On Ecclesiastical Theology

Contents

Reading pages: 1.0.1–1.12.10 · 1.13.1–1.20.23 · 1.20.24–1.20.87 · 1.20.88–2.8.5 · 2.9.1–2.15.4 · 2.16.1–2.20.15 · 2.21.1–3.1.5 · 3.2.1–3.3.27 · 3.3.28–3.4.9 · 3.5.1–3.13.4 · 3.14.1–3.21.2

1. 1.0.1Eusebius had thought Marcellus's own words sufficient to refute him.
2. 1.0.2Eusebius will refute Marcellus's scriptural arguments and set out the church's received theology of the Saviour.
3. 1.1.1Eusebius is astonished that Marcellus attacks Sabellius, whose view he shares.
4. 1.1.2Marcellus, by abolishing the Son's hypostasis, really teaches Sabellius's Son-Father.
5. 1.1.3Marcellus calls the Word God's son only in name, insisting he is properly a word.
6. 1.1.4Marcellus's view makes God himself incarnate, which the church condemned in Sabellius.
7. 1.2.1The church knows one God as Father of an only Son, who is God by receiving the fullness of the Father's divinity.
8. 1.3.1Eusebius lists three errors about the Son and the church's confession of one God and one only-begotten Son.
9. 1.4.1Those who make Father and Son the same belong in the synagogue and make the Father suffer.
10. 1.5.1Marcellus revives Sabellius, making God a composite of Father and Son.
11. 1.5.2Even the Jew is better than Marcellus, though Jews suffer for rejecting Christ.
12. 1.6.1Believers know three: the man born of David's line, the pre-existing Son who dwelt in him, and the Father.
13. 1.6.2Body, Son and Father are distinct; denying any one puts one outside the church.
14. 1.7.1Docetists deny the flesh; adoptionists and Sabellians deny the pre-existing Son.
15. 1.7.2Sabellius and Marcellus accept God and the flesh but deny the Son, who is light and truth.
16. 1.7.3The Son must be truly subsisting, distinct both from his body and from the Father.
17. 1.8.1At baptism the church confesses one God, the Father Almighty, against Greeks, Jews and heretics.
18. 1.8.2The church confesses one Father Almighty and the only-begotten Son, God from God, begotten before all ages, distinct from the Father.
19. 1.8.3God begot the Son before all things as the foundation of creation.
20. 1.8.4The Son is life, light, Word and Wisdom itself, and alone is the only-begotten.
21. 1.9.1Those who call the Son a creature from nothing make him a brother of creatures, not the Son.
22. 1.9.2Scripture says all things came into being through the Son.
23. 1.9.3Scripture's titles mark the Son off from creatures and show his unique relation to the Father.
24. 1.9.4At the Jordan and the transfiguration the Father named him alone his beloved Son.
25. 1.9.5The Father, the evangelist and the Saviour all testify that he is the only-begotten Son.
26. 1.9.6To call the Son a creature from nothing is to deny that he is truly Son.
27. 1.10.1God is Father of the Son but maker of the world, as a king begets a son but founds a city.
28. 1.10.2Prov 8:22 must be read in context, not used to overturn the church's doctrine as Marcellus used “Word.”
29. 1.10.3The titles Son and only-begotten show a natural, unique relation to the Father, not creaturehood.
30. 1.10.4Marcellus denies the Son's hypostasis; those who make him a creature deny his divinity.
31. 1.10.5The church worships the Son as truly God, not as one of those called gods by grace.
32. 1.11.1Confessing the Son as God does not make two gods, since the Father alone is unbegotten and the Son's source.
33. 1.11.2The Son calls the Father his God, and Paul calls God the head of Christ.
34. 1.11.3The Father, as the one unbegotten source and head, is the one God who sends, commands and exalts the Son.
35. 1.11.4The Son obeys, prays to and thanks the Father, whom he calls the only true God and greater than himself.
36. 1.11.5The church knows the Son alone as God besides the Father, the one whom the Father begot.
37. 1.11.6Prov 8:25 shows the Son begotten before all heavenly powers.
38. 1.12.1The manner of the Son's begetting is beyond inquiry, as Sirach and Paul warn.
39. 1.12.2If creation from nothing is beyond us, the Son's generation is far more so.
40. 1.12.3Creatures of yesterday cannot pry into the Son's generation, when they do not know even themselves.
41. 1.12.4We cannot even explain the soul, still less angels and powers.
42. 1.12.5The Father's own testimony to his beloved Son is enough.
43. 1.12.6Faith in the only-begotten Son, not knowledge of his generation, gives eternal life.
44. 1.12.7Faith in the Father and the only Son suffices for salvation; what is born of Spirit is spirit.
45. 1.12.8What is begotten of God is God, and the begetting involves no emission, change or passion.
46. 1.12.9The Son's begetting is bodiless and beyond every analogy, even that of light and ray.
47. 1.12.10Against the poets' “father of men and gods,” the church proclaims one God and one only Son.
48. 1.13.1Creation could not approach God directly, so the Father set his Son over all as helper.
49. 1.13.2The Father entrusted the governing of all things to the Son alone.
50. 1.13.3The Son, like a pilot and physician, governs and cares for all things.
51. 1.13.4Before the incarnation the Son appeared to the patriarchs, gave the law, and spoke through the prophets.
52. 1.13.5In the fullness of time the Son lived among men, using his body as an instrument.
53. 1.13.6The pre-existing Son emptied himself and died so that eternal life might reign through his grace.
54. 1.14.1The church rejected Sabellius, and the first preachers named the Ebionites, for denying the Son's divinity.
55. 1.14.2Paul of Samosata was condemned for denying Christ's pre-existence as Son and God.
56. 1.14.3Marcellus disguised Sabellius's error but was caught in his own nets.
57. 1.14.4Marcellus attacked Sabellius to avoid suspicion.
58. 1.15.1Marcellus says Sabellius erred by not knowing the Word, through whom alone the Father is known.
59. 1.15.2Marcellus, knowingly falling into Sabellius's error, deserves less pardon than Sabellius.
60. 1.16.1Christ calls himself Son of God throughout the Gospels, yet Marcellus says he calls himself only Son of Man.
61. 1.16.2Marcellus avoids calling Christ Son of God and calls him only Word and Son of Man.
62. 1.16.3Marcellus cites Matt 11:27 against Sabellius.
63. 1.16.4Marcellus substitutes “Word” for “Son” in quoting Christ.
