Against Marcellus 1.1.1–1.1.37
Greek text: Klostermann, GCS 14 (Greek text: Erich Klostermann, Eusebius Werke 4 (GCS 14, 1906), digitized by the First Thousand Years of Greek project (Open Greek and Latin), CC BY-SA 4.0).English: Claude (claude-opus-5-5), public domain (CC0).
Against 1, chapter 1
1.1.1Klostermann
Ἡ ὑπόθεσις αὐτῷ τῆς γραφῆς μισαδελφία κατέστη, τὸ δὲ ταύτης αἴτιον ζῆλος καὶ φθόνος, ἃ δὴ καὶ ἄλλους μυρίους εἰς κακῶν ἔσχατα κατεκρήμνισεν· ζῆλος γοῦν καὶ φθόνος ἀρχῆθεν ἀδελφοκτονίαν εἰργάσαντο. ἔνθεν ὁρμηθεὶς ὁ ἀνήρ, ἓν τουτὶ γράψας καὶ μόνον ὡς μήποτʼ ὤφελεν σύγγραμμα, εὐθὺς ἀρχόμενος ἀφʼ ἑστίας τοῖς ἁγίοις τοῦ θεοῦ λειτουργοῖς πολεμεῖν προὔθετο, ἀφέμενος τοῦ λέγειν τε καὶ γράφειν πρὸς τὸ μέγα καὶ πολὺ στῖφος τῶν τὴν αὐτοῦ χώραν λυμαινομένων αἱρεσιωτῶν, ὃ δὴ καὶ μάλιστα πράττειν ἐχρῆν (εἴπερ τις αὐτῷ παρῆν σωτηρίου λόγου δύναμις) ποιμένος ἀγαθοῦ δίκην ὥσπερ τινὰς λύκους καὶ θῆρας τοὺς ἐχθροὺς τῆς ἐκκλησίας τοῦ θεοῦ τοῦ Γαλατῶν ἔθνους ἀπελαύνοντα.
Hē hypothesis autǭ tēs graphēs misadelphia katestē, to de tautēs aition zēlos kai phthonos, ha dē kai allous myrious eis kakōn eschata katekrēmnisen; zēlos goun kai phthonos archēthen adelphoktonian eirgasanto. enthen hormētheis ho anēr, hen touti grapsas kai monon hōs mēpotʼ ōphelen syngramma, euthys archomenos aphʼ hestias tois hagiois tou theou leitourgois polemein proutheto, aphemenos tou legein te kai graphein pros to mega kai poly stiphos tōn tēn autou chōran lymainomenōn hairesiōtōn, ho dē kai malista prattein echrēn (eiper tis autǭ parēn sōtēriou logou dynamis) poimenos agathou dikēn hōsper tinas lykous kai thēras tous echthrous tēs ekklēsias tou theou tou Galatōn ethnous apelaunonta.
The motive of his writing was hatred of his brothers, and its cause was jealousy and envy, which have hurled countless others into the depths of evil as well; it was jealousy and envy, after all, that brought about the murder of a brother at the very beginning. Setting out from this, the man wrote this one treatise, and only this one (would that he had never written it!), and from the very first, starting at the hearth, he set himself to make war on the holy ministers of God. He left aside speaking and writing against the great and numerous band of heretics who were ravaging his own country, which is just what he above all ought to have done (if he had any power of saving speech), driving off the enemies of the church of God from the nation of the Galatians like wolves and wild beasts, after the manner of a good shepherd.
Gen 4:8 (allusion, medium confidence) · John 10:11–12 (echo, low confidence)
Notes and citation
Summary: Eusebius says Marcellus wrote his one book out of envy and attacked God's ministers instead of the heretics in Galatia.
- The murder of a brother is Cain's murder of Abel (Gen 4:8). The good shepherd driving off wolves echoes John 10:11–12.
Topics: Heresy
Cite (SBL): Eusebius, Marcell. 1.1.1 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/1-1-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-contra-marcellum/1-1-1
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-eusebius-contra-marcellum-1-1-1) · Report an error
Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
1.1.2Klostermann
ὁ δʼ ὥσπερ τινὰ χέρσον ἑρπυστικῶν ἰοβόλων ἔμπλεω παριδὼν τὴν αὐτοῦ χώραν, τοῖς τοῦ θεοῦ λειτουργοῖς, εἰκῆ καὶ μάτην ἀναζέσας, ἐπαφῆκε τὸν θυμόν. καὶ τούτοις οὐ τοῖς τυχοῦσιν, ἀλλὰ τοῖς καὶ πάνυ θεοῦ χάριτι βίῳ τε καὶ φιλοσόφῳ πολιτείᾳ παρὰ τοῖς πᾶσιν ἐμπρέπουσιν· 〈καὶ οὐ τοῖς ζῶσιν〉 μόνοις, ἀλλὰ καὶ τοῖς ἐν Χριστῷ κεκοιμημένοις· καὶ τούτων ἐκείνοις, ὧν μάλιστα διʼ ἀρετὴν θεοσεβείας λόγων τε θείων ἀσκήσεως ἡ φήμη καθʼ ὅλης ὡς εἰπεῖν ᾄδεται τῆς οἰκουμένης. τούτων δὲ αὐτῶν οὐχ ἅπαξ ἐμνήσθη κακῶς, πολλάκις δὲ καὶ διαφόρως, τὰς κατʼ αὐτῶν διαβολάς τε καὶ συκοφαντίας ἀφειδῶς πεποιημένος.
ho dʼ hōsper tina cherson herpystikōn iobolōn empleō paridōn tēn autou chōran, tois tou theou leitourgois, eikē kai matēn anazesas, epaphēke ton thymon. kai toutois ou tois tychousin, alla tois kai pany theou chariti biǭ te kai philosophǭ politeią para tois pasin emprepousin; 〈kai ou tois zōsin〉 monois, alla kai tois en Christǭ kekoimēmenois; kai toutōn ekeinois, hōn malista diʼ aretēn theosebeias logōn te theiōn askēseōs hē phēmē kathʼ holēs hōs eipein ądetai tēs oikoumenēs. toutōn de autōn ouch hapax emnēsthē kakōs, pollakis de kai diaphorōs, tas katʼ autōn diabolas te kai sykophantias apheidōs pepoiēmenos.
But he overlooked his own country, like a waste land full of creeping venomous things, and without cause and in vain he boiled over and let loose his anger on the ministers of God; and not on ordinary ones, but on those who by the grace of God are most distinguished among all for their life and philosophic conduct; and not only on the living but also on those who have fallen asleep in Christ; and of these, on those above all whose fame, for the excellence of their piety and their training in the divine words, is sung, so to speak, through the whole world. These very men he mentioned with abuse not once but many times and in various ways, making his accusations and slanders against them unsparingly.
Notes and citation
Summary: Marcellus attacked distinguished churchmen, living and dead, instead of the dangers in his own country.
- “and not on the living” is the editor's supplement.
Notes on the original text
- Digital text corrected (page-break mark inside a word): ἑρπυ|στικῶν → ἑρπυστικῶν.
Cite (SBL): Eusebius, Marcell. 1.1.2 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/1-1-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-contra-marcellum/1-1-2
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-eusebius-contra-marcellum-1-1-2) · Report an error
Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
1.1.3Klostermann
ἤδη δὲ καὶ ἀραῖς κέχρηται κατʼ αὐτῶν, οἷα γυναικῶν ἐν μάχῃ, λοιδορούμενος καὶ ἐπαρώμενος τοῖς μηδὲν αὐτὸν ἠδικηκόσιν. διὸ καὶ πέρα τοῦ δέοντος εἰς μακρὸν αὐτῷ καὶ ἄμετρον μῆκος ἐξέπεσεν ἡ γραφή, ὡς ὅλον ἐπῶν ἐγγύς που μυρίων τὸν ἕνα λόγον ἀπαρτισθῆναι.
ēdē de kai arais kechrētai katʼ autōn, hoia gynaikōn en machę̄, loidoroumenos kai eparōmenos tois mēden auton ēdikēkosin. dio kai pera tou deontos eis makron autǭ kai ametron mēkos exepesen hē graphē, hōs holon epōn engys pou myriōn ton hena logon apartisthēnai.
He has even used curses against them, like women in a quarrel, reviling and cursing men who had done him no wrong. That is why his writing has run on beyond what was needed to a great and immoderate length, so that his one book is made up of close to ten thousand lines.
Notes and citation
Summary: Marcellus's book is full of abuse and runs to nearly ten thousand lines.
Cite (SBL): Eusebius, Marcell. 1.1.3 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/1-1-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-contra-marcellum/1-1-3
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-eusebius-contra-marcellum-1-1-3) · Report an error
Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
1.1.4Klostermann
εἰκότως οὖν κατὰ τῶν ἁγίων τοῦ θεοῦ λειτουργῶν κακήγορον γλῶτταν ὀξύνας καὶ τὸ ἀνευλαβὲς καὶ ἄφοβον προγυμνάσας ἐν τούτοις, προϊὼν ἑξῆς προὔκοψεν ἐπʼ αὐτὸ τὸ κορυφαιότατον τοῦ παντός, τὸν μονογενῆ καὶ ἀγαπητὸν υἱὸν τοῦ θεοῦ τοιαύταις ἀθέοις ὑποβαλὼν βλασφημίαις. οἵας μικρὸν ὕστερον αὐτοῦ λέγοντος, ἀλλʼ οὐκ ἐμοῦ, βέλτιον ἀκούειν.
eikotōs oun kata tōn hagiōn tou theou leitourgōn kakēgoron glōttan oxynas kai to aneulabes kai aphobon progymnasas en toutois, proïōn hexēs proukopsen epʼ auto to koryphaiotaton tou pantos, ton monogenē kai agapēton huion tou theou toiautais atheois hypobalōn blasphēmiais. hoias mikron hysteron autou legontos, allʼ ouk emou, beltion akouein.
It is no wonder, then, that having sharpened a slandering tongue against the holy ministers of God, and having first practised his irreverence and fearlessness on them, he went on from there to the very summit of all things, and subjected the only-begotten and beloved Son of God to such godless blasphemies. What they are, it is better to hear a little later from him speaking, not from me.
Notes and citation
Summary: From slandering bishops Marcellus went on to blaspheme the Son of God himself.
Topics: Christology
Cite (SBL): Eusebius, Marcell. 1.1.4 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/1-1-4). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-contra-marcellum/1-1-4
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-eusebius-contra-marcellum-1-1-4) · Report an error
Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
1.1.5Klostermann
τῇ δέ γε παραθέσει τῶν αὐτοῦ ῥημάτων χρησάμενος μέχρι τούτου στήσομαι τέως πρὸς ἐναντίωσιν καὶ ἀνατροπὴν αὐτῶν οὐ μακροὺς ἐπάγων λόγους, τῷ μήτε τοὺς ἄνδρας τοὺς ὑπʼ αὐτοῦ βλασφημηθέντας ἀγνῶτάς τινας εἶναι καὶ ἀφανεῖς, γνωρίζεσθαι δὲ παρὰ τοῖς πᾶσιν καὶ σιωπῶντος,
tę̄ de ge parathesei tōn autou rhēmatōn chrēsamenos mechri toutou stēsomai teōs pros enantiōsin kai anatropēn autōn ou makrous epagōn logous, tǭ mēte tous andras tous hypʼ autou blasphēmēthentas agnōtas tinas einai kai aphaneis, gnōrizesthai de para tois pasin kai siōpōntos,
I shall make use of the setting out of his own words, and I shall stop there for the present, without bringing long arguments to oppose and overturn them, because the men he blasphemed are not unknown or obscure persons, but are known to everyone even if I keep silent,
Notes and citation
Summary: Eusebius will mainly quote Marcellus, since the men he attacked are well known.
