Against Marcellus 1.4.1–1.4.66
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 4
1.4.1Klostermann
Θήσω δὲ πρῶτα διʼ ὧν τοῖς ὀρθῶς καὶ ἐκκλησιαστικῶς γραφεῖσιν ἀντιλέγειν πειρᾶται, διαβάλλων τοὺς γράψαντας, καὶ μονονουχὶ πάμμαχον συνιστάμενος ἀγῶνα πρὸς πάντας. ἄρτι μὲν γὰρ πρὸς Ἀστέριον τὴν ἀντίρρησιν ποιεῖται, ἄρτι δὲ πρὸς Εὐσέβιον τὸν μέγαν.
Thēsō de prōta diʼ hōn tois orthōs kai ekklēsiastikōs grapheisin antilegein peiratai, diaballōn tous grapsantas, kai mononouchi pammachon synistamenos agōna pros pantas. arti men gar pros Asterion tēn antirrēsin poieitai, arti de pros Eusebion ton megan.
I shall first set down the passages in which he tries to contradict what was written rightly and in accordance with the church, slandering those who wrote it, and all but taking up a fight against everyone. At one moment he makes his rebuttal against Asterius, at another against the great Eusebius.
Notes and citation
Summary: Marcellus attacks Asterius and Eusebius of Nicomedia.
- “The great Eusebius” is Eusebius of Nicomedia (later of Constantinople).
Notes on the original text
- Digital text corrected (stop for comma; page-break mark): πρὸς Ἀστέριον τὴν ἀντίρρησιν ποιεῖται. ἄρτι δὲ πρὸς Εὐσέβιον τὸν μέγαν. | → πρὸς Ἀστέριον τὴν ἀντίρρησιν ποιεῖται, ἄρτι δὲ πρὸς Εὐσέβιον τὸν μέγαν..
Cite (SBL): Eusebius, Marcell. 1.4.1 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/1-4-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-contra-marcellum/1-4-1
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
1.4.2Klostermann
καὶ ἔπειτα ἐπὶ τὸν τοῦ θεοῦ ἄνθρωπον, τὸν ὡς ἀληθῶς τρισμακάριον τρέπεται Παυλῖνον, ἄνδρα τιμηθέντα μὲν τῆς Ἀντιοχέων ἐκκλησίας πρεσβείῳ, διαπρεπῶς δʼ ἐπισκοπεύσαντα τῆς Τυρίων οὕτω τε ἐν τῇ ἐπισκοπῇ διαλάμψαντα, ὡς τὴν Ἀντιοχέων ἐκκλησίαν ὡς οἰκείου ἀγαθοῦ μεταποιηθῆναι αὐτοῦ.
kai epeita epi ton tou theou anthrōpon, ton hōs alēthōs trismakarion trepetai Paulinon, andra timēthenta men tēs Antiocheōn ekklēsias presbeiǭ, diaprepōs dʼ episkopeusanta tēs Tyriōn houtō te en tę̄ episkopę̄ dialampsanta, hōs tēn Antiocheōn ekklēsian hōs oikeiou agathou metapoiēthēnai autou.
And then he turns against the man of God, the truly thrice-blessed Paulinus, a man honoured with the presbyterate of the church of Antioch, who was bishop of the church of Tyre with distinction, and shone so brightly in that office that the church of Antioch claimed him as its own good.
Notes and citation
Summary: Marcellus also attacks Paulinus, bishop of Tyre and then of Antioch.
- Paulinus of Tyre, briefly bishop of Antioch (ca. 324–325).
Topics: Church office
Cite (SBL): Eusebius, Marcell. 1.4.2 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/1-4-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-contra-marcellum/1-4-2
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
1.4.3Klostermann
ἀλλὰ καὶ τοῦτον, μακαρίως μὲν βεβιωκότα, μακαρίως δʼ ἀναπεπαυμένον πάλαι τε κεκοιμημένον καὶ μηδὲν αὐτῷ διενοχλοῦντα, ὁ θαυμαστὸς οὗτος συγγραφεὺς σκώπτει. καὶ ἐκ τούτου μεταβὰς Ὠριγένει πολεμεῖ, πρόπαλαι καὶ αὐτῷ πεπαυμένῳ τοῦ βίου. ἔπειτα Ναρκίσσῳ ἐπιστρατεύεται, καὶ τὸν ἕτερον Εὐσέβιον διώκει, ὁμοῦ τε πάντας τοὺς ἐκκλησιαστικοὺς πατέρας ἀθετεῖ, οὐδενὶ τὸ παράπαν ἀρεσκόμενος ἢ μόνῳ ἑαυτῷ.
alla kai touton, makariōs men bebiōkota, makariōs dʼ anapepaumenon palai te kekoimēmenon kai mēden autǭ dienochlounta, ho thaumastos houtos syngrapheus skōptei. kai ek toutou metabas Ōrigenei polemei, propalai kai autǭ pepaumenǭ tou biou. epeita Narkissǭ epistrateuetai, kai ton heteron Eusebion diōkei, homou te pantas tous ekklēsiastikous pateras athetei, oudeni to parapan areskomenos ē monǭ heautǭ.
But this man too, who lived blessedly and went to his rest blessedly, who fell asleep long ago and was troubling him not at all, this admirable writer mocks. And passing from him he wars on Origen, who had also departed this life long ago. Then he marches against Narcissus, and pursues the other Eusebius, and at the same time rejects all the church's fathers, being pleased with no one at all except himself alone.
Notes and citation
Summary: Marcellus also attacks Origen, Narcissus, and the other Eusebius, and rejects all the fathers.
- Narcissus of Neronias; “the other Eusebius” is the author himself, Eusebius of Caesarea.
Cite (SBL): Eusebius, Marcell. 1.4.3 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/1-4-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-contra-marcellum/1-4-3
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
1.4.4Klostermann
γράφει δʼ οὖν ὀνομαστὶ κακῶς μνημονεύων ἀπάντων τοῦτον τὸν τρόπον ἄρξομαι τοίνυν ἀπὸ τῆς ὑπʼ αὐτοῦ γραφείσης ἐπιστολῆς πρὸς ἕκαστον τῶν μὴ ὀρθῶς γραφέντων ἀντιλέγειν. γέγραφεν πιστεύειν εἰς πατέρα θεὸν παντοκράτορα, καὶ εἰς τὸν υἱὸν αὐτοῦ τὸν μονογενῆ θεόν, τὸν κύριον ἡμῶν Ἰησοῦν Χριστόν, καὶ εἰς τὸ πνεῦμα τὸ ἅγιον· καί φησιν ἐκ τῶν θείων γραφῶν μεμαθηκέναι τοῦτον τὸν τῆς θεοσεβείας τρόπον.
graphei dʼ oun onomasti kakōs mnēmoneuōn apantōn touton ton tropon arxomai toinyn apo tēs hypʼ autou grapheisēs epistolēs pros hekaston tōn mē orthōs graphentōn antilegein. gegraphen pisteuein eis patera theon pantokratora, kai eis ton huion autou ton monogenē theon, ton kyrion hēmōn Iēsoun Christon, kai eis to pneuma to hagion; kai phēsin ek tōn theiōn graphōn memathēkenai touton ton tēs theosebeias tropon.
He writes, then, mentioning them all by name with abuse, in this way: “I shall begin, then, from the letter written by him, to speak against each thing not written rightly. He has written that he believes in the Father, God Almighty, and in his Son, the only-begotten God, our Lord Jesus Christ, and in the Holy Spirit; and he says that he has learned this manner of godliness from the divine Scriptures.
Notes and citation
Summary: Marcellus quotes Asterius's creed of Father, only-begotten God, and Holy Spirit.
- Quotation of Marcellus on Asterius's letter.
Topics: Trinity
Cite (SBL): Eusebius, Marcell. 1.4.4 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/1-4-4). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-contra-marcellum/1-4-4
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
1.4.5Klostermann
ἐγὼ δὲ ὅταν μὲν τοῦτο λέγῃ ἀποδέχομαι σφόδρα τὰ λεγόμενα, κοινὸς γὰρ οὗτος ἁπάντων ἡμῶν τῆς θεοσεβείας ὁ τρόπος, πιστεύειν εἰς πατέρα καὶ υἱὸν καὶ ἅγιον πνεῦμα· ὅταν δὲ μὴ τῆς θείας ἐστοχασμένος δυνάμεως ἀνθρωπικώτερον ἡμῖν διά τινος ἐντέχνου θεωρίας τόν τε πατέρα πατέρα λέγῃ καὶ τὸν υἱὸν υἱόν, οὐκέτʼ ἐπαινεῖν τὴν τοιαύτην θεωρίαν ἀκίνδυνον.
egō de hotan men touto legę̄ apodechomai sphodra ta legomena, koinos gar houtos hapantōn hēmōn tēs theosebeias ho tropos, pisteuein eis patera kai huion kai hagion pneuma; hotan de mē tēs theias estochasmenos dynameōs anthrōpikōteron hēmin dia tinos entechnou theōrias ton te patera patera legę̄ kai ton huion huion, ouketʼ epainein tēn toiautēn theōrian akindynon.
And when he says this I heartily accept what is said, for this manner of godliness is common to all of us, to believe in Father and Son and Holy Spirit. But when, not aiming at the divine power, he speaks to us in too human a way, through some technical theory, of the Father as Father and the Son as Son, it is no longer safe to praise such a theory.
Notes and citation
Summary: Marcellus accepts belief in Father, Son and Spirit but objects to Asterius's human theory of Father and Son.
- Continues the quotation of Marcellus.
Topics: Trinity
Cite (SBL): Eusebius, Marcell. 1.4.5 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/1-4-5). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-contra-marcellum/1-4-5
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
1.4.6Klostermann
διὰ γὰρ τῆς τοιαύτης θεωρίας τὴν νῦν αὐτοῖς ἐπινοουμένην αἵρεσιν αὐξάνεσθαι συμβαίνει, ὅπερ σαφῶς ἐπιδεῖξαι ῥᾴδιον οἶμαι ἐκ τῶν αὐτοῦ λόγων. ἔφη γὰρ τὸν μὲν πατέρα δεῖν ἀληθῶς πατέρα εἶναι νομίζειν καὶ τὸν υἱὸν ἀληθῶς υἱὸν καὶ τὸ ἅγιον πνεῦμα ὡσαύτως.
dia gar tēs toiautēs theōrias tēn nyn autois epinooumenēn hairesin auxanesthai symbainei, hoper saphōs epideixai rhądion oimai ek tōn autou logōn. ephē gar ton men patera dein alēthōs patera einai nomizein kai ton huion alēthōs huion kai to hagion pneuma hōsautōs.
For it is through such a theory that the heresy now devised by them happens to grow, which I think it is easy to show clearly from his own words. For he said that one must think the Father to be truly Father, and the Son truly Son, and the Holy Spirit likewise.”
Notes and citation
Summary: Marcellus blames Asterius's claim that Father, Son and Spirit are truly such for the new heresy.
- End of the quotation of Marcellus.
Topics: Trinity, Heresy, Monarchianism and Sabellianism
Cite (SBL): Eusebius, Marcell. 1.4.6 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/1-4-6). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-contra-marcellum/1-4-6
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
1.4.7Klostermann
ταῦτα ὁ Μάρκελλος πρὸς Ἀστέριον, οὐκ ἀρεσκόμενος τῷ τὸν πατέρα δεῖν ἀληθῶς πατέρα εἶναι ὁμολογεῖν καὶ τὸν υἱὸν ἀληθῶς υἱὸν καὶ τὸ ἅγιον πνεῦμα ὡσαύτως. ὅθεν ἑξῆς διὰ μακροτέρων ἀνασκευάζειν τὸν περὶ τούτων πειρᾶται λόγον. ψιλὸν γὰρ καὶ τῷ ἀνθρωπείῳ λόγῳ ὅμοιον, οὐχὶ δὲ υἱὸν ἀληθῶς ζῶντα καὶ ὑφεστῶτα τὸν Χριστὸν εἶναι ὁμολογεῖν ἐθέλει.
tauta ho Markellos pros Asterion, ouk areskomenos tǭ ton patera dein alēthōs patera einai homologein kai ton huion alēthōs huion kai to hagion pneuma hōsautōs. hothen hexēs dia makroterōn anaskeuazein ton peri toutōn peiratai logon. psilon gar kai tǭ anthrōpeiǭ logǭ homoion, ouchi de huion alēthōs zōnta kai hyphestōta ton Christon einai homologein ethelei.
This is what Marcellus says against Asterius, displeased that one must confess the Father to be truly Father, and the Son truly Son, and the Holy Spirit likewise. Hence he next tries at greater length to overturn the argument about these things. For he wants to confess that Christ is a mere word, like a human word, but not a Son truly living and subsisting.
Notes and citation
Summary: Marcellus rejects a truly existing Father, Son and Spirit, and makes Christ a mere word.
Topics: Trinity, Christology, Heresy, Monarchianism and Sabellianism
Cite (SBL): Eusebius, Marcell. 1.4.7 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/1-4-7). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-contra-marcellum/1-4-7
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
1.4.8Klostermann
καὶ ἐπειδὴ ταύτην εἶπεν ἐπινοεῖσθαι νῦν αἵρεσιν, δεικτέον ὡς προϊὼν Ὠριγένους τοῦ πάλαι γενομένου μέμνηται ὡς ὁμοδοξοῦντος τοῖς νυνὶ πρὸς αὐτοῦ διαβαλλομένοις. ἐγὼ δὲ καὶ Ὠριγένους παλαιοτέρων ἀνδρῶν πλείστοις ὅσοις ἐκκλησιαστικοῖς συγγράμμασιν ἐντετύχηκα, ἐπισκόπων τε καὶ συνόδων ἐπιστολαῖς διαφόροις πρόπαλαι γραφείσαις, διʼ ὧν εἷς καὶ ὁ αὐτὸς ὁ τῆς πίστεως χαρακτὴρ ἀποδείκνυται.
kai epeidē tautēn eipen epinoeisthai nyn hairesin, deikteon hōs proïōn Ōrigenous tou palai genomenou memnētai hōs homodoxountos tois nyni pros autou diaballomenois. egō de kai Ōrigenous palaioterōn andrōn pleistois hosois ekklēsiastikois syngrammasin entetychēka, episkopōn te kai synodōn epistolais diaphorois propalai grapheisais, diʼ hōn heis kai ho autos ho tēs pisteōs charaktēr apodeiknytai.
And since he said that this heresy is being devised now, it must be shown that, as he goes on, he mentions Origen, who lived long ago, as holding the same opinion as those he is now slandering. But I have read very many church writings of men older even than Origen, and various letters of bishops and synods written long ago, through which one and the same character of the faith is shown.
Notes and citation
Summary: Marcellus's own reference to Origen, and older church writings, show this teaching is not new.
Notes on the original text
- Digital text corrected (page-break mark): δεικτέον | ὡς → δεικτέον ὡς.
Cite (SBL): Eusebius, Marcell. 1.4.8 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/1-4-8). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-contra-marcellum/1-4-8
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
1.4.9Klostermann
οὐκ ὀρθῶς ἄρα διαβέβληκεν εἰπὼν 〈ταύτην〉 ἐπινοεῖσθαι νῦν αἵρεσιν ὑπὸ τῶν διαβαλλομένων. μετὰ ταῦτα μικρὸν προελθὼν οὐ τὸν Ἀστέριον μόνον, ἀλλὰ καὶ τὸν μέγαν Εὐσέβιον, οὗ τῆς ἐπισκοπῆς πλεῖσται καὶ διαφανεῖς ἐπαρχίαι τε καὶ πόλεις μετεποιήθησαν, κακῶς ἀγορεύει τοῦτον τὸν τρόπον ὑπομνήσω δέ σε ὧν αὐτὸς γέγραφεν συνιστάμενος τοῖς κακῶς ὑπὸ Εὐσεβίου γραφεῖσιν, ἵνα γνῷς ὅτι ἀφίσταται σαφῶς τῆς προτέρας ἐπαγγελίας.
ouk orthōs ara diabeblēken eipōn 〈tautēn〉 epinoeisthai nyn hairesin hypo tōn diaballomenōn. meta tauta mikron proelthōn ou ton Asterion monon, alla kai ton megan Eusebion, hou tēs episkopēs pleistai kai diaphaneis eparchiai te kai poleis metepoiēthēsan, kakōs agoreuei touton ton tropon hypomnēsō de se hōn autos gegraphen synistamenos tois kakōs hypo Eusebiou grapheisin, hina gnǭs hoti aphistatai saphōs tēs proteras epangelias.
So he was wrong to slander them by saying that this heresy is being devised now by those he slanders. After this, going on a little, he abuses not only Asterius but also the great Eusebius, whose episcopate very many famous provinces and cities have claimed, in this way: “I shall remind you of what he himself wrote in support of what was badly written by Eusebius, so that you may know that he clearly departs from his earlier promise.
Notes and citation
Summary: Eusebius quotes Marcellus attacking Asterius's defence of Eusebius of Nicomedia.
- “this” is the editor's supplement. From “I shall remind you” Eusebius quotes Marcellus.