64. 1.16.5The Saviour pairs Son with Father; Marcellus, avoiding “Son,” blames Sabellius for what he does himself.
65. 1.16.6Everyone grants God a word; Sabellius, like Marcellus, was expelled for denying a subsisting Son.
66. 1.16.7Eusebius shows that Marcellus, like Sabellius, makes God and his Word one and the same.
67. 1.17.1Eusebius repeats Marcellus's sayings that the Word is one with God, like a man's word.
68. 1.17.2Marcellus compares God's Word to a signifying word inseparable in hypostasis.
69. 1.17.3Marcellus repeats his analogy of the human word.
70. 1.17.4Marcellus's words could be Sabellius's; Sabellius at least did not call a non-subsisting word Son.
71. 1.17.5Marcellus holds Sabellius's premise yet blames only Sabellius.
72. 1.17.6Marcellus should not have pictured God as a sculptor talking to himself.
73. 1.17.7The distinction of internal and uttered word, applied to God, suits Jews or Sabellius, not Christians.
74. 1.17.8Marcellus introduces a Jewish dogma, insisting that before the world there was only God.
75. 1.17.9Christians too confess one God, Father of a true Son who bore many titles before the incarnation.
76. 1.18.1Marcellus says “Word” is the only eternal name; all other titles come from the incarnation.
77. 1.18.2Marcellus repeats that before the incarnation the Son was only Word.
78. 1.18.3Marcellus says John mentions only the Word because the man came into being later.
79. 1.18.4Marcellus applies the names Jesus and Christ only to the incarnate Word, denying the living Son.
80. 1.18.5From his premise of a human-like word Marcellus proceeds to misinterpret Scripture.
81. 1.19.1Eusebius will show that Scripture opposes Marcellus's interpretations.
82. 1.19.2Marcellus claims the Son bore no name but Word before the incarnation.
83. 1.20.1John calls the Word not “God's” but “God,” to mark him off from a human word.
84. 1.20.2John next names the Word light, existing before the incarnation.
85. 1.20.3John 1:8–11 shows the light was in the world and made the world.
86. 1.20.4The light, like the Word, pre-existed and made the world.
87. 1.20.5“Through him” shows that the Son serves the Father, the author of creation.
88. 1.20.6The world knows God by nature, so the one it did not know is another, the Son.
89. 1.20.7The Son is the rational light that enlightens human beings, not sensory light.
90. 1.20.8The Son, light for rational souls, is distinct from the Father, the unapproachable light.
91. 1.20.9John begins by giving the Son three titles: Word, God and light.
92. 1.20.10John calls the Word only-begotten, whose glory was seen by the mind, not in the flesh.
93. 1.20.11John says “glory as of the only-begotten,” not “of a word,” since a mere word cannot become flesh.
94. 1.20.12The Son's glory is received from the Father and existed before the world.
95. 1.20.13The Father's answer and the Baptist's witness confirm the Son's prior existence.
96. 1.20.14John the Baptist, born first, says Christ was before him, so Christ pre-existed.
97. 1.20.15The Baptist's words fit neither the Father nor a non-subsisting word, but the pre-existing Son.
98. 1.20.16The Son pre-existed as God, light and only-begotten, as the Son himself revealed.
99. 1.20.17The Son, distinct from the invisible Father, was in his bosom, as the saints will be in Abraham's.
100. 1.20.18After the prologue John never again calls the Son “Word”; Christ calls himself Son and only-begotten.
101. 1.20.19The Son sent by the Father is other than the Father, and Christ answers those who begrudge him the title Son.
102. 1.20.20Christ calls himself Son of God, whom the Father sanctified and sent.
103. 1.20.21If mortals are called gods, it is not blasphemy to confess the sanctified and sent one as Son and God.
104. 1.20.22Marcellus's claim that Christ never calls himself Son of God cannot face the evidence.
105. 1.20.23Christ calls himself the light of the world.
106. 1.20.24The one who came from heaven saw and heard the Father before coming to earth.
107. 1.20.25The Son, who saw and heard the Father, is a living Son to whom the Father gave all things.
108. 1.20.26“All things” shows the vastness of the Son's power.
109. 1.20.27The Son's one hand holds all visible and invisible creation.
110. 1.20.28No creature, human or angelic, can fully comprehend the Son.
111. 1.20.29Only the Father knows the Son; we must rest on the Son's own teaching in faith.
112. 1.20.30The Father handed all things to the Son, who holds them as a true Son.
113. 1.20.31Christ calls himself the living bread from heaven, living because of the Father.
114. 1.20.32The Son was the bread of life in heaven before the incarnation, having life in himself.
115. 1.20.33The Son alone shares the Father's kind of life, but as received from the Father.
116. 1.20.34The Son received from the Father a self-springing life, from which all others live.
117. 1.20.35In heaven the Son was already the bread of angels, living because of the Father.
118. 1.20.36The Son subsists with his own life given by the Father.
119. 1.20.37Christ says he speaks as the Father taught him and always does what pleases him.
120. 1.20.38“Always” and “taught me” show the Son is distinct from the Father, his teacher.
121. 1.20.39A word inseparable from God could not be taught, sent, or pleasing to him.
122. 1.20.40If the Word lived in the flesh apart from the Father, there were two hypostases.
123. 1.20.41Marcellus must make either the Father, a subsisting Son, a human soul, or nothing at all move Christ's flesh.
124. 1.20.42Saying the Father was incarnate is Sabellianism; so the Son must be confessed.
125. 1.20.43Denying the Son's subsistence leaves Christ a mere man, as the Ebionites and Paulianists held.
126. 1.20.44The flesh alone could not speak of being taught and sent; the speaker was the subsisting Son.
127. 1.20.45If Marcellus posits a human soul, he becomes a Paulianist; if a mere word, the next objections follow.
128. 1.20.46Christ's prayers, his glorifying of the Father, and his double testimony show a subsisting Son.
129. 1.20.47Christ never calls himself Word, but Son, light, only-begotten, and bread of life.
130. 1.20.48Christ speaks of having a word, not of being one; Eusebius repeats Marcellus's claim.
131. 1.20.49Marcellus says all newer names come from the incarnation.
132. 1.20.50Marcellus repeats that before the incarnation he was only Word.
133. 1.20.51John himself would answer that he called the Son God, light and only-begotten, not only Word.
134. 1.20.52John's Word is God and creator; the Saviour never calls himself Word.
