# Against Marcellus - Author: [Eusebius of Caesarea](https://sophiascriptura.com/fathers/authors/eusebius-of-caesarea/) - Latin title: *Contra Marcellum* - Date: ca. 336–337 (approximate) - Source: Erich Klostermann, ed., Eusebius Werke 4: Gegen Marcell; Über die kirchliche Theologie; Die Fragmente Marcells, GCS 14 (Leipzig: Hinrichs, 1906) (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) - Translation: Claude, from the original text, unless a passage says otherwise; each passage below gives the translator - Editions and translations: Erich Klostermann and Günther Christian Hansen, Eusebius Werke 4, 2nd ed., GCS 14 (Berlin: Akademie, 1972) - Work page: https://sophiascriptura.com/fathers/eusebius-contra-marcellum/ - Passages: 282 ## Against Marcellus 1.1.1 - URL: https://sophiascriptura.com/fathers/eusebius-contra-marcellum/1-1-1/#p-1-1-1 - Source: Klostermann - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Eusebius says Marcellus wrote his one book out of envy and attacked God's ministers instead of the heretics in Galatia. ### Greek text Ἡ ὑπόθεσις αὐτῷ τῆς γραφῆς μισαδελφία κατέστη, τὸ δὲ ταύτης αἴτιον ζῆλος καὶ φθόνος, ἃ δὴ καὶ ἄλλους μυρίους εἰς κακῶν ἔσχατα κατεκρήμνισεν· ζῆλος γοῦν καὶ φθόνος ἀρχῆθεν ἀδελφοκτονίαν εἰργάσαντο. ἔνθεν ὁρμηθεὶς ὁ ἀνήρ, ἓν τουτὶ γράψας καὶ μόνον ὡς μήποτʼ ὤφελεν σύγγραμμα, εὐθὺς ἀρχόμενος ἀφʼ ἑστίας τοῖς ἁγίοις τοῦ θεοῦ λειτουργοῖς πολεμεῖν προὔθετο, ἀφέμενος τοῦ λέγειν τε καὶ γράφειν πρὸς τὸ μέγα καὶ πολὺ στῖφος τῶν τὴν αὐτοῦ χώραν λυμαινομένων αἱρεσιωτῶν, ὃ δὴ καὶ μάλιστα πράττειν ἐχρῆν (εἴπερ τις αὐτῷ παρῆν σωτηρίου λόγου δύναμις) ποιμένος ἀγαθοῦ δίκην ὥσπερ τινὰς λύκους καὶ θῆρας τοὺς ἐχθροὺς τῆς ἐκκλησίας τοῦ θεοῦ τοῦ Γαλατῶν ἔθνους ἀπελαύνοντα. ### English translation (Claude) The motive of his writing was hatred of his brothers, and its cause was jealousy and envy, which have hurled countless others into the depths of evil as well; it was jealousy and envy, after all, that brought about the murder of a brother at the very beginning. Setting out from this, the man wrote this one treatise, and only this one (would that he had never written it!), and from the very first, starting at the hearth, he set himself to make war on the holy ministers of God. He left aside speaking and writing against the great and numerous band of heretics who were ravaging his own country, which is just what he above all ought to have done (if he had any power of saving speech), driving off the enemies of the church of God from the nation of the Galatians like wolves and wild beasts, after the manner of a good shepherd. ### Scripture references - Gen 4:8: allusion, medium confidence - John 10:11–12: echo, low confidence ### Translation notes - The murder of a brother is Cain's murder of Abel (Gen 4:8). The good shepherd driving off wolves echoes John 10:11–12. ### Citation (SBL) Eusebius, Marcell. 1.1.1 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/1-1-1). ## Against Marcellus 1.1.2 - URL: https://sophiascriptura.com/fathers/eusebius-contra-marcellum/1-1-1/#p-1-1-2 - Source: Klostermann - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Marcellus attacked distinguished churchmen, living and dead, instead of the dangers in his own country. ### Greek text ὁ δʼ ὥσπερ τινὰ χέρσον ἑρπυστικῶν ἰοβόλων ἔμπλεω παριδὼν τὴν αὐτοῦ χώραν, τοῖς τοῦ θεοῦ λειτουργοῖς, εἰκῆ καὶ μάτην ἀναζέσας, ἐπαφῆκε τὸν θυμόν. καὶ τούτοις οὐ τοῖς τυχοῦσιν, ἀλλὰ τοῖς καὶ πάνυ θεοῦ χάριτι βίῳ τε καὶ φιλοσόφῳ πολιτείᾳ παρὰ τοῖς πᾶσιν ἐμπρέπουσιν· 〈καὶ οὐ τοῖς ζῶσιν〉 μόνοις, ἀλλὰ καὶ τοῖς ἐν Χριστῷ κεκοιμημένοις· καὶ τούτων ἐκείνοις, ὧν μάλιστα διʼ ἀρετὴν θεοσεβείας λόγων τε θείων ἀσκήσεως ἡ φήμη καθʼ ὅλης ὡς εἰπεῖν ᾄδεται τῆς οἰκουμένης. τούτων δὲ αὐτῶν οὐχ ἅπαξ ἐμνήσθη κακῶς, πολλάκις δὲ καὶ διαφόρως, τὰς κατʼ αὐτῶν διαβολάς τε καὶ συκοφαντίας ἀφειδῶς πεποιημένος. ### English translation (Claude) But he overlooked his own country, like a waste land full of creeping venomous things, and without cause and in vain he boiled over and let loose his anger on the ministers of God; and not on ordinary ones, but on those who by the grace of God are most distinguished among all for their life and philosophic conduct; and not only on the living but also on those who have fallen asleep in Christ; and of these, on those above all whose fame, for the excellence of their piety and their training in the divine words, is sung, so to speak, through the whole world. These very men he mentioned with abuse not once but many times and in various ways, making his accusations and slanders against them unsparingly. ### Translation notes - “and not on the living” is the editor's supplement. ### Citation (SBL) Eusebius, Marcell. 1.1.2 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/1-1-2). ## Against Marcellus 1.1.3 - URL: https://sophiascriptura.com/fathers/eusebius-contra-marcellum/1-1-1/#p-1-1-3 - Source: Klostermann - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Marcellus's book is full of abuse and runs to nearly ten thousand lines. ### Greek text ἤδη δὲ καὶ ἀραῖς κέχρηται κατʼ αὐτῶν, οἷα γυναικῶν ἐν μάχῃ, λοιδορούμενος καὶ ἐπαρώμενος τοῖς μηδὲν αὐτὸν ἠδικηκόσιν. διὸ καὶ πέρα τοῦ δέοντος εἰς μακρὸν αὐτῷ καὶ ἄμετρον μῆκος ἐξέπεσεν ἡ γραφή, ὡς ὅλον ἐπῶν ἐγγύς που μυρίων τὸν ἕνα λόγον ἀπαρτισθῆναι. ### English translation (Claude) He has even used curses against them, like women in a quarrel, reviling and cursing men who had done him no wrong. That is why his writing has run on beyond what was needed to a great and immoderate length, so that his one book is made up of close to ten thousand lines. ### Citation (SBL) Eusebius, Marcell. 1.1.3 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/1-1-3). ## Against Marcellus 1.1.4 - URL: https://sophiascriptura.com/fathers/eusebius-contra-marcellum/1-1-1/#p-1-1-4 - Source: Klostermann - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: From slandering bishops Marcellus went on to blaspheme the Son of God himself. ### Greek text εἰκότως οὖν κατὰ τῶν ἁγίων τοῦ θεοῦ λειτουργῶν κακήγορον γλῶτταν ὀξύνας καὶ τὸ ἀνευλαβὲς καὶ ἄφοβον προγυμνάσας ἐν τούτοις, προϊὼν ἑξῆς προὔκοψεν ἐπʼ αὐτὸ τὸ κορυφαιότατον τοῦ παντός, τὸν μονογενῆ καὶ ἀγαπητὸν υἱὸν τοῦ θεοῦ τοιαύταις ἀθέοις ὑποβαλὼν βλασφημίαις. οἵας μικρὸν ὕστερον αὐτοῦ λέγοντος, ἀλλʼ οὐκ ἐμοῦ, βέλτιον ἀκούειν. ### English translation (Claude) It is no wonder, then, that having sharpened a slandering tongue against the holy ministers of God, and having first practised his irreverence and fearlessness on them, he went on from there to the very summit of all things, and subjected the only-begotten and beloved Son of God to such godless blasphemies. What they are, it is better to hear a little later from him speaking, not from me. ### Citation (SBL) Eusebius, Marcell. 1.1.4 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/1-1-4). ## Against Marcellus 1.1.5 - URL: https://sophiascriptura.com/fathers/eusebius-contra-marcellum/1-1-1/#p-1-1-5 - Source: Klostermann - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Eusebius will mainly quote Marcellus, since the men he attacked are well known. ### Greek text τῇ δέ γε παραθέσει τῶν αὐτοῦ ῥημάτων χρησάμενος μέχρι τούτου στήσομαι τέως πρὸς ἐναντίωσιν καὶ ἀνατροπὴν αὐτῶν οὐ μακροὺς ἐπάγων λόγους, τῷ μήτε τοὺς ἄνδρας τοὺς ὑπʼ αὐτοῦ βλασφημηθέντας ἀγνῶτάς τινας εἶναι καὶ ἀφανεῖς, γνωρίζεσθαι δὲ παρὰ τοῖς πᾶσιν καὶ σιωπῶντος, ### English translation (Claude) I shall make use of the setting out of his own words, and I shall stop there for the present, without bringing long arguments to oppose and overturn them, because the men he blasphemed are not unknown or obscure persons, but are known to everyone even if I keep silent, ### Citation (SBL) Eusebius, Marcell. 1.1.5 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/1-1-5). ## Against Marcellus 1.1.6 - URL: https://sophiascriptura.com/fathers/eusebius-contra-marcellum/1-1-1/#p-1-1-6 - Source: Klostermann - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Marcellus's error is obvious once stated, so brief comments will suffice. ### Greek text μήτε τὴν εἰς τὸν Χριστὸν τοῦ θεοῦ βλασφημίαν ἀμφήριστόν τινα καὶ ἀγνοουμένην ὑπάρχειν, ὡς πολλῆς τινος καὶ λογικωτέρας πρὸς ἔλεγχον δεηθῆναι σπουδῆς· οὕτως πᾶσιν τοῖς τῆς ἐκκλησιαστικῆς χάριτος μετειληχόσιν, μικροῖς ὁμοῦ καὶ μεγάλοις, καὶ αὐτὸ μόνον λεχθεῖσα πρόδηλος καθέστηκεν ἡ τοῦ ξένου τούτου [καὶ] θεολόγου κενοφωνία. διὸ βραχέσιν αὐτὸ μόνον παρασημειώσεσιν χρήσομαι, εἱρμῷ καὶ τάξει σωματοποιῶν τὸν λόγον, ὑποσημαινόμενός τε αὐτὸ μόνον τὸ παράλογον τῶν ἐμφερομένων. ### English translation (Claude) and because the blasphemy against the Christ of God is not something disputed or unrecognized, so as to need great and more reasoned effort to refute it. The empty talk of this strange theologian is plain to all who have shared in the grace of the church, small and great alike, once it has merely been stated. Therefore I shall use only brief comments in passing, giving the discussion a body by sequence and order, and pointing out only the absurdity of what he puts forward. ### Translation notes - The editor deletes “and” before “theologian”. ### Citation (SBL) Eusebius, Marcell. 