Cite (SBL): Eusebius, Marcell. 1.4.9 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/1-4-9). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-contra-marcellum/1-4-9
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
1.4.10Klostermann
γέγραφεν γὰρ αὐταῖς λέξεσιν οὕτως· τὸ γὰρ κεφάλαιον εἶναι τῆς ἐπιστολῆς ἐπὶ τὴν βουλὴν τοῦ πατρὸς ἀνενεγκεῖν τοῦ υἱοῦ τὴν γένεσιν, καὶ μὴ πάθος ἀποφῆναι τοῦ θεοῦ τὴν γονήν. ὅπερ οἱ σοφώτατοι τῶν πατέρων ἐν τοῖς οἰκείοις συντάγμασιν ἀπεφήναντο, φυλαξάμενοι τῶν αἱρετικῶν τὴν ἀσέβειαν, οἳ σωματικήν τινα καὶ παθητικὴν κατεψεύσαντο τοῦ θεοῦ τὴν τεκνογονίαν, τὰς προβολὰς δογματίζοντες.
gegraphen gar autais lexesin houtōs; to gar kephalaion einai tēs epistolēs epi tēn boulēn tou patros anenenkein tou huiou tēn genesin, kai mē pathos apophēnai tou theou tēn gonēn. hoper hoi sophōtatoi tōn paterōn en tois oikeiois syntagmasin apephēnanto, phylaxamenoi tōn hairetikōn tēn asebeian, hoi sōmatikēn tina kai pathētikēn katepseusanto tou theou tēn teknogonian, tas probolas dogmatizontes.
For he wrote in these very words: ‘For the main point of the letter was to refer the Son's generation to the Father's will, and not to declare God's begetting an experience; which is what the wisest of the fathers declared in their own writings, guarding against the impiety of the heretics, who falsely ascribed to God a bodily and passible begetting of children, teaching emanations.’”
Notes and citation
Summary: Asterius defended Eusebius's letter as making the Son's generation an act of the Father's will, not a passion.
- Marcellus quotes Asterius. “Emanations” (προβολαί) refers to Gnostic and Valentinian teaching.
Topics: Christology, Trinity
Cite (SBL): Eusebius, Marcell. 1.4.10 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/1-4-10). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-contra-marcellum/1-4-10
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
1.4.11Klostermann
καὶ πρὸς ταύτας δὲ τὰς φωνὰς πολλὴν ἑξῆς ποιεῖται τὴν ἀντίρρησιν, μεθʼ ἣν ἐπισυνάπτει λέγων ὥστε συνηγορῆσαι Εὐσεβίῳ κακῶς γράψαντι βουλόμενος Ἀστέριος, φύσεώς τε πατρὸς καὶ φύσεως [ἀ]γεννητοῦ μνημονεύσας, αὐτὸς ἑαυτοῦ κατήγορος γέγονεν. πολὺ γὰρ βέλτιον ἦν τὸ βάθος τοῦ νοήματος Εὐσεβίου, ὡς αὐτὸς γέγραφεν, ἐν βραχυλογίᾳ κείμενον ἀνεξέταστον καταλιπεῖν, ἢ τοιαύτῃ θεωρίᾳ χρησάμενον τὸ πανοῦργον τοῦ γράμματος εἰς φῶς ἀγαγεῖν.
kai pros tautas de tas phōnas pollēn hexēs poieitai tēn antirrēsin, methʼ hēn episynaptei legōn hōste synēgorēsai Eusebiǭ kakōs grapsanti boulomenos Asterios, physeōs te patros kai physeōs [a]gennētou mnēmoneusas, autos heautou katēgoros gegonen. poly gar beltion ēn to bathos tou noēmatos Eusebiou, hōs autos gegraphen, en brachylogią keimenon anexetaston katalipein, ē toiautę̄ theōrią chrēsamenon to panourgon tou grammatos eis phōs agagein.
Against these words too he makes a long rebuttal next, after which he adds, saying: “So Asterius, wishing to support Eusebius, who wrote badly, by mentioning the nature of the Father and the nature of the begotten, became his own accuser. For it would have been far better to leave unexamined the depth of Eusebius's thought, lying, as he himself wrote, in brevity, than to use such a theory and bring the craftiness of the letter to light.”
Textual problem in this passage: see the notes.
Notes and citation
Summary: Marcellus says Asterius exposed the craftiness of Eusebius's letter by defending it.
- Quotation of Marcellus. The editor deletes the alpha of ἀγεννητοῦ, so “the begotten” instead of “the unbegotten”.
Cite (SBL): Eusebius, Marcell. 1.4.11 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/1-4-11). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-contra-marcellum/1-4-11
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
1.4.12Klostermann
καὶ μεθʼ ἕτερα ἐπιλέγει νυνὶ δὲ ἐξετάσωμεν ἕν τι ῥητὸν τῶν ὑπὸ Ἀστερίου γραφέντων· ἔφη γὰρ οὗτος· ἄλλος μὲν γάρ ἐστιν ὁ πατήρ, ὁ γεννήσας ἐξ αὑτοῦ τὸν μονογενῆ λόγον καὶ πρωτότοκον πάσης κτίσεως. ἀμφότερα συνάψας γέγραφεν μονογενῆ καὶ πρωτότοκον, πολλῆς ἐναντιότητος ἐν τοῖς ὀνόμασιν οὔσης τούτοις, ὡς ἔστιν ῥᾴδιον καὶ τοῖς σφόδρα δυσμαθέσιν γνῶναι.
kai methʼ hetera epilegei nyni de exetasōmen hen ti rhēton tōn hypo Asteriou graphentōn; ephē gar houtos; allos men gar estin ho patēr, ho gennēsas ex hautou ton monogenē logon kai prōtotokon pasēs ktiseōs. amphotera synapsas gegraphen monogenē kai prōtotokon, pollēs enantiotētos en tois onomasin ousēs toutois, hōs estin rhądion kai tois sphodra dysmathesin gnōnai.
And after other things he adds: “Now let us examine one saying from what Asterius wrote. For he said: ‘For the Father, who begot from himself the only-begotten Word and firstborn of all creation, is another.’ Joining both together, he wrote ‘only-begotten’ and ‘firstborn,’ though there is great opposition between these names, as even the very slow of learning can easily see.
Col 1:15 (quotation, high confidence) · John 1:18 (allusion, medium confidence)
Notes and citation
Summary: Marcellus objects that Asterius calls the Word both only-begotten and firstborn.
- Quotation of Marcellus, quoting Asterius. Col 1:15; John 1:18.
Topics: Christology
Cite (SBL): Eusebius, Marcell. 1.4.12 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/1-4-12). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-contra-marcellum/1-4-12
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
1.4.13Klostermann
δῆλον γὰρ ὅτι ὁ μονογενής, εἰ ὄντως μονογενὴς εἴη, οὐκέτι πρωτότοκος εἶναι δύναται, καὶ ὁ πρωτότοκος ᾗ ⟨πρωτότοκος〉 οὐ δύναται μονογενὴς εἶναι. καὶ ἐν τούτοις δὲ τὸν Ἀστέριον αἰτιᾶται μάτην· οὐ γὰρ αὐτοῦ ἀλλὰ τῆς θείας γραφῆς ἐτύγχανον αἱ τὸν υἱὸν τοῦ θεοῦ ποτὲ μὲν λέγουσαι μονογενῆ υἱὸν ποτὲ δὲ πρωτότοκον πάσης κτίσεως φωναί.
dēlon gar hoti ho monogenēs, ei ontōs monogenēs eiē, ouketi prōtotokos einai dynatai, kai ho prōtotokos hę̄ ⟨prōtotokos〉 ou dynatai monogenēs einai. kai en toutois de ton Asterion aitiatai matēn; ou gar autou alla tēs theias graphēs etynchanon hai ton huion tou theou pote men legousai monogenē huion pote de prōtotokon pasēs ktiseōs phōnai.
For it is clear that the only-begotten, if he is truly only-begotten, can no longer be firstborn, and the firstborn, as firstborn, cannot be only-begotten.” Here too he accuses Asterius in vain. For the words that call the Son of God at one time only-begotten Son and at another firstborn of all creation were not Asterius's but divine Scripture's.
Textual problem in this passage: see the notes.
John 1:18 (allusion, high confidence) · Col 1:15 (allusion, high confidence)
Notes and citation
Summary: Scripture itself calls the Son both only-begotten and firstborn, so Marcellus blames Asterius in vain.
- End of the quotation of Marcellus. John 1:18; Col 1:15. “firstborn” is the editor's supplement.
Notes on the original text
- Digital text corrected (page-break mark): ἐτύγχανον αἱ | τὸν → ἐτύγχανον αἱ τὸν.
Topics: Christology
Cite (SBL): Eusebius, Marcell. 1.4.13 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/1-4-13). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-contra-marcellum/1-4-13
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
1.4.14Klostermann
αὖθις δὲ συνάπτει τούτοις λέγων ἀλλʼ ἀφέμενος τῆς ἀληθοῦς γνώσεως τὴν ἔντεχνον ἡμῖν καὶ νῦν ἐπεδείξατο θεωρίαν. οὐκ ἔχων γὰρ ἐκ τῶν θείων γραφῶν τὸ ἑαυτοῦ κατασκευάσαι βούλημα, ἐπὶ τοὺς σοφωτάτους, ὡς οἴεται, ἀνατρέχει πατέρας φάσκων· ὅπερ οἱ σοφώτατοι τῶν πατέρων ἐν τοῖς οἰκείοις συντάγμασιν ἀπεφήναντο.
authis de synaptei toutois legōn allʼ aphemenos tēs alēthous gnōseōs tēn entechnon hēmin kai nyn epedeixato theōrian. ouk echōn gar ek tōn theiōn graphōn to heautou kataskeuasai boulēma, epi tous sophōtatous, hōs oietai, anatrechei pateras phaskōn; hoper hoi sophōtatoi tōn paterōn en tois oikeiois syntagmasin apephēnanto.
Again he adds to this, saying: “But leaving true knowledge aside, he has now too displayed to us his technical theory. For, unable to establish his own intention from the divine Scriptures, he runs back to the wisest fathers, as he thinks, saying: ‘which is what the wisest of the fathers declared in their own writings.’
Notes and citation
Summary: Marcellus says Asterius appeals to the fathers because he cannot prove his view from Scripture.
- Quotation of Marcellus, quoting Asterius (see 1.4.10).
Topics: Scripture and canon, Tradition
Cite (SBL): Eusebius, Marcell. 1.4.14 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/1-4-14). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-contra-marcellum/1-4-14
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
1.4.15Klostermann
ἀπόφασιν ἀποπεφάσθαι τοὺς ἑαυτοῦ πατέρας Ἀστέριός φησιν καὶ δόγμα περὶ θεοῦ γεγραφέναι ἀπὸ τῆς οἰκείας ἑαυτῶν προαιρέσεως. τὸ γὰρ τοῦ δόγματος ὄνομα τῆς ἀνθρωπίνης ἔχεται βουλῆς τε καὶ γνώμης.
apophasin apopephasthai tous heautou pateras Asterios phēsin kai dogma peri theou gegraphenai apo tēs oikeias heautōn proaireseōs. to gar tou dogmatos onoma tēs anthrōpinēs echetai boulēs te kai gnōmēs.
Asterius says that his fathers made a declaration and wrote a dogma about God from their own choice. For the name ‘dogma’ belongs to human will and opinion.
Notes and citation
Summary: Marcellus argues that a “dogma” is a human opinion.
- Continues the quotation of Marcellus.
Cite (SBL): Eusebius, Marcell. 1.4.15 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/1-4-15). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-contra-marcellum/1-4-15
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
1.4.16Klostermann
ὅτι δὲ τοῦθʼ οὕτως ἔχει μαρτυρεῖ μὲν ἡμῖν ἱκανῶς ἡ δογματικὴ τῶν ἰατρῶν τέχνη, μαρτυρεῖ δὲ καὶ τὰ τῶν φιλοσόφων καλούμενα ⟨δόγματα⟩· ὅτι δὲ καὶ τὰ συγκλήτῳ δόξαντα ἔτι καὶ νῦν δόγματα συγκλήτου λέγεται, οὐδένα ἀγνοεῖν οἶμαι. καὶ ταῦτα δὲ ὁ Μάρκελλος, ἀμνημονήσας τῆς ἀποστολικῆς φωνῆς ἥ φησιν περὶ τοῦ σωτῆρος »τὸν νόμον τῶν ἐντολῶν τοῖς δόγμασιν καταργήσας«, προήχθη εἰπεῖν, ἀλλὰ καὶ μέμφεται τῷ δεῖν ἕπεσθαι τοῖς πατράσιν, τῆς θείας φασκούσης γραφῆς ἐπερώτησον τὸν πατέρα σου καὶ ἀναγγελεῖ σοι·
hoti de touthʼ houtōs echei martyrei men hēmin hikanōs hē dogmatikē tōn iatrōn technē, martyrei de kai ta tōn philosophōn kaloumena ⟨dogmata⟩; hoti de kai ta synklētǭ doxanta eti kai nyn dogmata synklētou legetai, oudena agnoein oimai. kai tauta de ho Markellos, amnēmonēsas tēs apostolikēs phōnēs hē phēsin peri tou sōtēros »ton nomon tōn entolōn tois dogmasin katargēsas«, proēchthē eipein, alla kai memphetai tǭ dein hepesthai tois patrasin, tēs theias phaskousēs graphēs eperōtēson ton patera sou kai anangelei soi;
That this is so, the dogmatic art of physicians bears us sufficient witness, and so do the so-called ‘dogmas’ of the philosophers; and that the decisions of the senate are still now called ‘dogmas’ of the senate, I think no one is unaware.” Marcellus was led to say this, forgetting the apostle's word which says of the Saviour, “having abolished the law of commandments in dogmas”; and he even finds fault with the need to follow the fathers, though divine Scripture says: “Ask your father, and he will tell you,
Textual problem in this passage: see the notes.
Eph 2:15 (quotation, high confidence) · Deut 32:7 (quotation, high confidence)
Notes and citation
Summary: Marcellus calls dogma human opinion and scorns following the fathers, against Scripture.
- End of the quotation of Marcellus; “dogmas” is the editor's supplement. Eph 2:15; Deut 32:7.
Topics: Scripture and canon, Tradition
Cite (SBL): Eusebius, Marcell. 1.4.16 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/1-4-16). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-contra-marcellum/1-4-16
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
1.4.17Klostermann
τοὺς πρεσβυτέρους σου καὶ ἐροῦσίν σοι« καὶ μὴ μέταιρε ὅρια αἰώνια ἅ ἔθεντο οἱ πατέρες σου«. εἶτʼ ἀγανακτῶν ὅτι Παυλῖνον μακάριον ἀπεκάλεσεν, ὁμοῦ τε κακῶς Εὐσεβίου πάλιν μνημονεύων, οὕτω γράφει συνηγορῆσαι γὰρ βουληθεὶς τῷ τὴν ἐπιστολὴν κακῶς γράψαντι Εὐσεβίῳ, πρῶτον μὲν οὐ διδασκαλικῶς ἀναπτύξας, ἔφη, τὸ δόγμα τὴν ἐπιστολὴν συνέταξεν, οὐ γὰρ πρὸς τὴν ἐκκλησίαν οὐδὲ πρὸς τοὺς ἀγνοοῦντας ἐγίγνετο τὸ γράμμα ἀλλὰ πρὸς τὸν μακάριον Παυλῖνον, μακάριον αὐτὸν διὰ τοῦτο εἰπών, ὅτι τὴν αὐτὴν εἶχεν Ἀστερίῳ δόξαν. οὐκοῦν ἐπειδήπερ τοὺς σοφωτάτους πατέρας Ἀστερίου μεμαθήκαμεν, ἀκόλουθον ἡγοῦμαι λέγειν καὶ τὸν Παυλίνου τε καὶ τῶν ἄλλων γενόμενον διδάσκαλον.
tous presbyterous sou kai erousin soi« kai mē metaire horia aiōnia ha ethento hoi pateres sou«. eitʼ aganaktōn hoti Paulinon makarion apekalesen, homou te kakōs Eusebiou palin mnēmoneuōn, houtō graphei synēgorēsai gar boulētheis tǭ tēn epistolēn kakōs grapsanti Eusebiǭ, prōton men ou didaskalikōs anaptyxas, ephē, to dogma tēn epistolēn synetaxen, ou gar pros tēn ekklēsian oude pros tous agnoountas egigneto to gramma alla pros ton makarion Paulinon, makarion auton dia touto eipōn, hoti tēn autēn eichen Asteriǭ doxan. oukoun epeidēper tous sophōtatous pateras Asteriou memathēkamen, akolouthon hēgoumai legein kai ton Paulinou te kai tōn allōn genomenon didaskalon.
your elders, and they will tell you,” and “Do not remove the eternal boundaries which your fathers set.” Then, vexed that Asterius called Paulinus blessed, and at the same time again mentioning Eusebius with abuse, he writes thus: “For, wishing to support Eusebius, who wrote the letter badly, he first said that he composed the letter without unfolding the dogma in the manner of a teacher, for the letter was written not to the church nor to those who did not know, but to the blessed Paulinus; calling him blessed for this reason, that he held the same opinion as Asterius. Since, then, we have learned who are the wisest fathers of Asterius, I think it follows to name also the one who became the teacher of Paulinus and the others.
Deut 32:7 (quotation, high confidence) · Prov 22:28 (quotation, high confidence)
Notes and citation
Summary: Marcellus mocks Asterius for calling Paulinus blessed and promises to name their teacher.
- Deut 32:7; Prov 22:28. From “For, wishing” Eusebius quotes Marcellus.