135. 1.20.53“In the beginning was the Word” is as much from the New Testament as the other titles.
136. 1.20.54Paul names the pre-existent creator Son “Lord Jesus Christ,” distinct from the one God the Father.
137. 1.20.55Paul adds a second, the Lord Jesus Christ, which a Jew would not confess.
138. 1.20.56The Son is Lord of all after God because all things came into being through him.
139. 1.20.57“Through whom are all things” refers to the pre-existent Word, not the flesh.
140. 1.20.58Paul calls the pre-existent Son “Christ” in the wilderness.
141. 1.20.59Hebrews and Philippians speak of Christ before his human birth.
142. 1.20.60Jesus Christ existed in the form of God before emptying himself.
143. 1.20.61Paul explains who Christ Jesus is: the one in the form of God who emptied himself.
144. 1.20.62Phil 2:6–7 cannot refer to the flesh, nor to a word without existence of its own.
145. 1.20.63Obedience to the Father shows two persons, not a word identical with God.
146. 1.20.64Applied to a human word, Phil 2 is absurd; it fits only the pre-existent Son.
147. 1.20.65Paul calls the Son the mediator of the law in Moses' time.
148. 1.20.66Paul calls the Son a great high priest.
149. 1.20.67Hebrews calls the Son heir, radiance and imprint, through whom the ages were made.
150. 1.20.68“Radiance” is a godlike image of the Son's generation, unlike animal birth.
151. 1.20.69The Son is the radiance of the Father's unapproachable light and therefore his image.
152. 1.20.70Col 1:15–17 describes the Son as image and agent of all creation.
153. 1.20.71Col 1:15–17 speaks of the Son's divinity; “who” could not refer to the flesh.
154. 1.20.722 Cor 4:4 also calls Christ the image of God.
155. 1.20.73Calling Christ God's image guards against two gods: the one God is known through his image.
156. 1.20.74The Son is God as the Father's image, and was so before the incarnation.
157. 1.20.75The prophets call the Son Spirit of God, as Isaiah and Lamentations show.
158. 1.20.76The psalms call the Son the fountain of life and light, and Zerubbabel praises truth.
159. 1.20.77Zerubbabel's living, ruling truth points to the subsisting Son, who called himself truth.
160. 1.20.78The psalm calls the Son a river that gladdens God's city.
161. 1.20.79Daniel's mountain and stone signify the Son's divinity and humanity.
162. 1.20.80The prophets call the Son righteousness and sun of righteousness.
163. 1.20.81Solomon calls the Son Wisdom, who lived before the world.
164. 1.20.82Solomon calls Wisdom the tree of life and Lord.
165. 1.20.83David calls the Son Lord and eternal priest.
166. 1.20.84Psalm 45 calls the Son God, anointed by God, and so Christ.
167. 1.20.85The psalm's title calls the Son the beloved.
168. 1.20.86Isaiah calls the Son God's arm; David calls him salvation and righteousness.
169. 1.20.87The prophets knew the Son under veiled titles; the full proclamation was kept for the church.
170. 1.20.88Paul calls Christ the mystery hidden for ages and now revealed.
171. 1.20.89Israel was taught one God; the Father of the only Son was revealed to the church of the nations.
172. 1.20.90Scripture gives the pre-existent Son many titles, not only “Word.”
173. 1.20.91Marcellus clings to “Word” alone because he Sabellianizes and denies the Son.
174. 1.20.92Marcellus's “hidden mystery” of a word in God is something every Jew already grants.
175. 1.20.93That God is rational and wise is universally known; the mystery is the Son, who is all these.
176. 1.20.94As only Son and heir, the Son has all that the Father has and is his form and image.
177. 1.20.95The hidden mystery is not that God is rational, but Christ.
178. 1.20.96Christ is the mystery the prophets veiled; Marcellus is ignorant of Scripture, and Eusebius turns to his Sabellianism.
179. 2.1.1Book 2: Marcellus's reasoning makes the Father himself born of the Virgin.
180. 2.1.2Marcellus identifies the Spirit who came on Mary with God the Father, renewing Sabellius.
181. 2.1.3Marcellus applies Bar 3:38 to the Father in the Word.
182. 2.1.4Marcellus applies Lam 4:20 to the Word and then identifies that spirit with God the Father.
183. 2.1.5Marcellus says that before the world there was only God, abolishing the Son's hypostasis.
184. 2.2.1Marcellus agrees with the Jew that only God existed before the world; the church confesses the Lord through whom all things exist.
185. 2.2.2The Son, through whom all things and ages were made, existed with the Father before the world.
186. 2.2.3Proverbs and John show the Son present at creation and existing before the world.
187. 2.2.4Wisdom rejoiced with the Father before the world, so God was not alone.
188. 2.2.5Denying anything but God before the world makes one either a Jew or a Sabellian.
189. 2.3.1Marcellus's view makes God his own father and son.
190. 2.3.2Marcellus says the Word rested in God before creation and had glory only by being in the Father.
191. 2.3.3Marcellus calls the Word eternal, which Eusebius takes to mean unbegotten.
192. 2.3.4Marcellus says the Word's eternity is united to the Father.
193. 2.4.1Marcellus calls God and the Word one indivisible monad, expanded only by activity.
194. 2.4.2If God and his Word are one, the God over all was born and died, as Sabellius taught.
195. 2.5.1One indivisible hypostasis of God and Word leaves no Father or Son, only Sabellius's Son-Father.
196. 2.6.1The church confesses one unbegotten principle and a subsisting Son who has the Father as his source.
197. 2.6.2The baptismal creed confesses Father and Son; “expansion” applies to bodies, not to God.
198. 2.6.3God begot the Son without division, change or passion.
199. 2.6.4God does not speak or see like men, but foresees by divine power.
200. 2.6.5As God creates beyond our understanding, he begets the Son without passion in a way known only to him.
201. 2.7.1Two hypostases do not mean two first principles, since the Son has the Father as his principle.
202. 2.7.2Two hypostases of Father and Son no more imply two gods than two fathers.
203. 2.7.3The two hypostases are not equal in honour; the Father is the Son's God.
204. 2.7.4The Father is shown to be the Son's God.
205. 2.7.5The Son, compared with the Father, is his image who worships and obeys him as his God.
206. 2.7.6The Son lives because of the Father and does the will of the one who sent him.
207. 2.7.7The Father bears witness to the Son and is greater than he.
208. 2.7.8The one who came down from heaven to do the sender's will is other than the Father, and not the flesh.