Cite (SBL): Eusebius, Marcell. 1.1.5 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/1-1-5). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-contra-marcellum/1-1-5
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-eusebius-contra-marcellum-1-1-5) · Report an error
Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
1.1.6Klostermann
μήτε τὴν εἰς τὸν Χριστὸν τοῦ θεοῦ βλασφημίαν ἀμφήριστόν τινα καὶ ἀγνοουμένην ὑπάρχειν, ὡς πολλῆς τινος καὶ λογικωτέρας πρὸς ἔλεγχον δεηθῆναι σπουδῆς· οὕτως πᾶσιν τοῖς τῆς ἐκκλησιαστικῆς χάριτος μετειληχόσιν, μικροῖς ὁμοῦ καὶ μεγάλοις, καὶ αὐτὸ μόνον λεχθεῖσα πρόδηλος καθέστηκεν ἡ τοῦ ξένου τούτου [καὶ] θεολόγου κενοφωνία. διὸ βραχέσιν αὐτὸ μόνον παρασημειώσεσιν χρήσομαι, εἱρμῷ καὶ τάξει σωματοποιῶν τὸν λόγον, ὑποσημαινόμενός τε αὐτὸ μόνον τὸ παράλογον τῶν ἐμφερομένων.
mēte tēn eis ton Christon tou theou blasphēmian amphēriston tina kai agnooumenēn hyparchein, hōs pollēs tinos kai logikōteras pros elenchon deēthēnai spoudēs; houtōs pasin tois tēs ekklēsiastikēs charitos meteilēchosin, mikrois homou kai megalois, kai auto monon lechtheisa prodēlos kathestēken hē tou xenou toutou [kai] theologou kenophōnia. dio brachesin auto monon parasēmeiōsesin chrēsomai, heirmǭ kai taxei sōmatopoiōn ton logon, hyposēmainomenos te auto monon to paralogon tōn empheromenōn.
and because the blasphemy against the Christ of God is not something disputed or unrecognized, so as to need great and more reasoned effort to refute it. The empty talk of this strange theologian is plain to all who have shared in the grace of the church, small and great alike, once it has merely been stated. Therefore I shall use only brief comments in passing, giving the discussion a body by sequence and order, and pointing out only the absurdity of what he puts forward.
Textual problem in this passage: see the notes.
Notes and citation
Summary: Marcellus's error is obvious once stated, so brief comments will suffice.
- The editor deletes “and” before “theologian”.
Topics: Heresy
Cite (SBL): Eusebius, Marcell. 1.1.6 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/1-1-6). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-contra-marcellum/1-1-6
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-eusebius-contra-marcellum-1-1-6) · Report an error
Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
1.1.7Klostermann
πρὶν δʼ ἐπὶ τὰς αὐτοῦ χωρῆσαι φωνὰς ἀναγκαίως τοῖς ἐντυγχάνουσι τῷ τοῦ ἀνδρὸς συγγράμματι συμβουλεύσαιμʼ ἄν, εἰ δὴ μάλιστα Γαλατῶν εἶέν τινες, μὴ ἀμνημονεῖν τῆς θείας φωνῆς Παύλου τοῦ ἀποστόλου, ὃς αὐτοῖς Γαλάταις γράφων παρῄνει μὴ μετατίθεσθαι »ἀπὸ τοῦ καλέσαντος « αὐτοὺς » ἐν χάριτι Χριστοῦ εἰς ἕτερον εὐαγγέλιον « (» οὐκ ἔστιν « γὰρ » ἄλλο «, ὡς αὐτὸς ἔφη, » εἰ μή τινές εἰσιν οἱ ταράσσοντες « αὐτοὺς » καὶ θέλοντες μεταστρέψαι τὸ εὐαγγέλιον τοῦ Χριστοῦ «),
prin dʼ epi tas autou chōrēsai phōnas anankaiōs tois entynchanousi tǭ tou andros syngrammati symbouleusaimʼ an, ei dē malista Galatōn eien tines, mē amnēmonein tēs theias phōnēs Paulou tou apostolou, hos autois Galatais graphōn parę̄nei mē metatithesthai »apo tou kalesantos « autous » en chariti Christou eis heteron euangelion « (» ouk estin « gar » allo «, hōs autos ephē, » ei mē tines eisin hoi tarassontes « autous » kai thelontes metastrepsai to euangelion tou Christou «),
But before I come to his words, I would of necessity advise those who read the man's treatise, especially any who are Galatians, not to forget the divine voice of Paul the apostle, who, writing to the Galatians themselves, urged them not to turn “from the one who called” them “in the grace of Christ to another gospel” (“there is no other,” as he said, “only there are some who trouble” them “and want to pervert the gospel of Christ”),
Gal 1:6–7 (quotation, high confidence)
Notes and citation
Summary: Eusebius reminds the Galatians of Paul's warning against another gospel.
- Gal 1:6–7.
Cite (SBL): Eusebius, Marcell. 1.1.7 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/1-1-7). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-contra-marcellum/1-1-7
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-eusebius-contra-marcellum-1-1-7) · Report an error
Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
1.1.8Klostermann
κἀκείνῳ δὲ ἀναγκαίως προσέχειν τὸν νοῦν, διʼ οὗ καὶ ἑαυτοῦ καθαπτόμενος ὁ τοσοῦτος ἀπόστολος εἰς δυσώπησιν τῶν διαστρέφειν τοὺς ἄνδρας πειρωμένων προσετίθει λέγων » ἀλλὰ καὶ ἐὰν ἡμεῖς ἢ ἄγγελος ἐξ οὐρανοῦ ὑμῖν εὐαγγελίσηται παρʼ ὃ εὐηγγελισάμεθα ὑμῖν, ἀνάθεμα ἔστω «.
kakeinǭ de anankaiōs prosechein ton noun, diʼ hou kai heautou kathaptomenos ho tosoutos apostolos eis dysōpēsin tōn diastrephein tous andras peirōmenōn prosetithei legōn » alla kai ean hēmeis ē angelos ex ouranou hymin euangelisētai parʼ ho euēngelisametha hymin, anathema estō «.
and of necessity to pay attention also to the words in which that great apostle, rebuking even himself so as to shame those who were trying to pervert the men, added: “But even if we or an angel from heaven should preach to you a gospel contrary to what we preached to you, let him be anathema.”
Gal 1:8 (quotation, high confidence)
Notes and citation
Summary: Paul's anathema applies even to himself or an angel.
- Gal 1:8.
Cite (SBL): Eusebius, Marcell. 1.1.8 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/1-1-8). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-contra-marcellum/1-1-8
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-eusebius-contra-marcellum-1-1-8) · Report an error
Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
1.1.9Klostermann
ὃ δὴ ἐπαναλαβὼν δευτεροῖ φάσκων »ὡς προειρήκαμεν καὶ ἄρτι πάλιν λέγω, εἴ τις ὑμᾶς εὐαγγελίζεται παρʼ ὃ παρελάβετε, ἀνάθεμα ἔστω «. τί δὲ ἦν τοῦτο, παρʼ ὃ οὐκ ἦν εὐαγγελί‹ζεσθαι ἄλλο εὐαγγέλι›ον, ἤ που πάντως αὐτὸ ἐκεῖνο ὃ δὴ τοῖς αὐτοῦ παραδιδοὺς μαθηταῖς ὁ σωτὴρ ἀναγέγραπται εἰρηκὼς » πορευθέντες μαθητεύσατε πάντα τὰ ἔθνη, βαπτίζοντες αὐτοὺς εἰς τὸ ὄνομα τοῦ πατρὸς καὶ τοῦ υἱοῦ καὶ τοῦ ἁγίου πνεύματος«;
ho dē epanalabōn deuteroi phaskōn »hōs proeirēkamen kai arti palin legō, ei tis hymas euangelizetai parʼ ho parelabete, anathema estō «. ti de ēn touto, parʼ ho ouk ēn euangeli‹zesthai allo euangeli›on, ē pou pantōs auto ekeino ho dē tois autou paradidous mathētais ho sōtēr anagegraptai eirēkōs » poreuthentes mathēteusate panta ta ethnē, baptizontes autous eis to onoma tou patros kai tou huiou kai tou hagiou pneumatos«?
He takes this up again and repeats it, saying: “As we have said before, so now I say again: if anyone preaches to you a gospel contrary to what you received, let him be anathema.” And what was this, beside which no other gospel might be preached, if not surely that very thing which the Saviour is recorded to have handed on to his disciples when he said: “Go and make disciples of all the nations, baptizing them into the name of the Father and of the Son and of the Holy Spirit”?
Gal 1:9 (quotation, high confidence) · Matt 28:19 (quotation, high confidence)
Notes and citation
Summary: The gospel that may not be changed is the baptismal faith in Father, Son and Holy Spirit.
- Gal 1:9; Matt 28:19. The words in angle brackets (“to preach another gospel”) are the editor's supplement.
Cite (SBL): Eusebius, Marcell. 1.1.9 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/1-1-9). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-contra-marcellum/1-1-9
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-eusebius-contra-marcellum-1-1-9) · Report an error
Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
1.1.10Klostermann
ταύτην γὰρ ἡμῖν τὴν χάριν τῆς γνώσεως τῆς ἁγίας τριάδος μόνος αὐτὸς διὰ τῆς μυστικῆς δεδώρηται ἀναγεννήσεως, οὕτε Μωσέως οὔτε προφητῶν τινος τῷ προτέρῳ λαῷ ταύτην διακονησαμένου· μόνῳ γὰρ ἔπρεπεν τῷ υἱῷ τοῦ θεοῦ τὴν πατρικὴν ἅπασιν ἀνθρώποις εὐαγγελίσασθαι χάριν, ἐπειδήπερ » ὁ νόμος διὰ Μωσέως ἐδόθη «, διὰ δὲ μόνου » Ἰησοῦ Χριστοὺ «, ὡς διὰ » μονογενοῦς υἱοῦ « [Ἰησοῦ], » ἡ χάρις καὶ ἡ ἀλήθεια « ἐγένετο.
tautēn gar hēmin tēn charin tēs gnōseōs tēs hagias triados monos autos dia tēs mystikēs dedōrētai anagennēseōs, houte Mōseōs oute prophētōn tinos tǭ proterǭ laǭ tautēn diakonēsamenou; monǭ gar eprepen tǭ huiǭ tou theou tēn patrikēn hapasin anthrōpois euangelisasthai charin, epeidēper » ho nomos dia Mōseōs edothē «, dia de monou » Iēsou Christou «, hōs dia » monogenous huiou « [Iēsou], » hē charis kai hē alētheia « egeneto.
For he alone has given us this grace of the knowledge of the holy Trinity through the mystical rebirth; neither Moses nor any of the prophets ministered it to the former people. For it was fitting for the Son of God alone to preach the Father's grace to all people, since “the law was given through Moses,” but “grace and truth” came through “Jesus Christ” alone, as through the “only-begotten Son.”
Textual problem in this passage: see the notes.
John 1:17 (quotation, high confidence) · John 1:18 (allusion, medium confidence)
Notes and citation
Summary: Only the Son revealed the Trinity, through baptism; Moses gave the law.
- John 1:17, 14, 18. The editor deletes a second “Jesus” after “only-begotten Son”. “Mystical rebirth” is baptism.