Cite (SBL): Eusebius, Marcell. 1.4.17 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/1-4-17). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-contra-marcellum/1-4-17
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
1.4.18Klostermann
ἀπὸ γὰρ τῆς Παυλίνου ἐπιστολῆς ὁ κἀκείνου διδάσκαλος γεγονὼς εὔδηλος γένοιτʼ ἂν ἡμῖν. καὶ μεταξύ τινα εἰπὼν τὸν αὐτὸν αὖθις διαβάλλει ὡς οὐκ ὀρθῶς ἀποδεξάμενον τὸν Ὠριγένη, λέγων οὕτως οὐκ εὐαγγελικῆς ὑπομιμνήσκων διδασκαλίας ταῦτʼ ἔγραψεν Παυλῖνος, ὁμολογῶν δὲ ἐνίους μὲν ἀφʼ ἑαυτῶν οὕτω κινεῖσθαι, ἐνίους δὲ ἐκ τῶν ἀναγνωσμάτων τῶν προειρημένων ἀνδρῶν τοῦτον ἦχθαι τὸν τρόπον.
apo gar tēs Paulinou epistolēs ho kakeinou didaskalos gegonōs eudēlos genoitʼ an hēmin. kai metaxy tina eipōn ton auton authis diaballei hōs ouk orthōs apodexamenon ton Ōrigenē, legōn houtōs ouk euangelikēs hypomimnēskōn didaskalias tautʼ egrapsen Paulinos, homologōn de enious men aphʼ heautōn houtō kineisthai, enious de ek tōn anagnōsmatōn tōn proeirēmenōn andrōn touton ēchthai ton tropon.
For from the letter of Paulinus the man who was his teacher too would become plain to us.” And after saying some things in between, he slanders the same man again as having wrongly accepted Origen, saying this: “Paulinus wrote this not reminding us of the gospel teaching, but admitting that some were moved this way of themselves, and others had been led in this way by the readings of the men mentioned before.
Notes and citation
Summary: Marcellus accuses Paulinus of following Origen and other writers rather than the gospel.
- Quotations of Marcellus.
Cite (SBL): Eusebius, Marcell. 1.4.18 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/1-4-18). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-contra-marcellum/1-4-18
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
1.4.19Klostermann
εἶτα τέλος, ὥσπερ τινὰ κορωνίδα τῆς ἀποδείξεως ἐπάγων, ἐκ τῶν Ὠριγένους ῥητῶν τῇ ἑαυτοῦ ὑπέγραψεν ἐπιστολῇ, ὡς μᾶλλον πεῖσαι δυναμένου παρὰ τοὺς εὐαγγελιστὰς καὶ τοὺς ἀποστόλους. ἔστιν δὲ τὰ ῥητὰ ταῦτα· ὥρα ἐπαναλαβόντα περὶ πατρὸς καὶ υἱοῦ καὶ ἁγίου πνεύματος, ὀλίγα τῶν τότε παραλελειμμένων διεξελθεῖν· περὶ πατρὸς ὡς ἀδιαίρετος ὢν καὶ ἀμέριστος υἱοῦ γίγνεται πατήρ, οὐ προβαλὼν αὐτόν, ὡς οἴονταί τινες.
eita telos, hōsper tina korōnida tēs apodeixeōs epagōn, ek tōn Ōrigenous rhētōn tę̄ heautou hypegrapsen epistolę̄, hōs mallon peisai dynamenou para tous euangelistas kai tous apostolous. estin de ta rhēta tauta; hōra epanalabonta peri patros kai huiou kai hagiou pneumatos, oliga tōn tote paraleleimmenōn diexelthein; peri patros hōs adiairetos ōn kai ameristos huiou gignetai patēr, ou probalōn auton, hōs oiontai tines.
Then finally, adding as a kind of crowning touch to his proof, he appended to his letter some sayings of Origen, as if Origen could persuade more than the evangelists and the apostles. These are the sayings: ‘It is time, taking up again the subject of the Father and the Son and the Holy Spirit, to go through a few of the things omitted then. Concerning the Father: that being indivisible and without parts he becomes Father of the Son, not by putting him forth, as some think.
Notes and citation
Summary: Marcellus says Paulinus appended Origen's words on the Father's indivisible begetting of the Son.
- Continues the quotation of Marcellus (from 1.4.18), quoting Paulinus's citation of Origen, On First Principles 4.4.1.
Notes on the original text
- Digital text corrected (page-break mark; split word): ῥητῶν τῇ | ἑαυτοῦ → ῥητῶν τῇ ἑαυτοῦ; διεξε λθεῖν → διεξελθεῖν.
Extrabiblical texts: Origen, Princ. 4.4.1 (Origen, On First Principles; quotation)
Topics: Trinity
Cite (SBL): Eusebius, Marcell. 1.4.19 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/1-4-19). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-contra-marcellum/1-4-19
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
1.4.20Klostermann
εἰ γὰρ πρόβλημά ἐστιν ὁ υἱὸς τοῦ πατρὸς καὶ γέννημα ἐξ αὐτοῦ, ὁποῖα τὰ τῶν ζῴων γεννήματα, ἀνάγκη σῶμα εἶναι τὸν προβαλόντα καὶ τὸν προβεβλημένον.
ei gar problēma estin ho huios tou patros kai gennēma ex autou, hopoia ta tōn zǭōn gennēmata, anankē sōma einai ton probalonta kai ton probeblēmenon.
For if the Son is a putting-forth of the Father and an offspring from him, like the offspring of living creatures, the one who puts forth and the one put forth must be bodies.’
Notes and citation
Summary: Origen argues that a begetting by emanation would make Father and Son bodies.
- Origen, On First Principles 4.4.1, cited by Paulinus and quoted by Marcellus.
Extrabiblical texts: Origen, Princ. 4.4.1 (Origen, On First Principles; quotation)
Topics: Trinity
Cite (SBL): Eusebius, Marcell. 1.4.20 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/1-4-20). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-contra-marcellum/1-4-20
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
1.4.21Klostermann
εἶθʼ ἑξῆς μετὰ τὴν τῶν Ὠριγενειῶν φωνῶν παράθεσιν ἐπιφέρει λέγων ταῦτα Ὠριγένης γέγραφεν, μὴ παρὰ τῶν ἱερῶν προφητῶν τε καὶ ἀποστόλων περὶ τῆς ἀιδιότητος τοῦ λόγου μαθεῖν βουληθείς, ἀλλʼ ἑαυτῷ δεδωκὼς πλεῖον δευτέραν ὑπόθεσιν διηγήσασθαι τοῦ λόγου μάτην τολμᾷ. καὶ τούτοις δὲ τοῖς ὑπὸ Ὠριγένους ὀρθῶς εἰρημένοις, περὶ τοῦ μὴ δεῖν σωματικήν τινα καὶ παθητικὴν ὑπολαμβάνειν τὴν τῆς θεότητος τοῦ υἱοῦ γέννησιν, ἀντιλέγει, μάλισθʼ ὅτι τῷ υἱῷ δέδωκεν ὑπόστασιν. καὶ ἐπιφέρει τὸν Ὠριγένη πάλιν κακῶς λέγων τοῖς τε ὑπʼ αὐτοῦ ὀρθῶς γραφεῖσιν ἀντιλέγων ἐν τούτοις ὅτι τὰ τοιαῦτα γράφων Ὠριγένης ἰδίοις ἐχρῆτο δόγμασιν, δῆλον ἀφʼ ὧν καὶ τὰ ἑαυτοῦ ἀνατρέπει πολλάκις. ἐν γοῦν ἑτέρῳ χωρίῳ ἅτινα περὶ θεοῦ λέγει, ἀκόλουθόν ἐστιν ὑπομνῆσαι. γράφει δὲ οὕτως·
eithʼ hexēs meta tēn tōn Ōrigeneiōn phōnōn parathesin epipherei legōn tauta Ōrigenēs gegraphen, mē para tōn hierōn prophētōn te kai apostolōn peri tēs aidiotētos tou logou mathein boulētheis, allʼ heautǭ dedōkōs pleion deuteran hypothesin diēgēsasthai tou logou matēn tolmą. kai toutois de tois hypo Ōrigenous orthōs eirēmenois, peri tou mē dein sōmatikēn tina kai pathētikēn hypolambanein tēn tēs theotētos tou huiou gennēsin, antilegei, malisthʼ hoti tǭ huiǭ dedōken hypostasin. kai epipherei ton Ōrigenē palin kakōs legōn tois te hypʼ autou orthōs grapheisin antilegōn en toutois hoti ta toiauta graphōn Ōrigenēs idiois echrēto dogmasin, dēlon aphʼ hōn kai ta heautou anatrepei pollakis. en goun heterǭ chōriǭ hatina peri theou legei, akolouthon estin hypomnēsai. graphei de houtōs;
Then, after setting out Origen's words, he adds: “Origen wrote this not wishing to learn about the eternity of the Word from the holy prophets and apostles, but, allowing himself more, he rashly ventures to describe a second hypostasis of the Word.” Against these words too, rightly spoken by Origen, that one must not suppose the begetting of the Son's divinity to be bodily and passible, he speaks, chiefly because Origen gave the Son a hypostasis. And he goes on again abusing Origen and contradicting what he wrote rightly, in these words: “That in writing such things Origen was using his own dogmas is clear from the fact that he often overturns his own views. At any rate, it follows to recall what he says about God in another place. He writes thus:
Notes and citation
Summary: Marcellus blames Origen for giving the Word a second hypostasis.
- Quotations of Marcellus. “Second hypostasis” (δευτέραν ὑπόθεσιν, read by sense as ὑπόστασιν): the text has ὑπόθεσιν, “subject”, probably a slip; translated as the context requires.
Notes on the original text
- Digital text corrected (stop for comma): γέννησιν. ἀντιλέγει → γέννησιν, ἀντιλέγει.
Topics: Trinity, Christology, Monarchianism and Sabellianism
Cite (SBL): Eusebius, Marcell. 1.4.21 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/1-4-21). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-contra-marcellum/1-4-21
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
1.4.22Klostermann
οὐ γὰρ ὁ θεὸς πατὴρ εἶναι ἤρξατο κωλυόμενος, ὡς οἱ γινόμενοι πατέρες ἄνθρωποι, ὑπὸ τοῦ μὴ δύνασθαί πω πατέρες εἶναι. εἰ γὰρ ἀεὶ τέλειος ὁ θεός, καὶ πάρεστιν αὐτῷ δύναμις τοῦ πατέρα αὐτὸν εἶναι, καὶ καλὸν αὐτὸν εἶναι πατέρα τοιούτου υἱοῦ, 〈τί〉 ἀναβάλλεται καὶ τοῦ καλοῦ ἑαυτὸν στερίσκει καί, ὡς ἔστιν εἰπεῖν, ἐξ οὗ δύναται πατὴρ εἶναι, οὐ 〈γίνεται πατήρ⟩; τὸ αὐτὸ μέντοιγε καὶ περὶ τοῦ ἁγίου πνεύματος λεκτέον.
ou gar ho theos patēr einai ērxato kōlyomenos, hōs hoi ginomenoi pateres anthrōpoi, hypo tou mē dynasthai pō pateres einai. ei gar aei teleios ho theos, kai parestin autǭ dynamis tou patera auton einai, kai kalon auton einai patera toioutou huiou, 〈ti〉 anaballetai kai tou kalou heauton steriskei kai, hōs estin eipein, ex hou dynatai patēr einai, ou 〈ginetai patēr⟩? to auto mentoige kai peri tou hagiou pneumatos lekteon.
‘For God did not begin to be Father, being hindered, like men who become fathers, by not yet being able to be fathers. For if God is always perfect, and the power to be Father is present to him, and it is good for him to be Father of such a Son, why does he delay and deprive himself of the good, and, so to speak, not become Father from when he is able to be Father? The same must be said also of the Holy Spirit.’
Textual problem in this passage: see the notes.
Notes and citation
Summary: Origen argues that God, always perfect, was always Father of the Son.
- Quotation of Origen within Marcellus's text; the work is not named (often placed in On First Principles 1.2). “why” and “become Father” are the editor's supplements.
Extrabiblical texts: Origen, Princ. 1.2 (Origen, On First Principles; quotation)
Topics: Trinity
Cite (SBL): Eusebius, Marcell. 1.4.22 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/1-4-22). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-contra-marcellum/1-4-22
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
1.4.23Klostermann
πῶς οὖν Ὠριγένους καὶ τοῦτο γράψαντος, ὁ μακάριος κατʼ αὐτὸν Παυλῖνος τοῦτο μὲν ἀποκρύψασθαι οὐκ ἀκίνδυνον ἐνόμισεν, χρήσασθαι δὲ εἰς κατασκευὴν τῶν ἑαυτῷ δοκούντων τοῖς ἐναντίοις, ὧν οὐδὲ αὐτὸν ἂν Ὠριγένη εἴποιμι τὸν λόγον ἀποδοῦναι δυνατὸν εἶναι; ἐν τούτοις ὁ Μάρκελλος ἐναντία φάναι αὑτῷ τὸν Ὠριγένη εἰπὼν κατεψεύσατο, μὴ δυνηθεὶς συνεῖναι, ὡς διὰ μὲν τῆς προτέρας παραθέσεως τὸ ἀσώματον καὶ ἀπαθὲς τοῦ πατρὸς ἐδήλου, διὰ δὲ τῆς δευτέρας τὸ μὴ χρόνῳ πρὸ πάντων δὲ αἰώνων τὸν υἱὸν γεγεννηκέναι.
pōs oun Ōrigenous kai touto grapsantos, ho makarios katʼ auton Paulinos touto men apokrypsasthai ouk akindynon enomisen, chrēsasthai de eis kataskeuēn tōn heautǭ dokountōn tois enantiois, hōn oude auton an Ōrigenē eipoimi ton logon apodounai dynaton einai? en toutois ho Markellos enantia phanai hautǭ ton Ōrigenē eipōn katepseusato, mē dynētheis syneinai, hōs dia men tēs proteras paratheseōs to asōmaton kai apathes tou patros edēlou, dia de tēs deuteras to mē chronǭ pro pantōn de aiōnōn ton huion gegennēkenai.
How then, when Origen wrote this too, did Paulinus, blessed in his view, think it not without danger to hide this, but to use contrary statements to establish his own opinions, of which I would say not even Origen himself could give an account?” Here Marcellus falsely accused Origen of contradicting himself, being unable to understand that by the first citation he showed that the Father is incorporeal and impassible, and by the second that he begot the Son not in time but before all ages.
Notes and citation
Summary: Eusebius says Origen's two passages agree: the Father is impassible and begot the Son before all ages.
- End of the quotation of Marcellus.
Topics: Trinity
Cite (SBL): Eusebius, Marcell. 1.4.23 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/1-4-23). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-contra-marcellum/1-4-23
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
1.4.24Klostermann
αὖθις δὲ μεθʼ ἕτερα περὶ τοῦ Ὠριγένους ὁ αὐτὸς ταῦτα γράφει καίτοι εἰ δεῖ τἀληθὲς περὶ Ὠριγένους εἰπεῖν, τοῦτο προσήκει λέγειν, ὅτι ἄρτι τῶν κατὰ φιλοσοφίαν ἀποστὰς μαθημάτων, καὶ τοῖς θείοις ὁμιλῆσαι προελόμενος λόγοις πρὸ τῆς ἀκριβοῦς τῶν γραφῶν καταλήψεως, διὰ τὸ πολὺ καὶ φιλότιμον τῆς ἔξωθεν παιδεύσεως θᾶττον τοῦ δέοντος ἀρξάμενος [ὑπο]γράφειν ὑπὸ τῶν τῆς φιλοσοφίας παρήχθη λόγων, καί τινα διʼ αὐτοὺς οὐ καλῶς γέγραφεν. δῆλον δέ· ἔτι γὰρ τῶν Πλάτωνος μεμνημένος δογμάτων,
authis de methʼ hetera peri tou Ōrigenous ho autos tauta graphei kaitoi ei dei talēthes peri Ōrigenous eipein, touto prosēkei legein, hoti arti tōn kata philosophian apostas mathēmatōn, kai tois theiois homilēsai proelomenos logois pro tēs akribous tōn graphōn katalēpseōs, dia to poly kai philotimon tēs exōthen paideuseōs thatton tou deontos arxamenos [hypo]graphein hypo tōn tēs philosophias parēchthē logōn, kai tina diʼ autous ou kalōs gegraphen. dēlon de; eti gar tōn Platōnos memnēmenos dogmatōn,
Again, after other things, the same man writes this about Origen: “And yet, if one must speak the truth about Origen, it is fitting to say this: that having just left philosophical studies and chosen to give himself to the divine words, before an exact understanding of the Scriptures, because of the greatness and ambition of his outside education he began writing sooner than he should and was led astray by the doctrines of philosophy, and because of them wrote some things not well. This is clear; for, still remembering the dogmas of Plato,
Textual problem in this passage: see the notes.
Notes and citation
Summary: Marcellus says Origen began writing too soon and was misled by philosophy.
- Quotation of Marcellus. The editor deletes “under-” (ὑπο-) in ὑπογράφειν.
Notes on the original text
- Digital text corrected (page-break mark): περὶ τοῦ Ὠριγένους | ὁ αὐτὸς → περὶ τοῦ Ὠριγένους ὁ αὐτὸς.
Topics: Philosophy
Cite (SBL): Eusebius, Marcell. 1.4.24 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/1-4-24). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-contra-marcellum/1-4-24
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
1.4.25Klostermann
καὶ τῆς τῶν ἀρχῶν παρʼ αὐτῷ διαφορᾶς, ΠΕΡΙ ΑΡΧΩΝ γέγραφεν βιβλίον, καὶ ταύτην τῷ συγγράμματι τὴν ἐπιγραφὴν ἔθετο. δεῖγμα δὲ τούτου μέγιστον τὸ μηδὲ ἄλλοθέν ποθεν τὴν ἀρχὴν τῶν λέξεων αὐτὸν ἢ τὴν ἐπιγραφὴν τοῦ βιβλίου ποιήσασθαι, ἀλλʼ ἀπὸ τῶν Πλάτωνι λεχθέντων ῥημάτων· γέγραφεν γὰρ ἀρχόμενος οὕτως·
kai tēs tōn archōn parʼ autǭ diaphoras, PERI ARChŌN gegraphen biblion, kai tautēn tǭ syngrammati tēn epigraphēn etheto. deigma de toutou megiston to mēde allothen pothen tēn archēn tōn lexeōn auton ē tēn epigraphēn tou bibliou poiēsasthai, allʼ apo tōn Platōni lechthentōn rhēmatōn; gegraphen gar archomenos houtōs;
and the difference of the first principles in him, he wrote a book ON FIRST PRINCIPLES and gave his treatise this title. The greatest proof of this is that he took the beginning of his words, or the title of the book, from nowhere else than from the words spoken by Plato. For he wrote at the beginning thus:
Notes and citation
Summary: Marcellus claims Origen took the title On First Principles from Plato.
