begotten Son, not an accident of the Father, nor being in him as in a subject, nor one and the same with God, but being truly Son, living and subsisting, being in the beginning and being with God and being God, through whom he creates all things;
John 1:1–3 (allusion, high confidence)
Notes and citation
Summary: The God of whom John speaks is the subsisting only Son, not the Father.
Notes on the original text
- Digital text corrected (OCR slip): μονοχενῆ → μονογενῆ.
Topics: Christology, Trinity
Cite (SBL): Eusebius, Eccl. theol. 2.14.11 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/2-14-11). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/2-14-11
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
2.14.12Klostermann
ὡς ὀρθῶς ἄν τινα ἐπὶ τὸ σαφέστερον μεταλαβόντα φάναι ἀντὶ τοῦ »ἐν ἀρχῇ ἦν ὁ λόγος«, τὸ ἐν ἀρχῇ ἦν ὁ υἱός, καὶ ἀντὶ τοῦ »καὶ ὁ λόγος ἦν πρὸς τὸν θεὸν« τὸ καὶ ὁ υἱὸς ἦν πρὸς τὸν πατέρα, καὶ ἀντὶ τοῦ »καὶ θεὸς ἦν ὁ λόγος« τὸ καὶ θεὸς ἦν ὁ υἱός. οὕτω δʼ ἂν ἁρμόσειεν καὶ τὸ ἑξῆς ἐπαγόμενον, »πάντα« γὰρ »διʼ αὐτοῦ ἐγένετο καὶ χωρὶς αὐτοῦ ἐγένετο οὐδὲ ἕν«.
hōs orthōs an tina epi to saphesteron metalabonta phanai anti tou »en archę̄ ēn ho logos«, to en archę̄ ēn ho huios, kai anti tou »kai ho logos ēn pros ton theon« to kai ho huios ēn pros ton patera, kai anti tou »kai theos ēn ho logos« to kai theos ēn ho huios. houtō dʼ an harmoseien kai to hexēs epagomenon, »panta« gar »diʼ autou egeneto kai chōris autou egeneto oude hen«.
so that one might rightly, making it clearer, say instead of “In the beginning was the Word,” “In the beginning was the Son,” and instead of “and the Word was with God,” “and the Son was with the Father,” and instead of “and the Word was God,” “and the Son was God.” And so what is added next would fit too: “For all things came into being through him, and without him nothing came into being.”
John 1:1 (quotation, high confidence) · John 1:3 (quotation, high confidence)
Notes and citation
Summary: John 1:1 can rightly be read with “Son” in place of “Word.”
- John 1:1, 3.
Topics: Christology
Cite (SBL): Eusebius, Eccl. theol. 2.14.12 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/2-14-12). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/2-14-12
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
2.14.13Klostermann
εἰκότως τοιγαροῦν ὁ θεῖος εὐαγγελιστὴς ἐν ἀρχῇ αὐτὸν ἔφη δοὺς αὐτῷ ἀρχήν, δῆλον δʼ ὅτι τὴν γέννησιν, τὴν ἐκ τοῦ πατρός· πᾶν γὰρ τὸ ἔκ τινος γεννηθὲν ἀρχὴν ἔχει τὸν γεγεννηκότα. οὐ μὴν ἔθʼ ὁμοίως ἐπήγαγεν τὸ καὶ 〈ὁ〉 λόγος ἦν ἐν τῷ θεῷ, ἀλλὰ »πρὸς τὸν θεὸν ἦν ὁ λόγος«, διδάσκων τὸν γεννηθέντα καὶ ἀρχὴν τὸν πατέρα κτησάμενον μὴ μακράν που εἶναι τοῦ πατρὸς μηδὲ ἀπεσχοινίσθαι καὶ πόρρω που ἀφεστάναι αὐτοῦ, ἀλλὰ παρεῖναι αὐτῷ καὶ σὺν αὐτῷ εἶναι·
eikotōs toigaroun ho theios euangelistēs en archę̄ auton ephē dous autǭ archēn, dēlon dʼ hoti tēn gennēsin, tēn ek tou patros; pan gar to ek tinos gennēthen archēn echei ton gegennēkota. ou mēn ethʼ homoiōs epēgagen to kai 〈ho〉 logos ēn en tǭ theǭ, alla »pros ton theon ēn ho logos«, didaskōn ton gennēthenta kai archēn ton patera ktēsamenon mē makran pou einai tou patros mēde apeschoinisthai kai porrō pou aphestanai autou, alla pareinai autǭ kai syn autǭ einai;
Rightly, therefore, the divine evangelist said he was “in the beginning,” granting him a beginning, clearly his generation from the Father; for everything begotten from something has the one who begot it as its beginning. But he did not go on likewise to say “and the Word was in God,” but “the Word was with God,” teaching that the one begotten, who has the Father as his beginning, is not somewhere far from the Father, nor cut off and standing far away from him, but present to him and with him;
John 1:1 (quotation, high confidence)
Notes and citation
Summary: “In the beginning” refers to the Son's generation; “with God” shows his nearness to the Father.