Cite (SBL): Eusebius, Marcell. 1.1.10 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/1-1-10). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-contra-marcellum/1-1-10
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-eusebius-contra-marcellum-1-1-10) · Report an error
Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
1.1.11Klostermann
ἔνθεν εἰκότως ὁ μὲν παιδαγωγοῦ τρόπου νηπιάζοντι τῷ προτέρῳ λαῷ »στοιχεῖα τῆς ἀρχῆς τῶν τοῦ θεοῦ « παρεδίδου » λογίων«, πολυθέου μὲν ἀπείργων πλάνης, θεὸν δὲ κηρύττων ἕνα μόνον εἰδέναι. ἡ δὲ σωτήριος χάρις, ὑπερκόσμιόν τινα καὶ ἀγγελικὴν ἡμῖν παρέχουσα γνῶσιν, τὸ πάλαι τῷ προτέρῳ λαῷ σεσιγημένον μυστήριον ἀναφανδὸν ἐξεκάλυπτεν, αὐτὸν τὸν ἐπέκεινα τῶν ὅλων θεόν, τὸν τοῖς πάλαι ἀνθρώποις ἐγνωσμένον, θεὸν ἅμα καὶ πατέρα εἶναι υἱοῦ τοῦ μονογενοῦς κηρύττουσα, τήν τε τοῦ ἁγίου πνεύματος διὰ τοῦ υἱοῦ τοῖς ἀξίοις ἐπιχορηγοῦσα δύναμιν.
enthen eikotōs ho men paidagōgou tropou nēpiazonti tǭ proterǭ laǭ »stoicheia tēs archēs tōn tou theou « paredidou » logiōn«, polytheou men apeirgōn planēs, theon de kēryttōn hena monon eidenai. hē de sōtērios charis, hyperkosmion tina kai angelikēn hēmin parechousa gnōsin, to palai tǭ proterǭ laǭ sesigēmenon mystērion anaphandon exekalypten, auton ton epekeina tōn holōn theon, ton tois palai anthrōpois egnōsmenon, theon hama kai patera einai huiou tou monogenous kēryttousa, tēn te tou hagiou pneumatos dia tou huiou tois axiois epichorēgousa dynamin.
Hence it was fitting that Moses, after the manner of a tutor, handed on to the former people, who were still infants, “the elementary principles of the oracles” of God, keeping them from the error of many gods and proclaiming that they should know one God only. But saving grace, granting us a knowledge above the world and like that of angels, openly revealed the mystery that had been kept silent from the former people of old: proclaiming that the very God who is beyond all things, the God known to the men of old, is at the same time God and Father of the only-begotten Son, and supplying to the worthy the power of the Holy Spirit through the Son.
Heb 5:12 (quotation, high confidence) · Gal 3:24 (allusion, medium confidence) · Rom 16:25 (echo, low confidence)
Notes and citation
Summary: Moses taught one God; the gospel reveals that this God is Father of the only Son and gives the Spirit through him.
- Heb 5:12; the tutor image is from Gal 3:24; the mystery kept silent echoes Rom 16:25.
Topics: Trinity
Cite (SBL): Eusebius, Marcell. 1.1.11 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/1-1-11). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-contra-marcellum/1-1-11
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-eusebius-contra-marcellum-1-1-11) · Report an error
Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
1.1.12Klostermann
αὐτόθεν πως τὴν ἁγίαν καὶ μακαρίαν καὶ μυστικὴν τριάδα πατρὸς καὶ υἱοῦ καὶ ἁγίου πνεύματος εἰς σωτήριον ἐλπίδα διὰ τῆς ἐν Χριστῷ ἀναγεννήσεως ἡ τοῦ θεοῦ ἐκκλησία παραλαβοῦσα φυλάττει. καὶ τοῦτʼ ἦν τὸ εὐαγγέλιον, ὃ μὴ θεμιτὸν εἶναι μετατίθεσθαι εἰς ἕτερον εὐαγγέλιον, ὃ οὐκ ἔστιν ἄλλο « ὁ μέγας ἀπόστολος εἰσέτι δεῦρο Γαλάταις μαρτύρεται, διὰ τῆς πρὸς αὐτοὺς ἐπιστολῆς βοῶν »κἂν ἡμεῖς ἢ ἄγγελος ἐξ οὐρανοῦ εὐαγγελίζηται ὑμᾶς παρʼ ὃ παρελάβετε, ἀνάθεμα ἔστω «· πόρρωθεν, ὡς εἰκός, μηδʼ ἐπισκόποις μηδʼ ἄρχουσιν μη‹δὲ› διδασκάλοις προσέχειν, εἰ τὸν ἀληθῆ τῆς πίστεως διαστρέφοι τις αὐτῶν λόγον, διαστελλόμενος.
autothen pōs tēn hagian kai makarian kai mystikēn triada patros kai huiou kai hagiou pneumatos eis sōtērion elpida dia tēs en Christǭ anagennēseōs hē tou theou ekklēsia paralabousa phylattei. kai toutʼ ēn to euangelion, ho mē themiton einai metatithesthai eis heteron euangelion, ho ouk estin allo « ho megas apostolos eiseti deuro Galatais martyretai, dia tēs pros autous epistolēs boōn »kan hēmeis ē angelos ex ouranou euangelizētai hymas parʼ ho parelabete, anathema estō «; porrōthen, hōs eikos, mēdʼ episkopois mēdʼ archousin mē‹de› didaskalois prosechein, ei ton alēthē tēs pisteōs diastrephoi tis autōn logon, diastellomenos.
From that beginning, in a way, the church of God received the holy, blessed and mystical Trinity of Father and Son and Holy Spirit, for the hope of salvation through rebirth in Christ, and guards it. And this was the gospel which it is not lawful to change “for another gospel, which is no other,” as the great apostle still testifies to the Galatians even now, crying out through his letter to them: “Even if we or an angel from heaven should preach to you contrary to what you received, let him be anathema.” He was warning them long beforehand, it seems, not to heed bishops or rulers or teachers if any of them should pervert the true word of the faith.
Gal 1:6–7 (quotation, high confidence) · Gal 1:8–9 (quotation, high confidence)
Notes and citation
Summary: The church guards the Trinitarian faith received at baptism, and Paul warned against any bishop who perverts it.
- Gal 1:6–9.
Notes on the original text
- Digital text corrected (page-break mark): ἡ | τοῦ θεοῦ → ἡ τοῦ θεοῦ.
Topics: Trinity, Baptism, Heresy, Rule of faith
Cite (SBL): Eusebius, Marcell. 1.1.12 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/1-1-12). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-contra-marcellum/1-1-12
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-eusebius-contra-marcellum-1-1-12) · Report an error
Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
1.1.13Klostermann
τίς δʼ ἦν οὗτος 〈ἢ〉 ὁ θεὸν πατέρα εἰδέναι διδάσκων καὶ υἱὸν θεοῦ γιγνώσκειν παραδιδοὺς καὶ πνεύματος ἁγίου φιλοτιμεῖσθαι μετέχειν; ἅπερ μόνων ἂν γένοιτο Χριστιανῶν γνωρίσματα, ὧδέ πη τῆς ἁγίας τοῦ θεοῦ ἐκκλησίας ἀφοριζομένης τοῦ Ἰουδαϊκοῦ τρόπου.
tis dʼ ēn houtos 〈ē〉 ho theon patera eidenai didaskōn kai huion theou gignōskein paradidous kai pneumatos hagiou philotimeisthai metechein? haper monōn an genoito Christianōn gnōrismata, hōde pē tēs hagias tou theou ekklēsias aphorizomenēs tou Ioudaïkou tropou.
And what was this gospel, other than the one that teaches us to know God as Father, and hands on the knowledge of the Son of God, and makes us eager to share in the Holy Spirit? These would be the marks of Christians alone; it is in this way, more or less, that the holy church of God is marked off from the Jewish way.
Notes and citation
Summary: Knowledge of Father, Son and Spirit marks off Christians from Judaism.
- “or” is the editor's supplement.
Topics: Trinity, Jews and Judaism
Cite (SBL): Eusebius, Marcell. 1.1.13 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/1-1-13). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-contra-marcellum/1-1-13
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-eusebius-contra-marcellum-1-1-13) · Report an error
Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
1.1.14Klostermann
ὡς γὰρ ἐκεῖνος τὴν πολύθεον καὶ Ἑλληνικὴν ἀπεδοκίμαζεν πλάνην ἑνὸς θεοῦ ὁμολογίᾳ, οὕτως καὶ τῆς ἐκκλησίας ἡ ἐξαίρετος περὶ υἱοῦ γνῶσις κρεῖττόν τι καὶ πλέον [τι] προὐξένει, τὸν αὐτὸν θεὸν πατέρα εἰδέναι μονογενοῦς υἱοῦ διδάσκουσα, ἀληθῶς υἱοῦ ὄντος καὶ ζῶντος καὶ ὑφεστῶτος. »ὡς γὰρ ὁ πατὴρ ζωὴν ἔχει ἐν ἑαυτῷ 〈οὕτως καὶ τῷ υἱῷ ἔδωκεν ζωὴν ἔχειν ἐν ἑαυτῷ〉« αὐτὸς λέγων ἐδίδασκεν ὁ μονογενὴς τοῦ θεοῦ,
hōs gar ekeinos tēn polytheon kai Hellēnikēn apedokimazen planēn henos theou homologią, houtōs kai tēs ekklēsias hē exairetos peri huiou gnōsis kreitton ti kai pleon [ti] prouxenei, ton auton theon patera eidenai monogenous huiou didaskousa, alēthōs huiou ontos kai zōntos kai hyphestōtos. »hōs gar ho patēr zōēn echei en heautǭ 〈houtōs kai tǭ huiǭ edōken zōēn echein en heautǭ〉« autos legōn edidasken ho monogenēs tou theou,
For as Moses rejected the polytheistic error of the Greeks by the confession of one God, so the church's special knowledge concerning the Son has procured something better and greater, teaching us to know the same God as Father of an only-begotten Son, who is truly a Son, living and subsisting. For the only-begotten of God himself taught us, saying, “As the Father has life in himself, so he has granted the Son also to have life in himself,”
Textual problem in this passage: see the notes.
John 5:26 (quotation, high confidence)
Notes and citation
Summary: The church knows the one God as Father of a truly living and subsisting Son.
- John 5:26; the second half is the editor's supplement. The editor deletes a second “something” (τι). ὑφεστῶτος here means “subsisting” (having real existence of his own).