- Continues the quotation of Marcellus.
Cite (SBL): Eusebius, Marcell. 1.4.25 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/1-4-25). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-contra-marcellum/1-4-25
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
1.4.26Klostermann
οἱ πεπιστευκότες καὶ πεπεισμένοι, τοῦτο 〈τὸ⟩ ῥητὸν οὕτως εἰρημένον εὕροις ἂν ἐν τῷ Γοργίᾳ Πλάτωνος. οὔτʼ εἰ ἐφέρετο, ἤνεγκεν ἂν διαβολὴν Ὠριγένει φάντι· οἱ πεπιστευκότες [ἢ] καὶ πεπεισμένοι, καὶ συνάψαντι ἑξῆς· τὴν χάριν καὶ τὴν ἀλήθειαν »διὰ Ἰησοῦ Χριστοῦ« γεγονέναι καὶ Χριστὸν εἶναι τὴν ἀλήθειαν κατὰ τὸ εἰρημένον ὑπʼ αὐτοῦ· »ἐγώ εἰμι ἡ ἀλήθεια«. ποία γὰρ πρὸς ταῦτα κοινωνία γένοιτʼ ἄν ποτε Πλάτωνι;
hoi pepisteukotes kai pepeismenoi, touto 〈to⟩ rhēton houtōs eirēmenon heurois an en tǭ Gorgią Platōnos. outʼ ei ephereto, ēnenken an diabolēn Ōrigenei phanti; hoi pepisteukotes [ē] kai pepeismenoi, kai synapsanti hexēs; tēn charin kai tēn alētheian »dia Iēsou Christou« gegonenai kai Christon einai tēn alētheian kata to eirēmenon hypʼ autou; »egō eimi hē alētheia«. poia gar pros tauta koinōnia genoitʼ an pote Platōni?
‘Those who have believed and been persuaded’; you would find this saying, put this way, in Plato's Gorgias.” Even if it were found there, it would bring no reproach on Origen for saying “those who have believed and been persuaded” and adding next that grace and truth came “through Jesus Christ” and that Christ is the truth, according to his own saying, “I am the truth.” What fellowship could Plato ever have with these things?
Textual problem in this passage: see the notes.
John 1:17 (quotation, high confidence) · John 14:6 (quotation, high confidence)
Notes and citation
Summary: Eusebius replies that Origen's opening words, even if found in Plato, lead straight to Christ the truth.
- Origen, On First Principles pref. 1; Plato, Gorgias 454e; John 1:17; John 14:6. The editor supplies “the” and deletes “or” (ἢ).
Notes on the original text
- Digital text corrected (OCR slip): ἀλήθειαε« → ἀλήθεια«.
Extrabiblical texts: Origen, Princ. pref. 1 (Origen, On First Principles; quotation); Plato, Gorg. 454e (Plato (works); allusion)
Topics: Philosophy
Cite (SBL): Eusebius, Marcell. 1.4.26 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/1-4-26). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-contra-marcellum/1-4-26
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
1.4.27Klostermann
οὐδὲν Πλάτωνος ΠΕΡΙ ΑΡΧΩΝ μνημονεύεται βιβλίον, οὐδὲ Ὠριγένης ὁμοίως περὶ ἀρχῶν ἐδόξασεν Πλάτωνι, ὁ μίαν μόνην τὴν ἀγένητον καὶ ἄναρχον καὶ ἐπέκεινα τῶν ὅλων εἰδὼς ἀρχήν, ταύτην τε εἶναι πατέρα ἑνὸς μονογενοῦς υἱοῦ, διʼ οὗ τὰ πάντα γέγονεν.
ouden Platōnos PERI ARChŌN mnēmoneuetai biblion, oude Ōrigenēs homoiōs peri archōn edoxasen Platōni, ho mian monēn tēn agenēton kai anarchon kai epekeina tōn holōn eidōs archēn, tautēn te einai patera henos monogenous huiou, diʼ hou ta panta gegonen.
No book of Plato's ON FIRST PRINCIPLES is recorded, nor did Origen think about first principles as Plato did, for he knew only one first principle, unbegotten, without beginning and beyond all things, and that this is the Father of one only-begotten Son, through whom all things came into being.
John 1:3 (allusion, medium confidence)
Notes and citation
Summary: Origen, unlike Plato, knew one first principle, the Father of the only Son.
- John 1:3.
Topics: Trinity
Cite (SBL): Eusebius, Marcell. 1.4.27 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/1-4-27). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-contra-marcellum/1-4-27
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
1.4.28Klostermann
ὁ δὲ καὶ ἐν τούτοις Ὠριγένους καταψευσάμενος μεθʼ ἕτερα προστίθησι λέγων Ἀστερίου γὰρ εἰρηκότος πρὸ τῶν αἰώνων γεγενῆσθαι τὸν λόγον, αὐτὸ τὸ ῥητὸν αὐτὸν ἐλέγχει ψευδόμενον· ὥστε μὴ μόνον αὐτὸν τοῦ πράγματος, ἀλλὰ καὶ τοῦ γράμματος διαμαρτεῖν. εἰ γὰρ »πρὸ τοῦ αἰῶνος ἐθεμελίωσέν με« φησὶν ἡ Παροιμία, πῶς αὐτὸς γεγενῆσθαι αὐτὸν πρὸ τῶν αἰώνων ἔφη; ἕτερον γὰρ πρὸ τοῦ αἰῶνος τεθεμελιῶσθαι αὐτόν, καὶ ἕτερον πρὸ τῶν αἰώνων γεγενῆσθαι.
ho de kai en toutois Ōrigenous katapseusamenos methʼ hetera prostithēsi legōn Asteriou gar eirēkotos pro tōn aiōnōn gegenēsthai ton logon, auto to rhēton auton elenchei pseudomenon; hōste mē monon auton tou pragmatos, alla kai tou grammatos diamartein. ei gar »pro tou aiōnos ethemeliōsen me« phēsin hē Paroimia, pōs autos gegenēsthai auton pro tōn aiōnōn ephē? heteron gar pro tou aiōnos tethemeliōsthai auton, kai heteron pro tōn aiōnōn gegenēsthai.
Having lied about Origen here too, after other things he adds: “For when Asterius said that the Word was begotten before the ages, the very text convicts him of lying, so that he misses not only the matter but the wording. For if Proverbs says ‘Before the age he founded me,’ how did he say that he was begotten before the ages? For it is one thing to be founded before the age, and another to be begotten before the ages.”
Prov 8:23 (quotation, high confidence)
Notes and citation
Summary: Marcellus argues from Prov 8:23 that the Word was founded before the age, not begotten before the ages.
- Quotation of Marcellus. Prov 8:23 (LXX).
Topics: Christology
Cite (SBL): Eusebius, Marcell. 1.4.28 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/1-4-28). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-contra-marcellum/1-4-28
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
1.4.29Klostermann
ταῦτα εἰπὼν καὶ προσθεὶς ἕτερα εἰς ἀνατροπὴν τοῦ πρὸ τῶν αἰώνων γεγενῆσθαι τὸν υἱόν, ἐπιλέγει αὐτοῖς ῥήμασιν ἀξιῶ δὲ τοὺς ἐντυγχάνοντας τῶν ἁγίων, ὡσπερεὶ σπέρματα καὶ ἀρχὰς τῆσδε τῆς ἐξηγήσεως ἀληθῶς εἰληφότας, πλείονας ἀποδείξεις προσθεῖναι τοῖς εἰρημένοις, ὥστε ἔτι μᾶλλον τὰς τῶν [περὶ] τὴν πίστιν διαστρεφόντων ἐλέγχεσθαι προαιρέσεις. ὄντως γὰρ θεὸν τὸν γεννήσαντα αὐτοὺς ἐγκατέλιπον, καὶ ὤρυξαν ἑαυτοῖς λάκκους συντετριμμένους«.
tauta eipōn kai prostheis hetera eis anatropēn tou pro tōn aiōnōn gegenēsthai ton huion, epilegei autois rhēmasin axiō de tous entynchanontas tōn hagiōn, hōsperei spermata kai archas tēsde tēs exēgēseōs alēthōs eilēphotas, pleionas apodeixeis prostheinai tois eirēmenois, hōste eti mallon tas tōn [peri] tēn pistin diastrephontōn elenchesthai proaireseis. ontōs gar theon ton gennēsanta autous enkatelipon, kai ōryxan heautois lakkous syntetrimmenous«.
Having said this, and added other things to overturn the Son's being begotten before the ages, he adds in these very words: “I ask those of the saints who read this, having truly received, as it were, seeds and beginnings of this explanation, to add more proofs to what has been said, so that the intentions of those who pervert the faith may be convicted still more. For truly ‘they have forsaken God who begot them, and dug for themselves broken cisterns.’”
Textual problem in this passage: see the notes.
Deut 32:18 (quotation, high confidence) · Jer 2:13 (quotation, high confidence)
Notes and citation
Summary: Marcellus calls his opponents men who forsook God and dug broken cisterns.
- Quotation of Marcellus. Deut 32:18; Jer 2:13. The editor deletes “concerning” (περὶ).
Cite (SBL): Eusebius, Marcell. 1.4.29 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/1-4-29). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-contra-marcellum/1-4-29
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
1.4.30Klostermann
τοιαῦτα καὶ διὰ τούτων λοιδορησάμενος ἑξῆς πειρᾶται δεικνύναι ὅτι μηδὲ εἰκὼν τοῦ θεοῦ ἐστιν ὁ υἱός, λέγων οὕτως ἀκόλουθον ἡγοῦμαι βραχέα καὶ περὶ τῆς εἰκόνος εἰπεῖν. γέγραφεν γάρ· ἄλλος δέ ἐστιν ὁ ἐξ αὐτοῦ γεννηθείς, »ὅς ἐστιν εἰκὼν τοῦ θεοῦ τοῦ ἀοράτου«. εἰκόνος διὰ τοῦτο μέμνηται θεοῦ ἀοράτου Ἀστέριος, ἵνα τοσοῦτον τὸν θεὸν τοῦ λόγου διαφέρειν διδάξῃ, ὅσον καὶ ἄνθρωπος τῆς ἑαυτοῦ εἰκόνος διαφέρειν δοκεῖ.
toiauta kai dia toutōn loidorēsamenos hexēs peiratai deiknynai hoti mēde eikōn tou theou estin ho huios, legōn houtōs akolouthon hēgoumai brachea kai peri tēs eikonos eipein. gegraphen gar; allos de estin ho ex autou gennētheis, »hos estin eikōn tou theou tou aoratou«. eikonos dia touto memnētai theou aoratou Asterios, hina tosouton ton theon tou logou diapherein didaxę̄, hoson kai anthrōpos tēs heautou eikonos diapherein dokei.
After such abuse here too, he next tries to show that the Son is not even the image of God, saying thus: “I think it follows to say a little also about the image. For he wrote: ‘Another is he who was begotten from him, “who is the image of the invisible God.”’ Asterius mentions the image of the invisible God for this reason, to teach that God differs from the Word as much as a man is thought to differ from his own image.
Col 1:15 (quotation, high confidence)
Notes and citation
Summary: Marcellus says Asterius uses “image” to separate God from the Word.
- Quotation of Marcellus, quoting Asterius. Col 1:15.
Notes on the original text
- Digital text corrected (page-break mark): | τοιαῦτα καὶ διὰ τούτων → τοιαῦτα καὶ διὰ τούτων.
Topics: Christology
Cite (SBL): Eusebius, Marcell. 1.4.30 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/1-4-30). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-contra-marcellum/1-4-30
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
1.4.31Klostermann
καὶ μεταξύ τινα εἰπὼν ἐπιφέρει οὐκοῦν πρόδηλον, ὅτι πρὸ τῆς τοῦ ἡμετέρου σώματος ἀναλήψεως ὁ λόγος καθʼ ἑαυτὸν οὐκ ἦν εἰκὼν τοῦ ἀοράτου θεοῦ. τὴν γὰρ εἰκόνα ὁρᾶσθαι προσήκει, ἵνα διὰ τῆς εἰκόνος τὸ τέως μὴ ὁρώμενον ὁρᾶσθαι δύνηται. καὶ ἐπιλέγει πῶς οὖν εἰκόνα τοῦ ἀοράτου θεοῦ τὸν τοῦ θεοῦ λόγον Ἀστέριος εἶναι γέγραφεν; αἱ γὰρ εἰκόνες τούτων ὧν εἰσιν εἰκόνες καὶ ἀπόντων δεικτικαί εἰσιν, ὥστε καὶ τὸν ἀπόντα διʼ αὐτῶν φαίνεσθαι δοκεῖν.
kai metaxy tina eipōn epipherei oukoun prodēlon, hoti pro tēs tou hēmeterou sōmatos analēpseōs ho logos kathʼ heauton ouk ēn eikōn tou aoratou theou. tēn gar eikona horasthai prosēkei, hina dia tēs eikonos to teōs mē horōmenon horasthai dynētai. kai epilegei pōs oun eikona tou aoratou theou ton tou theou logon Asterios einai gegraphen? hai gar eikones toutōn hōn eisin eikones kai apontōn deiktikai eisin, hōste kai ton aponta diʼ autōn phainesthai dokein.
And after saying some things in between he adds: “It is therefore plain that before the taking up of our body the Word by himself was not the image of the invisible God. For an image ought to be seen, so that through the image what was until then not seen can be seen.” And he adds: “How then did Asterius write that the Word of God is the image of the invisible God? For images show the things whose images they are even when absent, so that the absent one seems to appear through them.
Col 1:15 (allusion, high confidence)
Notes and citation
Summary: Marcellus argues the Word became the image of God only in the flesh, since an image must be visible.
- Quotations of Marcellus. Col 1:15.
Topics: Christology, Monarchianism and Sabellianism
Cite (SBL): Eusebius, Marcell. 1.4.31 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/1-4-31). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-contra-marcellum/1-4-31
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
1.4.32Klostermann
εἰ δὲ τοῦ θεοῦ [τοῦ] ἀοράτου ὄντος ἀόρατον εἶναι καὶ τὸν λόγον συμβαίνει, πῶς εἰκὼν τοῦ ἀοράτου θεοῦ ὁ λόγος καθʼ ἑαυτὸν εἶναι δύναται, καὶ αὐτὸς ἀόρατος ὤν; καὶ προϊὼν αὖθις λοιδορεῖ, λέγων οὕτως πῶς οὖν οἱ »πλήρεις δόλου καὶ ῥᾳδιουργίας«, ἀποστολικῶς εἰπεῖν, μεταφέρουσιν τὸ ῥητὸν εἰς τὴν πρώτην αὐτοῦ, ὡς οἴονται, κτίσιν, καὶ ταῦτα τοῦ Δαυὶδ περὶ τῆς κατὰ σάρκα αὐτοῦ γενέσεως σαφῶς εἰρηκότος;
ei de tou theou [tou] aoratou ontos aoraton einai kai ton logon symbainei, pōs eikōn tou aoratou theou ho logos kathʼ heauton einai dynatai, kai autos aoratos ōn? kai proïōn authis loidorei, legōn houtōs pōs oun hoi »plēreis dolou kai rhądiourgias«, apostolikōs eipein, metapherousin to rhēton eis tēn prōtēn autou, hōs oiontai, ktisin, kai tauta tou Dauid peri tēs kata sarka autou geneseōs saphōs eirēkotos?
But if, God being invisible, it follows that the Word too is invisible, how can the Word by himself be the image of the invisible God, being himself invisible?” And going on he abuses again, saying thus: “How then do those ‘full of deceit and villainy,’ to speak as the apostle does, transfer the saying to his first creation, as they think, when David clearly spoke of his birth according to the flesh?”
Textual problem in this passage: see the notes.
Acts 13:10 (quotation, high confidence)
Notes and citation
Summary: Marcellus says an invisible Word cannot be an image, and that the verse refers to the birth in the flesh.
- Quotations of Marcellus. Acts 13:10 (Paul's words to Elymas). The saying and the psalm are not identified in the excerpt. The editor deletes “the” (τοῦ).