- John 1:1. “the” (ὁ) is the editor's supplement.
Notes on the original text
- Digital text corrected (OCR slip): λόχος ἦν ἐν τῷ θεῷ → λόγος ἦν ἐν τῷ θεῷ.
Topics: Christology, Trinity
Cite (SBL): Eusebius, Eccl. theol. 2.14.13 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/2-14-13). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/2-14-13
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
2.14.14Klostermann
ὃ δὴ καὶ ἐν Παροιμίαις ἐδίδασκεν πρότερον φήσας »πρὸ δὲ πάντων βουνῶν γεννᾷ με«, ἔπειτα προσθεὶς »ἡνίκα ἡτοίμαζεν τὸν οὐρανόν, συμπαρήμην αὐτῷ«. οὕτως οὖν ὁ λόγος, δῆλον δʼ ὅτι ὁ μονογενὴς υἱός, ἦν πρὸς τὸν ἑαυτοῦ πατέρα τὸν θεὸν συνὼν καὶ συμπαρὼν αὐτῷ ἀεὶ καὶ πάντοτε·
ho dē kai en Paroimiais edidasken proteron phēsas »pro de pantōn bounōn genną me«, epeita prostheis »hēnika hētoimazen ton ouranon, symparēmēn autǭ«. houtōs oun ho logos, dēlon dʼ hoti ho monogenēs huios, ēn pros ton heautou patera ton theon synōn kai symparōn autǭ aei kai pantote;
which he taught also in Proverbs, first saying, “Before all hills he begets me,” and then adding, “When he was preparing the heaven, I was present with him.” So the Word, clearly the only-begotten Son, was with his own Father, God, being with him and present with him always and at every time;
Prov 8:25 (quotation, high confidence) · Prov 8:27 (quotation, high confidence)
Notes and citation
Summary: Proverbs too shows the begotten Son always present with the Father.
- Prov 8:25, 27 (LXX).
Topics: Christology
Cite (SBL): Eusebius, Eccl. theol. 2.14.14 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/2-14-14). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/2-14-14
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
2.14.15Klostermann
ὃ δὴ καὶ παρίστη λέγων »καὶ ὁ λόγος ἦν πρὸς τὸν θεόν«. ἐπεὶ δὲ ἐχρῆν ἡμᾶς γνῶναι καὶ ὁποίου ὑπῆρχεν ἀξιώματος, ἀναγκαίως συνῆψεν τὸ »καὶ θεὸς ἦν ὁ λόγος«. πῶς γὰρ οὐκ ἔμελλεν θεὸς εἶναι ὁ ἐκ τοῦ ἑνὸς καὶ μόνου ἀγεννήτου θεοῦ γεννηθείς; εἰ γὰρ τὸ »γεγεννημένον ἐκ τῆς σαρκὸς σάρξ ἐστιν, καὶ τὸ γεγεννημένον ἐκ τοῦ πνεύματος πνεῦμά ἐστιν« κατὰ τὴν σωτήριον διδασκαλίαν, ἀκολούθως καὶ τὸ γεγεννημένον ἐκ τοῦ θεοῦ θεὸς ἂν εἴη. διὸ καὶ »θεὸς ἦν ὁ λόγος«·
ho dē kai paristē legōn »kai ho logos ēn pros ton theon«. epei de echrēn hēmas gnōnai kai hopoiou hypērchen axiōmatos, anankaiōs synēpsen to »kai theos ēn ho logos«. pōs gar ouk emellen theos einai ho ek tou henos kai monou agennētou theou gennētheis? ei gar to »gegennēmenon ek tēs sarkos sarx estin, kai to gegennēmenon ek tou pneumatos pneuma estin« kata tēn sōtērion didaskalian, akolouthōs kai to gegennēmenon ek tou theou theos an eiē. dio kai »theos ēn ho logos«;
which he showed when he said, “and the Word was with God.” And since we had to know what dignity he had, he necessarily added, “and the Word was God.” For how was the one begotten from the one and only unbegotten God not going to be God? For if “what is born of the flesh is flesh, and what is born of the Spirit is spirit,” according to the saving teaching, it follows that what is begotten of God would be God. Therefore “the Word was God”;
John 1:1 (quotation, high confidence) · John 3:6 (quotation, high confidence)
Notes and citation
Summary: What is begotten of God is God, so “the Word was God.”
- John 1:1; John 3:6.