209. 2.7.9It cannot be the Father who came down, for the Son came to do the will of his sender.
210. 2.7.10These sayings cannot be the Father's.
211. 2.7.11God's internal thought could not come down and speak of doing another's will.
212. 2.7.12Toward creation the Son is proclaimed God, Lord and King.
213. 2.7.13The church worships the Son as God, as he taught.
214. 2.7.14The Son is to be honoured as the Father is honoured.
215. 2.7.15Thomas confessed Christ as Lord and God; we give the Son alone divine honour, and so honour the Father.
216. 2.7.16Honouring the Son honours the Father, as honouring the king's image honours the king.
217. 2.7.17The Son mirrors the Father and has received all from him; the Father, receiving from none, is the one God.
218. 2.8.1Marcellus allows a going forth before the ages but rejects a true Son as too human.
219. 2.8.2Marcellus denies the Word's generation and says he goes forth from God and returns.
220. 2.8.3Marcellus's creed: the Word went forth for creation and returns into God after the judgment.
221. 2.8.4Marcellus says the Word came forth from the Father to make the world.
222. 2.8.5Marcellus makes God's Word go out of God and return into him, a grave difficulty.
223. 2.9.1Eusebius asks what Marcellus's Word was while outside God: either a separate hypostasis or never outside at all.
224. 2.9.2Marcellus's view makes both God and his Word change.
225. 2.9.3Change in time is foreign to God's unchangeable substance.
226. 2.9.4Marcellus's quiet in God before creation resembles Valentinus's “God and Silence.”
227. 2.9.5Marcellus implies that the Word went forth like a spoken human word.
228. 2.9.6Marcellus repeats his analogy of the human word.
229. 2.9.7Marcellus's view implies the Word will again be idle after the end.
230. 2.9.8Daniel foresees myriads before God's throne at the end.
231. 2.9.9At the end all the saints will hear Christ's invitation to the kingdom.
232. 2.9.10Why should the Word fall silent when the saints live for ever?
233. 2.9.11Marcellus's view makes God deprive the saints of his Word in the kingdom.
234. 2.9.12Marcellus built his heresy on John 1:1 alone, a word of the evangelist, not of Christ.
235. 2.10.1John gives the Son many titles, and Christ never calls himself Word.
236. 2.10.2Marcellus reads only “Word” literally and all other titles figuratively.
237. 2.10.3Eusebius gathers Marcellus's statements that the Son was only Word.
238. 2.10.4Scripture never says the Son was “only” Word.
239. 2.10.5One could as well say he is only Son, only God or only light.
240. 2.10.6The one Son is all these things together, under different aspects.
241. 2.10.7It is absurd to make the evangelist's one title exclusive while ignoring Christ's own titles.
242. 2.10.8If “Word” is proper, so are “God,” “light” and “only-begotten Son,” given by the same evangelist.
243. 2.11.1Marcellus treats “light” as spiritual but “Word” as like a human word.
244. 2.11.2Eusebius again quotes Marcellus's analogy and his account of the Word's going forth.
245. 2.11.3Eusebius quotes Marcellus's exposition of John 1:1.
246. 2.11.4Marcellus reads the clauses of John 1:1 as power and activity.
247. 2.11.5Marcellus enlists John for his denial of the Son's hypostasis.
248. 2.12.1John never says “Word of God” in his prologue, to keep us from thinking of a mere activity of God.
249. 2.12.2An eternal Word other than God makes two principles; the same as God makes Sabellianism.
250. 2.12.3Marcellus's view makes the Father pray to himself; Eusebius turns to the true sense of John 1:1.
251. 2.13.1Eusebius distinguishes the senses of logos: reason, speech and writing.
252. 2.13.2Logos also means the seminal principle and the principle of an art or science.
253. 2.14.1John's Word is unlike any known logos, since “the Word was God.”
254. 2.14.2The divine Word does not exist in another substance but subsists by himself as God.
255. 2.14.3John says “the Word was God” without the article and “with God,” not “in God.”
256. 2.14.4“In God” would make the Word an accident and God composite.
257. 2.14.5Marcellus's view makes the Father a substance without reason and the Son its accident.
258. 2.14.6The God beyond all is simple, and is Mind, Word, Wisdom and Good itself.
259. 2.14.7The Son, image of the Father and most like him, is God, Word and Wisdom, but begotten.
260. 2.14.8Marcellus's identification makes John 1:1 say “God was with God.”
261. 2.14.9“Through him” signifies service, as the law came through Moses, so the Word is the Father's agent.
262. 2.14.10If all came through the Word, there is a maker other than he, which Marcellus cannot name.
263. 2.14.11The God of whom John speaks is the subsisting only Son, not the Father.
264. 2.14.12John 1:1 can rightly be read with “Son” in place of “Word.”
265. 2.14.13“In the beginning” refers to the Son's generation; “with God” shows his nearness to the Father.
266. 2.14.14Proverbs too shows the begotten Son always present with the Father.
267. 2.14.15What is begotten of God is God, so “the Word was God.”
268. 2.14.16The Son is creator; the law through Moses taught only that God made the world.
269. 2.14.17The law taught that the world was made, against worshipping creation.
270. 2.14.18Grace through Christ revealed what Moses kept silent: creation through the Word.
271. 2.14.19John's prologue teaches the Son's life and light; Marcellus Judaizes or Sabellianizes.
272. 2.14.20Marcellus agrees with the Jew on God alone before creation and with Sabellius on one Father-Son.
273. 2.14.21John's Word is not any human logos but the only Son, Word as creator and God as Son.
274. 2.14.22The Son is truly light, life and truth, each title showing one of his divine powers.
275. 2.15.1Eusebius again quotes Marcellus's analogy of the human word.
276. 2.15.2Marcellus uses both the uttered and the internal human word as images of God's Word.
277. 2.15.3Marcellus says only the Word, who helped fashion man, could undo man's punishment.
278. 2.15.4Marcellus's sculptor image attaches to God an internal and an uttered word like ours.
279. 2.16.1Every man has a word, but not every man has a son; so a word is not a son.
280. 2.16.2Marcellus pretends to confess the Son while making him a mere internal word.
281. 2.16.3Eusebius agrees that the evangelist called him Word.
282. 2.17.1John wrote “the Word was God” without the article, not identifying the Word with the God over all.
283. 2.17.2John teaches that the Father is God and that the Word, distinct from him, is also God.
