Against Marcellus

Contents

Reading pages: 1.1.1–1.1.37 · 1.2.1–1.3.18 · 1.4.1–1.4.66 · 2.1.1–2.1.17 · 2.2.1–2.2.44 · 2.3.1–2.3.39 · 2.4.1–2.4.31

1. 1.1.1Eusebius says Marcellus wrote his one book out of envy and attacked God's ministers instead of the heretics in Galatia.
2. 1.1.2Marcellus attacked distinguished churchmen, living and dead, instead of the dangers in his own country.
3. 1.1.3Marcellus's book is full of abuse and runs to nearly ten thousand lines.
4. 1.1.4From slandering bishops Marcellus went on to blaspheme the Son of God himself.
5. 1.1.5Eusebius will mainly quote Marcellus, since the men he attacked are well known.
6. 1.1.6Marcellus's error is obvious once stated, so brief comments will suffice.
7. 1.1.7Eusebius reminds the Galatians of Paul's warning against another gospel.
8. 1.1.8Paul's anathema applies even to himself or an angel.
9. 1.1.9The gospel that may not be changed is the baptismal faith in Father, Son and Holy Spirit.
10. 1.1.10Only the Son revealed the Trinity, through baptism; Moses gave the law.
11. 1.1.11Moses taught one God; the gospel reveals that this God is Father of the only Son and gives the Spirit through him.
12. 1.1.12The church guards the Trinitarian faith received at baptism, and Paul warned against any bishop who perverts it.
13. 1.1.13Knowledge of Father, Son and Spirit marks off Christians from Judaism.
14. 1.1.14The church knows the one God as Father of a truly living and subsisting Son.
15. 1.1.15To make the Son a mere word, like a human word now silent and now active, is to deny the true Son.
16. 1.1.16Any Jew grants that God has a word, but not that he has a Son.
17. 1.1.17A bishop who makes Father and Son one in substance and hypostasis with different names is a Sabellian; the church confesses a begotten, subsisting Son.
18. 1.1.18Scripture's human language about God must be understood in a way worthy of God, who is spirit.
19. 1.1.19God as spirit has no spoken word, tongue, or face like a human.
20. 1.1.20If God's gifts are beyond sight and hearing, God himself is even more so.
21. 1.1.21The Son's generation is as unknowable as the Father; only the Father knows the Son.
22. 1.1.22Eusebius sums up Marcellus: the Word only became Son at the incarnation and his kingdom will end.
23. 1.1.23Marcellus makes Christ alone lose his kingdom and abandon his flesh at the end.
24. 1.1.24Paul, as if foreseeing Marcellus, began Galatians by saying his apostleship was not from a man but from Jesus Christ.
25. 1.1.25Paul's insistence that his gospel was not from a man shows Christ is not a mere man.
26. 1.1.26Paul calls Christ the Son of God, and therefore God.
27. 1.1.27Gal 4:4 shows the Son existed as Son before his birth from a woman.
28. 1.1.28Paul calls Christ the mediator through whom the law was given, distinct from the one God.
29. 1.1.29Paul calls Christ a man as mediator of God and men, but only mediator when the law was given through angels.
30. 1.1.30A mediator is not of one, so the one God and the mediator are not the same.
31. 1.1.31The Son was mediator between God and angels at Sinai before he became mediator between God and men.
32. 1.1.32The Son was a real, subsisting mediator, not a mere word of God.
33. 1.1.33As mediator the Son is neither the God over all nor an angel, nor merely a man like others.
34. 1.1.34The Son, now mediator of God and men, was mediator of God and angels in Moses' time.
35. 1.1.35Christ is the one mediator of God and all creatures, already before the incarnation.
36. 1.1.36Having set out the faith from Galatians, baptism and tradition, Eusebius turns to Marcellus's own words.
37. 1.1.37Eusebius will first show that Marcellus misread even plain words of Scripture.
38. 1.2.1Marcellus confused Joshua the high priest in Zechariah with Joshua the successor of Moses.