1.1.6 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/1-1-6). ## Against Marcellus 1.1.7 - URL: https://sophiascriptura.com/fathers/eusebius-contra-marcellum/1-1-1/#p-1-1-7 - Source: Klostermann - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Eusebius reminds the Galatians of Paul's warning against another gospel. ### Greek text πρὶν δʼ ἐπὶ τὰς αὐτοῦ χωρῆσαι φωνὰς ἀναγκαίως τοῖς ἐντυγχάνουσι τῷ τοῦ ἀνδρὸς συγγράμματι συμβουλεύσαιμʼ ἄν, εἰ δὴ μάλιστα Γαλατῶν εἶέν τινες, μὴ ἀμνημονεῖν τῆς θείας φωνῆς Παύλου τοῦ ἀποστόλου, ὃς αὐτοῖς Γαλάταις γράφων παρῄνει μὴ μετατίθεσθαι »ἀπὸ τοῦ καλέσαντος « αὐτοὺς » ἐν χάριτι Χριστοῦ εἰς ἕτερον εὐαγγέλιον « (» οὐκ ἔστιν « γὰρ » ἄλλο «, ὡς αὐτὸς ἔφη, » εἰ μή τινές εἰσιν οἱ ταράσσοντες « αὐτοὺς » καὶ θέλοντες μεταστρέψαι τὸ εὐαγγέλιον τοῦ Χριστοῦ «), ### English translation (Claude) But before I come to his words, I would of necessity advise those who read the man's treatise, especially any who are Galatians, not to forget the divine voice of Paul the apostle, who, writing to the Galatians themselves, urged them not to turn “from the one who called” them “in the grace of Christ to another gospel” (“there is no other,” as he said, “only there are some who trouble” them “and want to pervert the gospel of Christ”), ### Scripture references - Gal 1:6–7: quotation, high confidence ### Translation notes - Gal 1:6–7. ### Citation (SBL) Eusebius, Marcell. 1.1.7 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/1-1-7). ## Against Marcellus 1.1.8 - URL: https://sophiascriptura.com/fathers/eusebius-contra-marcellum/1-1-1/#p-1-1-8 - Source: Klostermann - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Paul's anathema applies even to himself or an angel. ### Greek text κἀκείνῳ δὲ ἀναγκαίως προσέχειν τὸν νοῦν, διʼ οὗ καὶ ἑαυτοῦ καθαπτόμενος ὁ τοσοῦτος ἀπόστολος εἰς δυσώπησιν τῶν διαστρέφειν τοὺς ἄνδρας πειρωμένων προσετίθει λέγων » ἀλλὰ καὶ ἐὰν ἡμεῖς ἢ ἄγγελος ἐξ οὐρανοῦ ὑμῖν εὐαγγελίσηται παρʼ ὃ εὐηγγελισάμεθα ὑμῖν, ἀνάθεμα ἔστω «. ### English translation (Claude) and of necessity to pay attention also to the words in which that great apostle, rebuking even himself so as to shame those who were trying to pervert the men, added: “But even if we or an angel from heaven should preach to you a gospel contrary to what we preached to you, let him be anathema.” ### Scripture references - Gal 1:8: quotation, high confidence ### Translation notes - Gal 1:8. ### Citation (SBL) Eusebius, Marcell. 1.1.8 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/1-1-8). ## Against Marcellus 1.1.9 - URL: https://sophiascriptura.com/fathers/eusebius-contra-marcellum/1-1-1/#p-1-1-9 - Source: Klostermann - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The gospel that may not be changed is the baptismal faith in Father, Son and Holy Spirit. ### Greek text ὃ δὴ ἐπαναλαβὼν δευτεροῖ φάσκων »ὡς προειρήκαμεν καὶ ἄρτι πάλιν λέγω, εἴ τις ὑμᾶς εὐαγγελίζεται παρʼ ὃ παρελάβετε, ἀνάθεμα ἔστω «. τί δὲ ἦν τοῦτο, παρʼ ὃ οὐκ ἦν εὐαγγελί‹ζεσθαι ἄλλο εὐαγγέλι›ον, ἤ που πάντως αὐτὸ ἐκεῖνο ὃ δὴ τοῖς αὐτοῦ παραδιδοὺς μαθηταῖς ὁ σωτὴρ ἀναγέγραπται εἰρηκὼς » πορευθέντες μαθητεύσατε πάντα τὰ ἔθνη, βαπτίζοντες αὐτοὺς εἰς τὸ ὄνομα τοῦ πατρὸς καὶ τοῦ υἱοῦ καὶ τοῦ ἁγίου πνεύματος«; ### English translation (Claude) He takes this up again and repeats it, saying: “As we have said before, so now I say again: if anyone preaches to you a gospel contrary to what you received, let him be anathema.” And what was this, beside which no other gospel might be preached, if not surely that very thing which the Saviour is recorded to have handed on to his disciples when he said: “Go and make disciples of all the nations, baptizing them into the name of the Father and of the Son and of the Holy Spirit”? ### Scripture references - Gal 1:9: quotation, high confidence - Matt 28:19: quotation, high confidence ### Translation notes - Gal 1:9; Matt 28:19. The words in angle brackets (“to preach another gospel”) are the editor's supplement. ### Citation (SBL) Eusebius, Marcell. 1.1.9 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/1-1-9). ## Against Marcellus 1.1.10 - URL: https://sophiascriptura.com/fathers/eusebius-contra-marcellum/1-1-1/#p-1-1-10 - Source: Klostermann - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Only the Son revealed the Trinity, through baptism; Moses gave the law. ### Greek text ταύτην γὰρ ἡμῖν τὴν χάριν τῆς γνώσεως τῆς ἁγίας τριάδος μόνος αὐτὸς διὰ τῆς μυστικῆς δεδώρηται ἀναγεννήσεως, οὕτε Μωσέως οὔτε προφητῶν τινος τῷ προτέρῳ λαῷ ταύτην διακονησαμένου· μόνῳ γὰρ ἔπρεπεν τῷ υἱῷ τοῦ θεοῦ τὴν πατρικὴν ἅπασιν ἀνθρώποις εὐαγγελίσασθαι χάριν, ἐπειδήπερ » ὁ νόμος διὰ Μωσέως ἐδόθη «, διὰ δὲ μόνου » Ἰησοῦ Χριστοὺ «, ὡς διὰ » μονογενοῦς υἱοῦ « [Ἰησοῦ], » ἡ χάρις καὶ ἡ ἀλήθεια « ἐγένετο. ### English translation (Claude) For he alone has given us this grace of the knowledge of the holy Trinity through the mystical rebirth; neither Moses nor any of the prophets ministered it to the former people. For it was fitting for the Son of God alone to preach the Father's grace to all people, since “the law was given through Moses,” but “grace and truth” came through “Jesus Christ” alone, as through the “only-begotten Son.” ### Scripture references - John 1:17: quotation, high confidence - John 1:18: allusion, medium confidence ### Translation notes - John 1:17, 14, 18. The editor deletes a second “Jesus” after “only-begotten Son”. “Mystical rebirth” is baptism. ### Citation (SBL) Eusebius, Marcell. 1.1.10 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/1-1-10). ## Against Marcellus 1.1.11 - URL: https://sophiascriptura.com/fathers/eusebius-contra-marcellum/1-1-1/#p-1-1-11 - Source: Klostermann - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Moses taught one God; the gospel reveals that this God is Father of the only Son and gives the Spirit through him. ### Greek text ἔνθεν εἰκότως ὁ μὲν παιδαγωγοῦ τρόπου νηπιάζοντι τῷ προτέρῳ λαῷ »στοιχεῖα τῆς ἀρχῆς τῶν τοῦ θεοῦ « παρεδίδου » λογίων«, πολυθέου μὲν ἀπείργων πλάνης, θεὸν δὲ κηρύττων ἕνα μόνον εἰδέναι. ἡ δὲ σωτήριος χάρις, ὑπερκόσμιόν τινα καὶ ἀγγελικὴν ἡμῖν παρέχουσα γνῶσιν, τὸ πάλαι τῷ προτέρῳ λαῷ σεσιγημένον μυστήριον ἀναφανδὸν ἐξεκάλυπτεν, αὐτὸν τὸν ἐπέκεινα τῶν ὅλων θεόν, τὸν τοῖς πάλαι ἀνθρώποις ἐγνωσμένον, θεὸν ἅμα καὶ πατέρα εἶναι υἱοῦ τοῦ μονογενοῦς κηρύττουσα, τήν τε τοῦ ἁγίου πνεύματος διὰ τοῦ υἱοῦ τοῖς ἀξίοις ἐπιχορηγοῦσα δύναμιν. ### English translation (Claude) Hence it was fitting that Moses, after the manner of a tutor, handed on to the former people, who were still infants, “the elementary principles of the oracles” of God, keeping them from the error of many gods and proclaiming that they should know one God only. But saving grace, granting us a knowledge above the world and like that of angels, openly revealed the mystery that had been kept silent from the former people of old: proclaiming that the very God who is beyond all things, the God known to the men of old, is at the same time God and Father of the only-begotten Son, and supplying to the worthy the power of the Holy Spirit through the Son. ### Scripture references - Heb 5:12: quotation, high confidence - Gal 3:24: allusion, medium confidence - Rom 16:25: echo, low confidence ### Translation notes - Heb 5:12; the tutor image is from Gal 3:24; the mystery kept silent echoes Rom 16:25. ### Citation (SBL) Eusebius, Marcell. 1.1.11 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/1-1-11). ## Against Marcellus 1.1.12 - URL: https://sophiascriptura.com/fathers/eusebius-contra-marcellum/1-1-1/#p-1-1-12 - Source: Klostermann - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The church guards the Trinitarian faith received at baptism, and Paul warned against any bishop who perverts it. ### Greek text αὐτόθεν πως τὴν ἁγίαν καὶ μακαρίαν καὶ μυστικὴν τριάδα πατρὸς καὶ υἱοῦ καὶ ἁγίου πνεύματος εἰς σωτήριον ἐλπίδα διὰ τῆς ἐν Χριστῷ ἀναγεννήσεως ἡ τοῦ θεοῦ ἐκκλησία παραλαβοῦσα φυλάττει. καὶ τοῦτʼ ἦν τὸ εὐαγγέλιον, ὃ μὴ θεμιτὸν εἶναι μετατίθεσθαι εἰς ἕτερον εὐαγγέλιον, ὃ οὐκ ἔστιν ἄλλο « ὁ μέγας ἀπόστολος εἰσέτι δεῦρο Γαλάταις μαρτύρεται, διὰ τῆς πρὸς αὐτοὺς ἐπιστολῆς βοῶν »κἂν ἡμεῖς ἢ ἄγγελος ἐξ οὐρανοῦ εὐαγγελίζηται ὑμᾶς παρʼ ὃ παρελάβετε, ἀνάθεμα ἔστω «· πόρρωθεν, ὡς εἰκός, μηδʼ ἐπισκόποις μηδʼ ἄρχουσιν μη‹δὲ› διδασκάλοις προσέχειν, εἰ τὸν ἀληθῆ τῆς πίστεως διαστρέφοι τις αὐτῶν λόγον, διαστελλόμενος. ### English translation (Claude) From that beginning, in a way, the church of God received the holy, blessed and mystical Trinity of Father and Son and Holy Spirit, for the hope of salvation through rebirth in Christ, and guards it. And this was the gospel which it is not lawful to change “for another gospel, which is no other,” as the great apostle still testifies to the Galatians even now, crying out through his letter to them: “Even if we or an angel from heaven should preach to you contrary to what you received, let him be anathema.” He was warning them long beforehand, it seems, not to heed bishops or rulers or teachers if any of them should pervert the true word of the faith. ### Scripture references - Gal 1:6–7: quotation, high confidence - Gal 1:8–9: quotation, high confidence ### Translation notes - Gal 1:6–9. ### Citation (SBL) Eusebius, Marcell. 1.1.12 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/1-1-12). ## Against Marcellus 1.1.13 - URL: https://sophiascriptura.com/fathers/eusebius-contra-marcellum/1-1-1/#p-1-1-13 - Source: Klostermann - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Knowledge of Father, Son and Spirit marks off Christians from Judaism. ### Greek text τίς δʼ ἦν οὗτος 〈ἢ〉 ὁ θεὸν πατέρα εἰδέναι διδάσκων καὶ υἱὸν θεοῦ γιγνώσκειν παραδιδοὺς καὶ πνεύματος ἁγίου φιλοτιμεῖσθαι μετέχειν; ἅπερ μόνων ἂν γένοιτο Χριστιανῶν γνωρίσματα, ὧδέ πη τῆς ἁγίας τοῦ θεοῦ ἐκκλησίας ἀφοριζομένης τοῦ Ἰουδαϊκοῦ τρόπου. ### English translation (Claude) And what was this gospel, other than the one that teaches us to know God as Father, and hands on the knowledge of the Son of God, and makes us eager to share in the Holy Spirit? These would be the marks of Christians alone; it is in this way, more or less, that the holy church of God is marked off from the Jewish way. ### Translation notes - “or” is the editor's supplement. ### Citation (SBL) Eusebius, Marcell. 