Topics: Christology
Cite (SBL): Eusebius, Eccl. theol. 2.14.15 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/2-14-15). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/2-14-15
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
2.14.16Klostermann
καὶ θεὸς ποιητικὸς καὶ δημιουργικὸς πάντων. ὃ δὴ καὶ αὐτὸ παρέστησεν ὁ εὐαγγελιστὴς ἑξῆς τὸ »πάντα διʼ αὐτοῦ ἐγένετο« ἐπισυνάψας. ὁ μὲν οὖν παιδαγωγὸς νόμος διὰ Μωσέως ἐν τῇ κοσμοποιίᾳ τὸν θεὸν ποιητὴν τοῦ παντὸς εἰσάγων στοιχεῖά τε καὶ εἰσαγωγὰς θεοσεβείας παραδιδοὺς ἐδίδασκεν, λέγων »ἐν ἀρχῇ ἐποίησεν ὁ θεὸς τὸν οὐρανὸν καὶ τὴν γῆν« καὶ τὰ τούτοις ἑξῆς,
kai theos poiētikos kai dēmiourgikos pantōn. ho dē kai auto parestēsen ho euangelistēs hexēs to »panta diʼ autou egeneto« episynapsas. ho men oun paidagōgos nomos dia Mōseōs en tę̄ kosmopoiią ton theon poiētēn tou pantos eisagōn stoicheia te kai eisagōgas theosebeias paradidous edidasken, legōn »en archę̄ epoiēsen ho theos ton ouranon kai tēn gēn« kai ta toutois hexēs,
and God, maker and creator of all things. The evangelist showed this too by adding next “all things came into being through him.” The law, then, as a tutor through Moses, presenting God as maker of the universe in the making of the world, and handing on elements and introductions to godliness, taught, saying, “In the beginning God made the heaven and the earth,” and what follows,
John 1:3 (quotation, high confidence) · Gen 1:1 (quotation, high confidence) · Gal 3:24 (echo, low confidence)
Notes and citation
Summary: The Son is creator; the law through Moses taught only that God made the world.
- John 1:3; Gen 1:1; Gal 3:24.
Topics: Christology, Creation
Cite (SBL): Eusebius, Eccl. theol. 2.14.16 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/2-14-16). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/2-14-16
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
2.14.17Klostermann
διʼ ὧν τὸν Ἰουδαίων παιδαγωγῶν λαὸν γενητὸν εἶναι τὸν κόσμον ἡγεῖσθαι παρῄνει, πρὸς τὸ μὴ τὴν κτίσιν παρὰ τὸν κτίσαντα« σέβειν.
diʼ hōn ton Ioudaiōn paidagōgōn laon genēton einai ton kosmon hēgeisthai parę̄nei, pros to mē tēn ktisin para ton ktisanta« sebein.
by which, educating the Jewish people, it urged them to regard the world as created, so as not to worship “the creature rather than the Creator.”
Rom 1:25 (quotation, high confidence)
Notes and citation
Summary: The law taught that the world was made, against worshipping creation.
- Rom 1:25.
Notes on the original text
- Digital text corrected (stop for comma): ἡγεῖσθαι παρῄνει. πρὸς → ἡγεῖσθαι παρῄνει, πρὸς.
Cite (SBL): Eusebius, Eccl. theol. 2.14.17 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/2-14-17). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/2-14-17
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
2.14.18Klostermann
ὅπως δὲ ὁ θεὸς καὶ διὰ τίνος τὰ σύμπαντα ἐδημιούργει, οὐκέτι Μωσῆς τοῖς ὑπʼ αὐτὸν παρεδίδου, »ἡ« δὲ »χάρις καὶ ἡ ἀλήθεια διὰ Ἰησοῦ Χριστοῦ« τὸ σεσιγημένον ὑπὸ Μωσέως μυστήριον εὐαγγελιζομένη καινοτέρας καὶ μυστικῆς τῇ ἐκκλησίᾳ τοῦ θεοῦ κατῆρξε διδασκαλίας, ἄντικρυς τοῖς πᾶσιν εἰς ἐξάκουστον βοῶσα τὸ »ἐν ἀρχῇ ἦν ὁ λόγος, καὶ ὁ λόγος ἦν πρὸς τὸν θεόν, καὶ θεὸς ἦν ὁ λόγος«, καὶ τὸ »πάντα διʼ αὐτοῦ ἐγένετο,
hopōs de ho theos kai dia tinos ta sympanta edēmiourgei, ouketi Mōsēs tois hypʼ auton paredidou, »hē« de »charis kai hē alētheia dia Iēsou Christou« to sesigēmenon hypo Mōseōs mystērion euangelizomenē kainoteras kai mystikēs tę̄ ekklēsią tou theou katērxe didaskalias, antikrys tois pasin eis exakouston boōsa to »en archę̄ ēn ho logos, kai ho logos ēn pros ton theon, kai theos ēn ho logos«, kai to »panta diʼ autou egeneto,
But how God created all things and through whom, Moses no longer handed on to those under him; but “grace and truth through Jesus Christ,” announcing the mystery kept silent by Moses, began a newer and mystical teaching for the church of God, crying out openly for all to hear, “In the beginning was the Word, and the Word was with God, and the Word was God,” and “all things came into being through him,
John 1:17 (quotation, high confidence) · John 1:1–3 (quotation, high confidence)
Notes and citation
Summary: Grace through Christ revealed what Moses kept silent: creation through the Word.