Topics: Christology, Monarchianism and Sabellianism
Cite (SBL): Eusebius, Marcell. 1.4.32 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/1-4-32). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-contra-marcellum/1-4-32
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
1.4.33Klostermann
καὶ μεταξὺ τούτων μακρὸν κατατείνας λόγον ἐπιφέρει τί οὖν πρὸς ταῦτα λέξει; οὐ γὰρ οἶμαι αὐτὸν ἔχειν τι περὶ τούτου λέγειν. οὐδὲ γὰρ σαφῶς αὐτὸν καὶ ἀπαρακαλύπτως ἡγοῦμαι καὶ πρὸς ἑτέρους ὁμολογῆσαι ἄν, ὅπερ αὐτὸς ἐν τῇ ἑαυτοῦ κρύπτει διανοίᾳ, ὡς ἔστιν σαφῶς ἀφʼ ὧν γέγραφεν μανθάνειν. ἄλλος μὲν γάρ, φησίν, ἐστὶν ὁ πατὴρ ὁ γεννήσας ἐξ αὑτοῦ τὸν μονογενῆ λόγον καὶ πρωτότοκον ἁπάσης κτίσεως, μόνος μόνον, τέλειος τέλειον, βασιλεὺς βασιλέα, κύριος κύριον, θεὸς θεόν, οὐσίας τε καὶ βουλῆς καὶ δόξης καὶ δυνάμεως ἀπαράλλακτον εἰκόνα. ταῦτα τὰ ῥητὰ σαφῶς τὴν φαύλην αὐτοῦ περὶ θεότητος ἐλέγχει δόξαν.
kai metaxy toutōn makron katateinas logon epipherei ti oun pros tauta lexei? ou gar oimai auton echein ti peri toutou legein. oude gar saphōs auton kai aparakalyptōs hēgoumai kai pros heterous homologēsai an, hoper autos en tę̄ heautou kryptei dianoią, hōs estin saphōs aphʼ hōn gegraphen manthanein. allos men gar, phēsin, estin ho patēr ho gennēsas ex hautou ton monogenē logon kai prōtotokon hapasēs ktiseōs, monos monon, teleios teleion, basileus basilea, kyrios kyrion, theos theon, ousias te kai boulēs kai doxēs kai dynameōs aparallakton eikona. tauta ta rhēta saphōs tēn phaulēn autou peri theotētos elenchei doxan.
And having stretched out a long discussion between these, he adds: “What then will he say to this? For I do not think he has anything to say about it. Nor do I think he would openly and without disguise confess even to others what he hides in his own mind, as one can clearly learn from what he has written. For, he says, ‘Another is the Father, who begot from himself the only-begotten Word and firstborn of all creation, alone from alone, perfect from perfect, king from king, lord from lord, God from God, the exact image of substance and will and glory and power.’ These sayings clearly convict his bad opinion of the Godhead.
Col 1:15 (quotation, high confidence)
Notes and citation
Summary: Marcellus quotes Asterius's credal phrases and calls them proof of his bad opinion.
- Quotation of Marcellus, quoting Asterius. The phrases resemble the creed later read at the Dedication Council of Antioch (341). Col 1:15.
Notes on the original text
- Digital text corrected (stray line number): 35 καὶ μεταξὺ → καὶ μεταξὺ.
Topics: Trinity, Christology
Cite (SBL): Eusebius, Marcell. 1.4.33 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/1-4-33). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-contra-marcellum/1-4-33
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
1.4.34Klostermann
πῶς γὰρ ὁ κύριος γεννηθεὶς καὶ [ὁ] θεός, ὡς αὐτὸς προλαβὼν ἔφη, δύναται εἰκὼν θεοῦ εἶναι; ἕτερον γὰρ εἰκὼν θεοῦ, καὶ ἕτερον θεός. ὥστε εἰ μὲν εἰκών, οὐ κύριος οὐδὲ θεός, ἀλλʼ εἰκὼν κυρίου καὶ θεοῦ· εἰ δὲ κύριος ὄντως καὶ θεός, οὐκέτι ὁ κύριος καὶ [ὁ] θεὸς εἰκὼν κυρίου καὶ θεοῦ εἶναι δύναται.
pōs gar ho kyrios gennētheis kai [ho] theos, hōs autos prolabōn ephē, dynatai eikōn theou einai? heteron gar eikōn theou, kai heteron theos. hōste ei men eikōn, ou kyrios oude theos, allʼ eikōn kyriou kai theou; ei de kyrios ontōs kai theos, ouketi ho kyrios kai [ho] theos eikōn kyriou kai theou einai dynatai.
For how can the Lord who was begotten, and God, as he said before, be the image of God? For an image of God is one thing, and God another. So if he is an image, he is not Lord nor God, but an image of the Lord and God; and if he is truly Lord and God, the Lord and God can no longer be an image of the Lord and God.”
Textual problem in this passage: see the notes.
Notes and citation
Summary: Marcellus argues that an image of God cannot itself be God.
- End of the quotation of Marcellus. The editor deletes “the” (ὁ) twice.
Topics: Christology, Trinity
Cite (SBL): Eusebius, Marcell. 1.4.34 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/1-4-34). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-contra-marcellum/1-4-34
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
1.4.35Klostermann
καὶ ταῦτα σφόδρα ἀβλεπτῶν εἴρηκεν, οὐκ ἐννοήσας ὡς καὶ ὁ υἱὸς δύναται ἔμψυχός ποτε εἰκὼν τοῦ ἰδίου πατρὸς λεχθῆναι, ἐπειδὰν ᾖ τῷ πατρὶ ὁμοιότατος. τοῦτο γοῦν καὶ ἡ γραφὴ διδάσκει ἡ λέγουσα »ἔζησεν δὲ Ἀδὰμ τριάκοντα καὶ διακόσια ἔτη, καὶ ἐγέννησεν κατὰ τὴν ἰδέαν αὐτοῦ καὶ κατὰ τὴν εἰκόνα αὐτοῦ· καὶ ἐπωνόμασεν τὸ ὄνομα αὐτοῦ Σῆθ«.
kai tauta sphodra ableptōn eirēken, ouk ennoēsas hōs kai ho huios dynatai empsychos pote eikōn tou idiou patros lechthēnai, epeidan ę̄ tǭ patri homoiotatos. touto goun kai hē graphē didaskei hē legousa »ezēsen de Adam triakonta kai diakosia etē, kai egennēsen kata tēn idean autou kai kata tēn eikona autou; kai epōnomasen to onoma autou Sēth«.
He said this very blindly, not considering that a son too can sometimes be called a living image of his own father, when he is very like his father. Scripture teaches this, at any rate, when it says: “Adam lived two hundred and thirty years, and begot according to his form and according to his image; and he named him Seth.”
Gen 5:3 (quotation, high confidence)
Notes and citation
Summary: A son can be his father's living image, as Seth was Adam's.
- Gen 5:3 (LXX, 230 years).
Notes on the original text
- Digital text corrected (page-break mark; stray line number): 15 καὶ ταῦτα → καὶ ταῦτα; ὁ υἱὸς | δύναται → ὁ υἱὸς δύναται.
Topics: Christology, The image of God
Cite (SBL): Eusebius, Marcell. 1.4.35 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/1-4-35). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-contra-marcellum/1-4-35
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
1.4.36Klostermann
καὶ περὶ τῆς θεότητος δὲ τοῦ υἱοῦ ὁ ἀπόστολος διδάσκει λέγων »ὃς ἐν μορφῇ θεοῦ ὑπάρχων οὐχ ἁρπαγμὸν ἡγήσατο τὸ εἶναι ἴσα θεῷ, ἀλλʼ ἑαυτὸν ἐκένωσεν«, καὶ πάλιν »ὃς ὢν ἀπαύγασμα τῆς δόξης καὶ χαρακτὴρ τῆς ὑποστάσεως«. καὶ ἐν ἑτέροις δὲ εἴρηται »ἀπαύγασμα γάρ ἐστιν φωτὸς ἀιδίου, καὶ ἔσοπτρον ἀκηλίδωτον τῆς τοῦ θεοῦ ἐνεργείας, καὶ εἰκὼν τῆς ἀγαθότητος αὐτοῦ«.
kai peri tēs theotētos de tou huiou ho apostolos didaskei legōn »hos en morphę̄ theou hyparchōn ouch harpagmon hēgēsato to einai isa theǭ, allʼ heauton ekenōsen«, kai palin »hos ōn apaugasma tēs doxēs kai charaktēr tēs hypostaseōs«. kai en heterois de eirētai »apaugasma gar estin phōtos aidiou, kai esoptron akēlidōton tēs tou theou energeias, kai eikōn tēs agathotētos autou«.
And about the Godhead of the Son the apostle teaches, saying: “who, being in the form of God, did not count equality with God a thing to be grasped, but emptied himself,” and again: “who, being the radiance of his glory and the exact imprint of his hypostasis.” And elsewhere it is said: “For she is a radiance of eternal light, and a spotless mirror of the working of God, and an image of his goodness.”
Phil 2:6–7 (quotation, high confidence) · Heb 1:3 (quotation, high confidence)
Notes and citation
Summary: Scripture calls the Son the form, radiance and image of God.
- Phil 2:6–7; Heb 1:3; Wis 7:26.
Extrabiblical texts: Wis 7:26 (Wisdom of Solomon [in RC, EO, ETH canons]; quotation)
Topics: Christology
Cite (SBL): Eusebius, Marcell. 1.4.36 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/1-4-36). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-contra-marcellum/1-4-36
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
1.4.37Klostermann
αὐθις δὲ ὁ ἀπόστολος »ἀπεκδυσάμενοι τὸν παλαιὸν ἄνθρωπον, καὶ ἐνδυσάμενοι τὸν νέον τὸν ἀνακαινούμενον εἰς ἐπίγνωσιν κατʼ εἰκόνα τοῦ κτίσαντος« λέγων, δῆλός ἐστιν οὐ τὴν σάρκα εἰρῆσθαι διδάσκων τὴν εἰκόνα εἶναι τοῦ θεοῦ.
authis de ho apostolos »apekdysamenoi ton palaion anthrōpon, kai endysamenoi ton neon ton anakainoumenon eis epignōsin katʼ eikona tou ktisantos« legōn, dēlos estin ou tēn sarka eirēsthai didaskōn tēn eikona einai tou theou.
And again the apostle, when he says, “having put off the old man and put on the new, which is being renewed in knowledge according to the image of the one who created him,” clearly teaches that the image of God is not said to be the flesh.
Col 3:9–10 (quotation, high confidence)
Notes and citation
Summary: Col 3:10 shows that God's image is not the flesh.
- Col 3:9–10.
Topics: The image of God
Cite (SBL): Eusebius, Marcell. 1.4.37 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/1-4-37). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-contra-marcellum/1-4-37
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
1.4.38Klostermann
μεταβὰς δὲ αὖθις Μάρκελλος ἐπὶ τοὺς ἐπισκόπους ὧδε γράφει ἰδοὺ γὰρ τὸ κατὰ Ἀστέριον ἡμᾶς οὐ τοσοῦτον λυπεῖ, εἰ τοιαῦτα προήχθη γράφειν, ἀλλʼ ὅτι καὶ τινες τῶν προεστάναι δοκούντων τῆς ἐκκλησίας, τῆς μὲν ἀποστολικῆς ἐπιλαθόμενοι παραδόσεως, τὰ δὲ ἔξωθεν τῶν θείων προτιμήσαντες τοιαῦτά τινα γράψαι τε καὶ διδάξαι ἐτόλμησαν, ἃ οὐδὲν ἔλαττον τῆς τῶν προειρημένων ἔχεται πλάνης.
metabas de authis Markellos epi tous episkopous hōde graphei idou gar to kata Asterion hēmas ou tosouton lypei, ei toiauta proēchthē graphein, allʼ hoti kai tines tōn proestanai dokountōn tēs ekklēsias, tēs men apostolikēs epilathomenoi paradoseōs, ta de exōthen tōn theiōn protimēsantes toiauta tina grapsai te kai didaxai etolmēsan, ha ouden elatton tēs tōn proeirēmenōn echetai planēs.
Passing on again to the bishops, Marcellus writes thus: “For see, what grieves us is not so much the case of Asterius, if he was led to write such things, but that some of those who seem to preside over the church, forgetting the apostolic tradition and preferring things outside the divine words, have dared to write and teach things which hold no less to the error of those mentioned before.
Notes and citation
Summary: Marcellus laments that bishops have taught the same errors as Asterius.
- Quotation of Marcellus.
Topics: Church office, Heresy
Cite (SBL): Eusebius, Marcell. 1.4.38 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/1-4-38). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-contra-marcellum/1-4-38
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
1.4.39Klostermann
καὶ μεθʼ ἕτερα ἐπιλέγει ἐντυχὼν γὰρ Ναρκίσσου τοῦ Νερωνιάδος προεστῶτος ἐπιστολῇ, ἥν γέγραφεν πρὸς Χρηστόν τινα καὶ Εὐφρόνιον καὶ Εὐσέβιον, ὡς Ὁσίου τοῦ ἐπισκόπου ἐρωτήσαντος αὐτόν, εἰ, ὥσπερ Εὐσέβιος ὁ τῆς Παλαιστίνης δύο οὐσίας εἶναί φησιν, οὕτως καὶ αὐτὸς λέγοι, ἔγνων αὐτὸν ἀπὸ τῶν γραφέντων τρεῖς εἶναι πιστεύειν οὐσίας ἀποκρινόμενον. ταῦτʼ εἰπὼν ἀπὸ τοῦ Ναρκίσσου ἐπὶ τὸν Εὐσέβιον μεταβαίνει, κατηγορῶν ὅτι τὸν λόγον τοῦ θεοῦ θεὸν εἶναι ὁμολογεῖ.
kai methʼ hetera epilegei entychōn gar Narkissou tou Nerōniados proestōtos epistolę̄, hēn gegraphen pros Chrēston tina kai Euphronion kai Eusebion, hōs Hosiou tou episkopou erōtēsantos auton, ei, hōsper Eusebios ho tēs Palaistinēs dyo ousias einai phēsin, houtōs kai autos legoi, egnōn auton apo tōn graphentōn treis einai pisteuein ousias apokrinomenon. tautʼ eipōn apo tou Narkissou epi ton Eusebion metabainei, katēgorōn hoti ton logon tou theou theon einai homologei.
And after other things he adds: “For having read a letter of Narcissus, who presides over Neronias, which he wrote to a certain Chrestus and Euphronius and Eusebius, saying that the bishop Ossius had asked him whether he too, as Eusebius of Palestine says there are two substances, said the same, I learned from what he wrote that he answered that he believed there are three substances.” Having said this, he passes from Narcissus to Eusebius, accusing him of confessing that the Word of God is God.
Notes and citation
Summary: Marcellus reports that Narcissus spoke of three substances, then attacks Eusebius for calling the Word God.
- Quotation of Marcellus. Ossius of Cordoba; “Eusebius of Palestine” is Eusebius of Caesarea himself.
Topics: Trinity
Cite (SBL): Eusebius, Marcell. 1.4.39 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/1-4-39). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-contra-marcellum/1-4-39
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
1.4.40Klostermann
γράφει δὲ καὶ περὶ αὐτοῦ ταῦτα διελεῖν γὰρ τὸν λόγον τοῦ θεοῦ τολμήσας καὶ ἕτερον θεὸν τὸν λόγον ὀνομάσαι, οὐσίᾳ τε καὶ δυνάμει διεστῶτα τοῦ πατρός, εἰς ὅσην βλασφημίαν ἐκπέπτωκεν ἔνεστιν σαφῶς ἀπʼ αὐτῶν τῶν ὑπʼ αὐτοῦ γραφέντων ῥητῶν ῥᾳδίως μανθάνειν.
graphei de kai peri autou tauta dielein gar ton logon tou theou tolmēsas kai heteron theon ton logon onomasai, ousią te kai dynamei diestōta tou patros, eis hosēn blasphēmian ekpeptōken enestin saphōs apʼ autōn tōn hypʼ autou graphentōn rhētōn rhądiōs manthanein.
He writes about him too as follows: “For having dared to divide the Word of God and to name the Word another God, separated from the Father in substance and power, into how great a blasphemy he has fallen one can easily and clearly learn from the very sayings he wrote.
Notes and citation
Summary: Marcellus accuses Eusebius of making the Word another God, separate in substance and power.
- Quotation of Marcellus.
Topics: Trinity, Christology, Monarchianism and Sabellianism
Cite (SBL): Eusebius, Marcell. 1.4.40 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/1-4-40). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-contra-marcellum/1-4-40
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
1.4.41Klostermann
γέγραφεν δʼ αὐταῖς λέξεσιν οὕτως· οὐ δήπου δὲ ἡ εἰκὼν καὶ τὸ οὗ ἐστιν ἡ εἰκὼν ἓν καὶ ταὐτὸν ἐπινοεῖται, ἀλλὰ δύο μὲν οὐσίαι καὶ δύο πράγματα καὶ δύο δυνάμεις, ὡς καὶ τοσαῦται προσηγορίαι. καὶ ταῦτα ὡς καλῶς διαβάλλων προστίθησιν λέγων πῶς οὖν οὐ τὴν αὐτὴν οὗτοι τοῖς ἔξωθεν κακίστην ὁδὸν τραπέντες τὰ αὐτὰ διδάξαι τε καὶ γράψαι προὔθεντο, τοῦ μὲν Εὐσεβίου Οὐαλεντίνῳ τε καὶ Ἑρμῇ ὁμοίως εἰρηκότος, τοῦ δὲ Ναρκίσσου Μαρκίωνί τε καὶ Πλάτωνι;
gegraphen dʼ autais lexesin houtōs; ou dēpou de hē eikōn kai to hou estin hē eikōn hen kai tauton epinoeitai, alla dyo men ousiai kai dyo pragmata kai dyo dynameis, hōs kai tosautai prosēgoriai. kai tauta hōs kalōs diaballōn prostithēsin legōn pōs oun ou tēn autēn houtoi tois exōthen kakistēn hodon trapentes ta auta didaxai te kai grapsai prouthento, tou men Eusebiou Oualentinǭ te kai Hermę̄ homoiōs eirēkotos, tou de Narkissou Markiōni te kai Platōni?
For he wrote in these very words: ‘Surely the image and that of which it is the image are not conceived as one and the same, but as two substances and two things and two powers, as also so many names.’” And, as if slandering well, he adds this, saying: “How then have these not turned to the same worst road as those outside and set out to teach and write the same things, Eusebius having spoken like Valentinus and Hermes, and Narcissus like Marcion and Plato?”
Notes and citation
Summary: Marcellus quotes Eusebius on image and original as two substances, and likens him to Valentinus and Hermes.