Topics: Trinity, Christology
Cite (SBL): Eusebius, Marcell. 1.1.14 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/1-1-14). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-contra-marcellum/1-1-14
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-eusebius-contra-marcellum-1-1-14) · Report an error
Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
1.1.15Klostermann
ἵνʼ ᾖ καὶ ὁ πατὴρ ἀληθῶς πατὴρ (οὐ μέχρι φωνῆς ὧδέ πη χρηματίζων, οὐδὲ ψευδῆ κεκτημένος τὴν προσηγορίαν. ἀληθείᾳ δὲ καὶ ἔργῳ πατὴρ υἱοῦ μονογενοῦς) καὶ ὁ υἱὸς ἀληθῶς υἱός. ὁ δὲ ψιλὸν λόγον εἶναι τὸν υἱὸν ὑπολαμβάνων καὶ μόνον λόγον εἶναι μαρτυρόμενος καὶ πολλάκις τοῦτʼ αὐτὸ λέγων ὡς οὐδὲν ἕτερον ἦν ἢ λόγος, ἔνδον μένων ἐν ἡσυχάζοντι τῷ πατρὶ ἐνεργῶν δὲ ἐν τῷ τὴν κτίσιν δημιουργεῖν, ὁμοίως τῷ ἡμετέρῳ ἐν σιωπῶσιν μὲν ἡσυχάζοντι ἐν δὲ φθεγγομένοις ἐνεργοῦντι, δῆλος ἂν εἴη Ἰουδαϊκῷ τινι καὶ ἀνθρωπίνῳ συντρέχων φρονήματι τὸν δʼ ἀληθῶς υἱὸν τοῦ θεοῦ ἀρνούμενος.
hinʼ ę̄ kai ho patēr alēthōs patēr (ou mechri phōnēs hōde pē chrēmatizōn, oude pseudē kektēmenos tēn prosēgorian. alētheią de kai ergǭ patēr huiou monogenous) kai ho huios alēthōs huios. ho de psilon logon einai ton huion hypolambanōn kai monon logon einai martyromenos kai pollakis toutʼ auto legōn hōs ouden heteron ēn ē logos, endon menōn en hēsychazonti tǭ patri energōn de en tǭ tēn ktisin dēmiourgein, homoiōs tǭ hēmeterǭ en siōpōsin men hēsychazonti en de phthengomenois energounti, dēlos an eiē Ioudaïkǭ tini kai anthrōpinǭ syntrechōn phronēmati ton dʼ alēthōs huion tou theou arnoumenos.
so that the Father may be truly Father (not bearing the title merely in word, nor possessing a false name, but Father of an only-begotten Son in truth and in fact), and the Son truly Son. But the man who supposes that the Son is a mere word, and protests that he is only a word, and often says this very thing, that he was nothing other than a word, remaining within while the Father is at rest, but active in fashioning creation, like our own word, which is at rest when we are silent and active when we speak: such a man would plainly be running together with a Jewish and human way of thinking, and denying the true Son of God.
Notes and citation
Summary: To make the Son a mere word, like a human word now silent and now active, is to deny the true Son.
- Marcellus's view that the Word is at rest in God and becomes active in creation is here summarized by Eusebius.
Notes on the original text
- Digital text corrected (OCR slip): ἢ λόχος → ἢ λόγος.
Topics: Christology, Trinity, Heresy
Cite (SBL): Eusebius, Marcell. 1.1.15 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/1-1-15). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-contra-marcellum/1-1-15
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-eusebius-contra-marcellum-1-1-15) · Report an error
Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
1.1.16Klostermann
εἰ γοῦν τις Ἰουδαίων ἔροιτό τινα, εἰ λόγον ἔχει ὁ θεός, πάντως που φήσει· ἐπεὶ [καὶ λόγον] καὶ λόγους πλείους ἔχειν αὐτὸν ὁμολογήσειεν ἂν Ἰουδαίων ἅπας. ὅτι δὲ καὶ υἱὸν ἔχει, οὐκέτʼ ἂν ὁμολογήσειεν ἐρωτηθείς.
ei goun tis Ioudaiōn eroito tina, ei logon echei ho theos, pantōs pou phēsei; epei [kai logon] kai logous pleious echein auton homologēseien an Ioudaiōn hapas. hoti de kai huion echei, ouketʼ an homologēseien erōtētheis.
At any rate, if anyone asked one of the Jews whether God has a word, he will surely say yes; for every Jew would confess that he has words, many of them. But that he has a Son as well, he would no longer confess if asked.
Textual problem in this passage: see the notes.
Notes and citation
Summary: Any Jew grants that God has a word, but not that he has a Son.
- The editor deletes “a word and” (καὶ λόγον).
Topics: Christology, Jews and Judaism
Cite (SBL): Eusebius, Marcell. 1.1.16 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/1-1-16). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-contra-marcellum/1-1-16
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-eusebius-contra-marcellum-1-1-16) · Report an error
Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
1.1.17Klostermann
εἰ δὲ μὴ Ἰουδαίων ἀλλʼ ἐπισκόπων τις ταύτην εἰσαγάγοι τὴν δόξαν, λόγον αὐτὸν μόνον διδοὺς ἡνωμένον τῷ θεῷ καὶ τοῦτον εἶναι ἀίδιον καὶ ἀγέννητον ἕν τε εἶναι καὶ ταὐτὸν τῷ θεῷ, ὀνόμασιν μὲν διαφόροις πατρὸς καὶ υἱοῦ χρηματίζοντα οὐσίᾳ δὲ καὶ ὑποστάσει ἓν ὄντα, πῶς οὐ δῆλος ἂν γένοιτο τὸν μὲν Σαβέλλιον ὑποδυόμενος, τῆς δʼ ἐν Χριστῷ γνώσεώς τε καὶ χάριτος ἠλλοτριωμένος; οὐδὲ γὰρ ζητεῖν οὐδʼ ἀμφιβάλλειν οὐδʼ ἐρωτᾶν 〈αὐτοῖς, εἰ ἦν καὶ προῆν ὁ μονογενὴς υἱὸς τοῦ θεοῦ, ὁ τῆς ἐκκλησίας ἐπιτρέποι ἂν θεσμός· ὁμολογουμένῃ δὲ καὶ ἀναμφιβόλῳ πίστει σὺν πολλῷ θάρρει καὶ παρρησίᾳ διδάσκει τὸν θεὸν πατέρα εἶναι υἱοῦ τοῦ μονογενοῦς ὁμολογεῖν, καὶ μήτε τὸν πατέρα υἱὸν εἶναι ἢ τὸν υἱὸν πατέρα νομίζειν· ἀλλὰ τὸν μὲν ἀγένητον καὶ ἀίδιον καὶ ἄναρχον καὶ πρῶτον καὶ μόνον πατέρα σέβειν, τὸν δὲ ἐκ τοῦ πατρὸς γεννηθῆναι καὶ ὑποστῆναι καὶ μόνον υἱὸν μονογενῆ εἶναι πιστεύειν, θεόν τε αὐτὸν ὡς ἀληθῶς υἱὸν ὄντα θεοῦ γνωρίζειν.
ei de mē Ioudaiōn allʼ episkopōn tis tautēn eisagagoi tēn doxan, logon auton monon didous hēnōmenon tǭ theǭ kai touton einai aidion kai agennēton hen te einai kai tauton tǭ theǭ, onomasin men diaphorois patros kai huiou chrēmatizonta ousią de kai hypostasei hen onta, pōs ou dēlos an genoito ton men Sabellion hypodyomenos, tēs dʼ en Christǭ gnōseōs te kai charitos ēllotriōmenos? oude gar zētein oudʼ amphiballein oudʼ erōtan 〈autois, ei ēn kai proēn ho monogenēs huios tou theou, ho tēs ekklēsias epitrepoi an thesmos; homologoumenę̄ de kai anamphibolǭ pistei syn pollǭ tharrei kai parrēsią didaskei ton theon patera einai huiou tou monogenous homologein, kai mēte ton patera huion einai ē ton huion patera nomizein; alla ton men agenēton kai aidion kai anarchon kai prōton kai monon patera sebein, ton de ek tou patros gennēthēnai kai hypostēnai kai monon huion monogenē einai pisteuein, theon te auton hōs alēthōs huion onta theou gnōrizein.
But if not a Jew but one of the bishops should introduce this opinion, granting him only a Word united with God, and saying that this Word is eternal and unbegotten and one and the same with God, called by the different names of Father and Son but one in substance and hypostasis, how would he not plainly be slipping into the guise of Sabellius and be estranged from the knowledge and grace that is in Christ? For the ordinance of the church would not allow them to inquire, or doubt, or ask whether the only-begotten Son of God was and pre-existed. With a faith confessed and undoubted, with great boldness and freedom, it teaches us to confess that God is Father of the only-begotten Son, and not to think that the Father is the Son or the Son the Father; but to worship the Father as unbegotten, eternal, without beginning, first and alone, and to believe that the Son was begotten of the Father and came to subsist, and is the only-begotten Son alone, and to acknowledge him as God, since he is truly Son of God.
Textual problem in this passage: see the notes.
Notes and citation
Summary: A bishop who makes Father and Son one in substance and hypostasis with different names is a Sabellian; the church confesses a begotten, subsisting Son.
- Sabellius taught that Father and Son are one person under different names. Eusebius uses οὐσία and ὑπόστασις together here; the clause from “to them” to the end of the sentence is the editor's supplement where the manuscript is defective. ὑποστῆναι: “came to subsist”.
Notes on the original text
- Digital text corrected (split word; split word and stray stop in the digital text): 〈αὐ τοῖς. → 〈αὐτοῖς,; γεννη θῆναι → γεννηθῆναι.
Topics: Trinity, Christology, Heresy, Monarchianism and Sabellianism
Cite (SBL): Eusebius, Marcell. 1.1.17 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/1-1-17). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-contra-marcellum/1-1-17
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-eusebius-contra-marcellum-1-1-17) · Report an error
Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
1.1.18Klostermann
εἰ δὴ οὖν τούτοις μὲν ἀντιλέγων τις φαίνοιτο, λόγον δὲ θεοῦ ὁμοίως τῷ ἐν ἀνθρώποις τοῦτον ὁρίζοιτο, 〈πῶς οὐκ ἂν ἐλέγχοιτο〉 οὐκ ἐννοῶν οὐδὲ λογιζόμενος ὡς οὐδὲν χρὴ θνητὸν οὐδὲ ἀνθρώπινον τῷ ἐπέκεινα τῶν ὅλων ἀνατιθέναι θεῷ, οὐδʼ ὅλως τι τῶν εἰς ἡμετέραν ἐνθύμησιν ἀνιόντων, κἂν αἱ θεῖαι γραφαί, ὥσπερ τινὰς νηπίους παιδαγωγοῦσαι τοὺς ἐντυγχάνοντας, ἀνθρωπικώτερον περὶ αὐτοῦ διαλέγωνται, χεῖρας αὐτῷ καὶ πόδας καὶ ὀφθαλμοὺς καὶ φωνὰς καὶ λόγους καὶ στόμα καὶ πρόσωπον καὶ μυρία ἄλλα τοιαῦτα περιάπτουσαι· ἃ δὴ προσήκει μεταφέρειν ἐπὶ θεοπρεπεῖς ἐννοίας, οὐδὲν θνητὸν οὐδʼ ἀνθρώπινον ἐν τῷ θεῷ εἶναι φανταζομένους· »πνεῦμα« γὰρ »ὁ θεός, καὶ τοὺς προσκυνοῦντας αὐτὸν ἐν πνεύματι καὶ ἀληθείᾳ δεῖ προσκυνεῖν «, αὐτὸς ἐδίδαξεν ὁ σωτήρ.
ei dē oun toutois men antilegōn tis phainoito, logon de theou homoiōs tǭ en anthrōpois touton horizoito, 〈pōs ouk an elenchoito〉 ouk ennoōn oude logizomenos hōs ouden chrē thnēton oude anthrōpinon tǭ epekeina tōn holōn anatithenai theǭ, oudʼ holōs ti tōn eis hēmeteran enthymēsin aniontōn, kan hai theiai graphai, hōsper tinas nēpious paidagōgousai tous entynchanontas, anthrōpikōteron peri autou dialegōntai, cheiras autǭ kai podas kai ophthalmous kai phōnas kai logous kai stoma kai prosōpon kai myria alla toiauta periaptousai; ha dē prosēkei metapherein epi theoprepeis ennoias, ouden thnēton oudʼ anthrōpinon en tǭ theǭ einai phantazomenous; »pneuma« gar »ho theos, kai tous proskynountas auton en pneumati kai alētheią dei proskynein «, autos edidaxen ho sōtēr.
If, then, someone should appear to contradict this, and should define the Word of God as like the word in human beings, how would he not be convicted of not understanding or reckoning that one must attribute nothing mortal or human to the God beyond all things, nothing at all of what rises into our minds? Even if the divine Scriptures, educating their readers like infants, speak of him in a rather human way, attributing to him hands and feet and eyes and voices and words and mouth and face and countless other such things, we must transfer these to conceptions worthy of God, imagining nothing mortal or human to be in God. For “God is spirit, and those who worship him must worship in spirit and truth,” as the Saviour himself taught.