284. 2.17.3The Word is God as the living image of the Father's divinity.
285. 2.17.4A better human image: the hidden mind is father of the word that makes it known.
286. 2.17.5Others benefit from the word but never see the mind behind it.
287. 2.17.6The living Word goes forth to supply all creation, while the Father remains beyond, like the hidden mind.
288. 2.17.7The Father is unapproachable; the Son pervades and governs creation.
289. 2.18.1John called the Son “Word” because of the prophets' formula “the word of the Lord came to.”
290. 2.18.2The Word that once “came to” the prophets now himself became flesh, so John begins with who he was.
291. 2.18.3John proclaims the Word's divine beginning, which no prophet revealed so openly.
292. 2.18.4John proclaims the hidden mystery of the Word in his prologue.
293. 2.18.5John announces not how the Word came, but that he was in the beginning, was God, and became flesh.
294. 2.18.6John's message is not that God is rational, which deniers of the Son also grant.
295. 2.18.7Marcellus hides behind the Old Testament's teaching of one God, given to idolatrous Israel.
296. 2.19.1Marcellus accuses Asterius of separating Father and Son like a human father and son.
297. 2.19.2Marcellus argues that “I am he who is” cannot be said by one of two distinct hypostases.
298. 2.19.3Marcellus reads John 14:10 and Eph 4:5–6 as showing Father and Son are one.
299. 2.19.4Marcellus gathers Old Testament texts against the Son.
300. 2.19.5Marcellus cites “worship the Lord your God alone” for an indivisible monad.
301. 2.19.6Marcellus cites Christ's answer on the first commandment.
302. 2.19.7The scribe agrees that God is one.
303. 2.19.8Marcellus says his opponents make a second God, unlike the scribe who confessed one.
304. 2.19.9Marcellus cites Exod 3:15 for one person called Lord and God.
305. 2.19.10Marcellus argues from the pronoun in the first commandment.
306. 2.19.11Marcellus cites Exodus and Deuteronomy on the one Lord.
307. 2.19.12Marcellus cites Deut 32:39 and 4:39 against Asterius.
308. 2.19.13Marcellus cites Baruch's “this is our God” as prophecy of the Saviour.
309. 2.19.14Marcellus reads Isa 45:14–15 as showing the Father in the Word.
310. 2.19.15Marcellus argues from “I am” in Isa 41:4 that God is one person.
311. 2.19.16Marcellus cites Isa 44:6 and challenges Asterius to say who speaks it.
312. 2.19.17Marcellus argues that if there were two gods, one would be neither righteous nor Saviour.
313. 2.19.18Marcellus applies Isa 46:8–9 to his opponents.
314. 2.19.19Marcellus argues from the article in Isaiah and cites Hosea and Malachi.
315. 2.19.20Marcellus adds Malachi and Psalm 81 against a second god.
316. 2.19.21Marcellus concludes that “I am the Lord your God” shows one God only.
317. 2.20.1The Old Testament's teaching of one God was adapted to Israel's hardness of heart.
318. 2.20.2The law's provisions, including Moses' permission of divorce, were concessions to hardness of heart.
319. 2.20.3Moses taught only one God, not the Son, because Israel kept falling into polytheism.
320. 2.20.4Moses did not mention the creation of angels, though later prophets spoke of them.
321. 2.20.5Moses knew of the angels but kept silent about their creation.
322. 2.20.6Many things the New Testament reveals, such as the hostile powers, are absent from Moses.
323. 2.20.7Must we disbelieve Paul because Moses did not mention the powers?
324. 2.20.8The New Testament reveals things, like the heavenly Jerusalem, withheld from stubborn Israel.
325. 2.20.9Eusebius challenges Marcellus to find these things in the Old Testament.
326. 2.20.10Many mysteries Paul prays we may know were kept silent by the prophets.
327. 2.20.11Christ revealed to his disciples mysteries not found in Moses or the prophets.
328. 2.20.12The church should receive the teaching on the Son from the New Testament, kept back from Israel until its time.
329. 2.20.13The mystery of Father and Son was withheld from Israel lest they fall into Greek polytheism.
330. 2.20.14The Old Testament proclaimed one God without denying that he is Father of the Son.
331. 2.20.15“He who is” can be said of the Father and, as his image, of the Son.
332. 2.21.1The Lord who appeared to Abraham in human form was the Son, as Christ himself says.
333. 2.21.2“Before Abraham was, I am” shows that the Son spoke “I am he who is” to Moses.
334. 2.21.3The one who spoke to Moses was the mediator, the Son, before the incarnation.
335. 2.21.4Whether the Son spoke in his own person or the Father through him, “I am he who is” is true.
336. 2.21.5Eusebius restates Marcellus's dilemma about “I am he who is.”
337. 2.21.6Marcellus's dilemma ends by denying either the Father or the Son.
338. 2.21.7The first commandment is aimed against idols.
339. 2.21.8The Son, as the Father's image and mediator, gave the commandment against idols.
340. 2.21.9Paul calls the giver of the law a mediator distinct from the one God.
341. 2.21.10As God speaks through Isaiah, the Father spoke through the Son to idolatrous Israel.
342. 2.22.1The Father spoke the prophets' “none besides me” through the Son, who teaches the one true God.
343. 2.22.2Isaiah's “no God besides me” is directed against idols.
344. 2.22.3As Christians first teach Greeks one God before Christ, so did the prophets with Israel.
345. 2.22.4The mystery of the Trinity was reserved for the church, not for idolatrous Israel.
346. 2.22.5Marcellus offers what a synagogue teacher could say and distorts the true theology of Christ.
347. 2.23.1The church teaches one God and one image, his Son, not two unbegotten substances.
348. 2.23.2The Son is the living image of the Father's attributes and true God as image; “only” fits the Father as archetype.
349. 2.23.3As a king's image does not make two kings, the Son as image does not make two gods.
350. 2.23.4Marcellus makes the flesh, not the Son, the image of God.
351. 2.23.5John unveiled the mystery hidden in Moses and the prophets.
352. 2.23.6John showed the Son's sonship by distinguishing him from the unseen Father.
353. 2.24.1Marcellus defines the Word from Old Testament texts about God's commanding word.
354. 2.24.2Marcellus thinks these prophetic texts support his view of the Word.
355. 2.24.3Marcellus mixes the healing Word with commanding words, avoiding the living Son.
356. 2.25.1Marcellus contradicts himself, calling the Word a hidden mystery yet proclaimed in all the prophets.