- Quotation of Marcellus, quoting Eusebius of Caesarea (from a letter not otherwise preserved). Hermes is Hermes Trismegistus.
Topics: Trinity, Heresy, Monarchianism and Sabellianism
Cite (SBL): Eusebius, Marcell. 1.4.41 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/1-4-41). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-contra-marcellum/1-4-41
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
1.4.42Klostermann
εἶθʼ ἑξῆς μακρὰν καὶ ἀδόλεσχον ἀπεραντολογίαν συνείρει, φάσκων ἐξ ἀκοῆς μεμαθηκέναι τὸν Εὐσέβιον ὡμιληκέναι τινὰ ἐν Λαοδικείᾳ ποτὲ γενόμενον, καὶ περὶ ὧν οὐκ ἠπίστατο ὡς ἐξ ἀκοῆς μαθὼν γράφει, καὶ ἐπισυνάπτει λέγων δέον τἀναντία μετὰ δακρύων τε καὶ πένθους πρὸς κύριον βοᾶν »ἡμάρτομεν, ἠσεβήσαμεν, ἠνομήσαμεν«, καὶ τὸ πονηρὸν ἐνώπιόν σου ἐποιήσαμεν, καὶ νῦν μεταγνόντες τῆς παρά σου τυχεῖν ἀξιοῦμεν φιλανθρωπίας.
eithʼ hexēs makran kai adoleschon aperantologian syneirei, phaskōn ex akoēs memathēkenai ton Eusebion hōmilēkenai tina en Laodikeią pote genomenon, kai peri hōn ouk ēpistato hōs ex akoēs mathōn graphei, kai episynaptei legōn deon tanantia meta dakryōn te kai penthous pros kyrion boan »hēmartomen, ēsebēsamen, ēnomēsamen«, kai to ponēron enōpion sou epoiēsamen, kai nyn metagnontes tēs para sou tychein axioumen philanthrōpias.
Then next he strings together a long and garrulous endless talk, saying he had learned by hearsay that Eusebius had conversed with someone who was once in Laodicea; and he writes, as one learning from hearsay, about things he did not know, and adds, saying: “He ought instead to cry to the Lord with tears and mourning, ‘We have sinned, we have acted impiously, we have done lawlessly,’ and ‘we have done evil before you,’ and now, having repented, we ask to obtain your kindness.
Dan 9:5 (quotation, high confidence) · Ps 106:6 (105:6 LXX) (quotation, medium confidence) · Ps 51:4 (50:6 LXX) (allusion, medium confidence)
Notes and citation
Summary: Marcellus says Eusebius should rather repent with tears.
- Quotation of Marcellus. Dan 9:5; Ps 106:6; Ps 51:4.
Cite (SBL): Eusebius, Marcell. 1.4.42 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/1-4-42). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-contra-marcellum/1-4-42
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
1.4.43Klostermann
ταῦθʼ ἥρμοττεν αὐτῷ, ταῦτα συνέφερεν λέγειν διὰ τὴν ἄμετρον τοῦ θεοῦ χρηστότητα καὶ φιλανθρωπίαν. καίτοι ἀκόλουθον ἦν τὸν μετὰ φιλανθρωπίας καὶ δικαιοσύνης ἐπιμελούμενον θεὸν ἀντειπεῖν λέγοντα »εἰ ἐχθρὸς ὠνείδισέν με, ὑπήνεγκα ἄν, καὶ εἰ ὁ μισῶν με ἐπʼ ἐμὲ ἐμεγαλορημόνησεν, ἐκρύβην ἂν ἀπʼ αὐτοῦ. σύ δέ, ἄνθρωπε ἰσόψυχε, ἡγεμών μου καὶ γνωστά μου· ὃς ἐπὶ τὸ αὐτὸ ἐγλύκανάς μοι ἐδέσματα, ἐν τῷ οἴκῳ τοῦ θεοῦ ἐπορεύθημεν ἐν ὁμονοίας«.
tauthʼ hērmotten autǭ, tauta synepheren legein dia tēn ametron tou theou chrēstotēta kai philanthrōpian. kaitoi akolouthon ēn ton meta philanthrōpias kai dikaiosynēs epimeloumenon theon anteipein legonta »ei echthros ōneidisen me, hypēnenka an, kai ei ho misōn me epʼ eme emegalorēmonēsen, ekrybēn an apʼ autou. sy de, anthrōpe isopsyche, hēgemōn mou kai gnōsta mou; hos epi to auto eglykanas moi edesmata, en tǭ oikǭ tou theou eporeuthēmen en homonoias«.
This would have suited him; this it would have profited him to say, because of God's boundless goodness and kindness. And yet it would follow that God, who cares for us with kindness and justice, should answer, saying: ‘If an enemy had reproached me, I would have borne it; and if he who hates me had boasted against me, I would have hidden from him. But you, a man of like soul, my guide and my acquaintance, who together with me made sweet the food, we walked in the house of God in harmony.’”
Ps 55:12–14 (54:13-Ps LXX) (quotation, high confidence)
Notes and citation
Summary: Marcellus applies Psalm 55's lament over a betraying friend to Eusebius.
- Continues the quotation of Marcellus. Ps 55:12–14 (LXX 54:13–15).
Notes on the original text
- Digital text corrected (accent slip): ὠνείδισέν μέ → ὠνείδισέν με.
Cite (SBL): Eusebius, Marcell. 1.4.43 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/1-4-43). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-contra-marcellum/1-4-43
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
1.4.44Klostermann
ὅτι γὰρ σύνεστιν ἡμῖν τοῖς αὐτοῦ λειτουργοῖς ἴσμεν ἀπὸ τῆς αὐτοῦ ῥήσεως, »ἰδοὺ« γὰρ »ἔσομαι μεθʼ ὑμῶν ἔφη »πάσας τὰς ἡμέρας« τῆς ζωῆς ὑμῶν »ἕως τῆς συντελείας τοῦ αἰῶνος«. εἶτα ἀκολούθως πάντως που καὶ τὰ ἑπόμενα τοῖς προάγουσιν ἐπήγαγεν ἂν ῥητά. »ἐλθέτω θάνατος ἐπʼ αὐτούς, καὶ καταβήτωσαν εἰς ᾅδου ζῶντες· ὅτι πονηρία ἐν ταῖς καρδίαις αὐτῶν«. τοὺς γὰρ ἐν ἀγνοίᾳ τῆς ἀσεβείας ὄντας νεκροὺς ὑπὸ τοῦ ᾅδου καταπίνεσθαί φησιν ἡ γραφή· νεκροὶ γάρ, καὶ ζῆν δοκοῦντες, ἐτύγχανον 〈ὄν〉τες.
hoti gar synestin hēmin tois autou leitourgois ismen apo tēs autou rhēseōs, »idou« gar »esomai methʼ hymōn ephē »pasas tas hēmeras« tēs zōēs hymōn »heōs tēs synteleias tou aiōnos«. eita akolouthōs pantōs pou kai ta hepomena tois proagousin epēgagen an rhēta. »elthetō thanatos epʼ autous, kai katabētōsan eis hądou zōntes; hoti ponēria en tais kardiais autōn«. tous gar en agnoią tēs asebeias ontas nekrous hypo tou hądou katapinesthai phēsin hē graphē; nekroi gar, kai zēn dokountes, etynchanon 〈on〉tes.
For that he is with us his ministers we know from his own saying: ‘Behold, I will be with you,’ he said, ‘all the days’ of your life, ‘until the end of the age.’ Then, following on, he would surely have added the sayings that follow the earlier ones: ‘Let death come upon them, and let them go down alive into Hades; for wickedness is in their hearts.’ For Scripture says that those who are in the ignorance of impiety are swallowed by Hades as dead; for they were dead, even though they seemed to live.”
Matt 28:20 (quotation, high confidence) · Ps 55:15 (54:16 LXX) (quotation, high confidence)
Notes and citation
Summary: Marcellus applies the curse of Psalm 55 to his opponents.
- End of the quotation of Marcellus begun in 1.4.42. Matt 28:20; Ps 55:15 (LXX 54:16). “being” (ὄν-) is the editor's supplement.
Notes on the original text
- Digital text corrected (OCR slip): αἰῶνοςε« → αἰῶνος«; αὐτῶνς« → αὐτῶν«; ἀχνοίᾳ → ἀγνοίᾳ.
Cite (SBL): Eusebius, Marcell. 1.4.44 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/1-4-44). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-contra-marcellum/1-4-44
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
1.4.45Klostermann
καὶ πάλιν ἑξῆς τούτοις αἰτιᾶται τὸν Εὐσέβιον, ὡς ἐν τῷ διέναι τὴν Ἀγκύραν τότε ὡμιληκότα ἐπὶ τῆς ἐκκλησίας, ἅπερ φησὶν ἐξ ἀκοῆς μεμαθηκέναι. ἐφʼ οἷς ἀγανακτῶν τοιαῦτα γράφει ἀλλʼ ὁ μὲν ἀπόστολος τοιαῦτα περὶ τῆς Γαλατῶν πίστεως γράφει· Εὐσέβιος δὲ μεταφέρων τὴν ἀποστολικὴν ἔννοιαν, διʼ ἣν τοῦθʼ ὁ ἀπόστολος τῆς προειρημένης αἰτίας ἕνεκα, »τέκνα μου« εἶπεν »οὓς πάλιν ὠδίνω ἄχρις οὑ μορφωθῇ Χριστὸς ἐν ὑμῖν«, καθήψατο Γαλατῶν ὡς μὴ ὀρθὴν ἐχόντων περὶ θεοῦ δόξαν.
kai palin hexēs toutois aitiatai ton Eusebion, hōs en tǭ dienai tēn Ankyran tote hōmilēkota epi tēs ekklēsias, haper phēsin ex akoēs memathēkenai. ephʼ hois aganaktōn toiauta graphei allʼ ho men apostolos toiauta peri tēs Galatōn pisteōs graphei; Eusebios de metapherōn tēn apostolikēn ennoian, diʼ hēn touthʼ ho apostolos tēs proeirēmenēs aitias heneka, »tekna mou« eipen »hous palin ōdinō achris hou morphōthę̄ Christos en hymin«, kathēpsato Galatōn hōs mē orthēn echontōn peri theou doxan.
And again, next to this, he accuses Eusebius of having preached in the church while passing through Ancyra at that time, things which he says he learned by hearsay. Vexed at these, he writes as follows: “But the apostle writes such things about the faith of the Galatians; and Eusebius, transferring the apostle's meaning, for which the apostle, for the reason given above, said, ‘My children, for whom I am again in labour until Christ is formed in you,’ attacked the Galatians as not having a right opinion about God.
Gal 4:19 (quotation, high confidence)
Notes and citation
Summary: Marcellus complains that Eusebius used Gal 4:19 at Ancyra against the Galatians' faith.
- Gal 4:19. From “But the apostle” Eusebius quotes Marcellus.
Notes on the original text
- Digital text corrected (OCR slip): » τέκνα μους« → »τέκνα μου«; ἐν ὑμῖνς» → ἐν ὑμῖν«.
Cite (SBL): Eusebius, Marcell. 1.4.45 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/1-4-45). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-contra-marcellum/1-4-45
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
1.4.46Klostermann
ὤδινεν γὰρ ἀληθῶς δριμεῖάν τινα καὶ πικρὰν ὠδῖνα, ὅτι ἠπίστατο Γαλάτας περὶ θεοσεβείας μὴ ὥσπερ ἐκεῖνος δοξάζοντας, μηδὲ δύο οὐσίας τε καὶ πράγματα καὶ δυνάμεις καὶ θεοὺς λέγοντας. τήρει δὲ ταῦτα ὅπως διαλοιδορεῖται πικρῶς τῷ μηδὲν εἰρηκότι πλεῖον, ὡς αὐτὸς γράφει, ἢ τὸ ἀποστολικὸν ῥητόν. καὶ νῦν δύο μὲν θεοὺς λέγειν τὸν Εὐσέβιον ὁμολογεῖ, ὡς ἂν τὸν υἱὸν τοῦ θεοῦ θεολογοῦντα σὺν τῷ πατρί· προϊὼν δʼ ἐν τοῖς ἑξῆς, ὥσπερ ἐπιλελησμένος ὧν ἐνταῦθα κατηγόρηκεν, τὸν αὐτὸν πειρᾶται διαβάλλειν ὡς ψιλὸν ἄνθρωπον τὸν Χριστὸν εἶναι λέγοντα.
ōdinen gar alēthōs drimeian tina kai pikran ōdina, hoti ēpistato Galatas peri theosebeias mē hōsper ekeinos doxazontas, mēde dyo ousias te kai pragmata kai dynameis kai theous legontas. tērei de tauta hopōs dialoidoreitai pikrōs tǭ mēden eirēkoti pleion, hōs autos graphei, ē to apostolikon rhēton. kai nyn dyo men theous legein ton Eusebion homologei, hōs an ton huion tou theou theologounta syn tǭ patri; proïōn dʼ en tois hexēs, hōsper epilelēsmenos hōn entautha katēgorēken, ton auton peiratai diaballein hōs psilon anthrōpon ton Christon einai legonta.
For he truly suffered a sharp and bitter labour, because he knew that the Galatians did not think about godliness as he did, nor speak of two substances and things and powers and gods.” Note how he bitterly reviles a man who said nothing more, as he himself writes, than the apostle's saying. And now he admits that Eusebius speaks of two gods, inasmuch as he confesses the Son of God as God together with the Father; but going on in what follows, as if he had forgotten what he accused him of here, he tries to slander the same man as saying that Christ is a mere man.
Notes and citation
Summary: Marcellus accuses Eusebius both of teaching two gods and, later, of making Christ a mere man.
- End of the quotation of Marcellus.
Notes on the original text
- Digital text corrected (breathing slip; page-break mark): δοξάζοντας, | μηδὲ → δοξάζοντας, μηδὲ; ἐν τοῖς ἕξῆς → ἐν τοῖς ἑξῆς.
Topics: Christology, Trinity
Cite (SBL): Eusebius, Marcell. 1.4.46 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/1-4-46). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-contra-marcellum/1-4-46
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
1.4.47Klostermann
ἑξῆς δὲ τοῖς προκειμένοις ἐπισυνάπτει πολλήν τινα καὶ μακρὰν φλυαρίαν, τά τε ὄντα τά τε μὴ ὄντα ἑαυτῷ συνείρων, μονονουχὶ κατὰ τοὺς φήσαντας τὰ χείλη ἡμῶν παρʼ ἡμῶν ἐστιν· τίς ἡμῶν κύριός ἐστιν«;
hexēs de tois prokeimenois episynaptei pollēn tina kai makran phlyarian, ta te onta ta te mē onta heautǭ syneirōn, mononouchi kata tous phēsantas ta cheilē hēmōn parʼ hēmōn estin; tis hēmōn kyrios estin«?
Next to this he adds a great deal of long nonsense, stringing together things that are and are not for himself, almost like those who said, “Our lips are our own; who is lord over us?”
Ps 12:4 (11:5 LXX) (quotation, high confidence)
Notes and citation
Summary: Marcellus adds long nonsense, like those who say their lips are their own.
- Ps 12:4 (LXX 11:5).
Notes on the original text
- Digital text corrected (OCR slip): ἐστιντ« → ἐστιν«.
Cite (SBL): Eusebius, Marcell. 1.4.47 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/1-4-47). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-contra-marcellum/1-4-47
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
1.4.48Klostermann
διʼ ὧν δείκνυται, καθὼς ἀρχόμενος ἔφην τοῦ συγγράμματος, ἐξ ὑπερβαλλούσης ἔχθρας τε καὶ μισαδελφίας ἐπιπηδήσας τῇ γραφῇ. μεταβὰς δʼ ἐκ τούτων Ἀστέριον αὖθις τραγῳδεῖ, μακρὰν ἀποτείνων καὶ περὶ αὐτοῦ διήγησιν, ὅπως τε ἀποδημεῖ, καὶ ποῖ καὶ πότε καὶ πρὸς τίνας. καὶ τούτου δὲ ἀφέμενος αὖθις ἐπὶ τὸν τοῦ θεοῦ ἄνδρα Παυλῖνον τρέπεται, ταῦτα γράφων αὐτοῖς ῥήμασιν
diʼ hōn deiknytai, kathōs archomenos ephēn tou syngrammatos, ex hyperballousēs echthras te kai misadelphias epipēdēsas tę̄ graphę̄. metabas dʼ ek toutōn Asterion authis tragǭdei, makran apoteinōn kai peri autou diēgēsin, hopōs te apodēmei, kai poi kai pote kai pros tinas. kai toutou de aphemenos authis epi ton tou theou andra Paulinon trepetai, tauta graphōn autois rhēmasin
By this it is shown, as I said at the beginning of this treatise, that he attacked the writing out of excessive enmity and hatred of his brothers. Passing from this he again makes a tragedy of Asterius, stretching out a long narrative about him, how he travels abroad, and where and when and to whom. And leaving this, he turns again to the man of God Paulinus, writing this in these words:
Notes and citation
Summary: Marcellus narrates Asterius's travels and turns again to Paulinus.
Notes on the original text
- Digital text corrected (OCR slip): Παυλνον → Παυλῖνον.