1.1.13 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/1-1-13). ## Against Marcellus 1.1.14 - URL: https://sophiascriptura.com/fathers/eusebius-contra-marcellum/1-1-1/#p-1-1-14 - Source: Klostermann - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The church knows the one God as Father of a truly living and subsisting Son. ### Greek text ὡς γὰρ ἐκεῖνος τὴν πολύθεον καὶ Ἑλληνικὴν ἀπεδοκίμαζεν πλάνην ἑνὸς θεοῦ ὁμολογίᾳ, οὕτως καὶ τῆς ἐκκλησίας ἡ ἐξαίρετος περὶ υἱοῦ γνῶσις κρεῖττόν τι καὶ πλέον [τι] προὐξένει, τὸν αὐτὸν θεὸν πατέρα εἰδέναι μονογενοῦς υἱοῦ διδάσκουσα, ἀληθῶς υἱοῦ ὄντος καὶ ζῶντος καὶ ὑφεστῶτος. »ὡς γὰρ ὁ πατὴρ ζωὴν ἔχει ἐν ἑαυτῷ 〈οὕτως καὶ τῷ υἱῷ ἔδωκεν ζωὴν ἔχειν ἐν ἑαυτῷ〉« αὐτὸς λέγων ἐδίδασκεν ὁ μονογενὴς τοῦ θεοῦ, ### English translation (Claude) For as Moses rejected the polytheistic error of the Greeks by the confession of one God, so the church's special knowledge concerning the Son has procured something better and greater, teaching us to know the same God as Father of an only-begotten Son, who is truly a Son, living and subsisting. For the only-begotten of God himself taught us, saying, “As the Father has life in himself, so he has granted the Son also to have life in himself,” ### Scripture references - John 5:26: quotation, high confidence ### Translation notes - John 5:26; the second half is the editor's supplement. The editor deletes a second “something” (τι). ὑφεστῶτος here means “subsisting” (having real existence of his own). ### Citation (SBL) Eusebius, Marcell. 1.1.14 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/1-1-14). ## Against Marcellus 1.1.15 - URL: https://sophiascriptura.com/fathers/eusebius-contra-marcellum/1-1-1/#p-1-1-15 - Source: Klostermann - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: To make the Son a mere word, like a human word now silent and now active, is to deny the true Son. ### Greek text ἵνʼ ᾖ καὶ ὁ πατὴρ ἀληθῶς πατὴρ (οὐ μέχρι φωνῆς ὧδέ πη χρηματίζων, οὐδὲ ψευδῆ κεκτημένος τὴν προσηγορίαν. ἀληθείᾳ δὲ καὶ ἔργῳ πατὴρ υἱοῦ μονογενοῦς) καὶ ὁ υἱὸς ἀληθῶς υἱός. ὁ δὲ ψιλὸν λόγον εἶναι τὸν υἱὸν ὑπολαμβάνων καὶ μόνον λόγον εἶναι μαρτυρόμενος καὶ πολλάκις τοῦτʼ αὐτὸ λέγων ὡς οὐδὲν ἕτερον ἦν ἢ λόγος, ἔνδον μένων ἐν ἡσυχάζοντι τῷ πατρὶ ἐνεργῶν δὲ ἐν τῷ τὴν κτίσιν δημιουργεῖν, ὁμοίως τῷ ἡμετέρῳ ἐν σιωπῶσιν μὲν ἡσυχάζοντι ἐν δὲ φθεγγομένοις ἐνεργοῦντι, δῆλος ἂν εἴη Ἰουδαϊκῷ τινι καὶ ἀνθρωπίνῳ συντρέχων φρονήματι τὸν δʼ ἀληθῶς υἱὸν τοῦ θεοῦ ἀρνούμενος. ### English translation (Claude) so that the Father may be truly Father (not bearing the title merely in word, nor possessing a false name, but Father of an only-begotten Son in truth and in fact), and the Son truly Son. But the man who supposes that the Son is a mere word, and protests that he is only a word, and often says this very thing, that he was nothing other than a word, remaining within while the Father is at rest, but active in fashioning creation, like our own word, which is at rest when we are silent and active when we speak: such a man would plainly be running together with a Jewish and human way of thinking, and denying the true Son of God. ### Translation notes - Marcellus's view that the Word is at rest in God and becomes active in creation is here summarized by Eusebius. ### Citation (SBL) Eusebius, Marcell. 1.1.15 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/1-1-15). ## Against Marcellus 1.1.16 - URL: https://sophiascriptura.com/fathers/eusebius-contra-marcellum/1-1-1/#p-1-1-16 - Source: Klostermann - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Any Jew grants that God has a word, but not that he has a Son. ### Greek text εἰ γοῦν τις Ἰουδαίων ἔροιτό τινα, εἰ λόγον ἔχει ὁ θεός, πάντως που φήσει· ἐπεὶ [καὶ λόγον] καὶ λόγους πλείους ἔχειν αὐτὸν ὁμολογήσειεν ἂν Ἰουδαίων ἅπας. ὅτι δὲ καὶ υἱὸν ἔχει, οὐκέτʼ ἂν ὁμολογήσειεν ἐρωτηθείς. ### English translation (Claude) At any rate, if anyone asked one of the Jews whether God has a word, he will surely say yes; for every Jew would confess that he has words, many of them. But that he has a Son as well, he would no longer confess if asked. ### Translation notes - The editor deletes “a word and” (καὶ λόγον). ### Citation (SBL) Eusebius, Marcell. 1.1.16 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/1-1-16). ## Against Marcellus 1.1.17 - URL: https://sophiascriptura.com/fathers/eusebius-contra-marcellum/1-1-1/#p-1-1-17 - Source: Klostermann - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: A bishop who makes Father and Son one in substance and hypostasis with different names is a Sabellian; the church confesses a begotten, subsisting Son. ### Greek text εἰ δὲ μὴ Ἰουδαίων ἀλλʼ ἐπισκόπων τις ταύτην εἰσαγάγοι τὴν δόξαν, λόγον αὐτὸν μόνον διδοὺς ἡνωμένον τῷ θεῷ καὶ τοῦτον εἶναι ἀίδιον καὶ ἀγέννητον ἕν τε εἶναι καὶ ταὐτὸν τῷ θεῷ, ὀνόμασιν μὲν διαφόροις πατρὸς καὶ υἱοῦ χρηματίζοντα οὐσίᾳ δὲ καὶ ὑποστάσει ἓν ὄντα, πῶς οὐ δῆλος ἂν γένοιτο τὸν μὲν Σαβέλλιον ὑποδυόμενος, τῆς δʼ ἐν Χριστῷ γνώσεώς τε καὶ χάριτος ἠλλοτριωμένος; οὐδὲ γὰρ ζητεῖν οὐδʼ ἀμφιβάλλειν οὐδʼ ἐρωτᾶν 〈αὐτοῖς, εἰ ἦν καὶ προῆν ὁ μονογενὴς υἱὸς τοῦ θεοῦ, ὁ τῆς ἐκκλησίας ἐπιτρέποι ἂν θεσμός· ὁμολογουμένῃ δὲ καὶ ἀναμφιβόλῳ πίστει σὺν πολλῷ θάρρει καὶ παρρησίᾳ διδάσκει τὸν θεὸν πατέρα εἶναι υἱοῦ τοῦ μονογενοῦς ὁμολογεῖν, καὶ μήτε τὸν πατέρα υἱὸν εἶναι ἢ τὸν υἱὸν πατέρα νομίζειν· ἀλλὰ τὸν μὲν ἀγένητον καὶ ἀίδιον καὶ ἄναρχον καὶ πρῶτον καὶ μόνον πατέρα σέβειν, τὸν δὲ ἐκ τοῦ πατρὸς γεννηθῆναι καὶ ὑποστῆναι καὶ μόνον υἱὸν μονογενῆ εἶναι πιστεύειν, θεόν τε αὐτὸν ὡς ἀληθῶς υἱὸν ὄντα θεοῦ γνωρίζειν. ### English translation (Claude) But if not a Jew but one of the bishops should introduce this opinion, granting him only a Word united with God, and saying that this Word is eternal and unbegotten and one and the same with God, called by the different names of Father and Son but one in substance and hypostasis, how would he not plainly be slipping into the guise of Sabellius and be estranged from the knowledge and grace that is in Christ? For the ordinance of the church would not allow them to inquire, or doubt, or ask whether the only-begotten Son of God was and pre-existed. With a faith confessed and undoubted, with great boldness and freedom, it teaches us to confess that God is Father of the only-begotten Son, and not to think that the Father is the Son or the Son the Father; but to worship the Father as unbegotten, eternal, without beginning, first and alone, and to believe that the Son was begotten of the Father and came to subsist, and is the only-begotten Son alone, and to acknowledge him as God, since he is truly Son of God. ### Translation notes - Sabellius taught that Father and Son are one person under different names. Eusebius uses οὐσία and ὑπόστασις together here; the clause from “to them” to the end of the sentence is the editor's supplement where the manuscript is defective. ὑποστῆναι: “came to subsist”. ### Citation (SBL) Eusebius, Marcell. 1.1.17 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/1-1-17). ## Against Marcellus 1.1.18 - URL: https://sophiascriptura.com/fathers/eusebius-contra-marcellum/1-1-1/#p-1-1-18 - Source: Klostermann - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Scripture's human language about God must be understood in a way worthy of God, who is spirit. ### Greek text εἰ δὴ οὖν τούτοις μὲν ἀντιλέγων τις φαίνοιτο, λόγον δὲ θεοῦ ὁμοίως τῷ ἐν ἀνθρώποις τοῦτον ὁρίζοιτο, 〈πῶς οὐκ ἂν ἐλέγχοιτο〉 οὐκ ἐννοῶν οὐδὲ λογιζόμενος ὡς οὐδὲν χρὴ θνητὸν οὐδὲ ἀνθρώπινον τῷ ἐπέκεινα τῶν ὅλων ἀνατιθέναι θεῷ, οὐδʼ ὅλως τι τῶν εἰς ἡμετέραν ἐνθύμησιν ἀνιόντων, κἂν αἱ θεῖαι γραφαί, ὥσπερ τινὰς νηπίους παιδαγωγοῦσαι τοὺς ἐντυγχάνοντας, ἀνθρωπικώτερον περὶ αὐτοῦ διαλέγωνται, χεῖρας αὐτῷ καὶ πόδας καὶ ὀφθαλμοὺς καὶ φωνὰς καὶ λόγους καὶ στόμα καὶ πρόσωπον καὶ μυρία ἄλλα τοιαῦτα περιάπτουσαι· ἃ δὴ προσήκει μεταφέρειν ἐπὶ θεοπρεπεῖς ἐννοίας, οὐδὲν θνητὸν οὐδʼ ἀνθρώπινον ἐν τῷ θεῷ εἶναι φανταζομένους· »πνεῦμα« γὰρ »ὁ θεός, καὶ τοὺς προσκυνοῦντας αὐτὸν ἐν πνεύματι καὶ ἀληθείᾳ δεῖ προσκυνεῖν «, αὐτὸς ἐδίδαξεν ὁ σωτήρ. ### English translation (Claude) If, then, someone should appear to contradict this, and should define the Word of God as like the word in human beings, how would he not be convicted of not understanding or reckoning that one must attribute nothing mortal or human to the God beyond all things, nothing at all of what rises into our minds? Even if the divine Scriptures, educating their readers like infants, speak of him in a rather human way, attributing to him hands and feet and eyes and voices and words and mouth and face and countless other such things, we must transfer these to conceptions worthy of God, imagining nothing mortal or human to be in God. For “God is spirit, and those who worship him must worship in spirit and truth,” as the Saviour himself taught. ### Scripture references - John 4:24: quotation, high confidence ### Translation notes - John 4:24. The words “how would he not be convicted” are the editor's supplement. ### Citation (SBL) Eusebius, Marcell. 