357. 2.25.2Marcellus praises the scribe's confession of one God, which even demons make.
358. 2.25.3The commanding word Marcellus finds was known to Jews and Sabellius alike.
359. 2.25.4Marcellus's claims about who knew the Word are inconsistent.
360. 2.25.5The Jews knew God's commanding word without the incarnation, so Marcellus's claim fails.
361. 2.25.6Eusebius turns to Marcellus's perverse interpretations of Scripture.
362. 3.1.1Book 3: Eusebius quotes Wisdom's speech in Proverbs 8 to refute Marcellus's interpretation.
363. 3.1.2Wisdom speaks of her counsel and strength.
364. 3.1.3Through Wisdom kings reign; she rewards those who love her.
365. 3.1.4Wisdom's fruit is better than gold.
366. 3.1.5Wisdom tells how the Lord created and begot her before creation and she was with him at creation.
367. 3.2.1One person speaks throughout Proverbs 8, and “Wisdom,” like John's “Word,” is named absolutely as subsisting.
368. 3.2.2Proverbs always names Wisdom absolutely.
369. 3.2.3Wisdom in Proverbs is a living, subsisting Wisdom, the Son of God.
370. 3.2.4Wisdom cannot be a mere property of God, for she is called the righteous man's sister.
371. 3.2.5Read of Christ, Wisdom's sayings make sense; read of God himself, they would not.
372. 3.2.6Reading Wisdom as God would make Prov 7:4 absurd.
373. 3.2.7Read of the Son, the Wisdom passages fit, as Paul calls Christ God's wisdom.
374. 3.2.8In Prov 8:22 “created” means “appointed” to rule, not made from nothing.
375. 3.2.9Peter calls human rulers a “creation,” showing that the word can mean appointment.
376. 3.2.10In Amos and the Psalms “create” does not mean bringing into existence from nothing.
377. 3.2.11The Spirit existed before Pentecost; “create” there means “send,” as “create a clean heart” means “renew.”
378. 3.2.12“Create” is often metaphorical in Scripture, as “confess” in Matt 11:25 means “thank.”
379. 3.2.13Scripture is full of metaphor and words with several senses.
380. 3.2.14Prov 8:22 means the Son was appointed to rule God's works.
381. 3.2.15The Hebrew and the other Greek versions read “acquired,” not “created.”
382. 3.2.16The Son is the “head” of creation, appointed by the Father to govern and save all.
383. 3.2.17Wisdom's rule over kings shows the Son's government of all.
384. 3.2.18The Son governs all things and calls men to love him and avoid evil ways.
385. 3.2.19Wisdom, the Son, then reveals the knowledge of himself.
386. 3.2.20Wisdom recalls being appointed by the Father to rule his works.
387. 3.2.21The Son is the Father's most precious possession, as Eve “acquired” a son.
388. 3.2.22The same Hebrew verb qānâ, “acquire,” stands in Prov 8:22.
389. 3.2.23“Created” means coming into being; “acquired” means belonging of what already exists.
390. 3.2.24“Acquired” shows the Son's pre-existence, his belonging to the Father, and his rule.
391. 3.2.25Wisdom's words show the Son existed before creation and that the abyss and waters, which Moses did not call created, were made through him.
392. 3.2.26Wisdom names earth, abyss and water, then heaven, as made after her.
393. 3.2.27Eusebius turns to Marcellus's reading of Prov 8 as referring to the flesh.
394. 3.2.28Marcellus applies Prov 8:22–23 to the flesh, created and predestined.
395. 3.2.29Marcellus reads “earth” as the flesh, a crooked road.
396. 3.2.30Marcellus will say anything rather than confess that Wisdom is the Son.
397. 3.2.31Marcellus admits that Christ speaks Prov 8:22.
398. 3.2.32Since one person speaks throughout Proverbs 8, Marcellus's reading makes the flesh Wisdom.
399. 3.2.33On Marcellus's view the flesh would be Wisdom ruling kings and remembering eternity.
400. 3.2.34Marcellus explains “beginning of ways” as the apostles' teaching.
401. 3.3.1The Old Testament speaks of God's ways long before the apostles.
402. 3.3.2David and Jeremiah also speak of God's ways.
403. 3.3.3As beginning of God's ways, the Son is older than the patriarchs, so Prov 8:22 cannot mean the flesh.
404. 3.3.4The Son leads all God's ways travelled by the saints of old.
405. 3.3.5The Son is the beginning also of God's providential ways, not the flesh.
406. 3.3.6Marcellus refers “his works” to the works of Christ's earthly ministry.
407. 3.3.7Marcellus reads Prov 8:22 as the incarnation, the Godhead displayed bodily.
408. 3.3.8Marcellus ignores the works of creation that Scripture calls God's works.
409. 3.3.9The Son existed before all God's works; Marcellus again reads “founded” as the flesh.
410. 3.3.10Marcellus speaks of one age, though Scripture says God exists before the ages.
411. 3.3.11Marcellus makes the flesh both created before the earth and the earth itself.
412. 3.3.12If “earth” is the flesh, the speaker existed before the flesh.
413. 3.3.13Even “one age” means the Son, not his flesh, existed before this age.
414. 3.3.14If the depths are the saints' hearts, the speaker is older than the prophets.
415. 3.3.15Scripture's account of the abyss is complex and does not fit the saints' hearts.
416. 3.3.16Scripture uses “abyss” of Hades.
417. 3.3.17The abyss is linked with evil powers and darkness, not saints.
418. 3.3.18The psalms speak of the deep in many senses.
419. 3.3.19Even on Marcellus's reading, the speaker existed before the saints.
420. 3.3.20Marcellus reads the springs as the apostles, typified in Exodus.
421. 3.3.21The number twelve fits many things, not only the apostles.
422. 3.3.22The prophets too are called springs in the Psalms.
423. 3.3.23The Son existed before the prophets; Marcellus refers the words to the birth in the flesh.
424. 3.3.24Marcellus concludes the apostles are the springs, ignoring the prophets.
425. 3.3.25The Son existed before the natural springs Moses and Job mention.
426. 3.3.26The Son existed even before the springs of the waters above the heavens.
427. 3.3.27Marcellus reads mountains and hills as the apostles and their successors.
428. 3.3.28Marcellus makes springs, mountains and hills all the apostles without distinction.
429. 3.3.29Marcellus's reading is forced, and “he begets me” cannot fit the flesh.