Cite (SBL): Eusebius, Marcell. 1.4.48 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/1-4-48). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-contra-marcellum/1-4-48
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
1.4.49Klostermann
τούτοις δὲ τοῖς ῥητοῖς καὶ ὁ τούτου πατὴρ πειθόμενος Παυλῖνος, ταὐτὰ λέγειν τε καὶ γράφειν οὐκ ὀκνεῖ, ποτὲ μὲν δεύτερον θεὸν λέγων τὸν Χριστὸν καὶ τοῦτον ἀνθρωπικώτερον γεγενῆσθαι θεόν, ποτὲ δὲ κτίσμα αὐτὸν εἶναι διοριζόμενος. ὅτι δὲ τοῦθʼ οὕτως ἔχει, καὶ πρὸς ἡμᾶς ποτε, τὴν Ἀγκύραν διών, κτίσμα εἶναι τὸν Χριστὸν ἔφασκεν.
toutois de tois rhētois kai ho toutou patēr peithomenos Paulinos, tauta legein te kai graphein ouk oknei, pote men deuteron theon legōn ton Christon kai touton anthrōpikōteron gegenēsthai theon, pote de ktisma auton einai diorizomenos. hoti de touthʼ houtōs echei, kai pros hēmas pote, tēn Ankyran diōn, ktisma einai ton Christon ephasken.
“Persuaded by these sayings, his father Paulinus too does not hesitate to say and write the same things, at one time calling Christ a second God, and saying that he became God in a rather human way, at another defining him as a creature. That this is so, he once said to us too, while passing through Ancyra, that Christ is a creature.”
Notes and citation
Summary: Marcellus says Paulinus called Christ a second God and a creature.
- Quotation of Marcellus. “His father”: Paulinus as Asterius's teacher.
Notes on the original text
- Digital text corrected (OCR slips): ἀνθρωπικῶτερον γεχενῆσθαι → ἀνθρωπικώτερον γεγενῆσθαι.
Topics: Christology
Cite (SBL): Eusebius, Marcell. 1.4.49 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/1-4-49). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-contra-marcellum/1-4-49
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
1.4.50Klostermann
καὶ πάλιν μυθολογῶν διειλέχθαι τῷ Παυλίνῳ φησίν. ἔπειτα διαβάλλει τὸν μακάριον ὡς θεοὺς πολλοὺς εἰρηκότα, καὶ καταλιπὼν τὸν Παυλῖνον πάλιν τῷ Εὐσεβίῳ σχολάζει φάσκων οὕτω δὲ καὶ Εὐσέβιος ὁ τῆς Καισαρείας γέγραφεν καὶ αὐτὸς τὴν αὐτὴν ἔχων Παυλίνῳ τε καὶ τοῖς ἔξωθεν περὶ θεῶν δόξαν.
kai palin mythologōn dieilechthai tǭ Paulinǭ phēsin. epeita diaballei ton makarion hōs theous pollous eirēkota, kai katalipōn ton Paulinon palin tǭ Eusebiǭ scholazei phaskōn houtō de kai Eusebios ho tēs Kaisareias gegraphen kai autos tēn autēn echōn Paulinǭ te kai tois exōthen peri theōn doxan.
And again, telling tales, he says he conversed with Paulinus. Then he slanders the blessed man as having spoken of many gods, and, leaving Paulinus, he again occupies himself with Eusebius, saying: “So too Eusebius of Caesarea has written, he too holding the same opinion about gods as Paulinus and those outside.
Notes and citation
Summary: Marcellus accuses Paulinus and Eusebius of Caesarea of believing in many gods.
- From “So too” Eusebius quotes Marcellus about himself.
Topics: Trinity
Cite (SBL): Eusebius, Marcell. 1.4.50 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/1-4-50). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-contra-marcellum/1-4-50
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
1.4.51Klostermann
γέγραφεν γὰρ οὐχ ὡς ὄντος μόνου θεοῦ, ἀλλʼ ἑνὸς ὄντος τοῦ μόνου ἀληθινοῦ θεοῦ. ὅθεν τοίνυν μαθὼν καὶ ὁ Ἀστερίου πατὴρ Παυλῖνος νεωτέρους θεοὺς εἶναι ᾤετο. καὶ ἐν τούτοις δὲ ὡς θεῶν δόξας εἰσάγοντας αἰτιᾶται, ἀρνούμενος αὐτὸς τὴν θεότητα τοῦ υἱοῦ. καὶ παραθέμενος τὴν Εὐσεβίου λέξιν 〈οὐ〉 συνίησιν ὡς οὐκ ἦν αὐτοῦ ἡ τὸν πατέρα μόνον ἀληθινὸν θεὸν διδάσκουσα φωνή,
gegraphen gar ouch hōs ontos monou theou, allʼ henos ontos tou monou alēthinou theou. hothen toinyn mathōn kai ho Asteriou patēr Paulinos neōterous theous einai ǭeto. kai en toutois de hōs theōn doxas eisagontas aitiatai, arnoumenos autos tēn theotēta tou huiou. kai parathemenos tēn Eusebiou lexin 〈ou〉 syniēsin hōs ouk ēn autou hē ton patera monon alēthinon theon didaskousa phōnē,
For he wrote, not as though God were alone, but as though there were one, the only true God. From this, then, Paulinus, the father of Asterius, learned and thought that there are younger gods.” Here too he accuses them as introducing opinions of gods, while he himself denies the Godhead of the Son. And having set out Eusebius's wording, he does not understand that the word teaching that the Father alone is true God was not his,
John 17:3 (allusion, high confidence)
Notes and citation
Summary: Marcellus attacks the phrase “the only true God,” not realizing it is Christ's.
- End of the quotation of Marcellus. “not” is the editor's supplement.
Topics: Trinity
Cite (SBL): Eusebius, Marcell. 1.4.51 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/1-4-51). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-contra-marcellum/1-4-51
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
1.4.52Klostermann
τοῦ δὲ σωτῆρος ἡμῶν τοῦ εἰρηκότος »ἵνα γινώσκωσίν σε τὸν μόνον ἀληθινὸν θεόν«. καὶ μεθʼ ἕτερα προστίθησιν λέγων ἐπεὶ πόθεν ἡμῖν ἐκ τῶν θείων δυνήσονται δεῖξαι ῥητῶν, ὅτι εἷς μὲν ἀγέννητος, εἷς δὲ γεννητὸς οὕτως, ὡς αὐτοὶ γεγεννῆσθαι αὐτὸν πεπιστεύκασιν, οὔτε προφητῶν οὕτε εὐαγγελιστῶν ἢ ἀποστόλων τοῦτʼ εἰρηκότων;
tou de sōtēros hēmōn tou eirēkotos »hina ginōskōsin se ton monon alēthinon theon«. kai methʼ hetera prostithēsin legōn epei pothen hēmin ek tōn theiōn dynēsontai deixai rhētōn, hoti heis men agennētos, heis de gennētos houtōs, hōs autoi gegennēsthai auton pepisteukasin, oute prophētōn houte euangelistōn ē apostolōn toutʼ eirēkotōn?
but our Saviour's, who said: “that they may know you, the only true God.” And after other things he adds, saying: “For from what divine sayings will they be able to show us that there is one unbegotten and one begotten in the way they have believed him to have been begotten, when neither prophets nor evangelists nor apostles said this?”
John 17:3 (quotation, high confidence)
Notes and citation
Summary: The phrase comes from John 17:3; Marcellus demands Scripture for “one unbegotten, one begotten.”
- John 17:3. From “For from what” Eusebius quotes Marcellus.
Notes on the original text
- Digital text corrected (page-break mark): γεννητὸς οὕτως, | ὡς → γεννητὸς οὕτως, ὡς.
Topics: Trinity
Cite (SBL): Eusebius, Marcell. 1.4.52 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/1-4-52). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-contra-marcellum/1-4-52
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
1.4.53Klostermann
εἶθʼ, ὥσπερ ἐν ἄθλοις ἀπογραψάμενος ὁμοῦ πρὸς ἅπαντας 〈δι〉απληκτίσασθαι, μεταβαίνει ἐπὶ τὸν Νάρκισσον καί φησιν ὥστε κἂν ἐκεῖνό τις λέγῃ, κατασκευάζων πρῶτον εἶναι θεὸν καὶ δεύτερον, ὡς Νάρκισσος αὐταῖς λέξεσιν γέγραφεν
eithʼ, hōsper en athlois apograpsamenos homou pros hapantas 〈di〉aplēktisasthai, metabainei epi ton Narkisson kai phēsin hōste kan ekeino tis legę̄, kataskeuazōn prōton einai theon kai deuteron, hōs Narkissos autais lexesin gegraphen
Then, as if he had entered himself in the games to box against everyone at once, he passes to Narcissus and says: “So that even if someone says this, establishing that there is a first God and a second, as Narcissus wrote in these very words
Notes and citation
Summary: Marcellus turns against Narcissus's talk of a first and second God.
- Quotation of Marcellus, continued in 1.4.54. “box” (δι-) is the editor's supplement.
Topics: Trinity
Cite (SBL): Eusebius, Marcell. 1.4.53 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/1-4-53). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-contra-marcellum/1-4-53
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
1.4.54Klostermann
(οὐδὲ γὰρ συγχωρεῖ ὁ λέγων »ποιήσωμεν ἄνθρωπον κατʼ εἰκόνα ἡμετέραν καὶ καθʼ ὁμοίωσιν«), ὅτι μὲν αὐτὸς καὶ ὁ πατὴρ αὐτοῦ δύο εἰσίν, αὐτοῦ τοῦ κυρίου μαρτυροῦντος καὶ τῶν ἁγίων γραφῶν ἐκ μέρους ἠκούσαμεν. εἰ τοίνυν Νάρκισσος διὰ τοῦτο διαιρεῖν δυνάμει τὸν λόγον τοῦ πατρὸς ἐθέλοι, γνώτω ὅτι ὁ γράψας προφήτης ὡς τοῦ θεοῦ εἰρηκότος »ποιήσωμεν ἄνθρωπον κατʼ εἰκόνα ἡμετέραν καὶ καθʼ ὁμοίωσιν«, αὐτὸς γέγραφεν »καὶ ἐποίησεν ὁ θεὸς τὸν ἄνθρωπον«.
(oude gar synchōrei ho legōn »poiēsōmen anthrōpon katʼ eikona hēmeteran kai kathʼ homoiōsin«), hoti men autos kai ho patēr autou dyo eisin, autou tou kyriou martyrountos kai tōn hagiōn graphōn ek merous ēkousamen. ei toinyn Narkissos dia touto diairein dynamei ton logon tou patros etheloi, gnōtō hoti ho grapsas prophētēs hōs tou theou eirēkotos »poiēsōmen anthrōpon katʼ eikona hēmeteran kai kathʼ homoiōsin«, autos gegraphen »kai epoiēsen ho theos ton anthrōpon«.
(for he who says ‘Let us make man according to our image and likeness’ does not allow it), that he and his Father are two, we have heard in part from the testimony of the Lord himself and of the holy Scriptures. If, then, Narcissus wishes for this reason to separate the Word from the Father in power, let him know that the prophet who wrote that God said, ‘Let us make man according to our image and likeness,’ himself wrote, ‘And God made man.’”
Gen 1:26 (quotation, high confidence) · Gen 1:27 (quotation, high confidence)
Notes and citation
Summary: Marcellus argues from Gen 1:26–27 that God who speaks and God who makes are one.
- Continues the quotation of Marcellus; the opening clause is obscure and is translated as it stands. Gen 1:26, 27; John 10:30.
Topics: Trinity, Monarchianism and Sabellianism
Cite (SBL): Eusebius, Marcell. 1.4.54 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/1-4-54). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-contra-marcellum/1-4-54
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
1.4.55Klostermann
καὶ μεταβὰς ἀπὸ Ναρκίσσου ἐπὶ τὸν Ἀστέριον ταῦτα γράφει ἓν γὰρ εἶναι καὶ ταὐτὸν Ἀστέριος κατὰ τοῦτο ἀπεφήνατο μόνον τὸν πατέρα καὶ τὸν υἱόν, καθʼ ὃ ἐν πᾶσιν συμφωνοῦσιν. οὕτω γὰρ ἔφη· καὶ διὰ τὴν ἐν πᾶσιν λόγοις τε καὶ ἔργοις ἀκριβῇ συμφωνίαν »ἐγὼ καὶ ὁ πατὴρ ἕν ἐσμεν«. καὶ πάλιν τοῦ Εὐσεβίου καθάπτεται λέγων ἄνθρωπον γὰρ τὸν σωτῆρα εἶναι βούλονται· δῆλον δὲ ἀφʼ ὧν πανούργως τὰ τοῦ ἀποστόλου ῥητὰ Εὐσέβιος πρὸς τὸ ἑαυτοῦ μετήνεγκεν βούλημα.
kai metabas apo Narkissou epi ton Asterion tauta graphei hen gar einai kai tauton Asterios kata touto apephēnato monon ton patera kai ton huion, kathʼ ho en pasin symphōnousin. houtō gar ephē; kai dia tēn en pasin logois te kai ergois akribę̄ symphōnian »egō kai ho patēr hen esmen«. kai palin tou Eusebiou kathaptetai legōn anthrōpon gar ton sōtēra einai boulontai; dēlon de aphʼ hōn panourgōs ta tou apostolou rhēta Eusebios pros to heautou metēnenken boulēma.
And passing from Narcissus to Asterius he writes this: “For Asterius declared that the Father and the Son are one and the same only in this respect, that they agree in all things. For he said thus: ‘And because of the exact agreement in all words and deeds, “I and the Father are one.”’” And again he attacks Eusebius, saying: “For they want the Saviour to be a man; this is clear from how craftily Eusebius has turned the apostle's sayings to his own intention.
John 10:30 (quotation, high confidence)
Notes and citation
Summary: Marcellus says Asterius makes Father and Son one only by agreement, and Eusebius makes the Saviour a man.
- Quotations of Marcellus, quoting Asterius. John 10:30.
Topics: Trinity, Christology
Cite (SBL): Eusebius, Marcell. 1.4.55 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/1-4-55). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-contra-marcellum/1-4-55
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
1.4.56Klostermann
ὡς γὰρ ἐκ παλαιᾶς τινος ὠδῖνος μεγίστην ἀποκυῆσαι βουλόμενος βλασφημίαν, »ἐξέχεεν ἀπὸ τοῦ ἰδίου θησαυροῦ« κατὰ τὴν τοῦ σωτῆρος ῥῆσιν »τὸ πονηρόν«.
hōs gar ek palaias tinos ōdinos megistēn apokyēsai boulomenos blasphēmian, »execheen apo tou idiou thēsaurou« kata tēn tou sōtēros rhēsin »to ponēron«.
For as if wishing to give birth from some old labour to a very great blasphemy, he ‘poured out from his own treasure,’ according to the Saviour's saying, ‘the evil.’
Matt 12:35 (allusion, high confidence) · Luke 6:45 (allusion, medium confidence)
Notes and citation
Summary: Marcellus says Eusebius brought out evil from his treasure.
- Continues the quotation of Marcellus. Matt 12:35; Luke 6:45.
Cite (SBL): Eusebius, Marcell. 1.4.56 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/1-4-56). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-contra-marcellum/1-4-56
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
1.4.57Klostermann
ἄνθρωπον γὰρ μόνον τὸν σωτῆρα δεῖξαι βουλόμενος, ὡς μέγιστον ἡμῖν ἀπόρρητον τοῦ ἀποστόλου ἀνακαλύπτων μυστήριον, οὕτως ἔφη· διὸ σαφέστατα καὶ ὁ θεῖος ἀπόστολος τὴν ἀπόρρητον ἡμῖν καὶ μυστικὴν παραδιδοὺς θεολογίαν βοᾷ καὶ κέκραγεν »εἷς ὁ θεός«, εἶτα μετὰ τὸν ἕνα θεόν φησιν »εἷς μεσίτης θεοῦ καὶ ἀνθρώπων, ἄνθρωπος Χριστὸς Ἰησοῦς«.
anthrōpon gar monon ton sōtēra deixai boulomenos, hōs megiston hēmin aporrēton tou apostolou anakalyptōn mystērion, houtōs ephē; dio saphestata kai ho theios apostolos tēn aporrēton hēmin kai mystikēn paradidous theologian boą kai kekragen »heis ho theos«, eita meta ton hena theon phēsin »heis mesitēs theou kai anthrōpōn, anthrōpos Christos Iēsous«.
For, wishing to show that the Saviour is only a man, as if revealing to us a very great secret mystery of the apostle, he said this: ‘Therefore the divine apostle too, handing on to us the secret and mystical theology, most clearly cries and shouts, “One God,” then after the one God he says, “one mediator of God and men, the man Christ Jesus.”’
1 Tim 2:5 (quotation, high confidence)
Notes and citation
Summary: Marcellus quotes Eusebius citing 1 Tim 2:5.
- Continues the quotation of Marcellus, quoting Eusebius. 1 Tim 2:5.
Notes on the original text
- Digital text corrected (accent slip): »εῖς μεσίτης → »εἷς μεσίτης.
Topics: Christology
Cite (SBL): Eusebius, Marcell. 1.4.57 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/1-4-57). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-contra-marcellum/1-4-57
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
1.4.58Klostermann
εἰ τοίνυν ἄνθρωπον αὐτὸν εἶναί φησιν τῇ κατὰ σάρκα αὐτοῦ μόνῃ προσέχων οἰκονομίᾳ, πάντως κἀκεῖνο συνομολογεῖ, τὸ μηδὲ ἔχειν ἐλπίδα ἐπʼ αὐτόν. »ἐπικατάρατος« γὰρ »ἄνθρωπος« ὁ προφήτης Ἱερεμίας ἔφη »ὃς τὴν ἐλπίδα ἔχει ἐπʼ ἄνθρωπον«.
ei toinyn anthrōpon auton einai phēsin tę̄ kata sarka autou monę̄ prosechōn oikonomią, pantōs kakeino synomologei, to mēde echein elpida epʼ auton. »epikataratos« gar »anthrōpos« ho prophētēs Hieremias ephē »hos tēn elpida echei epʼ anthrōpon«.