1.1.18 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/1-1-18). ## Against Marcellus 1.1.19 - URL: https://sophiascriptura.com/fathers/eusebius-contra-marcellum/1-1-1/#p-1-1-19 - Source: Klostermann - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God as spirit has no spoken word, tongue, or face like a human. ### Greek text εἰ δὲ πνεῦμα, δῆλον ὅτι θεῖον, κρεῖττον παντὸς αἰσθητοῦ καὶ συνθέτου σώματος, ὡς μήτε λόγον αἰσθητὸν ἔχειν, ὑπὸ γλώττης ἐξηχούμενον καὶ διὰ προφορᾶς θνητοῖς ὠσὶν ἐξακουόμενον, μήτε γλῶτταν μήτε φωνὴν μήτε πρόσωπον μήτε ‹τι› ἄλλο θνητῷ καὶ ἀνθρωπίνῳ λογισμῷ παραβαλλόμενον. ### English translation (Claude) And if he is spirit, he is clearly divine spirit, superior to every perceptible and composite body, so that he has no perceptible word, sounded out by a tongue and heard by mortal ears through utterance, nor tongue nor voice nor face nor anything else comparable to mortal and human reasoning. ### Citation (SBL) Eusebius, Marcell. 1.1.19 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/1-1-19). ## Against Marcellus 1.1.20 - URL: https://sophiascriptura.com/fathers/eusebius-contra-marcellum/1-1-1/#p-1-1-20 - Source: Klostermann - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: If God's gifts are beyond sight and hearing, God himself is even more so. ### Greek text εἰ γάρ τι ἄλλο »ὃ ὀφθαλμὸς οὐκ εἶδεν οὐδὲ οὖς ἤκουσεν, οὐδὲ ἐπὶ καρδίαν ἀνθρώπου οὐκ ἀνέβη« τοιαῦτʼ εἶναι »ἃ ἡτοίμασεν ὁ θεὸς τοῖς ἀγαπῶσιν αὐτὸν« ὁ θεῖος ἐδίδαξεν ἀπόστολος, τούτων ἀπάντων αὐτὸς ὁ τούτων δοτὴρ ἀρρήτων ἂν εἴη ἀρρητότερος, ὡς πολλῷ μᾶλλον ἀληθέστερον φάναι ἂν ἐν τῇ περὶ αὐτοῦ θεολογίᾳ ὀφθαλμὸν μὴ ἑωρακέναι μηδὲ οὖς ἀκηκοέναι μηδὲ » ἐπὶ καρδίαν ἀνθρώπων « ἀναβεβηκέναι τῆς περὶ αὐτοῦ καταλήψεως τὴν γνῶσιν. ### English translation (Claude) For if the divine apostle taught that the things “God has prepared for those who love him” are such that “eye has not seen, nor ear heard, nor has it entered the heart of man,” then the giver of all these unspeakable things would himself be more unspeakable than all of them; so that it would be much truer to say, in theology about him, that eye has not seen nor ear heard nor has the knowledge that grasps him “entered the heart of men.” ### Scripture references - 1 Cor 2:9: quotation, high confidence ### Translation notes - 1 Cor 2:9. ### Citation (SBL) Eusebius, Marcell. 1.1.20 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/1-1-20). ## Against Marcellus 1.1.21 - URL: https://sophiascriptura.com/fathers/eusebius-contra-marcellum/1-1-1/#p-1-1-21 - Source: Klostermann - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Son's generation is as unknowable as the Father; only the Father knows the Son. ### Greek text ὁ δʼ αὐτὸς ἂν εἴη λόγος καὶ περὶ τῆς τοῦ υἱοῦ γενεσιουργίας. τούτων δʼ αὐτὸς ὁ σωτὴρ ἀξιόχρεως γένοιτʼ ἂν ἡμῖν ἱεροφάντης, ὧδέ πη φάσκων » πάντα μοι παρεδόθη ὑπὸ τοῦ πατρός μου, καὶ οὐδεὶς ἐπιγινώσκει τὸν υἱὸν εἰ μὴ ὁ πατήρ, οὐδὲ τὸν πατέρα τις ἐπιγινώσκει εἰ μὴ ὁ υἱός «. ### English translation (Claude) The same argument would hold also concerning the Son's generation. Of these things the Saviour himself would be a worthy revealer of mysteries for us, saying something like this: “All things have been handed over to me by my Father, and no one knows the Son except the Father, nor does anyone know the Father except the Son.” ### Scripture references - Matt 11:27: quotation, high confidence ### Translation notes - Matt 11:27. ### Citation (SBL) Eusebius, Marcell. 1.1.21 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/1-1-21). ## Against Marcellus 1.1.22 - URL: https://sophiascriptura.com/fathers/eusebius-contra-marcellum/1-1-1/#p-1-1-22 - Source: Klostermann - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Eusebius sums up Marcellus: the Word only became Son at the incarnation and his kingdom will end. ### Greek text εἰ δὴ οὖν τούτοις μὲν ἀντιφθέγγοιτό τις καὶ μὴ τὸν υἱόν, ᾧ πάντα παρέδωκεν ὁ πατήρ. ὑφεστάναι λέγειν τολμῴη, λόγον δὲ αὐτὸν ὁρίζοιτο μόνον ὅμοιον τῷ ἐν ἀνθρώποις, ποτὲ μὲν ἐν τῷ θεῷ ἡσυχάζοντα ὁμοίως τῷ παρʼ ἡμῖν σιωπῶντι. ποτὲ δὲ ἐνεργοῦντα τῷ παρʼ ἡμῖν ἐν τῷ λαλεῖν φθεγγομένῳ παραπλησίως, εἶτα τοῦτον αὐτὸν καιρῷ τινι οὐδʼ ὅλων ἐτῶν ἔμπροσθεν τετρακοσίων σάρκα φήσαι (οὐκ οἶδʼ ὅπως) ἀνειληφέναι καὶ διʼ αὐτῆς τὴν κατὰ ἄνθρωπον οἰκονομίαν τετελεκέναι, καὶ τότε υἱὸν θεοῦ γεγονέναι καὶ Ἰησοῦν Χριστὸν χρηματίσαι βασιλέα τε ἀνηγορεῦσθαι εἰκόνα τε »θεοῦ τοῦ ἀοράτου«, καὶ πρωτότοκον »πάσης κτίσεως« μὴ ὄντα πρότερόν ποτε ἀποδεδεῖχθαι· εἶτʼ ἐπὶ τῇ τοσαύτῃ ἀτοπίᾳ μηδʼ ἐξ οὑπερ ὑπέθετο χρόνου τὴν εἰς ἄπειρον καὶ ἀτελεύτητον ζωήν τε καὶ βασιλείαν τῷ Χριστῷ διδούς, τέλος δὲ αὐτῷ μηδʼ αἴσιον ἐπάγοι μηδʼ οἷον τοῖς διʼ αὐτοῦ τῶν ἐπαγγελιῶν καταξιωθησομένοις ὧν αὐτὸς ὁ σωτὴρ ἐπήγγελται, ζωὴν αἰώνιον καὶ ἀφθαρσίαν ἀθανασίαν τε καὶ βασιλείαν οὐρανῶν τοῖς ἀγαπῶσιν αὐτὸν ὑποσχόμενος· ### English translation (Claude) If, then, someone should speak against this, and should not dare to say that the Son, to whom the Father has handed over all things, subsists, but should define him only as a Word like that in human beings, at one time resting in God, like our word when we are silent, at another active, like our word uttered when we speak; and should then say that this Word, at a certain time not even four hundred whole years ago, took on flesh (I do not know how) and through it completed the human dispensation, and that then he became Son of God and was called Jesus Christ and was proclaimed king, and was shown to be the image “of the invisible God” and the firstborn “of all creation,” not having been so before; and then, on top of such great absurdity, should not even grant to Christ, from the time he supposed, endless and unending life and kingdom, but should bring on him an end, not a happy one, nor such as he brings to those who through him will be counted worthy of the promises which the Saviour himself has promised, when he pledged eternal life and incorruption, immortality and the kingdom of heaven to those who love him; ### Scripture references - Col 1:15: quotation, high confidence ### Translation notes - Col 1:15. “Not even four hundred years ago”: Eusebius is writing ca. 336–337. ### Citation (SBL) Eusebius, Marcell. 1.1.22 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/1-1-22). ## Against Marcellus 1.1.23 - URL: https://sophiascriptura.com/fathers/eusebius-contra-marcellum/1-1-1/#p-1-1-23 - Source: Klostermann - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Marcellus makes Christ alone lose his kingdom and abandon his flesh at the end. ### Greek text τηνικαῦτα δὲ κατὰ τὴν προσδοκωμένην τούτων ἐλπίδα τοῖς μὲν ἄλλοις ἅπασιν τὰ τῆς βασιλείας εἰς ἀτελεύτητον διαρκέσειν αἰῶνα φάσκοι, μόνῳ δὲ αὐτῷ τῷ Χριστῷ τούτων ἁπάντων ἀθρόαν γενήσεσθαι στέρησιν, παυθησομένης μὲν αὐτοῦ τῆς βασιλείας, τῆς δὲ σαρκὸς ἧς ἀνείληφεν καταλειφθησομένης ἐρήμου, ‹αὐ›τοῦ δὲ τοῦ προόντος ἐν θεῷ λόγου ἀφοριζομένου μὲν τοῦ σώματος (κἂν ἀθάνατον τοῦτο καὶ ἄφθαρτον ᾖ) τῷ δὲ θεῶ συναφθησομένου, ὡς ἕν καὶ ταὐτὸν πάλιν τῷ θεῷ γενήσεσθαι καθὰ καὶ πρότερον ἦν· τίς ἂν λείποιτο τούτῳ δυσσεβείας ὑπερβολή; ### English translation (Claude) and if then, in the expected fulfilment of this hope, he should say that for all others the things of the kingdom will last for an unending age, but that for Christ alone there will be a sudden deprivation of all of them, his kingdom ceasing and the flesh which he assumed being left deserted, while the Word himself, pre-existing in God, is separated from the body (even though it is immortal and incorruptible) and joined to God, so as to become once again one and the same with God, as he was before: what excess of impiety would remain beyond this? ### Citation (SBL) Eusebius, Marcell. 1.1.23 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/1-1-23). ## Against Marcellus 1.1.24 - URL: https://sophiascriptura.com/fathers/eusebius-contra-marcellum/1-1-1/#p-1-1-24 - Source: Klostermann - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Paul, as if foreseeing Marcellus, began Galatians by saying his apostleship was not from a man but from Jesus Christ. ### Greek text διὸ δὴ τούτοις ἀναγκαία ἡ τῆς ἀποστολικῆς διαστολῆς μαρτυρία φήσασα »κἂν ἄγγελος ἐξ οὐρανοῦ εὐαγγελίζηται παρʼ ὃ παρελάβετε, ἀνάθεμα ἔστω«. θαυμάζειν δέ μοι ἔπεισιν ἐπιθεωροῦντι τὴν ἀποστολικὴν διάνοιαν. ὥσπερ γὰρ θεσπίζων τὸ μέλλον αὐτοῖς Γαλάταις τὴν τοῦ σωτῆρος ἐξηκρίβου θεολογίαν, αὐτόθεν ἐν ἀρχῇ τῆς πρὸς αὐτοὺς ἐπιστολῆς καινότερον ἢ κατὰ τὸ σύνηθες γράφων ὧδε »Παῦλος ἀπόστολος, οὐκ ἀπʼ ἀνθρώπων οὐδὲ διʼ ἀνθρώπου ἀλλὰ διὰ Ἰησοῦ Χριστοὺ«. ### English translation (Claude) That is why the testimony of the apostolic warning is necessary for such people, which says: “Even if an angel from heaven should preach contrary to what you received, let him be anathema.” And I am moved to wonder as I consider the apostle's mind. For as if foretelling the future, he gave the Galatians themselves an exact account of the theology of the Saviour, writing right at the beginning of his letter to them, in a newer way than usual: “Paul, an apostle, not from men nor through a man, but through Jesus Christ.” ### Scripture references - Gal 1:8: quotation, high confidence - Gal 1:1: quotation, high confidence ### Translation notes - Gal 1:8; Gal 1:1. ### Citation (SBL) Eusebius, Marcell. 