39. 1.2.2Marcellus misquoted Paul on the Jerusalem above.
40. 1.2.3Marcellus took Christ's rebuke of Peter as spoken to the devil; Eusebius begins quoting him.
41. 1.2.4Marcellus cites Luke and Zechariah 3 on the greatness of the name Jesus.
42. 1.2.5Marcellus says the rebuke came when the Word united a man to himself.
43. 1.2.6Marcellus identifies the rebuke of Peter as the rebuke of the devil foretold in Zechariah.
44. 1.2.7Marcellus argues that the earlier Jesus could not be called great when Moses was not.
45. 1.2.8Marcellus's quotation ends; Eusebius points out his confusion of the two Joshuas.
46. 1.2.9The Jesus of Zechariah was the high priest, son of Jozadak.
47. 1.2.10Joshua son of Nun was of Ephraim, not a priest; Marcellus ignores even plain history.
48. 1.2.11Marcellus should have asked how Peter could be called blessed and Satan almost at once.
49. 1.2.12“Behind me” means following Christ by bearing the cross, as Peter later did in martyrdom.
50. 1.2.13Marcellus ignored the context and said the words were addressed to the devil.
51. 1.2.14Marcellus wrongly says Elisha first raised the dead, forgetting Elijah.
52. 1.2.15Marcellus argues that Christ is called firstborn from the dead though others rose before him.
53. 1.2.16Matthew says the saints rose after Christ's resurrection, not before.
54. 1.2.17Eusebius quotes Romans 1:1–4 as Paul wrote it.
55. 1.2.18Marcellus changes “declared” to “predestined” in Rom 1:4.
56. 1.2.19Marcellus says Christ's incarnation was predestined as the church was, citing his reading of Rom 1:4.
57. 1.2.20Marcellus also adds to the wording of Ps 110:3 to attack his opponent.
58. 1.2.21Eusebius begins quoting Marcellus on Ps 110:3.
59. 1.2.22Marcellus accuses Asterius of dropping a syllable of Ps 110:3 to make it mean an eternal generation.
60. 1.2.23Marcellus attributes to Christ the saying “I am the day” and explains the morning star by it.
61. 1.2.24Marcellus again names Christ “day” and repeats his misquotation of Gal 4:26.
62. 1.2.25Marcellus carelessly calls Solomon a prophet and Proverbs a prophecy.
63. 1.2.26Eusebius quotes Marcellus calling Solomon a prophet.
64. 1.2.27Spiritual gifts differ; Solomon received wisdom, not prophecy.
65. 1.2.28Scripture gives Solomon wisdom but not the life or style of a prophet.
66. 1.2.29Solomon himself named his books Proverbs, Ecclesiastes and Song of Songs, not prophecy.
67. 1.2.30Marcellus explains Proverbs from Greek literature, against Paul's warning about human wisdom.
68. 1.3.1Marcellus explains the Greek proverb about those who teach letters from the Sicilian disaster.
69. 1.3.2Marcellus explains the proverb of the goat and the knife from the story of Medea.
70. 1.3.3Marcellus explains the proverb “Enough of the oak.”
71. 1.3.4Marcellus turns to the proverb “the art of Glaucus” to refute Asterius.
72. 1.3.5Marcellus gives two explanations of the art of Glaucus.
73. 1.3.6Marcellus gives further explanations of the art of Glaucus.
74. 1.3.7Marcellus notes how hard proverbs are, citing a six-book collection.
75. 1.3.8Marcellus claims the Greeks named their proverbs after Solomon's.
76. 1.3.9Eusebius says he quoted the passage to show Marcellus's vain display of Greek learning.
77. 1.3.10Paul's command to speak in words taught by the Spirit should have restrained Marcellus.
78. 1.3.11Marcellus wrongly supposed Greek sages knew and imitated Solomon's God-given wisdom.
79. 1.3.12Natural men cannot grasp spiritual things, so the Greeks could not imitate Solomon's inspired wisdom.