John 4:24 (quotation, high confidence)
Notes and citation
Summary: Scripture's human language about God must be understood in a way worthy of God, who is spirit.
- John 4:24. The words “how would he not be convicted” are the editor's supplement.
Topics: Scripture and canon
Cite (SBL): Eusebius, Marcell. 1.1.18 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/1-1-18). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-contra-marcellum/1-1-18
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-eusebius-contra-marcellum-1-1-18) · Report an error
Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
1.1.19Klostermann
εἰ δὲ πνεῦμα, δῆλον ὅτι θεῖον, κρεῖττον παντὸς αἰσθητοῦ καὶ συνθέτου σώματος, ὡς μήτε λόγον αἰσθητὸν ἔχειν, ὑπὸ γλώττης ἐξηχούμενον καὶ διὰ προφορᾶς θνητοῖς ὠσὶν ἐξακουόμενον, μήτε γλῶτταν μήτε φωνὴν μήτε πρόσωπον μήτε ‹τι› ἄλλο θνητῷ καὶ ἀνθρωπίνῳ λογισμῷ παραβαλλόμενον.
ei de pneuma, dēlon hoti theion, kreitton pantos aisthētou kai synthetou sōmatos, hōs mēte logon aisthēton echein, hypo glōttēs exēchoumenon kai dia prophoras thnētois ōsin exakouomenon, mēte glōttan mēte phōnēn mēte prosōpon mēte ‹ti› allo thnētǭ kai anthrōpinǭ logismǭ paraballomenon.
And if he is spirit, he is clearly divine spirit, superior to every perceptible and composite body, so that he has no perceptible word, sounded out by a tongue and heard by mortal ears through utterance, nor tongue nor voice nor face nor anything else comparable to mortal and human reasoning.
Notes and citation
Summary: God as spirit has no spoken word, tongue, or face like a human.
Notes on the original text
- Digital text corrected (stray bracket in the digital text): μήτε ‹ τι›〉 ἄλλο → μήτε ‹τι› ἄλλο.
Cite (SBL): Eusebius, Marcell. 1.1.19 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/1-1-19). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-contra-marcellum/1-1-19
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-eusebius-contra-marcellum-1-1-19) · Report an error
Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
1.1.20Klostermann
εἰ γάρ τι ἄλλο »ὃ ὀφθαλμὸς οὐκ εἶδεν οὐδὲ οὖς ἤκουσεν, οὐδὲ ἐπὶ καρδίαν ἀνθρώπου οὐκ ἀνέβη« τοιαῦτʼ εἶναι »ἃ ἡτοίμασεν ὁ θεὸς τοῖς ἀγαπῶσιν αὐτὸν« ὁ θεῖος ἐδίδαξεν ἀπόστολος, τούτων ἀπάντων αὐτὸς ὁ τούτων δοτὴρ ἀρρήτων ἂν εἴη ἀρρητότερος, ὡς πολλῷ μᾶλλον ἀληθέστερον φάναι ἂν ἐν τῇ περὶ αὐτοῦ θεολογίᾳ ὀφθαλμὸν μὴ ἑωρακέναι μηδὲ οὖς ἀκηκοέναι μηδὲ » ἐπὶ καρδίαν ἀνθρώπων « ἀναβεβηκέναι τῆς περὶ αὐτοῦ καταλήψεως τὴν γνῶσιν.
ei gar ti allo »ho ophthalmos ouk eiden oude ous ēkousen, oude epi kardian anthrōpou ouk anebē« toiautʼ einai »ha hētoimasen ho theos tois agapōsin auton« ho theios edidaxen apostolos, toutōn apantōn autos ho toutōn dotēr arrētōn an eiē arrētoteros, hōs pollǭ mallon alēthesteron phanai an en tę̄ peri autou theologią ophthalmon mē heōrakenai mēde ous akēkoenai mēde » epi kardian anthrōpōn « anabebēkenai tēs peri autou katalēpseōs tēn gnōsin.
For if the divine apostle taught that the things “God has prepared for those who love him” are such that “eye has not seen, nor ear heard, nor has it entered the heart of man,” then the giver of all these unspeakable things would himself be more unspeakable than all of them; so that it would be much truer to say, in theology about him, that eye has not seen nor ear heard nor has the knowledge that grasps him “entered the heart of men.”
1 Cor 2:9 (quotation, high confidence)
Notes and citation
Summary: If God's gifts are beyond sight and hearing, God himself is even more so.
- 1 Cor 2:9.
Notes on the original text
- Digital text corrected (page-break mark): ἀρρητότερος, | ὡς → ἀρρητότερος, ὡς.
Cite (SBL): Eusebius, Marcell. 1.1.20 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/1-1-20). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-contra-marcellum/1-1-20
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-eusebius-contra-marcellum-1-1-20) · Report an error
Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
1.1.21Klostermann
ὁ δʼ αὐτὸς ἂν εἴη λόγος καὶ περὶ τῆς τοῦ υἱοῦ γενεσιουργίας. τούτων δʼ αὐτὸς ὁ σωτὴρ ἀξιόχρεως γένοιτʼ ἂν ἡμῖν ἱεροφάντης, ὧδέ πη φάσκων » πάντα μοι παρεδόθη ὑπὸ τοῦ πατρός μου, καὶ οὐδεὶς ἐπιγινώσκει τὸν υἱὸν εἰ μὴ ὁ πατήρ, οὐδὲ τὸν πατέρα τις ἐπιγινώσκει εἰ μὴ ὁ υἱός «.
ho dʼ autos an eiē logos kai peri tēs tou huiou genesiourgias. toutōn dʼ autos ho sōtēr axiochreōs genoitʼ an hēmin hierophantēs, hōde pē phaskōn » panta moi paredothē hypo tou patros mou, kai oudeis epiginōskei ton huion ei mē ho patēr, oude ton patera tis epiginōskei ei mē ho huios «.
The same argument would hold also concerning the Son's generation. Of these things the Saviour himself would be a worthy revealer of mysteries for us, saying something like this: “All things have been handed over to me by my Father, and no one knows the Son except the Father, nor does anyone know the Father except the Son.”
Matt 11:27 (quotation, high confidence)
Notes and citation
Summary: The Son's generation is as unknowable as the Father; only the Father knows the Son.
- Matt 11:27.
Topics: Christology
Cite (SBL): Eusebius, Marcell. 1.1.21 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/1-1-21). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-contra-marcellum/1-1-21
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-eusebius-contra-marcellum-1-1-21) · Report an error
Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
1.1.22Klostermann
εἰ δὴ οὖν τούτοις μὲν ἀντιφθέγγοιτό τις καὶ μὴ τὸν υἱόν, ᾧ πάντα παρέδωκεν ὁ πατήρ. ὑφεστάναι λέγειν τολμῴη, λόγον δὲ αὐτὸν ὁρίζοιτο μόνον ὅμοιον τῷ ἐν ἀνθρώποις, ποτὲ μὲν ἐν τῷ θεῷ ἡσυχάζοντα ὁμοίως τῷ παρʼ ἡμῖν σιωπῶντι. ποτὲ δὲ ἐνεργοῦντα τῷ παρʼ ἡμῖν ἐν τῷ λαλεῖν φθεγγομένῳ παραπλησίως, εἶτα τοῦτον αὐτὸν καιρῷ τινι οὐδʼ ὅλων ἐτῶν ἔμπροσθεν τετρακοσίων σάρκα φήσαι (οὐκ οἶδʼ ὅπως) ἀνειληφέναι καὶ διʼ αὐτῆς τὴν κατὰ ἄνθρωπον οἰκονομίαν τετελεκέναι, καὶ τότε υἱὸν θεοῦ γεγονέναι καὶ Ἰησοῦν Χριστὸν χρηματίσαι βασιλέα τε ἀνηγορεῦσθαι εἰκόνα τε »θεοῦ τοῦ ἀοράτου«, καὶ πρωτότοκον »πάσης κτίσεως« μὴ ὄντα πρότερόν ποτε ἀποδεδεῖχθαι· εἶτʼ ἐπὶ τῇ τοσαύτῃ ἀτοπίᾳ μηδʼ ἐξ οὑπερ ὑπέθετο χρόνου τὴν εἰς ἄπειρον καὶ ἀτελεύτητον ζωήν τε καὶ βασιλείαν τῷ Χριστῷ διδούς, τέλος δὲ αὐτῷ μηδʼ αἴσιον ἐπάγοι μηδʼ οἷον τοῖς διʼ αὐτοῦ τῶν ἐπαγγελιῶν καταξιωθησομένοις ὧν αὐτὸς ὁ σωτὴρ ἐπήγγελται, ζωὴν αἰώνιον καὶ ἀφθαρσίαν ἀθανασίαν τε καὶ βασιλείαν οὐρανῶν τοῖς ἀγαπῶσιν αὐτὸν ὑποσχόμενος·
ei dē oun toutois men antiphthengoito tis kai mē ton huion, hǭ panta paredōken ho patēr. hyphestanai legein tolmǭē, logon de auton horizoito monon homoion tǭ en anthrōpois, pote men en tǭ theǭ hēsychazonta homoiōs tǭ parʼ hēmin siōpōnti. pote de energounta tǭ parʼ hēmin en tǭ lalein phthengomenǭ paraplēsiōs, eita touton auton kairǭ tini oudʼ holōn etōn emprosthen tetrakosiōn sarka phēsai (ouk oidʼ hopōs) aneilēphenai kai diʼ autēs tēn kata anthrōpon oikonomian tetelekenai, kai tote huion theou gegonenai kai Iēsoun Christon chrēmatisai basilea te anēgoreusthai eikona te »theou tou aoratou«, kai prōtotokon »pasēs ktiseōs« mē onta proteron pote apodedeichthai; eitʼ epi tę̄ tosautę̄ atopią mēdʼ ex houper hypetheto chronou tēn eis apeiron kai ateleutēton zōēn te kai basileian tǭ Christǭ didous, telos de autǭ mēdʼ aision epagoi mēdʼ hoion tois diʼ autou tōn epangeliōn kataxiōthēsomenois hōn autos ho sōtēr epēngeltai, zōēn aiōnion kai aphtharsian athanasian te kai basileian ouranōn tois agapōsin auton hyposchomenos;
If, then, someone should speak against this, and should not dare to say that the Son, to whom the Father has handed over all things, subsists, but should define him only as a Word like that in human beings, at one time resting in God, like our word when we are silent, at another active, like our word uttered when we speak; and should then say that this Word, at a certain time not even four hundred whole years ago, took on flesh (I do not know how) and through it completed the human dispensation, and that then he became Son of God and was called Jesus Christ and was proclaimed king, and was shown to be the image “of the invisible God” and the firstborn “of all creation,” not having been so before; and then, on top of such great absurdity, should not even grant to Christ, from the time he supposed, endless and unending life and kingdom, but should bring on him an end, not a happy one, nor such as he brings to those who through him will be counted worthy of the promises which the Saviour himself has promised, when he pledged eternal life and incorruption, immortality and the kingdom of heaven to those who love him;
Col 1:15 (quotation, high confidence)
Notes and citation
Summary: Eusebius sums up Marcellus: the Word only became Son at the incarnation and his kingdom will end.
- Col 1:15. “Not even four hundred years ago”: Eusebius is writing ca. 336–337.