1.1.24 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/1-1-24). ## Against Marcellus 1.1.25 - URL: https://sophiascriptura.com/fathers/eusebius-contra-marcellum/1-1-1/#p-1-1-25 - Source: Klostermann - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Paul's insistence that his gospel was not from a man shows Christ is not a mere man. ### Greek text οὐκ ἂν γοῦν οὕτω γράψαντα εὕροι τις αὐτὸν ἑτέροις· τῷ μηδένας εἶναι, ὡς εἰκός, περὶ τὴν πίστιν ὁμοίως, οἷς ἔγραφεν, ἑτέρους. ὡς γὰρ ψιλὸν ἄνθρωπον ὑπολαμβάνουσιν τὸν Χριστὸν προσῆγεν τὴν διόρθωσιν, οὐκ ἄνθρωπον αὐτὸν κατὰ τὴν ἀρχὴν τῆς ἐπιστολῆς διδάσκων· καὶ προϊὼν τοῖς αὐτοῖς ἔλεγεν ὅτι »τὸ εὐαγγέλιόν μου, τὸ εὐαγγελισθὲν εἰς ὑμᾶς, οὐκ ἔστιν κατὰ ἄνθρωπον, οὐδὲ ἐγὼ παρὰ ἀνθρώπου παρἑλαβον αὐτὸ οὐδὲ ἐδιδάχθην, ἀλλὰ διʼ ἀποκαλύψεως Ἰησοῦ Χριστοῦ«. διʼ ὧν αὖθις ὅτι μὴ ἄνθρωπος ἦν Ἰησοῦς Χριστὸς παρίστη. ### English translation (Claude) One would not find him writing this way to others, since presumably no others were of the same mind about the faith as those to whom he was writing. For he was offering correction to men who supposed Christ to be a mere man, teaching at the beginning of the letter that he is not a man; and going on he said to the same people: “The gospel which was preached to you is not according to man, nor did I receive it from a man, nor was I taught it, but through a revelation of Jesus Christ.” By this he again showed that Jesus Christ was not a man. ### Scripture references - Gal 1:11–12: quotation, high confidence ### Translation notes - Gal 1:11–12. ### Citation (SBL) Eusebius, Marcell. 1.1.25 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/1-1-25). ## Against Marcellus 1.1.26 - URL: https://sophiascriptura.com/fathers/eusebius-contra-marcellum/1-1-1/#p-1-1-26 - Source: Klostermann - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Paul calls Christ the Son of God, and therefore God. ### Greek text τί δὲ ἦν, εἰ μὴ ἄνθρωπος, προϊὼν αὖθις διεσάφει λέγων »ὅτε δὲ εὐδόκησεν ὁ θεὸς ὁ ἀφορίσας με ἐκ κοιλίας μητρός μου ἀποκαλύψαι τὸν υἱὸν αὐτοῦ ἐν ἐμοί«. ὁρᾷς πῶς υἱὸν θεοῦ σαφῶς ἀνηγόρευε τὸν σωτῆρα. καὶ διὰ τοῦτο θεόν. ### English translation (Claude) And what he was, if not a man, he made clear as he went on, saying: “But when God, who set me apart from my mother's womb, was pleased to reveal his Son in me.” You see how plainly he proclaimed the Saviour Son of God, and for that reason God. ### Scripture references - Gal 1:15–16: quotation, high confidence ### Translation notes - Gal 1:15–16. ### Citation (SBL) Eusebius, Marcell. 1.1.26 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/1-1-26). ## Against Marcellus 1.1.27 - URL: https://sophiascriptura.com/fathers/eusebius-contra-marcellum/1-1-1/#p-1-1-27 - Source: Klostermann - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Gal 4:4 shows the Son existed as Son before his birth from a woman. ### Greek text καὶ ὅτι γε πρὸ τῆς ἐνσάρκου παρουσίας υἱὸν αὐτὸν τοῦ θεοῦ ὄντα ἠπίστατο, τρανότατα παρίστησιν ἐπιλέγων ἐν τῇ αὐτῇ πρὸς Γαλάτας ἐπιστολῇ »ὅτε δὲ ἦλθεν τὸ πλήρωμα τοῦ χρόνου, ἐξαπέστειλεν ὁ θεὸς τὸν υἱὸν αὐτοῦ, γενόμενον ἐκ γυναικός«. οὐκοῦν οὐ νῦν, ἀλλὰ πρὶν ἢ γενέσθαι ἐκ γυναικός, υἱὸν ὄντα καὶ προόντα ἀπέστειλεν ὁ πατήρ· ὡς ἂν ὁ πάλαι υἱὸς θεοῦ καὶ υἱὸς ἀνθρώπου γένοιτο, γενόμενος »ἐκ γυναικός«. ### English translation (Claude) And that he knew him to be Son of God before his coming in the flesh, he shows most clearly when he adds in the same letter to the Galatians: “But when the fullness of time came, God sent forth his Son, born of a woman.” Therefore it was not now, but before he was born of a woman, that the Father sent him, being Son and pre-existing; so that he who was of old Son of God might become also Son of Man, being born “of a woman.” ### Scripture references - Gal 4:4: quotation, high confidence ### Translation notes - Gal 4:4. ### Citation (SBL) Eusebius, Marcell. 1.1.27 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/1-1-27). ## Against Marcellus 1.1.28 - URL: https://sophiascriptura.com/fathers/eusebius-contra-marcellum/1-1-1/#p-1-1-28 - Source: Klostermann - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Paul calls Christ the mediator through whom the law was given, distinct from the one God. ### Greek text ἀλλὰ καὶ μεσίτην αὐτὸν τοῦ Μωσέως νόμου γενέσθαι διδάσκει, διορίζων τὸν τῆς μεσιτείας λόγον διʼ ὧν φησιν »τί οὖν; ὁ νόμος τῶν παραβάσεων χάριν ἐτέθη. ἄχρι ἂν ἔλθῃ τὸ σπέρμα ᾧ ἐπήγγελται, διαταγεὶς δʼ ἀγγέλων ἐν χειρὶ μεσίτου. ὁ δὲ μεσίτης ἑνὸς οὐκ ἔστιν, ὁ δὲ θεὸς εἷς ἐστιν«. ἀκούεις ὅπως ἐν τούτοις ὁ ἀπόστολος Γαλάτας αὐτοὺς ἐδίδαξεν ἐξ ἐκείνου ἕνα ‹τὸν› θεὸν εἰδέναι, καὶ ἕνα τὸν μεσίτην θεοῦ καὶ ἀγγέλων. ### English translation (Claude) He also teaches that he became the mediator of the law of Moses, defining the meaning of the mediation in these words: “Why then the law? It was added because of transgressions, until the offspring should come to whom the promise had been made, and it was ordained through angels by the hand of a mediator. Now a mediator is not of one, but God is one.” You hear how in these words the apostle taught the Galatians themselves, from that time on, to know the one God, and the one mediator of God and the angels. ### Scripture references - Gal 3:19–20: quotation, high confidence ### Translation notes - Gal 3:19–20. Eusebius takes the “mediator” to be Christ. ### Citation (SBL) Eusebius, Marcell. 1.1.28 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/1-1-28). ## Against Marcellus 1.1.29 - URL: https://sophiascriptura.com/fathers/eusebius-contra-marcellum/1-1-1/#p-1-1-29 - Source: Klostermann - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Paul calls Christ a man as mediator of God and men, but only mediator when the law was given through angels. ### Greek text ὃ δὴ καὶ ἐν ἑτέροις ἐδήλου λέγων »εἷς γὰρ ὁ θεός· εἷς καὶ μεσίτης θεοῦ καὶ ἀνθρώπων, ἄνθρωπος Ἰησοῦς Χριστός«. ἀλλʼ ὅτε μὲν »θεοῦ καὶ ἀνθρώπων« μεσίτην αὐτὸν ὠνόμαζεν, εἰκότως ἄνθρωπον αὐτὸν διὰ τὴν ἐνανθρώπησιν ἐκάλει· ὅτε δὲ οὐ μεσίτην θεοῦ καὶ ἀνθρώπων, ἀλλὰ θεοῦ καὶ ἀγγέλων τὸν αὐτὸν εἰσῆγεν, οὐκέτʼ ἄνθρωπον ὠνόμαζεν, μόνον δὲ μεσίτην φησίν, τὸν νόμον διατετάχθαι εἰπὼν »διʼ ἀγγέλων ἐν χειρὶ μεσίτου«, ### English translation (Claude) He showed this in another place too, saying: “For God is one; there is also one mediator of God and men, the man Jesus Christ.” But when he named him mediator “of God and men,” he rightly called him a man because of his becoming man; when, however, he presented the same one as mediator not of God and men but of God and angels, he no longer named him a man, but calls him only mediator, saying that the law was ordained “through angels by the hand of a mediator,” ### Scripture references - 1 Tim 2:5: quotation, high confidence - Gal 3:19: quotation, high confidence ### Translation notes - 1 Tim 2:5; Gal 3:19. ### Citation (SBL) Eusebius, Marcell. 1.1.29 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/1-1-29). ## Against Marcellus 1.1.30 - URL: https://sophiascriptura.com/fathers/eusebius-contra-marcellum/1-1-1/#p-1-1-30 - Source: Klostermann - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: A mediator is not of one, so the one God and the mediator are not the same. ### Greek text διαιρέσει τε ἀναγκαίως τὸ τοῦ μεσίτου ὄνομα διασαφῶν ἐν τῷ λέγειν »ὁ δὲ μεσίτης ἑνὸς οὐκ ἔστιν, ὁ δὲ θεὸς εἷς ἐστιν«. οὔτε ἄρα ὁ θεὸς εἴη ἂν ὁ μεσίτης (τίνος γὰρ καὶ γένοιτʼ ἂν μεσίτης;) οὕτε ὁ μεσίτης αὐτὸς [αὐτὸς] ἂν εἴη ὁ θεός· «ὁ» γὰρ «μεσίτης ἑνὸς οὐκ ἔστιν«. ### English translation (Claude) and of necessity making the name “mediator” clear by a distinction, in saying: “Now a mediator is not of one, but God is one.” So God would not be the mediator (for of whom would he be mediator?), nor would the mediator himself be God; for “a mediator is not of one.” ### Scripture references - Gal 3:20: quotation, high confidence ### Translation notes - Gal 3:20. The editor deletes a repeated “himself”. Eusebius means that the mediator is not the one God (the Father), not that the Son is not God. ### Citation (SBL) Eusebius, Marcell. 1.1.30 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/1-1-30). ## Against Marcellus 1.1.31 - URL: https://sophiascriptura.com/fathers/eusebius-contra-marcellum/1-1-1/#p-1-1-31 - Source: Klostermann - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Son was mediator between God and angels at Sinai before he became mediator between God and men. ### Greek text δυεῖν δʼ ἄρα μέσος ἕστηκεν. τίνων τούτων, διασαφεῖ ἀγγέλους ὀνομάζων καὶ τὸν θεόν· ὧν μέσον ὄντα τὸν υἱὸν τοῦ θεοῦ [ἐκ] τὸν νόμον χειρὶ μὲν ἰδίᾳ εἰληφέναι φησὶν παρὰ τοῦ πατρός, »διʼ ἀγγέλων« δὲ τῷ πρώτῳ διατεταχέναι λαῷ. ἦν ἄρα ἐξ ἐκείνου ὁ υἱὸς μεσίτης θεοῦ τε καὶ ἀγγέλων, πρὶν ἢ γενέσθαι »μεσίτης θεοῦ καὶ ἀνθρώπων«. ### English translation (Claude) He stands, then, between two. Who these are, he makes clear by naming angels and God. Between them, he says, the Son of God received the law in his own hand from the Father and ordained it “through angels” for the first people. So the Son was from that time mediator of God and angels, before he became “mediator of God and men.” ### Scripture references - Gal 3:19: allusion, high confidence - 1 Tim 2:5: quotation, high confidence ### Translation notes - Gal 3:19; 1 Tim 2:5. The editor deletes “from” (ἐκ). ### Citation (SBL) Eusebius, Marcell. 1.1.31 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/1-1-31). ## Against Marcellus 1.1.32 - URL: https://sophiascriptura.com/fathers/eusebius-contra-marcellum/1-1-1/#p-1-1-32 - Source: Klostermann - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Son was a real, subsisting mediator, not a mere word of God. ### Greek text καὶ ἦν οὐχ ὡς ψιλὸς θεοῦ λόγος, ἀνυπόστατος, ἓν καὶ ταὐτὸν ὑπάρχων τῷ θεῷ (οὐ γὰρ ἂν εἴη οὕτω γε μεσίτης)· ἀλλʼ ἦν καὶ προῆν ὡς »μονογενὴς υἱὸς πλήρης χάριτος καὶ ἀληθείας«. καὶ ἦν μεσιτεύων τῷ πατρὶ παρέχοντι τὸν νόμον »διʼ ἀγγέλων« ἀνθρώποις. ὃ δὴ διδάσκων ἐξ ἐκείνου τοὺς ἀγνῶτας καὶ ἀμαθεῖς τῆς τοῦ υἱοῦ θεοῦ θεολογίας ὁ ἀπόστολος ἐπεσφραγίζετο λέγων »ὁ δὲ μεσίτης ἑνὸς οὐκ ἔστιν«. οὐ γὰρ ἔχει φύσιν ἐφʼ ἑνὸς τὸν μεσίτην ὁρίζεσθαι. ### English translation (Claude) And he existed not as a mere word of God, without hypostasis, being one and the same with God (for in that case he would not be a mediator), but he was and pre-existed as “the only-begotten Son, full of grace and truth.” And he was acting as mediator for the Father, who was giving the law to men “through angels.” Teaching this from that time to those who were ignorant and untaught in the theology of the Son of God, the apostle set his seal on it by saying: “Now a mediator is not of one.” For it is not in the nature of a mediator to be defined in terms of one. ### Scripture references - John 1:14: quotation, high confidence - Gal 3:19–20: quotation, high confidence ### Translation notes - John 1:14, 18; Gal 3:19–20. ἀνυπόστατος: “without hypostasis”, that is, without real existence of his own. ### Citation (SBL) Eusebius, Marcell. 