80. 1.3.13Eusebius repeats Marcellus's claim and prepares to refute it from his own examples.
81. 1.3.14Solomon wrote riddles for the soul's salvation, as Proverbs 1 says.
82. 1.3.15Solomon's proverbs, like the leech's daughters, can only be understood beyond their surface.
83. 1.3.16Solomon's proverbs are understood by metaphor; Greek proverbs arose from stories.
84. 1.3.17Greek proverbs depend on stories, inspired Proverbs do not; Marcellus is wrong to compare them.
85. 1.3.18Eusebius turns from Marcellus's misreadings to his unsound faith.
86. 1.4.1Marcellus attacks Asterius and Eusebius of Nicomedia.
87. 1.4.2Marcellus also attacks Paulinus, bishop of Tyre and then of Antioch.
88. 1.4.3Marcellus also attacks Origen, Narcissus, and the other Eusebius, and rejects all the fathers.
89. 1.4.4Marcellus quotes Asterius's creed of Father, only-begotten God, and Holy Spirit.
90. 1.4.5Marcellus accepts belief in Father, Son and Spirit but objects to Asterius's human theory of Father and Son.
91. 1.4.6Marcellus blames Asterius's claim that Father, Son and Spirit are truly such for the new heresy.
92. 1.4.7Marcellus rejects a truly existing Father, Son and Spirit, and makes Christ a mere word.
93. 1.4.8Marcellus's own reference to Origen, and older church writings, show this teaching is not new.
94. 1.4.9Eusebius quotes Marcellus attacking Asterius's defence of Eusebius of Nicomedia.
95. 1.4.10Asterius defended Eusebius's letter as making the Son's generation an act of the Father's will, not a passion.
96. 1.4.11Marcellus says Asterius exposed the craftiness of Eusebius's letter by defending it.
97. 1.4.12Marcellus objects that Asterius calls the Word both only-begotten and firstborn.
98. 1.4.13Scripture itself calls the Son both only-begotten and firstborn, so Marcellus blames Asterius in vain.
99. 1.4.14Marcellus says Asterius appeals to the fathers because he cannot prove his view from Scripture.
100. 1.4.15Marcellus argues that a “dogma” is a human opinion.
101. 1.4.16Marcellus calls dogma human opinion and scorns following the fathers, against Scripture.
102. 1.4.17Marcellus mocks Asterius for calling Paulinus blessed and promises to name their teacher.
103. 1.4.18Marcellus accuses Paulinus of following Origen and other writers rather than the gospel.
104. 1.4.19Marcellus says Paulinus appended Origen's words on the Father's indivisible begetting of the Son.
105. 1.4.20Origen argues that a begetting by emanation would make Father and Son bodies.
106. 1.4.21Marcellus blames Origen for giving the Word a second hypostasis.
107. 1.4.22Origen argues that God, always perfect, was always Father of the Son.
108. 1.4.23Eusebius says Origen's two passages agree: the Father is impassible and begot the Son before all ages.
109. 1.4.24Marcellus says Origen began writing too soon and was misled by philosophy.
110. 1.4.25Marcellus claims Origen took the title On First Principles from Plato.
111. 1.4.26Eusebius replies that Origen's opening words, even if found in Plato, lead straight to Christ the truth.
112. 1.4.27Origen, unlike Plato, knew one first principle, the Father of the only Son.
113. 1.4.28Marcellus argues from Prov 8:23 that the Word was founded before the age, not begotten before the ages.
114. 1.4.29Marcellus calls his opponents men who forsook God and dug broken cisterns.
115. 1.4.30Marcellus says Asterius uses “image” to separate God from the Word.
116. 1.4.31Marcellus argues the Word became the image of God only in the flesh, since an image must be visible.
117. 1.4.32Marcellus says an invisible Word cannot be an image, and that the verse refers to the birth in the flesh.
118. 1.4.33Marcellus quotes Asterius's credal phrases and calls them proof of his bad opinion.