Topics: Christology, Heresy, Monarchianism and Sabellianism
Cite (SBL): Eusebius, Marcell. 1.1.22 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/1-1-22). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-contra-marcellum/1-1-22
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-eusebius-contra-marcellum-1-1-22) · Report an error
Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
1.1.23Klostermann
τηνικαῦτα δὲ κατὰ τὴν προσδοκωμένην τούτων ἐλπίδα τοῖς μὲν ἄλλοις ἅπασιν τὰ τῆς βασιλείας εἰς ἀτελεύτητον διαρκέσειν αἰῶνα φάσκοι, μόνῳ δὲ αὐτῷ τῷ Χριστῷ τούτων ἁπάντων ἀθρόαν γενήσεσθαι στέρησιν, παυθησομένης μὲν αὐτοῦ τῆς βασιλείας, τῆς δὲ σαρκὸς ἧς ἀνείληφεν καταλειφθησομένης ἐρήμου, ‹αὐ›τοῦ δὲ τοῦ προόντος ἐν θεῷ λόγου ἀφοριζομένου μὲν τοῦ σώματος (κἂν ἀθάνατον τοῦτο καὶ ἄφθαρτον ᾖ) τῷ δὲ θεῶ συναφθησομένου, ὡς ἕν καὶ ταὐτὸν πάλιν τῷ θεῷ γενήσεσθαι καθὰ καὶ πρότερον ἦν· τίς ἂν λείποιτο τούτῳ δυσσεβείας ὑπερβολή;
tēnikauta de kata tēn prosdokōmenēn toutōn elpida tois men allois hapasin ta tēs basileias eis ateleutēton diarkesein aiōna phaskoi, monǭ de autǭ tǭ Christǭ toutōn hapantōn athroan genēsesthai sterēsin, pauthēsomenēs men autou tēs basileias, tēs de sarkos hēs aneilēphen kataleiphthēsomenēs erēmou, ‹au›tou de tou proontos en theǭ logou aphorizomenou men tou sōmatos (kan athanaton touto kai aphtharton ę̄) tǭ de theō synaphthēsomenou, hōs hen kai tauton palin tǭ theǭ genēsesthai katha kai proteron ēn; tis an leipoito toutǭ dyssebeias hyperbolē?
and if then, in the expected fulfilment of this hope, he should say that for all others the things of the kingdom will last for an unending age, but that for Christ alone there will be a sudden deprivation of all of them, his kingdom ceasing and the flesh which he assumed being left deserted, while the Word himself, pre-existing in God, is separated from the body (even though it is immortal and incorruptible) and joined to God, so as to become once again one and the same with God, as he was before: what excess of impiety would remain beyond this?
Notes and citation
Summary: Marcellus makes Christ alone lose his kingdom and abandon his flesh at the end.
Topics: Christology, Eschatology, Heresy, Monarchianism and Sabellianism
Cite (SBL): Eusebius, Marcell. 1.1.23 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/1-1-23). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-contra-marcellum/1-1-23
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-eusebius-contra-marcellum-1-1-23) · Report an error
Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
1.1.24Klostermann
διὸ δὴ τούτοις ἀναγκαία ἡ τῆς ἀποστολικῆς διαστολῆς μαρτυρία φήσασα »κἂν ἄγγελος ἐξ οὐρανοῦ εὐαγγελίζηται παρʼ ὃ παρελάβετε, ἀνάθεμα ἔστω«. θαυμάζειν δέ μοι ἔπεισιν ἐπιθεωροῦντι τὴν ἀποστολικὴν διάνοιαν. ὥσπερ γὰρ θεσπίζων τὸ μέλλον αὐτοῖς Γαλάταις τὴν τοῦ σωτῆρος ἐξηκρίβου θεολογίαν, αὐτόθεν ἐν ἀρχῇ τῆς πρὸς αὐτοὺς ἐπιστολῆς καινότερον ἢ κατὰ τὸ σύνηθες γράφων ὧδε »Παῦλος ἀπόστολος, οὐκ ἀπʼ ἀνθρώπων οὐδὲ διʼ ἀνθρώπου ἀλλὰ διὰ Ἰησοῦ Χριστοὺ«.
dio dē toutois anankaia hē tēs apostolikēs diastolēs martyria phēsasa »kan angelos ex ouranou euangelizētai parʼ ho parelabete, anathema estō«. thaumazein de moi epeisin epitheōrounti tēn apostolikēn dianoian. hōsper gar thespizōn to mellon autois Galatais tēn tou sōtēros exēkribou theologian, autothen en archę̄ tēs pros autous epistolēs kainoteron ē kata to synēthes graphōn hōde »Paulos apostolos, ouk apʼ anthrōpōn oude diʼ anthrōpou alla dia Iēsou Christou«.
That is why the testimony of the apostolic warning is necessary for such people, which says: “Even if an angel from heaven should preach contrary to what you received, let him be anathema.” And I am moved to wonder as I consider the apostle's mind. For as if foretelling the future, he gave the Galatians themselves an exact account of the theology of the Saviour, writing right at the beginning of his letter to them, in a newer way than usual: “Paul, an apostle, not from men nor through a man, but through Jesus Christ.”
Gal 1:8 (quotation, high confidence) · Gal 1:1 (quotation, high confidence)
Notes and citation
Summary: Paul, as if foreseeing Marcellus, began Galatians by saying his apostleship was not from a man but from Jesus Christ.
- Gal 1:8; Gal 1:1.
Notes on the original text
- Digital text corrected (page-break mark): φήσασα | »κἂν → φήσασα »κἂν.
Topics: Christology
Cite (SBL): Eusebius, Marcell. 1.1.24 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/1-1-24). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-contra-marcellum/1-1-24
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-eusebius-contra-marcellum-1-1-24) · Report an error
Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
1.1.25Klostermann
οὐκ ἂν γοῦν οὕτω γράψαντα εὕροι τις αὐτὸν ἑτέροις· τῷ μηδένας εἶναι, ὡς εἰκός, περὶ τὴν πίστιν ὁμοίως, οἷς ἔγραφεν, ἑτέρους. ὡς γὰρ ψιλὸν ἄνθρωπον ὑπολαμβάνουσιν τὸν Χριστὸν προσῆγεν τὴν διόρθωσιν, οὐκ ἄνθρωπον αὐτὸν κατὰ τὴν ἀρχὴν τῆς ἐπιστολῆς διδάσκων· καὶ προϊὼν τοῖς αὐτοῖς ἔλεγεν ὅτι »τὸ εὐαγγέλιόν μου, τὸ εὐαγγελισθὲν εἰς ὑμᾶς, οὐκ ἔστιν κατὰ ἄνθρωπον, οὐδὲ ἐγὼ παρὰ ἀνθρώπου παρἑλαβον αὐτὸ οὐδὲ ἐδιδάχθην, ἀλλὰ διʼ ἀποκαλύψεως Ἰησοῦ Χριστοῦ«. διʼ ὧν αὖθις ὅτι μὴ ἄνθρωπος ἦν Ἰησοῦς Χριστὸς παρίστη.
ouk an goun houtō grapsanta heuroi tis auton heterois; tǭ mēdenas einai, hōs eikos, peri tēn pistin homoiōs, hois egraphen, heterous. hōs gar psilon anthrōpon hypolambanousin ton Christon prosēgen tēn diorthōsin, ouk anthrōpon auton kata tēn archēn tēs epistolēs didaskōn; kai proïōn tois autois elegen hoti »to euangelion mou, to euangelisthen eis hymas, ouk estin kata anthrōpon, oude egō para anthrōpou parelabon auto oude edidachthēn, alla diʼ apokalypseōs Iēsou Christou«. diʼ hōn authis hoti mē anthrōpos ēn Iēsous Christos paristē.
One would not find him writing this way to others, since presumably no others were of the same mind about the faith as those to whom he was writing. For he was offering correction to men who supposed Christ to be a mere man, teaching at the beginning of the letter that he is not a man; and going on he said to the same people: “The gospel which was preached to you is not according to man, nor did I receive it from a man, nor was I taught it, but through a revelation of Jesus Christ.” By this he again showed that Jesus Christ was not a man.
Gal 1:11–12 (quotation, high confidence)
Notes and citation
Summary: Paul's insistence that his gospel was not from a man shows Christ is not a mere man.
- Gal 1:11–12.
Topics: Christology
Cite (SBL): Eusebius, Marcell. 1.1.25 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/1-1-25). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-contra-marcellum/1-1-25
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-eusebius-contra-marcellum-1-1-25) · Report an error
Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
1.1.26Klostermann
τί δὲ ἦν, εἰ μὴ ἄνθρωπος, προϊὼν αὖθις διεσάφει λέγων »ὅτε δὲ εὐδόκησεν ὁ θεὸς ὁ ἀφορίσας με ἐκ κοιλίας μητρός μου ἀποκαλύψαι τὸν υἱὸν αὐτοῦ ἐν ἐμοί«. ὁρᾷς πῶς υἱὸν θεοῦ σαφῶς ἀνηγόρευε τὸν σωτῆρα. καὶ διὰ τοῦτο θεόν.
ti de ēn, ei mē anthrōpos, proïōn authis diesaphei legōn »hote de eudokēsen ho theos ho aphorisas me ek koilias mētros mou apokalypsai ton huion autou en emoi«. horąs pōs huion theou saphōs anēgoreue ton sōtēra. kai dia touto theon.
And what he was, if not a man, he made clear as he went on, saying: “But when God, who set me apart from my mother's womb, was pleased to reveal his Son in me.” You see how plainly he proclaimed the Saviour Son of God, and for that reason God.
Gal 1:15–16 (quotation, high confidence)
Notes and citation
Summary: Paul calls Christ the Son of God, and therefore God.
- Gal 1:15–16.
Topics: Christology
Cite (SBL): Eusebius, Marcell. 1.1.26 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/1-1-26). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-contra-marcellum/1-1-26
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-eusebius-contra-marcellum-1-1-26) · Report an error
Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
1.1.27Klostermann
καὶ ὅτι γε πρὸ τῆς ἐνσάρκου παρουσίας υἱὸν αὐτὸν τοῦ θεοῦ ὄντα ἠπίστατο, τρανότατα παρίστησιν ἐπιλέγων ἐν τῇ αὐτῇ πρὸς Γαλάτας ἐπιστολῇ »ὅτε δὲ ἦλθεν τὸ πλήρωμα τοῦ χρόνου, ἐξαπέστειλεν ὁ θεὸς τὸν υἱὸν αὐτοῦ, γενόμενον ἐκ γυναικός«. οὐκοῦν οὐ νῦν, ἀλλὰ πρὶν ἢ γενέσθαι ἐκ γυναικός, υἱὸν ὄντα καὶ προόντα ἀπέστειλεν ὁ πατήρ· ὡς ἂν ὁ πάλαι υἱὸς θεοῦ καὶ υἱὸς ἀνθρώπου γένοιτο, γενόμενος »ἐκ γυναικός«.
kai hoti ge pro tēs ensarkou parousias huion auton tou theou onta ēpistato, tranotata paristēsin epilegōn en tę̄ autę̄ pros Galatas epistolę̄ »hote de ēlthen to plērōma tou chronou, exapesteilen ho theos ton huion autou, genomenon ek gynaikos«. oukoun ou nyn, alla prin ē genesthai ek gynaikos, huion onta kai proonta apesteilen ho patēr; hōs an ho palai huios theou kai huios anthrōpou genoito, genomenos »ek gynaikos«.
And that he knew him to be Son of God before his coming in the flesh, he shows most clearly when he adds in the same letter to the Galatians: “But when the fullness of time came, God sent forth his Son, born of a woman.” Therefore it was not now, but before he was born of a woman, that the Father sent him, being Son and pre-existing; so that he who was of old Son of God might become also Son of Man, being born “of a woman.”