- John 1:17, 1–3.
Notes on the original text
- Digital text corrected (breathing slip): »ἧ« δὲ → »ἡ« δὲ.
Topics: Christology, Creation
Cite (SBL): Eusebius, Eccl. theol. 2.14.18 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/2-14-18). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/2-14-18
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
2.14.19Klostermann
καὶ χωρὶς αὐτοῦ ἐγένετο οὐδὲ ἕν«, καὶ ἔτι τούτοις προσθεῖσα τὸ »ὃ γέγονεν ἐν αὐτῷ ζωὴ ἦν, καὶ ἡ ζωὴ ἦν τὸ φῶς τῶν ἀνθρώπων. καὶ τὸ φῶς ἐν τῇ σκοτίᾳ φαίνει«, καὶ τὰ τούτοις ἀκόλουθα, διʼ ὧν τὸν υἱὸν τοῦ θεοῦ καὶ τὰ ἐξαίρετα τοῦ θείου φωτὸς καὶ τῆς ἐν αὐτῷ ζωῆς, ὅπως τε διʼ αὐτοῦ τὰ ὑπὸ Μωσέως εἰρημένα πάντα καὶ τὰ ἔτι τούτων ἐπέκεινα συνέστη, παιδεύει. ἀλλὰ τούτων οὐδὲν Μάρκελλος εἰδὼς ποτὲ μὲν Ἰουδαΐζων ποτὲ δὲ Σαβελλίζων ἁλίσκεται,
kai chōris autou egeneto oude hen«, kai eti toutois prostheisa to »ho gegonen en autǭ zōē ēn, kai hē zōē ēn to phōs tōn anthrōpōn. kai to phōs en tę̄ skotią phainei«, kai ta toutois akoloutha, diʼ hōn ton huion tou theou kai ta exaireta tou theiou phōtos kai tēs en autǭ zōēs, hopōs te diʼ autou ta hypo Mōseōs eirēmena panta kai ta eti toutōn epekeina synestē, paideuei. alla toutōn ouden Markellos eidōs pote men Ioudaïzōn pote de Sabellizōn halisketai,
and without him nothing came into being,” and adding to these, “What came into being in him was life, and the life was the light of men, and the light shines in the darkness,” and what follows, by which it teaches the Son of God and the special marks of the divine light and of the life in him, and how through him all that Moses spoke of, and what is beyond it, came to be. But Marcellus, knowing none of this, is caught now Judaizing and now Sabellianizing,
John 1:3–5 (quotation, high confidence)
Notes and citation
Summary: John's prologue teaches the Son's life and light; Marcellus Judaizes or Sabellianizes.
- John 1:3–5 (punctuated “What came into being in him was life”).
Notes on the original text
- Digital text corrected (page-break mark; stop for comma): ζωὴ ἦν. | καὶ → ζωὴ ἦν, καὶ.
Topics: Christology, Heresy, Monarchianism and Sabellianism
Cite (SBL): Eusebius, Eccl. theol. 2.14.19 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/2-14-19). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/2-14-19
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
2.14.20Klostermann
κατὰ μὲν τὸν Ἰουδαῖον πρὸ τῆς τοῦ κόσμου συστάσεως μηδὲν εἶναι φάσκων πλὴν τοῦ θεοῦ μόνου, 〈τῆς ἐκκλησίας〉 πρὸ τῆς τοῦ κόσμου συστάσεως τὸν πατέρα εἶναι καὶ τὸν υἱὸν ὁμολογούσης, κατὰ δὲ τὸν Σαβέλλιον ἕνα καὶ τὸν αὐτὸν εἶναι ἀποφαινόμενος υἱὸν καὶ πατέρα καὶ ποτὲ μὲν αὐτὸν ἐνδιάθετον εἰσάγων λόγον ποτὲ δὲ προφορικόν.
kata men ton Ioudaion pro tēs tou kosmou systaseōs mēden einai phaskōn plēn tou theou monou, 〈tēs ekklēsias〉 pro tēs tou kosmou systaseōs ton patera einai kai ton huion homologousēs, kata de ton Sabellion hena kai ton auton einai apophainomenos huion kai patera kai pote men auton endiatheton eisagōn logon pote de prophorikon.
like the Jew saying that before the founding of the world there was nothing but God alone, while the church confesses that before the founding of the world the Father and the Son exist; and like Sabellius declaring that the Son and the Father are one and the same, and introducing him now as an internal word and now as an uttered one.
Notes and citation
Summary: Marcellus agrees with the Jew on God alone before creation and with Sabellius on one Father-Son.
- “while the church” is the editor's supplement.