1.1.32 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/1-1-32). ## Against Marcellus 1.1.33 - URL: https://sophiascriptura.com/fathers/eusebius-contra-marcellum/1-1-1/#p-1-1-33 - Source: Klostermann - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: As mediator the Son is neither the God over all nor an angel, nor merely a man like others. ### Greek text διὸ οὗτος μὲν οὐκ ἔστιν ἑνός, δυεῖν δὲ μέσος ἐξ ἀνάγκης, οὐδέτερος ὢν ἐκείνων ὧν μέσος τυγχάνει· ὥστε μήτε αὐτὸν εἶναι τὸν ἐπὶ πάντων θεὸν ἡγεῖσθαι μήτε τῶν ἀγγέλων ἕνα, τούτων δὲ μέσον καὶ μεσίτην, ὅτε τῷ πατρὶ καὶ ἀγγέλοις μεσιτεύει· ὡς οὐ πάλιν, ὅτε »μεσίτης« γίνεται »θεοῦ καὶ ἀνθρώπων«, μέσος ὢν ἑκατέρου τάγματος οὐδέτερόν ἐστιν, 〈ὧν〉 μεσίτης ὑπάρχει· οὔτʼ αὐτὸς ὢν ὁ εἷς καὶ μόνος θεὸς οὔθʼ ὁμοίως τοῖς λοιποῖς ἀνθρώποις ἄνθρωπος. ### English translation (Claude) Therefore he is not of one, but of necessity between two, being neither of those between whom he happens to be; so that one must not think him to be the God over all, nor one of the angels, but between them and their mediator, when he mediates for the Father and the angels; just as again, when he becomes “mediator of God and men,” being between each order he is neither of those whose mediator he is: neither is he himself the one and only God, nor a man in the same way as other men. ### Scripture references - 1 Tim 2:5: quotation, high confidence ### Translation notes - 1 Tim 2:5. “whose” is the editor's supplement. ### Citation (SBL) Eusebius, Marcell. 1.1.33 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/1-1-33). ## Against Marcellus 1.1.34 - URL: https://sophiascriptura.com/fathers/eusebius-contra-marcellum/1-1-1/#p-1-1-34 - Source: Klostermann - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Son, now mediator of God and men, was mediator of God and angels in Moses' time. ### Greek text τί δέ, εἰ μηδὲν τούτων, ἢ θεοῦ μονογενὴς υἱός, νῦν μὲν ἀνθρώπων καὶ θεοῦ μεσίτης γεγονώς, πρόπαλαι δὲ ἐπὶ Μωσέως θεοῦ καὶ ἀγγέλων μεσίτης ὑπάρχων; ταῦτα δὲ αὐτοῖς γράφων, ὧδέ πη παραδιδοὺς λέγει ὁ μέγας ἀπόστολος »ὁ νόμος διαταγεὶς διʼ ἀγγέλων ἐν χειρὶ μεσίτου. ### English translation (Claude) What, then, if he is none of these, except the only-begotten Son of God, who has now become mediator of men and God, but long ago, in the time of Moses, was mediator of God and angels? Writing this to them, the great apostle hands it on in these words: “The law, ordained through angels by the hand of a mediator. ### Scripture references - Gal 3:19: quotation, high confidence ### Translation notes - Gal 3:19. ### Citation (SBL) Eusebius, Marcell. 1.1.34 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/1-1-34). ## Against Marcellus 1.1.35 - URL: https://sophiascriptura.com/fathers/eusebius-contra-marcellum/1-1-1/#p-1-1-35 - Source: Klostermann - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ is the one mediator of God and all creatures, already before the incarnation. ### Greek text ὁ δὲ μεσίτης ἑνὸς οὐκ ἔστιν, ὁ δὲ θεὸς εἷς ἐστιν«. »εἷς« οὖν ἔστιν ὁ »θεός«, καὶ »εἷς μεσίτης θεοῦ« τε καὶ τῶν γενητῶν πάντων, οὐ νῦν ἀρξάμενος τῆς σωτηρίου μεσιτείας, ἀλλὰ καὶ πρὸ τῆς εἰς ἀνθρώπους αὐτοῦ θεοφανείας, ὥσπερ οὖν ὁ λόγος ἀπέδειξεν. ### English translation (Claude) Now a mediator is not of one, but God is one.” “God,” then, is “one,” and there is “one mediator of God” and of all things that have come into being, who did not begin his saving mediation now, but was mediator even before his divine appearing among men, as the argument has shown. ### Scripture references - Gal 3:20: quotation, high confidence - 1 Tim 2:5: allusion, high confidence ### Translation notes - Gal 3:20; 1 Tim 2:5. ### Citation (SBL) Eusebius, Marcell. 1.1.35 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/1-1-35). ## Against Marcellus 1.1.36 - URL: https://sophiascriptura.com/fathers/eusebius-contra-marcellum/1-1-1/#p-1-1-36 - Source: Klostermann - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Having set out the faith from Galatians, baptism and tradition, Eusebius turns to Marcellus's own words. ### Greek text τούτων δʼ ἐν βραχεῖ Γαλάταις αὐτοῖς ἐκ μόνης τῆς πρὸς αὐτοὺς ἐπιστολῆς παρατεθέντων, τῆς τε σωτηρίου πίστεως τὴν μυστικὴν [καὶ] ἀναγέννησιν »εἰς ὄνομα τοῦ πατρὸς καὶ τοῦ υἱοῦ καὶ τοῦ ἁγίου πνεύματος« παρεχούσης, καὶ πρὸς τοῖς θείοις ἐγγράφοις τῆς ἀπὸ περάτων γῆς ἕως περάτων καθολικῆς τοῦ θεοῦ ἐκκλησίας τὰς ἀπὸ τῶν θείων γραφῶν μαρτυρίας ἐξ ἀγράφου παραδόσεως ἐπισφραγιζομένης, ὥρα λοιπὸν καὶ τὰς Μαρκέλλου διασκέψασθαι λέξεις τῶν τε ἐπηγγελμένων ἡμῖν τὰς ἀποδείξεις ὑποσχεῖν, ὡς ἂν μή τις τὸν ἄνδρα συκοφαντεῖσθαι πρὸς ἡμῶν νομίσειεν. ### English translation (Claude) These things have been briefly set before the Galatians themselves from their own letter alone. The saving faith grants the mystical rebirth “into the name of the Father and of the Son and of the Holy Spirit”; and, besides the divine writings, the catholic church of God from the ends of the earth to the ends sets its seal on the testimonies from the divine Scriptures out of unwritten tradition. It is time now to examine the words of Marcellus and to give the proofs of what we promised, so that no one may think that the man is being slandered by us. ### Scripture references - Matt 28:19: quotation, high confidence ### Translation notes - Matt 28:19. The editor deletes “and” before “rebirth”. ### Citation (SBL) Eusebius, Marcell. 1.1.36 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/1-1-36). ## Against Marcellus 1.1.37 - URL: https://sophiascriptura.com/fathers/eusebius-contra-marcellum/1-1-1/#p-1-1-37 - Source: Klostermann - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Eusebius will first show that Marcellus misread even plain words of Scripture. ### Greek text σκοποῦ δέ μοι προκειμένου διὰ βραχέων ἐκφῆναι τὰ εἰρημένα, οὐ πάσας ἀναλέξομαι τοῦ ἀνδρὸς τὰς φωνὰς, μόναις δὲ ταῖς συνεκτικαῖς χρήσομαι, τὰς πλείους ὡσανεὶ περιττὰς καὶ διὰ τῶν αὐτῶν χωρούσας ὑπερθησόμενος. πρὸ δὲ τῆς τῶν εἰρημένων ἀποδείξεως οἶμαι δεῖν ἐν πρώτοις παραστῆσαι τοῖς ἐντυγχάνουσιν, ὅτι μηδὲ τὰς προχείρους λέξεις τῶν θείων ἐξηκρίβου ἀναγνωσμάτων, ὡς ἂν γνωσθῇ τοῖς ἔτʼ αὐτὸν ἀγνοοῦσιν ὁποῖός τις ὢν ἐπὶ τὴν τῶν εἰρημένων προήχθη τόλμαν. ### English translation (Claude) Since my aim is to set out what he said briefly, I shall not collect all the man's words, but use only the essential ones, passing over most of them as superfluous and running through the same points. But before demonstrating what he said, I think I must first show readers that he did not even get the obvious words of the divine readings right, so that those who still do not know him may learn what sort of man he was who was led on to the boldness of what he said. ### Citation (SBL) Eusebius, Marcell. 1.1.37 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/1-1-37). ## Against Marcellus 1.2.1 - URL: https://sophiascriptura.com/fathers/eusebius-contra-marcellum/1-2-1/#p-1-2-1 - Source: Klostermann - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Marcellus confused Joshua the high priest in Zechariah with Joshua the successor of Moses. ### Greek text Αὐτίκα δʼ οὖν τοῦ προφήτου Ζαχαρίου κατὰ τοὺς τῆς ἐπανόδου χρόνους τῆς ἀπὸ Βαβυλῶνος γενομένου Ἰησοῦ τε μνημονεύσαντος τοῦ ἱερέως τοῦ μεγάλου, δηλαδὴ τοῦ υἱοῦ Ἰωσεδὲκ, ὃς ἅμα Ζοροβάβελ τῶν ἀπὸ Βαβυλῶνος ἐπανελθόντων ἡγήσατο, ὁ γενναῖος οὗτος καὶ θαυμαστὸς συγγραφεὺς ταῦτʼ ἀγνοήσας τίθησιν μὲν τοῦ Ζαχαρίου τὴν λέξιν διʼ ἧς μέμνηται τοῦ Ἰησοῦ, μακρὰν δὲ τῆς ἱστορίας ἀκοντισθεὶς λέγειν αὐτὸν ὑπείληφεν περὶ Ἰησοῦ τοῦ Μωσέως διαδόχου. ### English translation (Claude) To begin with, then: the prophet Zechariah, who lived in the time of the return from Babylon, mentioned Jesus the great priest, that is, the son of Jozadak, who together with Zerubbabel led those who returned from Babylon. This noble and admirable writer, not knowing this, sets down the passage of Zechariah in which he mentions Jesus, but, thrown far off from the history, he supposed that the prophet was speaking of Jesus the successor of Moses. ### Scripture references - Zech 3:1: allusion, high confidence - Hag 1:1: allusion, medium confidence ### Translation notes - Zech 3:1; Hag 1:1. In Greek both Joshuas are called “Jesus” (Ἰησοῦς), which this argument depends on; the name is kept as “Jesus” here. ### Citation (SBL) Eusebius, Marcell. 1.2.1 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/1-2-1). ## Against Marcellus 1.2.2 - URL: https://sophiascriptura.com/fathers/eusebius-contra-marcellum/1-2-1/#p-1-2-2 - Source: Klostermann - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Marcellus misquoted Paul on the Jerusalem above. ### Greek text καὶ πάλιν τοῦ ἀποστόλου γράψαντος ἐν τῇ πρὸς Γαλάτας ἐπιστολῇ τοῦτον τὸν τρόπον »ἡ δὲ ἄνω Ἱερουσαλὴμ ἐλευθέρα ἐστίν, ἥτις ἐστὶν μήτηρ ἡμῶν«, ἢ λάθετʼ ἢ οὐκ ἐνοήσεν ἢ καὶ ἑκὼν διαστρέφει τὸν λόγον. γράφων »ἡ δὲ ἡμετέρα Ἱερουσαλὴμ ἄνω ἐστίν· αὕτη γὰρ δουλεύει μετὰ τῶν τέκνων αὐτῆς«. ### English translation (Claude) And again, when the apostle wrote in the Letter to the Galatians in this way, “But the Jerusalem above is free, which is our mother,” he either forgot, or did not understand, or even deliberately distorted the saying, writing: “But our Jerusalem is above; for she is in slavery with her children.” ### Scripture references - Gal 4:26: quotation, high confidence - Gal 4:25: allusion, high confidence ### Translation notes - Gal 4:26; Marcellus's version runs together Gal 4:26 and 4:25 (the earthly Jerusalem is in slavery). ### Citation (SBL) Eusebius, Marcell. 