430. 3.3.30The flesh could be called created, but not begotten of God.
431. 3.3.31The flesh was born of a woman, not begotten of God.
432. 3.3.32Taken literally, the words fit the Son, who existed before earth, springs and mountains.
433. 3.3.33Proverbs does not mention the heavenly powers, since it educates beginners.
434. 3.3.34Proverbs addresses its reader as a child.
435. 3.3.35Many such sayings show Proverbs speaks to beginners.
436. 3.3.36Moses likewise omitted the angels because his hearers were not ready.
437. 3.3.37Proverbs teaches from familiar earthly things to lead toward higher things.
438. 3.3.38In a deeper sense the mountains and hills hint at the angelic powers.
439. 3.3.39Paul's teaching that the powers were made through the Son agrees with Prov 8:25.
440. 3.3.40The Son, existing before the heavenly Zion, hinted at his generation in Proverbs.
441. 3.3.41Marcellus stopped at Prov 8:27, unable to fit it to the flesh.
442. 3.3.42Marcellus silently passed over what follows in Proverbs 8.
443. 3.3.43Elsewhere Marcellus admits that the Word speaks Prov 8:27–30.
444. 3.3.44Having admitted the Word speaks, Marcellus must apply the whole passage to him.
445. 3.3.45One speaker says both “created me” and “I was present with him.”
446. 3.3.46A Word one with God and unbegotten could not say he was created and begotten.
447. 3.3.47If the flesh speaks Prov 8:22–25, it must also say it was present when the heavens were made.
448. 3.3.48No sane person would make the flesh present at creation.
449. 3.3.49Prov 8:27 shows the living Son present with the Father before heaven existed.
450. 3.3.50The Father designed heaven; the Son, seeing his plans, carried them out.
451. 3.3.51Eusebius quotes Psalm 148.
452. 3.3.52Psalm 148 calls on all heavenly things, created by God's command, to praise him.
453. 3.3.53The Son, present at the Father's planning, made creation like a painter from the Father's ideas.
454. 3.3.54The Son does only what he sees the Father doing.
455. 3.3.55The Son does the Father's works “likewise.”
456. 3.3.56The Son made creation by imitating the archetypes the Father lovingly showed him.
457. 3.3.57Father and Son rejoiced in each other before the world existed.
458. 3.3.58The true sense concerns creation through the Son; Marcellus misreads it of the flesh.
459. 3.3.59Marcellus says the Word prepared heaven within the Father as his thought.
460. 3.3.60Eusebius again quotes Marcellus on the Word preparing the world within God.
461. 3.3.61“I was present with him” shows the Son with the Father before creation, against Marcellus.
462. 3.3.62The prefix “with” and “rejoiced in me” show two persons present together.
463. 3.3.63“Glad before him” shows the Son's hypostasis; inside and outside imply a body in God.
464. 3.3.64If the Word was a spoken word, to whom did God speak before creation?
465. 3.3.65Craftsmen work silently; Marcellus's sculptor image lays bare his denial of the Son.
466. 3.3.66Marcellus's view is either Jewish or Sabellian.
467. 3.4.1Marcellus says three hypostases cannot be one unless the triad begins from the monad.
468. 3.4.2Marcellus says the monad is expanded into a triad without division.
469. 3.4.3Marcellus argues the Spirit's relation to Father and Son shows an expanded monad.
470. 3.4.4Marcellus argues that distinct persons would make the Spirit either independent of the Son or not from the Father.
471. 3.4.5Marcellus makes Father, Son and Spirit three names of one hypostasis.
472. 3.4.6The Son “came out” from the Father's inner kingdom when sent for our salvation.
473. 3.4.7The Spirit, standing by God's throne, was sent on the Son and on prophets and apostles.
474. 3.4.8Even the devil and an evil spirit “went out from the Lord,” so going out does not imply identity.
475. 3.4.9The Spirit receiving from the Son shows that the Spirit is other than the Son.
476. 3.5.1Christ calls the Spirit “another Paraclete,” distinct from himself.
477. 3.5.2Christ breathed and then gave the Spirit, showing the giver is other than the gift.
478. 3.5.3Giver, gift and recipients are distinct.
479. 3.5.4Christ speaks of himself and the Father as “we,” distinct from the Spirit.
480. 3.5.5Christ speaks of the Spirit as another, who will teach.
481. 3.5.6The Paraclete, about whom Christ taught, is other than he.
482. 3.5.7The Spirit will teach what the disciples could not yet bear.
483. 3.5.8The Spirit sent by Christ and bearing witness to him is other than he.
484. 3.5.9The Paraclete comes only after Christ departs.
485. 3.5.10Only a fool would identify the speaker with the Spirit he speaks of.
486. 3.5.11Father and Son both send the Spirit, the Son acting by the Father's will.
487. 3.5.12The Spirit comforts and teaches the full truth of the new covenant.
488. 3.5.13After his ascent to the Father Christ appeared with the Spirit ready for its ministry.
489. 3.5.14The breath gave a partial gift for forgiving sins; the full power came at Pentecost.
490. 3.5.15Eusebius defers fuller discussion; it suffices that the Spirit is other than the Son.
491. 3.5.16Christ speaks of the Spirit throughout as another person.
492. 3.5.17The Spirit, distinct from the Son, is above every created rational being and included in the Trinity.
493. 3.5.18Eusebius holds the Spirit to be below the Son, receiving from the Son's treasury.
494. 3.5.19The Father and the Son are each called spirit; the Spirit is supplied by the Son.
495. 3.5.20Scripture calls the Son spirit.
496. 3.5.21“Paraclete” marks the Spirit off from angelic spirits; it alone belongs to the Trinity.
497. 3.5.22Baptism in the triple name: the Father gives grace, the Son ministers it, the Spirit is the gift.
498. 3.6.1Eusebius holds that the Spirit sanctifies, while the Son, alone sharing the Father's divinity, made all things including the Spirit.
499. 3.6.2The Father presides over all, including the Son and the Spirit, and alone is called God over all.
500. 3.6.3Eusebius says the Spirit is neither God nor Son but came into being through the Son.
501. 3.6.4Marcellus makes one hypostasis with three faces and three names.
502. 3.6.5Eusebius quotes Col 1:15–17 before showing Marcellus's misreading.
503. 3.7.1Marcellus applies the masculine “who” and “he” of Col 1 to the flesh.
504. 3.7.2Marcellus's reading of Col 1 as the flesh is obviously forced.