Topics: Trinity, Heresy, Jews and Judaism, Monarchianism and Sabellianism
Cite (SBL): Eusebius, Eccl. theol. 2.14.20 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/2-14-20). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/2-14-20
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
2.14.21Klostermann
εἰ γὰρ προσποιεῖται ταύτας μὴ παραδέχεσθαι τὰς φωνάς, πλὴν δῆλός ἐστιν ἐκ τοῦ ποτὲ μὲν ἔνδον αὐτὸν λέγειν ἐν τῷ θεῷ, ἄλλοτε δὲ διʼ ἐνεργείας δραστικῆς προϊέναι αὐτοῦ, ἀφʼ ὧν τε τῷ ἀνθρωπίνῳ ἀπεικάζει αὐτὸν λόγῳ. ὅ γε μὴν θεῖος εὐαγγελιστὴς κατʼ οὐδένα τῶν ἀποδεδομένων τρόπων λόγον ὑπεστήσατο τὸν πρὸς αὐτοῦ θεολογούμενον, ἀλλʼ οἷον ἔπρεπεν τὸν μονογενῆ υἱὸν τοῦ θεοῦ νοεῖν, λόγον μὲν ὄντα καθʼ ὃ πάντα λόγῳ συνεστήσατο καὶ χωρὶς λόγου τῶν ὄντων οὐδὲν γέγονεν, θεὸν δὲ καὶ μονογενῆ καθʼ ὃ μόνος ἀληθῶς ἦν υἱὸς τοῦ ἐπὶ πάντων θεοῦ, υἱὸς γνήσιος ὄντως καὶ ἀγαπητός, τῷ αὐτοῦ πατρὶ κατὰ πάντα ἀφωμοιωμένος.
ei gar prospoieitai tautas mē paradechesthai tas phōnas, plēn dēlos estin ek tou pote men endon auton legein en tǭ theǭ, allote de diʼ energeias drastikēs proïenai autou, aphʼ hōn te tǭ anthrōpinǭ apeikazei auton logǭ. ho ge mēn theios euangelistēs katʼ oudena tōn apodedomenōn tropōn logon hypestēsato ton pros autou theologoumenon, allʼ hoion eprepen ton monogenē huion tou theou noein, logon men onta kathʼ ho panta logǭ synestēsato kai chōris logou tōn ontōn ouden gegonen, theon de kai monogenē kathʼ ho monos alēthōs ēn huios tou epi pantōn theou, huios gnēsios ontōs kai agapētos, tǭ autou patri kata panta aphōmoiōmenos.
For even if he pretends not to accept these terms, it is clear from his saying at one time that the Word is within God and at another that he goes forth from him by effective activity, and from his likening him to the human word. But the divine evangelist did not set up the one he spoke of as God as a word in any of the ways described, but such as it was fitting to understand the only-begotten Son of God: being Word inasmuch as he established all things by reason and without reason nothing of what exists came to be; and God and only-begotten inasmuch as he alone was truly Son of the God over all, a genuine and beloved Son, made like his Father in all things.
John 1:3 (allusion, medium confidence)
Notes and citation
Summary: John's Word is not any human logos but the only Son, Word as creator and God as Son.
Topics: Christology
Cite (SBL): Eusebius, Eccl. theol. 2.14.21 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/2-14-21). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/2-14-21
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
2.14.22Klostermann
διὸ καὶ φῶς ἦν ἀληθῶς καθʼ ὃ τὸ νοερὸν καὶ λογικὸν ταῖς κατʼ εἰκόνα τὴν αὐτοῦ πεποιημέναις ψυχαῖς ἐναυγάζει φέγγος. διὸ οὐ πάντων αὐτὸν φῶς εἶναί φησιν, ἀλλὰ μόνων ἀνθρώπων· »ἦν« γὰρ τὸ φῶς »τὸ φωτίζον πάντα ἄνθρωπον ἐρχόμενον εἰς τὸν κόσμον« ἔφη. οὕτω δὲ καὶ ζωὴ ὑπῆρχεν ἀληθῶς, καθʼ ὃ πᾶσιν τοῖς ζῶσιν τὸ τῆς ἐξ αὐτοῦ χορηγίας παρέχει νᾶμα. καὶ καθʼ ἑκάστην δὲ ἐπίνοιαν τῶν ἐν αὐτῷ θεϊκῶν δυνάμεων παραστατικὰς εὕροις ἂν αὐτοῦ καὶ ἀληθεῖς ἐπωνυμίας. κατὰ πάντα γὰρ ἀλήθεια ἦν ὁ υἱὸς τοῦ θεοῦ, ὃ δὴ παρίστησιν αὐτὸς λέγων »ἐγώ εἰμι ἡ ἀλήθεια«.
dio kai phōs ēn alēthōs kathʼ ho to noeron kai logikon tais katʼ eikona tēn autou pepoiēmenais psychais enaugazei phengos. dio ou pantōn auton phōs einai phēsin, alla monōn anthrōpōn; »ēn« gar to phōs »to phōtizon panta anthrōpon erchomenon eis ton kosmon« ephē. houtō de kai zōē hypērchen alēthōs, kathʼ ho pasin tois zōsin to tēs ex autou chorēgias parechei nama. kai kathʼ hekastēn de epinoian tōn en autǭ theïkōn dynameōn parastatikas heurois an autou kai alētheis epōnymias. kata panta gar alētheia ēn ho huios tou theou, ho dē paristēsin autos legōn »egō eimi hē alētheia«.