119. 1.4.34Marcellus argues that an image of God cannot itself be God.
120. 1.4.35A son can be his father's living image, as Seth was Adam's.
121. 1.4.36Scripture calls the Son the form, radiance and image of God.
122. 1.4.37Col 3:10 shows that God's image is not the flesh.
123. 1.4.38Marcellus laments that bishops have taught the same errors as Asterius.
124. 1.4.39Marcellus reports that Narcissus spoke of three substances, then attacks Eusebius for calling the Word God.
125. 1.4.40Marcellus accuses Eusebius of making the Word another God, separate in substance and power.
126. 1.4.41Marcellus quotes Eusebius on image and original as two substances, and likens him to Valentinus and Hermes.
127. 1.4.42Marcellus says Eusebius should rather repent with tears.
128. 1.4.43Marcellus applies Psalm 55's lament over a betraying friend to Eusebius.
129. 1.4.44Marcellus applies the curse of Psalm 55 to his opponents.
130. 1.4.45Marcellus complains that Eusebius used Gal 4:19 at Ancyra against the Galatians' faith.
131. 1.4.46Marcellus accuses Eusebius both of teaching two gods and, later, of making Christ a mere man.
132. 1.4.47Marcellus adds long nonsense, like those who say their lips are their own.
133. 1.4.48Marcellus narrates Asterius's travels and turns again to Paulinus.
134. 1.4.49Marcellus says Paulinus called Christ a second God and a creature.
135. 1.4.50Marcellus accuses Paulinus and Eusebius of Caesarea of believing in many gods.
136. 1.4.51Marcellus attacks the phrase “the only true God,” not realizing it is Christ's.
137. 1.4.52The phrase comes from John 17:3; Marcellus demands Scripture for “one unbegotten, one begotten.”
138. 1.4.53Marcellus turns against Narcissus's talk of a first and second God.
139. 1.4.54Marcellus argues from Gen 1:26–27 that God who speaks and God who makes are one.
140. 1.4.55Marcellus says Asterius makes Father and Son one only by agreement, and Eusebius makes the Saviour a man.
141. 1.4.56Marcellus says Eusebius brought out evil from his treasure.
142. 1.4.57Marcellus quotes Eusebius citing 1 Tim 2:5.
143. 1.4.58Marcellus argues that if Christ were only a man, hope in him would be cursed.
144. 1.4.59Marcellus contradicts himself, first accusing Eusebius of two gods, then of a merely human Christ.
145. 1.4.60Marcellus says Eusebius forgot Phil 2:6–7.
146. 1.4.61Marcellus says Paul wrote “likeness of man” to stop such blasphemy, and accuses Eusebius again.
147. 1.4.62Marcellus's charge contradicts his earlier charge that Eusebius made the Word another God.
148. 1.4.63Marcellus quoted the bishops' letters out of context, seizing on phrases.
149. 1.4.64Marcellus slanders Eusebius merely for quoting 1 Tim 2:5.
150. 1.4.65Marcellus attacked Paul's words as Eusebius's and ignored Eusebius's other writings.
151. 1.4.66Eusebius leaves the other letters aside to expose Marcellus's own teaching on the Son.
152. 2.1.1Eusebius begins Book 2: Marcellus denied that the Son existed before his birth from the Virgin.
153. 2.1.2Marcellus compares the Word to a human word, at rest or active, and says this non-subsisting Word took flesh.
154. 2.1.3Marcellus's Christ begins at the incarnation and ceases after the judgment.
155. 2.1.4Gabriel and Daniel both foretold that Christ's kingdom would have no end.
156. 2.1.5Daniel and Isaiah foretell an eternal kingdom for the Son of Man.
157. 2.1.6Isaiah names the child Mighty God and Prince of peace.
158. 2.1.7Isaiah promises the endless reign of David's son.
159. 2.1.8Marcellus contradicts Gabriel by denying both Christ's divinity and the permanence of his humanity.
160. 2.1.9Unlike earlier heretics, Marcellus denies both Christ's pre-existence and his eternal kingdom.