1.2.2 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/1-2-2). ## Against Marcellus 1.2.3 - URL: https://sophiascriptura.com/fathers/eusebius-contra-marcellum/1-2-1/#p-1-2-3 - Source: Klostermann - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Marcellus took Christ's rebuke of Peter as spoken to the devil; Eusebius begins quoting him. ### Greek text καὶ αὖθις τοῦ σωτῆρος ἡμῶν τῷ Πέτρῳ εἰρηκότος »ὕπαγε ὀπίσω μου, σατανᾶ, σκάνδαλον εἶ ἐμοί, ὅτι οὐ φρονεῖς τὰ τοῦ θεοῦ ἀλλὰ τὰ τῶν ἀνθρώπων«, οὐ συνεὶς ὅπως ὁ λόγος εἴρητο πρὸς τὸν ἀπόστολον καὶ διὰ ποίαν αἰτίαν, πρὸς τὸν διάβολον ταῦτα λελέχθαι φησίν. ὁμοῦ δὲ τοσαῦτα σφάλματα ὑπὸ μίαν τίθησιν περικοπὴν αὐτολεξεὶ τοῦτον γράφων τὸν τρόπον ὅτι οὐδὲν ὄνομα μεῖζον Ἰησοῦ τῶν ἐπὶ τῆς γῆς ὀνομασθέντων γέγονεν, μαρτυρεῖ μὲν τὸ εὐαγγέλιον, ἔνθα »ὁ ἄγγελος« τῇ Μαριὰμ »μὴ φοβοῦ« ἔφη »εὗρες γὰρ χάριν παρὰ τοῦ θεοῦ. καὶ ἰδοὺ συλλήψῃ ἐν γαστρὶ καὶ τέξῃ υἱόν, καὶ καλέσεις τὸ ὄνομα αὐτοῦ Ἰησοῦν. ### English translation (Claude) And again, when our Saviour said to Peter, “Get behind me, Satan; you are a stumbling block to me, because you are not minding the things of God but the things of men,” not understanding how the word was spoken to the apostle and for what reason, he says it was said to the devil. He puts so many errors together in one passage, writing word for word as follows: “That no name among those named on earth has been greater than that of Jesus, the gospel bears witness, where ‘the angel’ said to Mary: ‘Do not be afraid, for you have found favour with God. And behold, you will conceive in your womb and bear a son, and you will call his name Jesus. ### Scripture references - Matt 16:23: quotation, high confidence - Luke 1:30–31: quotation, high confidence ### Translation notes - Matt 16:23; Luke 1:30–31. From “That no name” Eusebius quotes Marcellus. ### Citation (SBL) Eusebius, Marcell. 1.2.3 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/1-2-3). ## Against Marcellus 1.2.4 - URL: https://sophiascriptura.com/fathers/eusebius-contra-marcellum/1-2-1/#p-1-2-4 - Source: Klostermann - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Marcellus cites Luke and Zechariah 3 on the greatness of the name Jesus. ### Greek text οὗτος ἔσται μέγας, καὶ υἱὸς ὑψίστου κληθήσεται«· δῆλον δέ ἐστιν καὶ ἀπὸ τῆς τοῦ Ζαχαρίου προφητείας, πάλαι περὶ τοῦ ὀνόματος τούτου προφητευσάσης, »ἔδειξεν« γὰρ »μοι« φησὶν »κύριος Ἰησοῦν τὸν ἱερέα τὸν μέγαν, ἑστῶτα πρὸ προσώπου ἀγγέλου κυρίου. καὶ ὁ διάβολος εἱστήκει ἐκ δεξιῶν αὐτοῦ τοῦ ἀντικεῖσθαι αὐτῷ. καὶ εἶπεν κύριος πρὸς τὸν διάβολον· ἐπιτιμήσαι κύριος ἐν σοὶ ὁ ἐκλεξάμενος τὴν Ἱερουσαλήμ«. ### English translation (Claude) He will be great, and will be called Son of the Most High.’ And it is clear also from the prophecy of Zechariah, which prophesied of old about this name. For he says: ‘The Lord showed me Jesus the great priest, standing before the face of the angel of the Lord. And the devil stood at his right hand to oppose him. And the Lord said to the devil: The Lord rebuke you, who has chosen Jerusalem.’ ### Scripture references - Luke 1:32: quotation, high confidence - Zech 3:1–2: quotation, high confidence ### Translation notes - Continues the quotation of Marcellus. Luke 1:32; Zech 3:1–2 (LXX wording, “rebuke you” ἐν σοί). ### Citation (SBL) Eusebius, Marcell. 1.2.4 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/1-2-4). ## Against Marcellus 1.2.5 - URL: https://sophiascriptura.com/fathers/eusebius-contra-marcellum/1-2-1/#p-1-2-5 - Source: Klostermann - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Marcellus says the rebuke came when the Word united a man to himself. ### Greek text πότε γὰρ αὐτῷ ἐπετίμησεν; ὅτε τὸν ἀγαπηθέντα ὑπʼ αὐτοῦ ἄνθρωπον τῷ ἑαυτοῦ συνῆψεν λόγῳ. »ὁ ἐκλεξάμενος« φησὶν »τὴν Ἱερουσαλήμ«, δηλονότι ταύτην τὴν ἡμετέραν, περὶ ἧς ὁ ἀπόστολος λέγει »ἡ δὲ ἡμετέρα Ἱερουσαλὴμ ἄνω ἐστίν· αὕτη γὰρ δουλεύει μετὰ τῶν τέκνων αὐτῆς«. ### English translation (Claude) For when did he rebuke him? When he united to his own Word the man beloved by him. ‘Who has chosen Jerusalem,’ he says, clearly this our Jerusalem, about which the apostle says: ‘But our Jerusalem is above; for she is in slavery with her children.’ ### Scripture references - Zech 3:2: quotation, high confidence - Gal 4:26: quotation, medium confidence ### Translation notes - Continues the quotation of Marcellus. Zech 3:2; Gal 4:26, 25 (Marcellus's form). ### Citation (SBL) Eusebius, Marcell. 1.2.5 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/1-2-5). ## Against Marcellus 1.2.6 - URL: https://sophiascriptura.com/fathers/eusebius-contra-marcellum/1-2-1/#p-1-2-6 - Source: Klostermann - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Marcellus identifies the rebuke of Peter as the rebuke of the devil foretold in Zechariah. ### Greek text τηνικαῦτα γὰρ ἐν τῇ μεγάλῃ αὐτῇ Ἱερουσαλήμ, τουτέστιν ἐν τῇ ἡμετέρᾳ ἐκκλησίᾳ, γενόμενος ἐπετίμησεν τῷ διαβόλῳ κατὰ τὴν προφητείαν εἰπὼν »ἄπελθε ὀπίσω μου, σατανᾶ, ὅτι σκάνδαλον εἶ ἐμοῖ«. οὗτος τοίνυν ἐστὶν ὁ ἱερεὺς ὁ μέγας, οὗ τύπον ἔσωζεν ὁ τηνικαῦτα Ἰησοῦς. ### English translation (Claude) For it was then, being in that great Jerusalem, that is, in our church, that he rebuked the devil according to the prophecy, saying: ‘Go behind me, Satan, for you are a stumbling block to me.’ This, then, is the great priest, whose type the Jesus of that time preserved. ### Scripture references - Matt 16:23: quotation, high confidence ### Translation notes - Continues the quotation of Marcellus. Matt 16:23. ### Citation (SBL) Eusebius, Marcell. 1.2.6 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/1-2-6). ## Against Marcellus 1.2.7 - URL: https://sophiascriptura.com/fathers/eusebius-contra-marcellum/1-2-1/#p-1-2-7 - Source: Klostermann - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Marcellus argues that the earlier Jesus could not be called great when Moses was not. ### Greek text οὐ γὰρ ἦν δυνατὸν ἐκεῖνον μέγαν κληθῆναι ἱερέα, καίτοι ἔνδοξον ἐν πᾶσιν γεγονότα, Μωσέως μὴ ὀνομασθέντος μεγάλου (οὕπω γὰρ μέγας ἦν Μωσῆς, ὅτι καὶ θεράπων ἤκουσεν θεοῦ καὶ θεὸς τοῦ Φαραὼ ὑπʼ αὐτοῦ τοῦ θεοῦ ὠνομάσθη) ### English translation (Claude) For it was not possible for that man to be called a great priest, though he had become glorious in all things, when Moses was not named great (for Moses was not yet great, although he was called servant of God, and was named by God himself god of Pharaoh). ### Scripture references - Num 12:7: allusion, medium confidence - Exod 7:1: allusion, high confidence ### Translation notes - Continues the quotation of Marcellus. Num 12:7; Exod 7:1. ### Citation (SBL) Eusebius, Marcell. 1.2.7 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/1-2-7). ## Against Marcellus 1.2.8 - URL: https://sophiascriptura.com/fathers/eusebius-contra-marcellum/1-2-1/#p-1-2-8 - Source: Klostermann - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Marcellus's quotation ends; Eusebius points out his confusion of the two Joshuas. ### Greek text εἰ δέ τις κατὰ τοῦτο μέγαν εἰρῆσθαι τὸν Ἰησοῦν νομίζοι, ὅτι αὐτὸς ἠξιώθη εἰσαγαγεῖν τὸν λαὸν εἰς τὴν ἁγίαν γῆν καὶ ἕτερα πολλὰ θαυμαστὰ ἐποίησεν, γνώτω καὶ διὰ τούτου, ὅτι οὐ τῷ τυπικῷ τοσοῦτον διέφερεν πράγματι τὸ λεχθὲν μέγεθος ἐπὶ τοῦ Ἰησοῦ, ἀλλὰ τῷ μικρὸν ὕστερον τὸν ἑαυτοῦ λαὸν εἰς τὴν μεγάλην ταύτην Ἱερουσαλὴμ εἰσαγαγεῖν μέλλον〈τι〉. ὁρᾶς ὅσον ἠγνόησεν ἀποπλανηθεὶς τῆς ἱστορίας, καὶ μὴ δυνηθεὶς ἐπιστῆσαι τῷ ὑπὸ τοῦ προφήτου Ζαχαρίου δηλωθέντι Ἰησοῦ. ### English translation (Claude) But if anyone thinks that Jesus was called great because he was counted worthy to bring the people into the holy land and did many other wonderful things, let him know also from this that the greatness spoken of Jesus did not so much belong to the typical event, as to the one who was a little later going to bring his own people into this great Jerusalem.” You see how ignorant he was, having wandered from the history and being unable to attend to the Jesus whom the prophet Zechariah made known. ### Translation notes - End of the quotation of Marcellus. “the one who was” (-τι) is the editor's supplement. ### Citation (SBL) Eusebius, Marcell. 1.2.8 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/1-2-8). ## Against Marcellus 1.2.9 - URL: https://sophiascriptura.com/fathers/eusebius-contra-marcellum/1-2-1/#p-1-2-9 - Source: Klostermann - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Jesus of Zechariah was the high priest, son of Jozadak. ### Greek text ὁ μὲν γὰρ ἦν υἱὸς Ἰωσεδὲκ, φυλῆς Λευιτῶν ἀπὸ γένους Ἀαρὼν τὴν ἀρχιερωσύνην ἀναδεδεγμένος, παρʼ ὃ καὶ μέγας ἱερεὺς ἐχρημάτιζεν, ὥσπερ οὖν ὁ προφήτης διδάσκει λέγων καὶ ἔδειξέν μοι κύριος Ἰησοῦν τὸν ἱερέα τὸν μέγαν«. ### English translation (Claude) For that man was the son of Jozadak, of the tribe of the Levites, from the family of Aaron, who had received the high priesthood, and for this reason he was called great priest, as the prophet teaches when he says: “And the Lord showed me Jesus the great priest.” ### Scripture references - Zech 3:1: quotation, high confidence ### Translation notes - Zech 3:1; Hag 1:1. ### Citation (SBL) Eusebius, Marcell. 