Therefore he was also truly light, inasmuch as he shines the intellectual and rational beam into the souls made according to his image. Therefore he says he is light not of all things, but of men alone; for he said the light was “that which enlightens every man coming into the world.” So too he was truly life, inasmuch as he provides all living things with the stream of his supply. And for each aspect of the divine powers in him you would find titles that represent him and are true. For in all things the Son of God was truth, which he himself shows, saying, “I am the truth.”
John 1:9 (quotation, high confidence) · John 14:6 (quotation, high confidence)
Notes and citation
Summary: The Son is truly light, life and truth, each title showing one of his divine powers.
- John 1:9; John 14:6.
Topics: Christology
Cite (SBL): Eusebius, Eccl. theol. 2.14.22 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/2-14-22). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/2-14-22
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
preface 2, chapter 15
2.15.1Klostermann
ἀλλʼ ὁ νέος συγγραφεὺς ταῦτα μὲν οὔτε συνίησιν οὔτε οἶδεν οὔθʼ ὅτι ἀγνοεῖ οἶδεν, ἃ δὴ καὶ εἰδέναι αὐχεῖ, ὅπως συνέστη. φέρε πάλιν εἶτα ἀναλαβόντες ἀκούσωμεν, ὡς τῷ ἐν ἀνθρώποις αὐτὸν ἀπεικάζει λόγῳ, τῷ τε κατὰ διάνοιαν καὶ τῷ κατὰ προφοράν, τοῦτον γράφων τὸν τρόπον τοῦτο δὲ ῥᾴδιον, οἶμαι, τοῖς εὖ φρονοῦσιν καὶ ἀπὸ μικροῦ τινος καὶ ταπεινοῦ καθʼ ἡμᾶς παραδείγματος γνῶναι. οὐδὲ γὰρ τὸν τοῦ ἀνθρώπου λόγον δυνάμει καὶ ὑποστάσει χωρίσαι τινὶ δυνατόν· ἓν γάρ ἐστιν καὶ ταὐτὸν τῷ ἀνθρώπῳ ὁ λόγος, καὶ οὐδενὶ χωριζόμενος ἑτέρω ἢ μόνῃ τῇ τῆς πράξεως ἐνεργεία.
allʼ ho neos syngrapheus tauta men oute syniēsin oute oiden outhʼ hoti agnoei oiden, ha dē kai eidenai auchei, hopōs synestē. phere palin eita analabontes akousōmen, hōs tǭ en anthrōpois auton apeikazei logǭ, tǭ te kata dianoian kai tǭ kata prophoran, touton graphōn ton tropon touto de rhądion, oimai, tois eu phronousin kai apo mikrou tinos kai tapeinou kathʼ hēmas paradeigmatos gnōnai. oude gar ton tou anthrōpou logon dynamei kai hypostasei chōrisai tini dynaton; hen gar estin kai tauton tǭ anthrōpǭ ho logos, kai oudeni chōrizomenos heterō ē monę̄ tę̄ tēs praxeōs energeia.
But the new writer neither understands these things nor knows them, nor knows that he does not know how what he boasts of knowing came about. Come, let us take it up again and hear how he likens him to the word in men, both the one in thought and the one in utterance, writing in this way: “This, I think, is easy for those who think well to know even from a small and humble example among us. For no one can separate a man's word from him in power and hypostasis; for the word is one and the same with the man, and is separated from him by nothing else than the activity of the deed alone.”
Notes and citation
Summary: Eusebius again quotes Marcellus's analogy of the human word.
- Quotation of Marcellus (see Against Marcellus 2.2.30–31).
Notes on the original text
- Digital text corrected (page-break mark; split word): | ἀλλʼ ὁ νέος → ἀλλʼ ὁ νέος; τοῦ τον γράφων → τοῦτον γράφων.