If, then, he says he is a man, attending only to his dispensation according to the flesh, he surely also agrees that one must not have hope in him. For ‘Cursed is the man,’ said the prophet Jeremiah, ‘who has his hope in man.’”
Jer 17:5 (quotation, high confidence)
Notes and citation
Summary: Marcellus argues that if Christ were only a man, hope in him would be cursed.
- End of the quotation of Marcellus. Jer 17:5.
Notes on the original text
- Digital text corrected (stray line number; stray mark): 25 εἰ τοίνυν → εἰ τοίνυν; »ἐπικατάρατος«; → »ἐπικατάρατος«.
Topics: Christology
Cite (SBL): Eusebius, Marcell. 1.4.58 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/1-4-58). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-contra-marcellum/1-4-58
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
1.4.59Klostermann
ὁρᾶς ὅπως ἡ κακία τυφλώττει. τότε γοῦν αὐτὸς μαρτυρήσας θεὸν ὁμολογοῦντι τὸν υἱόν, μεμψάμενός τε ἐπὶ τούτῳ ὡς θεὸν οὐσίᾳ καὶ δυνάμει ὑφεστῶτα τὸν τοῦ θεοῦ λόγον εἰσάγοντι, νῦν τὸν αὐτὸν συκοφαντεῖ ὡς ψιλὸν ἄνθρωπον λέγοντα εἶναι τὸν Χριστόν, προφανῶς καταψευδόμενος ἔν τε οἷς εἴρηκεν καὶ ἐν οἷς ἑξῆς ἐπάγει αὐθις περὶ αὐτοῦ λέγων ἀλλʼ ὁ προειρημένος, βραχέα τῶν ἁγίων προφητῶν φροντίσας, ὡς ἀπόρρητόν τινα καὶ λανθάνουσαν τοῦ ἀποστόλου θεολογίαν ἐξηχούμενος, »εἷς θεὸς« ἔφη »εἷς καὶ μεσίτης θεοῦ καὶ ἀνθρώπων, ἄνθρωπος Χριστὸς Ἰησοῦς«.
horas hopōs hē kakia typhlōttei. tote goun autos martyrēsas theon homologounti ton huion, mempsamenos te epi toutǭ hōs theon ousią kai dynamei hyphestōta ton tou theou logon eisagonti, nyn ton auton sykophantei hōs psilon anthrōpon legonta einai ton Christon, prophanōs katapseudomenos en te hois eirēken kai en hois hexēs epagei authis peri autou legōn allʼ ho proeirēmenos, brachea tōn hagiōn prophētōn phrontisas, hōs aporrēton tina kai lanthanousan tou apostolou theologian exēchoumenos, »heis theos« ephē »heis kai mesitēs theou kai anthrōpōn, anthrōpos Christos Iēsous«.
You see how malice is blind. At that time, at any rate, he himself testified that Eusebius confesses the Son as God, and blamed him for this, for introducing the Word of God as God subsisting in substance and power; now he slanders the same man as saying that Christ is a mere man, lying openly both in what he has said and in what he next adds about him, saying: “But the man mentioned before, having cared little for the holy prophets, as if sounding out some secret and hidden theology of the apostle, said: ‘One God, one mediator also of God and men, the man Christ Jesus.’
1 Tim 2:5 (quotation, high confidence)
Notes and citation
Summary: Marcellus contradicts himself, first accusing Eusebius of two gods, then of a merely human Christ.
- 1 Tim 2:5. From “But the man” Eusebius quotes Marcellus.
Notes on the original text
- Digital text corrected (accent slip; stray mark): »εἷς θεὸς«; → »εἷς θεὸς«; ἔφη »εῖς καὶ → ἔφη »εἷς καὶ.
Topics: Christology
Cite (SBL): Eusebius, Marcell. 1.4.59 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/1-4-59). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-contra-marcellum/1-4-59
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
1.4.60Klostermann
καὶ ὁ ταῦτα γράψας καὶ σφόδρα ἐπὶ τῷ μεμνῆσθαι τῶν γραφῶν μεγαλαυχῶν οὐκ ἐνενόησεν ὅτι ὁ τοῦτο γράψας ἁγιώτατος ἀπόστολος κἀκεῖνο γέγραφεν »ὃς ἐν μορφῇ θεοῦ ὑπάρχων οὐχ ἁρπαγμὸν ἡγήσατο τὸ εἶναι ἴσα θεῷ, ἀλλʼ ἐκένωσεν ἑαυτόν, μορφὴν δούλου λαβών, ἐν ὁμοιώματι ἀνθρώπου γενόμενος καὶ σχήματι εὑρεθεὶς ὡς ἄνθρωπος«.
kai ho tauta grapsas kai sphodra epi tǭ memnēsthai tōn graphōn megalauchōn ouk enenoēsen hoti ho touto grapsas hagiōtatos apostolos kakeino gegraphen »hos en morphę̄ theou hyparchōn ouch harpagmon hēgēsato to einai isa theǭ, allʼ ekenōsen heauton, morphēn doulou labōn, en homoiōmati anthrōpou genomenos kai schēmati heuretheis hōs anthrōpos«.
And the man who wrote this, and boasts greatly of remembering the Scriptures, did not notice that the most holy apostle who wrote this also wrote that: ‘who, being in the form of God, did not count equality with God a thing to be grasped, but emptied himself, taking the form of a servant, being made in the likeness of man, and found in fashion as a man.’
Phil 2:6–7 (quotation, high confidence)
Notes and citation
Summary: Marcellus says Eusebius forgot Phil 2:6–7.
- Continues the quotation of Marcellus. Phil 2:6–7.
Notes on the original text
- Digital text corrected (leaked page reference; stray line number and page-break mark): 5 | καὶ ὁ ταῦτα → καὶ ὁ ταῦτα; γραφῶν 60|29 μεγαλαυχῶν → γραφῶν μεγαλαυχῶν.
Topics: Christology
Cite (SBL): Eusebius, Marcell. 1.4.60 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/1-4-60). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-contra-marcellum/1-4-60
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
1.4.61Klostermann
ὁρᾷς ὅπως (ὥσπερ προϊδὼν τῷ πνεύματι τὴν τούτων κακουργίαν) ὁ ἱερὸς ἀπόστολος οὕτως ἐν ἑτέρῳ μέρει τὸ »ὡς ἄνθρωπος« ἔγραψεν καὶ »ἐν ὁμοιώματι ἀνθρώπου γενόμενος«, ἵνα παύσῃ αὐτῶν τὴν τοσαύτην βλασφημίαν. καὶ μεθʼ ἕτερα τὸν αὐτὸν συκοφαντεῖ ὧδέ πως πῶς οὖν τούτοις μὴ προσχὼν Εὐσέβιος μόνον ἄνθρωπον τὸν σωτῆρα εἶναι βούλεται;
horąs hopōs (hōsper proïdōn tǭ pneumati tēn toutōn kakourgian) ho hieros apostolos houtōs en heterǭ merei to »hōs anthrōpos« egrapsen kai »en homoiōmati anthrōpou genomenos«, hina pausę̄ autōn tēn tosautēn blasphēmian. kai methʼ hetera ton auton sykophantei hōde pōs pōs oun toutois mē proschōn Eusebios monon anthrōpon ton sōtēra einai bouletai?
You see how the holy apostle (as if foreseeing their wickedness in the Spirit) wrote thus in another place “as a man” and “being made in the likeness of man,” to stop their great blasphemy.” And after other things he slanders the same man in this way: “How then does Eusebius, not attending to these things, want the Saviour to be only a man?
Phil 2:7 (quotation, high confidence)
Notes and citation
Summary: Marcellus says Paul wrote “likeness of man” to stop such blasphemy, and accuses Eusebius again.
- Quotations of Marcellus. Phil 2:7.
Notes on the original text
- Digital text corrected (OCR slip): σωτῆρᾳ → σωτῆρα.
Topics: Christology
Cite (SBL): Eusebius, Marcell. 1.4.61 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/1-4-61). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-contra-marcellum/1-4-61
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
1.4.62Klostermann
οὐ φανερῶς μὲν τοῦτο λέγειν τολμῶν, τοῦτο δὲ βουλόμενος ὑπὸ τῶν ἰδίων ἐλέγχεται ῥήσεων. καὶ ὁ ταῦτα εἰπὼν τὸν αὐτὸν κατεμέμφετο ὡς θεὸν ἀναγορεύοντα τὸν υἱόν, γράφων οὕτως διελεῖν γὰρ τὸν λόγον τοῦ θεοῦ τολμήσας, καὶ ἕτερον θεὸν τὸν λόγον ὀνομάσας, οὐσίᾳ τε καὶ δυνάμει διεστῶτα τοῦ πατρός, εἰς ὅσην βλασφημίαν ἐκπέπτωκεν.
ou phanerōs men touto legein tolmōn, touto de boulomenos hypo tōn idiōn elenchetai rhēseōn. kai ho tauta eipōn ton auton katemempheto hōs theon anagoreuonta ton huion, graphōn houtōs dielein gar ton logon tou theou tolmēsas, kai heteron theon ton logon onomasas, ousią te kai dynamei diestōta tou patros, eis hosēn blasphēmian ekpeptōken.
Not daring to say this openly, but wishing it, he is convicted by his own words.” And the man who said this used to blame the same Eusebius for proclaiming the Son God, writing thus: “For having dared to divide the Word of God, and having named the Word another God, separated from the Father in substance and power, into how great a blasphemy he has fallen.”
Notes and citation
Summary: Marcellus's charge contradicts his earlier charge that Eusebius made the Word another God.
- The second quotation repeats 1.4.40.
Notes on the original text
- Digital text corrected (OCR slip): τὸν λόχον → τὸν λόγον.
Topics: Christology
Cite (SBL): Eusebius, Marcell. 1.4.62 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/1-4-62). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-contra-marcellum/1-4-62
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
1.4.63Klostermann
τοσαῦτα καὶ τούτων ἔτι μακρῷ πλείονα, οὐ κατὰ μόνων τῶν ἐπισκόπων, ἀλλὰ καὶ κατὰ τῆς ὑγιοῦς καὶ ἐκκλησιαστικῆς πίστεως ἐκθέμενος Μάρκελλος, δῆλος ἂν εἴη ὁποίας αὐτὸς ὑπῆρχεν προαιρέσεως. ὅτι δʼ οὐδὲν τῆς ἀληθείας ἔμελεν τῷ ἀνδρί, μάθοις ἂν αὐταῖς ἐντυχὼν ταῖς τῶν ἐπισκόπων ἐπιστολαῖς, ἐν αἷς εὑρήσεις αὐτὸν τὸ μὲν πᾶν σῶμα τῆς διανοίας τῶν λέξεων ἀκρωτηριάζοντα καὶ τὸν μὲν πάντα εἱρμὸν ἀποκρύπτοντα, ῥηματίων δὲ ἀντιλαμβανόμενον καὶ τούτων κακούργως ποιούμενον τὴν διαβολήν.
tosauta kai toutōn eti makrǭ pleiona, ou kata monōn tōn episkopōn, alla kai kata tēs hygious kai ekklēsiastikēs pisteōs ekthemenos Markellos, dēlos an eiē hopoias autos hypērchen proaireseōs. hoti dʼ ouden tēs alētheias emelen tǭ andri, mathois an autais entychōn tais tōn episkopōn epistolais, en hais heurēseis auton to men pan sōma tēs dianoias tōn lexeōn akrōtēriazonta kai ton men panta heirmon apokryptonta, rhēmatiōn de antilambanomenon kai toutōn kakourgōs poioumenon tēn diabolēn.
Having set out so much, and much more than this, not only against the bishops but also against the sound faith of the church, Marcellus would make plain what sort of disposition he had. And that he cared nothing for the truth you would learn by reading the letters of the bishops themselves, in which you will find him mutilating the whole body of the sense of the words and hiding the whole sequence, but seizing on little phrases and making his slander from them maliciously.
Notes and citation
Summary: Marcellus quoted the bishops' letters out of context, seizing on phrases.
Notes on the original text
- Digital text corrected (stray line number): 25 τοσαῦτα → τοσαῦτα.
Cite (SBL): Eusebius, Marcell. 1.4.63 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/1-4-63). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-contra-marcellum/1-4-63
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
1.4.64Klostermann
αὐτίκα γοῦν συκοφαντεῖ τὸν Εὐσέβιον ἐκ τοῦ προφανοῦς, ὡς ψιλὸν ἄνθρωπον τὸν Χριστὸν εἰρηκότα, ἐπειδὴ τῆς ἀποστολικῆς φωνῆς ἐν τῇ ἑαυτοῦ ἐπιστολῇ τὴν παράθεσιν πεποίηται, διʼ ἧς αὐτὸς εἶπεν ὁ ἀπόστολος »εἷς γὰρ ὁ θεός, εἷς καὶ μεσίτης θεοῦ καὶ ἀνθρώπων, ἄνθρωπος Χριστὸς Ἰησοῦς«.
autika goun sykophantei ton Eusebion ek tou prophanous, hōs psilon anthrōpon ton Christon eirēkota, epeidē tēs apostolikēs phōnēs en tę̄ heautou epistolę̄ tēn parathesin pepoiētai, diʼ hēs autos eipen ho apostolos »heis gar ho theos, heis kai mesitēs theou kai anthrōpōn, anthrōpos Christos Iēsous«.
At once, for example, he slanders Eusebius openly as having said Christ was a mere man, because in his letter he made a citation of the apostle's words, in which the apostle himself said: “For God is one, and there is one mediator of God and men, the man Christ Jesus.”
1 Tim 2:5 (quotation, high confidence)
Notes and citation
Summary: Marcellus slanders Eusebius merely for quoting 1 Tim 2:5.
- 1 Tim 2:5.
Topics: Christology
Cite (SBL): Eusebius, Marcell. 1.4.64 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/1-4-64). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-contra-marcellum/1-4-64
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
1.4.65Klostermann
ταύτην μὲν οὖν τὴν ἀποστολικὴν λέξιν ὡσανεὶ Εὐσεβίου οὖσαν, διαβέβληκεν μὴ συνιεὶς ὁ σοφώτατος ὅτι τὸν ἀπόστολον διέβαλλεν· τὰς δʼ αὐτοῦ φωνὰς τὰς ἐν τῇ αὐτῇ φερομένας ἐπιστολῇ, τάς τε ἐν τοῖς λοιποῖς αὐτοῦ συγγράμμασιν τοῖς εἰς τὰς θείας γραφὰς πεπονημένοις, ἃ δὴ κατὰ πάντα τόπον διαδέδοται, σιωπῇ παραδέδωκεν, κρύψας τῇ σιωπῇ ἃ μὴ ‹ἦν› συκοφαντεῖν.
tautēn men oun tēn apostolikēn lexin hōsanei Eusebiou ousan, diabeblēken mē synieis ho sophōtatos hoti ton apostolon dieballen; tas dʼ autou phōnas tas en tę̄ autę̄ pheromenas epistolę̄, tas te en tois loipois autou syngrammasin tois eis tas theias graphas peponēmenois, ha dē kata panta topon diadedotai, siōpę̄ paradedōken, krypsas tę̄ siōpę̄ ha mē ‹ēn› sykophantein.
This saying of the apostle, then, the most wise man attacked as if it were Eusebius's, not understanding that he was attacking the apostle; but Eusebius's own words in the same letter, and those in his other writings composed on the divine Scriptures, which are spread abroad everywhere, he passed over in silence, hiding by silence what could not be slandered.
Notes and citation
Summary: Marcellus attacked Paul's words as Eusebius's and ignored Eusebius's other writings.
- “was” (ἦν) is the editor's supplement.
Notes on the original text
- Digital text corrected (page-break mark): τῇ | σιωπῇ → τῇ σιωπῇ.
Cite (SBL): Eusebius, Marcell. 1.4.65 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/1-4-65). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-contra-marcellum/1-4-65
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
1.4.66Klostermann
τὸ ὅμοιον δʼ ἂν εὕροι τις αὐτὸν πεποιηκότα καὶ ἐπὶ τῶν λοιπῶν ὧν διαβέβληκεν γραμμάτων. ἃ δή, λόγου συμμετρίας φειδόμενοι, τοῖς ἐθέλουσιν τὴν τούτων ἀκριβῆ ποιεῖσθαι διάγνωσιν παραχωρήσομεν, σπεύδοντες αὐτοὶ τὴν αὐτοῦ Μαρκέλλου περὶ τοῦ υἱοῦ τοῦ θεοῦ ξενοφωνίαν ἤδη λοιπὸν ἀποκαλύψαι, ὡς ἂν φανερὸν γένοιτο τοῖς πᾶσιν ὅπως αὐτὸς ἐφρόνει περὶ τοῦ υἱοῦ τοῦ θεοῦ.
to homoion dʼ an heuroi tis auton pepoiēkota kai epi tōn loipōn hōn diabeblēken grammatōn. ha dē, logou symmetrias pheidomenoi, tois ethelousin tēn toutōn akribē poieisthai diagnōsin parachōrēsomen, speudontes autoi tēn autou Markellou peri tou huiou tou theou xenophōnian ēdē loipon apokalypsai, hōs an phaneron genoito tois pasin hopōs autos ephronei peri tou huiou tou theou.
One would find him doing the same with the rest of the writings he attacked. Sparing proportion in our discourse, we leave these to those who wish to examine them exactly, while we hasten now to uncover Marcellus's own strange talk about the Son of God, so that it may become plain to all what he thought about the Son of God.
Notes and citation
Summary: Eusebius leaves the other letters aside to expose Marcellus's own teaching on the Son.
Topics: Christology
Cite (SBL): Eusebius, Marcell. 1.4.66 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/1-4-66). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-contra-marcellum/1-4-66
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.