Gal 4:4 (quotation, high confidence)
Notes and citation
Summary: Gal 4:4 shows the Son existed as Son before his birth from a woman.
- Gal 4:4.
Topics: Christology
Cite (SBL): Eusebius, Marcell. 1.1.27 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/1-1-27). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-contra-marcellum/1-1-27
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-eusebius-contra-marcellum-1-1-27) · Report an error
Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
1.1.28Klostermann
ἀλλὰ καὶ μεσίτην αὐτὸν τοῦ Μωσέως νόμου γενέσθαι διδάσκει, διορίζων τὸν τῆς μεσιτείας λόγον διʼ ὧν φησιν »τί οὖν; ὁ νόμος τῶν παραβάσεων χάριν ἐτέθη. ἄχρι ἂν ἔλθῃ τὸ σπέρμα ᾧ ἐπήγγελται, διαταγεὶς δʼ ἀγγέλων ἐν χειρὶ μεσίτου. ὁ δὲ μεσίτης ἑνὸς οὐκ ἔστιν, ὁ δὲ θεὸς εἷς ἐστιν«. ἀκούεις ὅπως ἐν τούτοις ὁ ἀπόστολος Γαλάτας αὐτοὺς ἐδίδαξεν ἐξ ἐκείνου ἕνα ‹τὸν› θεὸν εἰδέναι, καὶ ἕνα τὸν μεσίτην θεοῦ καὶ ἀγγέλων.
alla kai mesitēn auton tou Mōseōs nomou genesthai didaskei, diorizōn ton tēs mesiteias logon diʼ hōn phēsin »ti oun? ho nomos tōn parabaseōn charin etethē. achri an elthę̄ to sperma hǭ epēngeltai, diatageis dʼ angelōn en cheiri mesitou. ho de mesitēs henos ouk estin, ho de theos heis estin«. akoueis hopōs en toutois ho apostolos Galatas autous edidaxen ex ekeinou hena ‹ton› theon eidenai, kai hena ton mesitēn theou kai angelōn.
He also teaches that he became the mediator of the law of Moses, defining the meaning of the mediation in these words: “Why then the law? It was added because of transgressions, until the offspring should come to whom the promise had been made, and it was ordained through angels by the hand of a mediator. Now a mediator is not of one, but God is one.” You hear how in these words the apostle taught the Galatians themselves, from that time on, to know the one God, and the one mediator of God and the angels.
Gal 3:19–20 (quotation, high confidence)
Notes and citation
Summary: Paul calls Christ the mediator through whom the law was given, distinct from the one God.
- Gal 3:19–20. Eusebius takes the “mediator” to be Christ.
Topics: Christology
Cite (SBL): Eusebius, Marcell. 1.1.28 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/1-1-28). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-contra-marcellum/1-1-28
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-eusebius-contra-marcellum-1-1-28) · Report an error
Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
1.1.29Klostermann
ὃ δὴ καὶ ἐν ἑτέροις ἐδήλου λέγων »εἷς γὰρ ὁ θεός· εἷς καὶ μεσίτης θεοῦ καὶ ἀνθρώπων, ἄνθρωπος Ἰησοῦς Χριστός«. ἀλλʼ ὅτε μὲν »θεοῦ καὶ ἀνθρώπων« μεσίτην αὐτὸν ὠνόμαζεν, εἰκότως ἄνθρωπον αὐτὸν διὰ τὴν ἐνανθρώπησιν ἐκάλει· ὅτε δὲ οὐ μεσίτην θεοῦ καὶ ἀνθρώπων, ἀλλὰ θεοῦ καὶ ἀγγέλων τὸν αὐτὸν εἰσῆγεν, οὐκέτʼ ἄνθρωπον ὠνόμαζεν, μόνον δὲ μεσίτην φησίν, τὸν νόμον διατετάχθαι εἰπὼν »διʼ ἀγγέλων ἐν χειρὶ μεσίτου«,
ho dē kai en heterois edēlou legōn »heis gar ho theos; heis kai mesitēs theou kai anthrōpōn, anthrōpos Iēsous Christos«. allʼ hote men »theou kai anthrōpōn« mesitēn auton ōnomazen, eikotōs anthrōpon auton dia tēn enanthrōpēsin ekalei; hote de ou mesitēn theou kai anthrōpōn, alla theou kai angelōn ton auton eisēgen, ouketʼ anthrōpon ōnomazen, monon de mesitēn phēsin, ton nomon diatetachthai eipōn »diʼ angelōn en cheiri mesitou«,
He showed this in another place too, saying: “For God is one; there is also one mediator of God and men, the man Jesus Christ.” But when he named him mediator “of God and men,” he rightly called him a man because of his becoming man; when, however, he presented the same one as mediator not of God and men but of God and angels, he no longer named him a man, but calls him only mediator, saying that the law was ordained “through angels by the hand of a mediator,”
1 Tim 2:5 (quotation, high confidence) · Gal 3:19 (quotation, high confidence)
Notes and citation
Summary: Paul calls Christ a man as mediator of God and men, but only mediator when the law was given through angels.
- 1 Tim 2:5; Gal 3:19.
Notes on the original text
- Digital text corrected (page-break mark): λέγων | »εἷς → λέγων »εἷς.
Topics: Christology
Cite (SBL): Eusebius, Marcell. 1.1.29 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/1-1-29). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-contra-marcellum/1-1-29
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-eusebius-contra-marcellum-1-1-29) · Report an error
Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
1.1.30Klostermann
διαιρέσει τε ἀναγκαίως τὸ τοῦ μεσίτου ὄνομα διασαφῶν ἐν τῷ λέγειν »ὁ δὲ μεσίτης ἑνὸς οὐκ ἔστιν, ὁ δὲ θεὸς εἷς ἐστιν«. οὔτε ἄρα ὁ θεὸς εἴη ἂν ὁ μεσίτης (τίνος γὰρ καὶ γένοιτʼ ἂν μεσίτης;) οὕτε ὁ μεσίτης αὐτὸς [αὐτὸς] ἂν εἴη ὁ θεός· «ὁ» γὰρ «μεσίτης ἑνὸς οὐκ ἔστιν«.
diairesei te anankaiōs to tou mesitou onoma diasaphōn en tǭ legein »ho de mesitēs henos ouk estin, ho de theos heis estin«. oute ara ho theos eiē an ho mesitēs (tinos gar kai genoitʼ an mesitēs?) houte ho mesitēs autos [autos] an eiē ho theos; «ho» gar «mesitēs henos ouk estin«.
and of necessity making the name “mediator” clear by a distinction, in saying: “Now a mediator is not of one, but God is one.” So God would not be the mediator (for of whom would he be mediator?), nor would the mediator himself be God; for “a mediator is not of one.”
Textual problem in this passage: see the notes.
Gal 3:20 (quotation, high confidence)
Notes and citation
Summary: A mediator is not of one, so the one God and the mediator are not the same.
- Gal 3:20. The editor deletes a repeated “himself”. Eusebius means that the mediator is not the one God (the Father), not that the Son is not God.
Topics: Christology, Trinity
Cite (SBL): Eusebius, Marcell. 1.1.30 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/1-1-30). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-contra-marcellum/1-1-30
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-eusebius-contra-marcellum-1-1-30) · Report an error
Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
1.1.31Klostermann
δυεῖν δʼ ἄρα μέσος ἕστηκεν. τίνων τούτων, διασαφεῖ ἀγγέλους ὀνομάζων καὶ τὸν θεόν· ὧν μέσον ὄντα τὸν υἱὸν τοῦ θεοῦ [ἐκ] τὸν νόμον χειρὶ μὲν ἰδίᾳ εἰληφέναι φησὶν παρὰ τοῦ πατρός, »διʼ ἀγγέλων« δὲ τῷ πρώτῳ διατεταχέναι λαῷ. ἦν ἄρα ἐξ ἐκείνου ὁ υἱὸς μεσίτης θεοῦ τε καὶ ἀγγέλων, πρὶν ἢ γενέσθαι »μεσίτης θεοῦ καὶ ἀνθρώπων«.
dyein dʼ ara mesos hestēken. tinōn toutōn, diasaphei angelous onomazōn kai ton theon; hōn meson onta ton huion tou theou [ek] ton nomon cheiri men idią eilēphenai phēsin para tou patros, »diʼ angelōn« de tǭ prōtǭ diatetachenai laǭ. ēn ara ex ekeinou ho huios mesitēs theou te kai angelōn, prin ē genesthai »mesitēs theou kai anthrōpōn«.
He stands, then, between two. Who these are, he makes clear by naming angels and God. Between them, he says, the Son of God received the law in his own hand from the Father and ordained it “through angels” for the first people. So the Son was from that time mediator of God and angels, before he became “mediator of God and men.”
Textual problem in this passage: see the notes.
Gal 3:19 (allusion, high confidence) · 1 Tim 2:5 (quotation, high confidence)
Notes and citation
Summary: The Son was mediator between God and angels at Sinai before he became mediator between God and men.
- Gal 3:19; 1 Tim 2:5. The editor deletes “from” (ἐκ).
Topics: Christology
Cite (SBL): Eusebius, Marcell. 1.1.31 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/1-1-31). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-contra-marcellum/1-1-31
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-eusebius-contra-marcellum-1-1-31) · Report an error
Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
1.1.32Klostermann
καὶ ἦν οὐχ ὡς ψιλὸς θεοῦ λόγος, ἀνυπόστατος, ἓν καὶ ταὐτὸν ὑπάρχων τῷ θεῷ (οὐ γὰρ ἂν εἴη οὕτω γε μεσίτης)· ἀλλʼ ἦν καὶ προῆν ὡς »μονογενὴς υἱὸς πλήρης χάριτος καὶ ἀληθείας«. καὶ ἦν μεσιτεύων τῷ πατρὶ παρέχοντι τὸν νόμον »διʼ ἀγγέλων« ἀνθρώποις. ὃ δὴ διδάσκων ἐξ ἐκείνου τοὺς ἀγνῶτας καὶ ἀμαθεῖς τῆς τοῦ υἱοῦ θεοῦ θεολογίας ὁ ἀπόστολος ἐπεσφραγίζετο λέγων »ὁ δὲ μεσίτης ἑνὸς οὐκ ἔστιν«. οὐ γὰρ ἔχει φύσιν ἐφʼ ἑνὸς τὸν μεσίτην ὁρίζεσθαι.
kai ēn ouch hōs psilos theou logos, anypostatos, hen kai tauton hyparchōn tǭ theǭ (ou gar an eiē houtō ge mesitēs); allʼ ēn kai proēn hōs »monogenēs huios plērēs charitos kai alētheias«. kai ēn mesiteuōn tǭ patri parechonti ton nomon »diʼ angelōn« anthrōpois. ho dē didaskōn ex ekeinou tous agnōtas kai amatheis tēs tou huiou theou theologias ho apostolos epesphragizeto legōn »ho de mesitēs henos ouk estin«. ou gar echei physin ephʼ henos ton mesitēn horizesthai.
And he existed not as a mere word of God, without hypostasis, being one and the same with God (for in that case he would not be a mediator), but he was and pre-existed as “the only-begotten Son, full of grace and truth.” And he was acting as mediator for the Father, who was giving the law to men “through angels.” Teaching this from that time to those who were ignorant and untaught in the theology of the Son of God, the apostle set his seal on it by saying: “Now a mediator is not of one.” For it is not in the nature of a mediator to be defined in terms of one.
John 1:14 (quotation, high confidence) · Gal 3:19–20 (quotation, high confidence)
Notes and citation
Summary: The Son was a real, subsisting mediator, not a mere word of God.