Topics: Christology, Heresy, Monarchianism and Sabellianism
Cite (SBL): Eusebius, Eccl. theol. 2.15.1 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/2-15-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/2-15-1
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
2.15.2Klostermann
ἐν δὴ τούτοις τῷ προφορικῷ λόγῳ κέχρηται εἰκόνι, τῷ δέ γε ἐνδιαθέτῳ ἐν οἷς ταῦτά φησιν οὐ γὰρ δὴ ἑτέρας ἑτοιμασίας, οἷον ὕλης ἢ ἄλλης τινὸς ἀνθρωπίνης, ὁ θεὸς ἐδεῖτο πρὸς κατασκευήν, ἀλλὰ ταύτης τῆς ἐν τῇ ἑαυτοῦ διανοίᾳ ἑτοιμασίας. ἐπεὶ οὖν ἀδύνατον ἦν χωρὶς λόγου καὶ τῆς προσούσης τῷ λόγῳ σοφίας ἐννοῆσαι περὶ τῆς τοῦ οὐρανοῦ κατασκευῆς τὸν θεόν, εἰκότως ἔφη »ἡνίκα ἡτοίμαζεν τὸν οὐρανόν, συμπαρήμην αὐτῷ«.
en dē toutois tǭ prophorikǭ logǭ kechrētai eikoni, tǭ de ge endiathetǭ en hois tauta phēsin ou gar dē heteras hetoimasias, hoion hylēs ē allēs tinos anthrōpinēs, ho theos edeito pros kataskeuēn, alla tautēs tēs en tę̄ heautou dianoią hetoimasias. epei oun adynaton ēn chōris logou kai tēs prosousēs tǭ logǭ sophias ennoēsai peri tēs tou ouranou kataskeuēs ton theon, eikotōs ephē »hēnika hētoimazen ton ouranon, symparēmēn autǭ«.
Here, then, he uses the uttered word as an image, and the internal word where he says this: “For God did not need another preparation, such as matter or any other human one, for his fashioning, but this preparation in his own mind. Since, then, it was impossible for God to think about the fashioning of heaven without a Word and the wisdom that belongs to the Word, he rightly said, ‘When he was preparing the heaven, I was present with him.’”
Prov 8:27 (quotation, high confidence)
Notes and citation
Summary: Marcellus uses both the uttered and the internal human word as images of God's Word.
- Quotation of Marcellus (see Against Marcellus 2.2.31–32). Prov 8:27.
Topics: Christology, Heresy, Monarchianism and Sabellianism
Cite (SBL): Eusebius, Eccl. theol. 2.15.2 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/2-15-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/2-15-2
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
2.15.3Klostermann
εἶθʼ ἑξῆς προϊὼν ὁμοῦ καὶ ἐνδιάθετον τὸν τοῦ θεοῦ λόγον παρίστη, γράφων οὕτως τίς γὰρ οὕτως ἢ τῶν ἁγίων ἀγγέλων ἢ ἀνδρῶν δικαίων ἀξιόπιστος ἦν τὴν ἐκ προσώπου τοῦ θεοῦ ὁρισθεῖσαν αὐτῷ τιμωρίαν λῦσαι, εἰ μὴ αὐτὸς ὁ λόγος ὁ συμπαρών τε καὶ συμπλάττων, πρὸς ὃν ὁ πατὴρ »ποιήσωμεν ἄνθρωπον« ἔφη;
eithʼ hexēs proïōn homou kai endiatheton ton tou theou logon paristē, graphōn houtōs tis gar houtōs ē tōn hagiōn angelōn ē andrōn dikaiōn axiopistos ēn tēn ek prosōpou tou theou horistheisan autǭ timōrian lysai, ei mē autos ho logos ho symparōn te kai symplattōn, pros hon ho patēr »poiēsōmen anthrōpon« ephē?
Then, going on next, he presents the Word of God as internal too, writing thus: “For who, either of the holy angels or of just men, was so trustworthy as to undo the punishment decreed for man from the face of God, except the Word himself, who was present and fashioning with him, to whom the Father said, ‘Let us make man’?”
Gen 1:26 (quotation, high confidence)
Notes and citation
Summary: Marcellus says only the Word, who helped fashion man, could undo man's punishment.
- Quotation of Marcellus (see Against Marcellus 2.2.36–37). Gen 1:26.
Notes on the original text
- Digital text corrected (stop for comma): λόγον παρίστη. γράφων → λόγον παρίστη, γράφων.