161. 2.1.10Marcellus deprives Christ, the high priest, of the kingdom the saints will share.
162. 2.1.11Marcellus makes the author of life lose life itself, ignoring angel and prophets.
163. 2.1.12Even the Jews expect an eternal Messiah; Paul promises that we shall reign with Christ.
164. 2.1.13Paul says Christ, raised from the dead, dies no more.
165. 2.1.14Our hope is to share Christ's glory and kingdom, which requires that he live and reign.
166. 2.1.15Fellowship with Christ means being raised and seated with him in the ages to come.
167. 2.1.16Christ remains a priest for ever and always lives to intercede.
168. 2.1.17Eusebius turns to Marcellus's denial of the Son's existence before the incarnation.
169. 2.2.1Marcellus says that before the incarnation the Son was only Word.
170. 2.2.2Marcellus says the Spirit through many persons testifies to the Word's eternity.
171. 2.2.3Marcellus reads John 1:1 as three testimonies to the Word's eternity.
172. 2.2.4Marcellus says the Word was not the image before the incarnation, and that what came down was spirit, that is, God.
173. 2.2.5Marcellus's argument implies that the Father himself became man.
174. 2.2.6Marcellus says the Godhead, an indivisible monad, is expanded only by activity in the incarnation.
175. 2.2.7Marcellus grants a sending forth before the ages but rejects Asterius's further claim.
176. 2.2.8Marcellus rejects “Son” for an impression of human generation and makes the Word a mere commanding word.
177. 2.2.9Marcellus cites psalms, Proverbs and Isaiah on the word of the Lord.
178. 2.2.10Marcellus cites Jeremiah, Hosea and Micah on the word of the Lord.
179. 2.2.11Marcellus treats the Word of John 1:1 as like the commanding word of the prophets.
180. 2.2.12Marcellus reads “in the beginning” as the Word in God in power, and “with God” as the Word active in creation.
181. 2.2.13Marcellus says “the Word was God” keeps the Godhead undivided.
182. 2.2.14Marcellus says John mentions no generation of the Word; the flesh belongs to the man, the spirit is one with the Father.
183. 2.2.15Marcellus argues from John that the Word is in God and is the Father's power.
184. 2.2.16Marcellus argues that “I and the Father are one” means inseparability of God and his Word, not agreement.
185. 2.2.17Marcellus points to Gethsemane as showing an apparent disagreement of wills.
186. 2.2.18Marcellus says the Father willed the passion while the Son asked to be spared.
187. 2.2.19Marcellus argues that “All that the Father has is mine” cannot express mere agreement.
188. 2.2.20Marcellus argues that if Father and Son were two hypostases in agreement, they would share all things in common.
189. 2.2.21Marcellus says that on Asterius's view the Father would be taking the Son's own word.
190. 2.2.22Marcellus denies that John 10:30 refers to agreement in the flesh.
191. 2.2.23Marcellus says “I and the Father are one” refers to the Word, not to the assumed man.
192. 2.2.24Marcellus refers disagreement to the flesh and unity to the Word.
193. 2.2.25Marcellus reads Christ's words to Philip as about spiritual sight of the Father in the Word.
194. 2.2.26Marcellus says that before creation there was quiet, the Word being in God, and only God was eternal.
195. 2.2.27Marcellus says the Word had his glory by being in the Father.
196. 2.2.28Marcellus rejects Asterius's talk of the Son's glory before the world.
197. 2.2.29Marcellus says the Word is called an angel at the bush because he announced the one God to Moses.
198. 2.2.30Marcellus says “I am he who is” teaches that there is no other God.
199. 2.2.31Marcellus says God's Word is no more separable from him than a man's word, and creation was prepared in God's mind.
200. 2.2.32Marcellus reads Prov 8:27 and Exod 3:14 as God speaking through his inseparable Word.
201. 2.2.33Marcellus compares God speaking through his Word to our speaking through our word.