- John 1:14, 18; Gal 3:19–20. ἀνυπόστατος: “without hypostasis”, that is, without real existence of his own.
Topics: Christology, Trinity
Cite (SBL): Eusebius, Marcell. 1.1.32 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/1-1-32). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-contra-marcellum/1-1-32
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-eusebius-contra-marcellum-1-1-32) · Report an error
Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
1.1.33Klostermann
διὸ οὗτος μὲν οὐκ ἔστιν ἑνός, δυεῖν δὲ μέσος ἐξ ἀνάγκης, οὐδέτερος ὢν ἐκείνων ὧν μέσος τυγχάνει· ὥστε μήτε αὐτὸν εἶναι τὸν ἐπὶ πάντων θεὸν ἡγεῖσθαι μήτε τῶν ἀγγέλων ἕνα, τούτων δὲ μέσον καὶ μεσίτην, ὅτε τῷ πατρὶ καὶ ἀγγέλοις μεσιτεύει· ὡς οὐ πάλιν, ὅτε »μεσίτης« γίνεται »θεοῦ καὶ ἀνθρώπων«, μέσος ὢν ἑκατέρου τάγματος οὐδέτερόν ἐστιν, 〈ὧν〉 μεσίτης ὑπάρχει· οὔτʼ αὐτὸς ὢν ὁ εἷς καὶ μόνος θεὸς οὔθʼ ὁμοίως τοῖς λοιποῖς ἀνθρώποις ἄνθρωπος.
dio houtos men ouk estin henos, dyein de mesos ex anankēs, oudeteros ōn ekeinōn hōn mesos tynchanei; hōste mēte auton einai ton epi pantōn theon hēgeisthai mēte tōn angelōn hena, toutōn de meson kai mesitēn, hote tǭ patri kai angelois mesiteuei; hōs ou palin, hote »mesitēs« ginetai »theou kai anthrōpōn«, mesos ōn hekaterou tagmatos oudeteron estin, 〈hōn〉 mesitēs hyparchei; outʼ autos ōn ho heis kai monos theos outhʼ homoiōs tois loipois anthrōpois anthrōpos.
Therefore he is not of one, but of necessity between two, being neither of those between whom he happens to be; so that one must not think him to be the God over all, nor one of the angels, but between them and their mediator, when he mediates for the Father and the angels; just as again, when he becomes “mediator of God and men,” being between each order he is neither of those whose mediator he is: neither is he himself the one and only God, nor a man in the same way as other men.
1 Tim 2:5 (quotation, high confidence)
Notes and citation
Summary: As mediator the Son is neither the God over all nor an angel, nor merely a man like others.
- 1 Tim 2:5. “whose” is the editor's supplement.
Notes on the original text
- Digital text corrected (OCR slip; stray diacritic for a raised stop): τυχχάνει → τυγχάνει; ὑπάρχει̇ → ὑπάρχει·.
Topics: Christology
Cite (SBL): Eusebius, Marcell. 1.1.33 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/1-1-33). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-contra-marcellum/1-1-33
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-eusebius-contra-marcellum-1-1-33) · Report an error
Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
1.1.34Klostermann
τί δέ, εἰ μηδὲν τούτων, ἢ θεοῦ μονογενὴς υἱός, νῦν μὲν ἀνθρώπων καὶ θεοῦ μεσίτης γεγονώς, πρόπαλαι δὲ ἐπὶ Μωσέως θεοῦ καὶ ἀγγέλων μεσίτης ὑπάρχων; ταῦτα δὲ αὐτοῖς γράφων, ὧδέ πη παραδιδοὺς λέγει ὁ μέγας ἀπόστολος »ὁ νόμος διαταγεὶς διʼ ἀγγέλων ἐν χειρὶ μεσίτου.
ti de, ei mēden toutōn, ē theou monogenēs huios, nyn men anthrōpōn kai theou mesitēs gegonōs, propalai de epi Mōseōs theou kai angelōn mesitēs hyparchōn? tauta de autois graphōn, hōde pē paradidous legei ho megas apostolos »ho nomos diatageis diʼ angelōn en cheiri mesitou.
What, then, if he is none of these, except the only-begotten Son of God, who has now become mediator of men and God, but long ago, in the time of Moses, was mediator of God and angels? Writing this to them, the great apostle hands it on in these words: “The law, ordained through angels by the hand of a mediator.
Gal 3:19 (quotation, high confidence)
Notes and citation
Summary: The Son, now mediator of God and men, was mediator of God and angels in Moses' time.
- Gal 3:19.
Notes on the original text
- Digital text corrected (page-break mark): δὲ | ἐπὶ → δὲ ἐπὶ.
Topics: Christology
Cite (SBL): Eusebius, Marcell. 1.1.34 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/1-1-34). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-contra-marcellum/1-1-34
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-eusebius-contra-marcellum-1-1-34) · Report an error
Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
1.1.35Klostermann
ὁ δὲ μεσίτης ἑνὸς οὐκ ἔστιν, ὁ δὲ θεὸς εἷς ἐστιν«. »εἷς« οὖν ἔστιν ὁ »θεός«, καὶ »εἷς μεσίτης θεοῦ« τε καὶ τῶν γενητῶν πάντων, οὐ νῦν ἀρξάμενος τῆς σωτηρίου μεσιτείας, ἀλλὰ καὶ πρὸ τῆς εἰς ἀνθρώπους αὐτοῦ θεοφανείας, ὥσπερ οὖν ὁ λόγος ἀπέδειξεν.
ho de mesitēs henos ouk estin, ho de theos heis estin«. »heis« oun estin ho »theos«, kai »heis mesitēs theou« te kai tōn genētōn pantōn, ou nyn arxamenos tēs sōtēriou mesiteias, alla kai pro tēs eis anthrōpous autou theophaneias, hōsper oun ho logos apedeixen.
Now a mediator is not of one, but God is one.” “God,” then, is “one,” and there is “one mediator of God” and of all things that have come into being, who did not begin his saving mediation now, but was mediator even before his divine appearing among men, as the argument has shown.
Gal 3:20 (quotation, high confidence) · 1 Tim 2:5 (allusion, high confidence)
Notes and citation
Summary: Christ is the one mediator of God and all creatures, already before the incarnation.
- Gal 3:20; 1 Tim 2:5.
Topics: Christology
Cite (SBL): Eusebius, Marcell. 1.1.35 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/1-1-35). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-contra-marcellum/1-1-35
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-eusebius-contra-marcellum-1-1-35) · Report an error
Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
1.1.36Klostermann
τούτων δʼ ἐν βραχεῖ Γαλάταις αὐτοῖς ἐκ μόνης τῆς πρὸς αὐτοὺς ἐπιστολῆς παρατεθέντων, τῆς τε σωτηρίου πίστεως τὴν μυστικὴν [καὶ] ἀναγέννησιν »εἰς ὄνομα τοῦ πατρὸς καὶ τοῦ υἱοῦ καὶ τοῦ ἁγίου πνεύματος« παρεχούσης, καὶ πρὸς τοῖς θείοις ἐγγράφοις τῆς ἀπὸ περάτων γῆς ἕως περάτων καθολικῆς τοῦ θεοῦ ἐκκλησίας τὰς ἀπὸ τῶν θείων γραφῶν μαρτυρίας ἐξ ἀγράφου παραδόσεως ἐπισφραγιζομένης, ὥρα λοιπὸν καὶ τὰς Μαρκέλλου διασκέψασθαι λέξεις τῶν τε ἐπηγγελμένων ἡμῖν τὰς ἀποδείξεις ὑποσχεῖν, ὡς ἂν μή τις τὸν ἄνδρα συκοφαντεῖσθαι πρὸς ἡμῶν νομίσειεν.
toutōn dʼ en brachei Galatais autois ek monēs tēs pros autous epistolēs paratethentōn, tēs te sōtēriou pisteōs tēn mystikēn [kai] anagennēsin »eis onoma tou patros kai tou huiou kai tou hagiou pneumatos« parechousēs, kai pros tois theiois engraphois tēs apo peratōn gēs heōs peratōn katholikēs tou theou ekklēsias tas apo tōn theiōn graphōn martyrias ex agraphou paradoseōs episphragizomenēs, hōra loipon kai tas Markellou diaskepsasthai lexeis tōn te epēngelmenōn hēmin tas apodeixeis hyposchein, hōs an mē tis ton andra sykophanteisthai pros hēmōn nomiseien.
These things have been briefly set before the Galatians themselves from their own letter alone. The saving faith grants the mystical rebirth “into the name of the Father and of the Son and of the Holy Spirit”; and, besides the divine writings, the catholic church of God from the ends of the earth to the ends sets its seal on the testimonies from the divine Scriptures out of unwritten tradition. It is time now to examine the words of Marcellus and to give the proofs of what we promised, so that no one may think that the man is being slandered by us.
Textual problem in this passage: see the notes.
Matt 28:19 (quotation, high confidence)
Notes and citation
Summary: Having set out the faith from Galatians, baptism and tradition, Eusebius turns to Marcellus's own words.
- Matt 28:19. The editor deletes “and” before “rebirth”.
Topics: Trinity, Baptism, Scripture and canon
Cite (SBL): Eusebius, Marcell. 1.1.36 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/1-1-36). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-contra-marcellum/1-1-36
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-eusebius-contra-marcellum-1-1-36) · Report an error
Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
1.1.37Klostermann
σκοποῦ δέ μοι προκειμένου διὰ βραχέων ἐκφῆναι τὰ εἰρημένα, οὐ πάσας ἀναλέξομαι τοῦ ἀνδρὸς τὰς φωνὰς, μόναις δὲ ταῖς συνεκτικαῖς χρήσομαι, τὰς πλείους ὡσανεὶ περιττὰς καὶ διὰ τῶν αὐτῶν χωρούσας ὑπερθησόμενος. πρὸ δὲ τῆς τῶν εἰρημένων ἀποδείξεως οἶμαι δεῖν ἐν πρώτοις παραστῆσαι τοῖς ἐντυγχάνουσιν, ὅτι μηδὲ τὰς προχείρους λέξεις τῶν θείων ἐξηκρίβου ἀναγνωσμάτων, ὡς ἂν γνωσθῇ τοῖς ἔτʼ αὐτὸν ἀγνοοῦσιν ὁποῖός τις ὢν ἐπὶ τὴν τῶν εἰρημένων προήχθη τόλμαν.
skopou de moi prokeimenou dia bracheōn ekphēnai ta eirēmena, ou pasas analexomai tou andros tas phōnas, monais de tais synektikais chrēsomai, tas pleious hōsanei perittas kai dia tōn autōn chōrousas hyperthēsomenos. pro de tēs tōn eirēmenōn apodeixeōs oimai dein en prōtois parastēsai tois entynchanousin, hoti mēde tas procheirous lexeis tōn theiōn exēkribou anagnōsmatōn, hōs an gnōsthę̄ tois etʼ auton agnoousin hopoios tis ōn epi tēn tōn eirēmenōn proēchthē tolman.
Since my aim is to set out what he said briefly, I shall not collect all the man's words, but use only the essential ones, passing over most of them as superfluous and running through the same points. But before demonstrating what he said, I think I must first show readers that he did not even get the obvious words of the divine readings right, so that those who still do not know him may learn what sort of man he was who was led on to the boldness of what he said.
Notes and citation
Summary: Eusebius will first show that Marcellus misread even plain words of Scripture.
Cite (SBL): Eusebius, Marcell. 1.1.37 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/1-1-37). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-contra-marcellum/1-1-37
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-eusebius-contra-marcellum-1-1-37) · Report an error
Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.