Topics: Christology, Monarchianism and Sabellianism
Cite (SBL): Eusebius, Eccl. theol. 2.15.3 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/2-15-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/2-15-3
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
2.15.4Klostermann
τούτοις ἑξῆς διασαφεῖ ὁποῖον εἰσάγει λόγον φάσκων ἀλλʼ εἴ τις μικρῷ τινι καὶ ἀνθρωπίνῳ καθʼ ἡμᾶς παραδείγματι χρώμενος ὡς διὰ εἰκόνος τὴν θείαν ἐξετάζοι πρᾶξιν· ὥσπερ ἂν εἴ τις ἀνδριαντοποιὸς ἐπιστήμων ἀνὴρ ἀνδριάντα πλάσαι βουλόμενος, πρῶτον μὲν τοὺς τύπους αὐτοῦ καὶ χαρακτῆρας ἐν ἑαυτῷ σκοπεῖ, ἔπειτα πλάτος τε καὶ μῆκος ὅσον εὐπρεπὲς ἐννοεῖ, ἀναλογίαν τε τοῦ παντὸς ἐν τῷ καθʼ ἕκαστον ἐξετάζει μέρει, χαλκοῦ τε τὴν πρόσφορον ἑτοιμάσας ὕλην καὶ τὸν ἐσόμενον ἀνδριάντα τῇ ἑαυτοῦ προτυπώσας διανοίᾳ καὶ νοητῶς ὁρᾶν νομίσας συνειδώς τε ἑαυτῷ συνεργεῖν τὸν λόγον, ᾧ λογίζεται καὶ ᾧ πάντα πράττειν εἴωθεν (οὐδὲν γὰρ μὴ λόγῳ γιγνόμενον καλόν), ἀρχόμενος τῆς αἰσθητῆς ταύτης ἐργασίας πρὸς ἑαυτὸν ὡς πρὸς ἕτερον παρακελεύεται λέγων· ἄγε ποιήσωμεν, ἄγε πλάσωμεν ἀνδριάντα· οὕτως ὁ τῶν ὅλων δεσπότης θεὸς τὸν ἔμψυχον ἐκ γῆς ἀνδριάντα ποιῶν οὐκ ἄλλῳ τινὶ ἀλλὰ τῷ ἑαυτοῦ παρακελεύεται λόγῳ »ποιήσωμεν ἄνθρωπον« λέγων. διὰ τούτων ἐναργῶς καὶ ἐνδιάθετον λόγον ᾧ διαλογίζεταί τις καὶ προφορικὸν ᾧ διαλέγεται προσῆψεν τῷ θεῷ, τοιοῦτόν τινα οἷον τὸν καθʼ ἡμᾶς καὶ τὸν ἐν τῷ θεῷ εἶναι λόγον ὑποθέμενος.
toutois hexēs diasaphei hopoion eisagei logon phaskōn allʼ ei tis mikrǭ tini kai anthrōpinǭ kathʼ hēmas paradeigmati chrōmenos hōs dia eikonos tēn theian exetazoi praxin; hōsper an ei tis andriantopoios epistēmōn anēr andrianta plasai boulomenos, prōton men tous typous autou kai charaktēras en heautǭ skopei, epeita platos te kai mēkos hoson euprepes ennoei, analogian te tou pantos en tǭ kathʼ hekaston exetazei merei, chalkou te tēn prosphoron hetoimasas hylēn kai ton esomenon andrianta tę̄ heautou protypōsas dianoią kai noētōs horan nomisas syneidōs te heautǭ synergein ton logon, hǭ logizetai kai hǭ panta prattein eiōthen (ouden gar mē logǭ gignomenon kalon), archomenos tēs aisthētēs tautēs ergasias pros heauton hōs pros heteron parakeleuetai legōn; age poiēsōmen, age plasōmen andrianta; houtōs ho tōn holōn despotēs theos ton empsychon ek gēs andrianta poiōn ouk allǭ tini alla tǭ heautou parakeleuetai logǭ »poiēsōmen anthrōpon« legōn. dia toutōn enargōs kai endiatheton logon hǭ dialogizetai tis kai prophorikon hǭ dialegetai prosēpsen tǭ theǭ, toiouton tina hoion ton kathʼ hēmas kai ton en tǭ theǭ einai logon hypothemenos.
Next he makes clear what sort of Word he introduces, saying: “But suppose someone, using a small and human example from among us, should examine the divine act as through an image: just as a skilled sculptor, wishing to mould a statue, first considers its outlines and features within himself, then thinks out how great a breadth and length is fitting, and examines the proportion of the whole in each part; and having prepared the suitable material of bronze, and having first shaped the future statue in his own mind, and thinking he sees it mentally, and conscious that the word works with him, by which he reasons and by which he is accustomed to do everything (for nothing done without word is good), beginning this perceptible work he urges himself as if another, saying: Come, let us make, come, let us mould a statue: so God, the Master of all, making the living statue from earth, urges no one else but his own Word, saying, ‘Let us make man.’” By this he clearly attached to God both an internal word, by which one reasons, and an uttered word, by which one converses, supposing the Word in God to be such as ours.
Gen 1:26 (quotation, high confidence)
Notes and citation
Summary: Marcellus's sculptor image attaches to God an internal and an uttered word like ours.
- Quotation of Marcellus (see Against Marcellus 2.2.38). Gen 1:26.
Notes on the original text
- Digital text corrected (page-break mark): πρῶτον | μὲν → πρῶτον μὲν.
Topics: Christology, Heresy, Monarchianism and Sabellianism
Cite (SBL): Eusebius, Eccl. theol. 2.15.4 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/2-15-4). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/2-15-4
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-eusebius-ecclesiastica-theologia-2-15-4) · Report an error
Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.