202. 2.2.34Marcellus cites Deuteronomy and the Gospel on the one God against Asterius.
203. 2.2.35Marcellus says the mystery once hidden in God is the truth about the Word, now revealed.
204. 2.2.36Marcellus asks who but the Word could undo the punishment set on man.
205. 2.2.37Marcellus says the Word to whom God said “Let us make” was no second God.
206. 2.2.38Marcellus likens God's “Let us make” to a sculptor speaking to his own reason.
207. 2.2.39Marcellus says the Word came forth for creation and after the judgment will be in God as before.
208. 2.2.40Marcellus says the Word, within the Father before the world, came forth to make it.
209. 2.2.41Marcellus says Christ calls himself Son of Man so that humans may become sons by adoption, and the Word will return into God.
210. 2.2.42If God and his Word are one and the same, there is neither Father nor Son.
211. 2.2.43Marcellus's own words refute his Jewish-like dogma of a mere word in God.
212. 2.2.44Eusebius turns to how Marcellus applies to the flesh what Scripture says of the Son.
213. 2.3.1Marcellus says the names Jesus and Christ belong to the Word with flesh, used of the Word before only prophetically.
214. 2.3.2Marcellus applies the titles of Christ to the flesh, which implies their loss when the flesh is laid aside.
215. 2.3.3Marcellus says the Word made the man he assumed firstborn of creation and beginning of all things.
216. 2.3.4Marcellus applies Col 1:15–17 to the flesh, yet says the flesh profits nothing and will not remain with the Word.
217. 2.3.5Marcellus says the servant's form cannot remain with the Word, yet calls it the image and firstborn.
218. 2.3.6Marcellus says Christ is firstborn of creation by his birth in the flesh.
219. 2.3.7Marcellus applies “firstborn” to the new man in whom God sums up all things.
220. 2.3.8Marcellus also applies Prov 8:22 to the flesh, ignoring that Wisdom speaks there.
221. 2.3.9Eusebius continues quoting Wisdom's speech in Proverbs 8.
222. 2.3.10Marcellus, intent on denying the Son, applies Prov 8:22–23 to the flesh.
223. 2.3.11Marcellus says Prov 8:22 speaks of the creation of Christ's flesh, not his Godhead.
224. 2.3.12Marcellus says “created me” means through the Virgin Mary.
225. 2.3.13Marcellus says God truly created the previously non-existent flesh of the Word.
226. 2.3.14Marcellus reads “founded me” as the predestined incarnation, citing 1 Cor 3:11.
227. 2.3.15Marcellus interprets “the earth” of Prov 8:23 as human flesh, citing Gen 3:19.
228. 2.3.16Marcellus contradicts himself, making the flesh created before the flesh.
229. 2.3.17Marcellus reads the “depths” of Prov 8:24 as the hearts of the saints.
230. 2.3.18The saints' hearts existed before Christ's flesh, so Marcellus's reading fails.
231. 2.3.19Marcellus reads the springs of Prov 8:24 as the twelve apostles, typified by the springs of Elim.
232. 2.3.20Marcellus applies Prov 8:24 to the birth in the flesh.
233. 2.3.21Marcellus reads the mountains and hills of Prov 8:25 as the apostles and their successors.
234. 2.3.22Marcellus applies Col 1:15–17 to the flesh, against the apostle's meaning.
235. 2.3.23Marcellus says the Word became the image of God when he assumed the flesh.
236. 2.3.24Marcellus repeats that an invisible Word cannot be an image.
237. 2.3.25If the flesh were God's image, all human bodies would be, and Marcellus forgets his own words on the servant's form.
238. 2.3.26Marcellus makes the flesh God's image now, though it will not remain with the Word.
239. 2.3.27Marcellus says the flesh added to the Word is the image of the invisible God.
240. 2.3.28Marcellus says the Word and Father are known only through the image of the flesh.
241. 2.3.29Marcellus calls the servant's form the human flesh, made in God's image to become the Word's image.