505. 3.8.1Marcellus says the flesh will be abandoned by the Word at the end.
506. 3.9.1Marcellus repeats that the servant's form cannot remain with the Word.
507. 3.10.1The transfiguration showed the glory of Christ's flesh even before the passion.
508. 3.10.2Christ's glorified body and ours, conformed to it, refute Marcellus's view of the flesh.
509. 3.10.3Eusebius quotes Marcellus's refusal to say what becomes of the flesh.
510. 3.10.4Marcellus pleads ignorance about the flesh, citing 1 Cor 13:12.
511. 3.10.5Marcellus invented his doctrine of the flesh, against Scripture's warnings.
512. 3.10.6Marcellus calls the flesh a crown of victory, yet says it will be left lifeless.
513. 3.10.7Marcellus misuses John 6:61–63.
514. 3.11.1Marcellus misreads John 6:63 as a rejection of Christ's own flesh.
515. 3.12.1The discourse of John 6 concerns the mystical body and blood, prompted by the manna.
516. 3.12.2Eusebius quotes John 6 on the true bread from heaven.
517. 3.12.3Eusebius continues quoting John 6.
518. 3.12.4The disciples found the saying hard, and Jesus answered them.
519. 3.12.5Eusebius reads John 6:63 as teaching that Christ's words are the flesh and blood to be received spiritually.
520. 3.12.6Christ's words profit those who hear them spiritually.
521. 3.12.7Marcellus says Jesus touched his own body when saying the flesh profits nothing.
522. 3.12.8Marcellus added to the Gospel that Jesus touched his body, to support his view.
523. 3.13.1Marcellus reads Acts 3:21 as limiting Christ's kingdom.
524. 3.13.2Marcellus takes “until” in Ps 110:1 and 1 Cor 15:25 as a limit.
525. 3.13.3Eusebius quotes Marcellus's argument for a limited kingdom.
526. 3.13.4Marcellus says the incarnation will end when the kingdom is handed over.
527. 3.14.1“Until” in Scripture does not imply an end, as Matt 28:20 shows.
528. 3.14.2“Until” refers to Christ's session before his second coming, after which the saints will be with him for ever.
529. 3.14.3The saints will share Christ's kingdom for ever; Marcellus misreads 1 Cor 15.
530. 3.14.4Marcellus wrongly reads the Son's subjection as the Word's reunion with God.
531. 3.15.1Paul says all things will be subjected to the Son, and the Son to the Father.
532. 3.15.2God “all in all” does not mean the Son's absorption into the Father.
533. 3.15.3If subjection meant union, all the saved would be fused with the Son and God.
534. 3.15.4Marcellus's reading leads to absurdity.
535. 3.15.5The Son's subjection means honour and willing obedience, not union.
536. 3.15.6Meanwhile the Son reigns, correcting and healing, until his enemies are subdued.
537. 3.15.7When the worthy live for ever, death, the last enemy, will be idle.
538. 3.15.8The saints, subjected to the Son, will share his life, wisdom, holiness, and even divinity.
539. 3.15.9The saints will be co-heirs with Christ and receive heavenly bodies.
540. 3.15.10Christ's power to subject all things will transform our bodies to his glorious body.
541. 3.15.11If our bodies are glorified, Christ's body even more will share his kingdom and divinity.
542. 3.15.12The Son's subjection is his offering of all the saved to the Father in glory.
543. 3.16.1“God all in all” means God dwelling in all the worthy in the age to come.
544. 3.16.2God will be all in all the saints, and the Son will reign for ever as Gabriel foretold.
545. 3.16.3Handing over the kingdom means presenting his subjects to the Father, not ceasing to reign.
546. 3.16.4The Son, like a high priest, will present the perfected saints to the Father.
547. 3.16.5As the Father is in the Son, so he will be in all perfected by the Son.
548. 3.16.6God will be all things to all, according to the divine powers in him.
549. 3.16.7God will be all to each by capacity, but the Son alone will keep the unique fatherly glory.
550. 3.17.1Ezekiel's prophecy of God seeking and saving his sheep confirms the account.
551. 3.17.2Ezekiel foretells David as shepherd and God as their God.
552. 3.17.3In Ezekiel God is their God and “David,” meaning Christ, their eternal shepherd and ruler.
553. 3.17.4Daniel foretells the Son of Man receiving an eternal kingdom from the Ancient of Days.
554. 3.17.5The Son of Man, distinct from the Ancient of Days, receives an unending kingdom.
555. 3.17.6Marcellus makes Father and Son one hypostasis and limits Christ's kingdom.
556. 3.17.7Marcellus says Christ's kingdom began and will end.
557. 3.17.8Marcellus argues a recent kingdom can be handed back.
558. 3.17.9Against Marcellus, the prophets give Christ an unending rule after the judgment.
559. 3.17.10After the judgment in Daniel 7 the Son of Man receives the incorruptible kingdom.
560. 3.17.11Matthew 25 matches Ezekiel: the Son of Man as King after judgment, God as his Father.
561. 3.17.12The King of Matthew 25 is the “David” of Ezekiel, shepherding under God.
562. 3.17.13Ezekiel's destruction of wild beasts corresponds to Paul's abolition of hostile powers.
563. 3.17.14In the new age the Son of Man is King and shepherd, while God is God over both sheep and shepherd.
564. 3.18.1God will give himself to all, as Christ prayed that his own be one in the Father and the Son.
565. 3.18.2Christ gives his disciples the glory the Father gave him, that they may be one.
566. 3.18.3Christ's prayer asks that we share his glory and be one, by perfection in virtue, not by fusion of substance.
567. 3.18.4Perfected by Christ, the saints become lights and sons of God by sharing his divinity.
568. 3.19.1We become one with Father and Son as they are one, by shared glory, not by fusion.
569. 3.19.2Eusebius answers the Sabellian proof-texts with Christ's prayer for his disciples' unity.
570. 3.19.3The Father is in the Son as he wishes to be in us: by shared glory, not one hypostasis.
571. 3.19.4Father and Son are one by shared glory, which the disciples also receive.
572. 3.20.1Scripture says God is in us and we in him, though we are separate hypostases.
573. 3.20.2Such sayings about the Son express his unique fellowship, not identity with the Father.
574. 3.21.1Seeing the Son, the perfect image, the pure in heart see the Father as one sees a king in his portrait.
575. 3.21.2Eusebius closes, judging that what he has examined is enough to refute Marcellus.