242. 2.3.30Marcellus identifies the morning star of Ps 110:3 with the star of the magi.
243. 2.3.31Marcellus says Ps 110:3 refers to the virgin birth, which preceded the star.
244. 2.3.32Marcellus says the man assumed by the Word received authority and glory for others' sake.
245. 2.3.33Marcellus reads John 12:28 as the glorification of the assumed man at the resurrection.
246. 2.3.34Marcellus says the assumed man conquers the devil and is the beloved Son of the baptism.
247. 2.3.35Marcellus says the Word took flesh to make man immortal and enthroned with God.
248. 2.3.36Eusebius notes Marcellus's exaltation of the flesh before showing the end he gives it.
249. 2.3.37Marcellus says the Word with flesh was made king so that fallen man might regain the kingdom.
250. 2.3.38Marcellus says Christ's kingdom had a beginning and is for abolishing the devil's power.
251. 2.3.39Eusebius turns to the end Marcellus assigns to the flesh he has exalted.
252. 2.4.1Marcellus says Paul teaches an end to Christ's kingdom when all are subjected to him.
253. 2.4.2Marcellus repeats that Christ's kingdom had a beginning, citing Psalm 2.
254. 2.4.3Marcellus says a kingdom begun four hundred years ago will be handed back to God.
255. 2.4.4Marcellus says the Word is separated from the Father by activity only until the judgment.
256. 2.4.5Marcellus asks whether the Word will keep the flesh after the judgment.
257. 2.4.6Marcellus argues from John 6:63 that the flesh will not remain with the Word.
258. 2.4.7Marcellus reads “until” in Ps 110:1 as fixing a limit to Christ's session at God's right hand.
259. 2.4.8Marcellus says 1 Cor 15:25 shows a limit to Christ's human kingdom.
260. 2.4.9Marcellus says Christ's partial kingdom ends when the Word reigns with the Father.
261. 2.4.10Marcellus reads Acts 3:21 as a time limit for the union of the man with the Word.
262. 2.4.11Marcellus says creation will pass from slavery to freedom at the restoration.
263. 2.4.12Marcellus concludes that the incarnation has a beginning and an end.
264. 2.4.13Marcellus says the partial kingdom ends, and that immortality does not make the flesh worthy of God.
265. 2.4.14Marcellus notes that angels are immortal yet not united to God.
266. 2.4.15Marcellus declines to say what becomes of the immortal flesh, since Scripture does not teach it.
267. 2.4.16Marcellus asks how critics of others' dogmas could themselves dogmatize.
268. 2.4.17Marcellus appeals to 1 Cor 13:12 to excuse his silence.
269. 2.4.18Marcellus repeats his creed: the Word, having come forth, returns into God after the judgment.
270. 2.4.19Eusebius notes the end Marcellus assigns to Christ's flesh.
271. 2.4.20Marcellus feigns caution after clearly teaching the Word will leave the flesh.
272. 2.4.21Eusebius rebukes Marcellus for innovating against the fathers and denying the Son.
273. 2.4.22A non-subsisting word cannot be a son; Marcellus makes all Christ's titles begin and end in time.
274. 2.4.23Eusebius asks where Marcellus learned this and what becomes of the immortal body.
275. 2.4.24If the Word dwelt in the body like a soul, he had his own hypostasis apart from the Father.
276. 2.4.25Marcellus would answer that the Word was in the body by activity only, united to God in substance.
277. 2.4.26If the Word acted in Christ only by activity, he acts so in all creation too.
278. 2.4.27On Marcellus's view Christ would be no more than a prophet moved by the Word.
279. 2.4.28Marcellus leaves Christ worse off than the prophets, who will live and reign for ever.
280. 2.4.29The emperor and the synod at Constantinople condemned Marcellus, and bishops asked Eusebius to write.
281. 2.4.30Eusebius writes to show those who thought Marcellus wronged that his own book convicted him.
282. 2.4.31The synod rejected Marcellus's book because it denied both the Son's beginning and his endless reign.