1.2.9 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/1-2-9). ## Against Marcellus 1.2.10 - URL: https://sophiascriptura.com/fathers/eusebius-contra-marcellum/1-2-1/#p-1-2-10 - Source: Klostermann - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Joshua son of Nun was of Ephraim, not a priest; Marcellus ignores even plain history. ### Greek text ὁ δὲ Μωσέως διάδοχος [υἱὸς μέν], ὁ εἰς τὴν γῆν τῆς ἐπαγγελίας ἄγων τὸν λαὸν καὶ ἕτερα πολλὰ καὶ θαυμαστὰ ποιήσας, 〈υἱὸς μὲν⟩ ἐτύγχανεν τοῦ Ναυῆ, φυλῆς δὲ τῆς Ἐφραίμ, οὐδὲν κοινὸν ἐχούσης πρὸς ἱερωσύνην. ὁ τοίνυν τοσοῦτον ἀποσφαλεὶς τῆς προχείρου λέξεως ψιλήν τε τὴν ἱστορίαν ἀγνοήσας πῶς ἂν γένοιτο ἀξιόχρεως πρὸς διδασκαλίαν τῆς ἀνωτάτω θεολογίας; καὶ ἐπὶ τοῦ Πέτρου δὲ ὡσαύτως ἐπιστῆσαι δέον τὸ ὅπως ἐλέχθη πρὸς αὐτὸν τὸ »ὕπαγε ὀπίσω μου«, ### English translation (Claude) But the successor of Moses, who led the people into the land of promise and did many other wonderful things, was the son of Nun, of the tribe of Ephraim, which had nothing to do with the priesthood. How, then, could a man who so failed to understand the plain wording and was ignorant of the bare history be a worthy teacher of the highest theology? And in the case of Peter he ought likewise to have considered how “Get behind me” was said to him, ### Scripture references - Num 13:8: allusion, medium confidence - Matt 16:23: quotation, high confidence ### Translation notes - The editor moves “son” (υἱὸς μέν), deleting it in one place and supplying it in another. Num 13:8, 16. ### Citation (SBL) Eusebius, Marcell. 1.2.10 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/1-2-10). ## Against Marcellus 1.2.11 - URL: https://sophiascriptura.com/fathers/eusebius-contra-marcellum/1-2-1/#p-1-2-11 - Source: Klostermann - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Marcellus should have asked how Peter could be called blessed and Satan almost at once. ### Greek text καὶ τίς ἡ τοῦ σατανᾶ ὀνόματος ἑρμηνεία, διὰ τί δὲ καὶ »σκάνδαλον« αὐτὸν εἶπεν, πῶς δὲ σχεδὸν ὑφʼ ἕνα καὶ τὸν αὐτὸν καιρὸν καὶ τὸ »μακάριος εἶ Σίμων βὰρ Ἰωνᾶ« πρὸς αὐτὸν ἐλέγετο καὶ τὸ »ὕπαγε ὀπίσω μου, σατανᾶ«, ### English translation (Claude) and what the meaning of the name Satan is, and why he called him a “stumbling block,” and how at almost one and the same time both “Blessed are you, Simon Bar-Jonah” and “Get behind me, Satan” were said to him, ### Scripture references - Matt 16:17: quotation, high confidence - Matt 16:23: quotation, high confidence ### Translation notes - Matt 16:17, 23. “Satan” means “adversary”. ### Citation (SBL) Eusebius, Marcell. 1.2.11 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/1-2-11). ## Against Marcellus 1.2.12 - URL: https://sophiascriptura.com/fathers/eusebius-contra-marcellum/1-2-1/#p-1-2-12 - Source: Klostermann - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: “Behind me” means following Christ by bearing the cross, as Peter later did in martyrdom. ### Greek text καὶ τίς ἡ διάνοια τοῦ »ὀπίσω πορεύεσθαι« [καὶ] τοῦ σωτῆρος (ἢν παρὰ πόδας αὐτὸς διεσάφησεν συνάψας ἑξῆς τὸ »εἴ τις θέλει ὀπίσω μου ἐλθεῖν, ἀπαρνησάσθω ἑαυτὸν καὶ ἀράτω τὸν σταυρὸν αὐτοῦ, καὶ ἀκολουθείτω μοι«· ὃ δὴ καὶ ἔργῳ διεπράξατο μικρὸν ὕστερον αὐτὸς ὁ Πέτρος, μαρτυρίῳ τελειωθείς), ### English translation (Claude) and what the meaning is of “going behind” the Saviour (which he himself explained at once by adding next: “If anyone wants to come after me, let him deny himself and take up his cross and follow me”; and this Peter himself did in deed a little later, being perfected by martyrdom), ### Scripture references - Matt 16:24: quotation, high confidence ### Translation notes - Matt 16:24. The editor deletes “and”. ### Citation (SBL) Eusebius, Marcell. 1.2.12 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/1-2-12). ## Against Marcellus 1.2.13 - URL: https://sophiascriptura.com/fathers/eusebius-contra-marcellum/1-2-1/#p-1-2-13 - Source: Klostermann - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Marcellus ignored the context and said the words were addressed to the devil. ### Greek text ἀλλὰ καὶ ἐπιζητῆσαι δέον ἐπὶ ποίοις μὲν αὐτὸν ἐμακάρισεν, ἐπὶ ποίοις δὲ αὐτῷ ἐπέπληξεν· ὁ δὲ μηδενὶ τούτων προσεσχηκὼς ταῦτʼ εἰρῆσθαι πρὸς τὸν διάβολον ἀπεφήνατο τῆς γραφῆς ἐναντίως. ### English translation (Claude) and he ought also to have asked for what things Christ called him blessed and for what he rebuked him. But he paid attention to none of this and declared, contrary to Scripture, that these words were said to the devil. ### Citation (SBL) Eusebius, Marcell. 1.2.13 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/1-2-13). ## Against Marcellus 1.2.14 - URL: https://sophiascriptura.com/fathers/eusebius-contra-marcellum/1-2-1/#p-1-2-14 - Source: Klostermann - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Marcellus wrongly says Elisha first raised the dead, forgetting Elijah. ### Greek text ἆρα οὖν τοῦτο μόνον ἠγνόησεν; οὐχὶ δὲ καὶ προϊὼν αὖθις, τῆς ἀναστάσεως τοῦ σωτῆρος ἡμῶν μνημονεύσας, ἔπειτα βουληθεὶς δεῖξαι ὅτι καὶ πρὸ αὐτοῦ κατὰ τοὺς χρόνους τοὺς προφητικοὺς φέρεταί τις ἐκ νεκρῶν ἐγηγερμένος, πάλιν κἀνταῦθα σφάλλεται, πρῶτον λέγων Ἐλισσαῖον τὸν προφήτην ἐκ νεκρῶν ἐγεῖραι· ἀγνοήσας ὡς καὶ πρὸ Ἐλισσαίου Ἠλίας ὁ μέγας τὸν τῆς χήρας υἱὸν ἀποθανόντα ἀνέστησεν, ὡς ἔστιν μαθεῖν ἐκ τῆς τρίτης τῶν Βασιλειῶν; ### English translation (Claude) Was this, then, the only thing he did not know? Does he not, going further, mention the resurrection of our Saviour, and then, wishing to show that even before him, in the times of the prophets, someone is recorded to have been raised from the dead, go wrong here too, saying that Elisha the prophet was the first to raise someone from the dead? He did not know that even before Elisha the great Elijah raised up the widow's son who had died, as one can learn from the Third Book of Kingdoms. ### Scripture references - 1 Kgs 17:17–22: allusion, high confidence - 2 Kgs 4:32–37: allusion, high confidence ### Translation notes - 1 Kgs 17:17–22 (3 Kingdoms in the LXX); 2 Kgs 4:32–37. ### Citation (SBL) Eusebius, Marcell. 1.2.14 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/1-2-14). ## Against Marcellus 1.2.15 - URL: https://sophiascriptura.com/fathers/eusebius-contra-marcellum/1-2-1/#p-1-2-15 - Source: Klostermann - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Marcellus argues that Christ is called firstborn from the dead though others rose before him. ### Greek text ὁ δὲ καὶ τοῦτʼ ἀγνοήσας φαίνεται, διʼ ὧν ταῦθʼ οὕτως γράφει οὐ μόνον τοίνυν τῆς »καινῆς κτίσεως« πρωτότοκον αὐτὸν ὁ ἀπόστολος εἶναι φησίν, ἀλλὰ καὶ πρωτότοκον »ἐκ νεκρῶν«, διʼ οὐδὲν ἕτερον, ἐμοὶ δοκεῖν, ἀλλʼ ἵνα διὰ τοῦ πρωτοτόκου »τῶν νεκρῶν«, ὅπως καὶ »πρωτότοκος ἁπάσης κτίσεως« εἴρηται, γνωσθῆναι δυνηθῇ. οὐ γὰρ ἐκ νεκρῶν ἀνέστη πρῶτος ὁ δεσπότης ἡμῶν Ἰησοῦς Χριστός· ἀλλʼ ὁ διʼ Ἐλισσαίου τοῦ προφήτου ἀναστὰς ἀνέστη πρότερος, καὶ Λάζαρος δὲ πρὸ τῆς αὐτοῦ ἀναστάσεως ἀνέστη, καὶ ἐν τῷ καιρῷ τοῦ πάθους »πολλὰ σώματα τῶν κεκοιμημένων« ἀνέστησαν. ### English translation (Claude) He appears to have been ignorant of this too, from what he writes as follows: “So the apostle says he is not only the firstborn of ‘the new creation,’ but also firstborn ‘from the dead,’ for no other reason, as it seems to me, than that through the ‘firstborn of the dead’ it might be possible to know how he is also called ‘firstborn of all creation.’ For our Lord Jesus Christ was not the first to rise from the dead; the one raised through Elisha the prophet rose before him, and Lazarus rose before his resurrection, and at the time of the passion ‘many bodies of those who had fallen asleep’ rose.” ### Scripture references - Col 1:18: quotation, high confidence - Col 1:15: quotation, high confidence - 2 Cor 5:17: allusion, medium confidence - John 11:43–44: allusion, high confidence - Matt 27:52: quotation, high confidence ### Translation notes - Quotation of Marcellus. Col 1:18, 15; 2 Cor 5:17; John 11:43–44; Matt 27:52. ### Citation (SBL) Eusebius, Marcell. 1.2.15 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/1-2-15). ## Against Marcellus 1.2.16 - URL: https://sophiascriptura.com/fathers/eusebius-contra-marcellum/1-2-1/#p-1-2-16 - Source: Klostermann - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Matthew says the saints rose after Christ's resurrection, not before. ### Greek text καὶ τοῦτο δὲ ἀθεωρήτως δοκεῖ μοι τεθεικέναι ὁ Μάρκελλος, λέγω δὲ τὸ »πολλὰ σώματα τῶν κεκοιμημένων ἁγίων« πρὸ αὐτοῦ ἐγεγέρθαι. οὐ γὰρ προσέσχεν ὄλῃ τῇ τοῦ εὐαγγελίου γραφῇ διδασκούσῃ, ὅτι »μετὰ τὴν 〈ἔγερσιν〉 αὐτοῦ« τὰ τῶν ἁγίων ἐγήγερται σώματα. ### English translation (Claude) This too Marcellus seems to me to have put down without consideration: I mean that “many bodies of the saints who had fallen asleep” were raised before him. For he did not attend to the whole text of the gospel, which teaches that the bodies of the saints were raised “after his resurrection.” ### Scripture references - Matt 27:52–53: quotation, high confidence ### Translation notes - Matt 27:52–53. “resurrection” is the editor's supplement. ### Citation (SBL) Eusebius, Marcell. 1.2.16 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/1-2-16). ## Against Marcellus 1.2.17 - URL: https://sophiascriptura.com/fathers/eusebius-contra-marcellum/1-2-1/#p-1-2-17 - Source: Klostermann - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Eusebius quotes Romans 1:1–4 as Paul wrote it. ### Greek text εὕροις δʼ ἂν αὐτὸν σφαλλόμενον καὶ ἐν τῇ τοῦ ἀποστολικοῦ ῥητοῦ ἐκθέσει. ὁ μὲν γὰρ θεῖος ἀπόστολος Ῥωμαίοις γράφων τάδε φησὶν »ἀφωρισμένος εἰς εὐαγγέλιον θεοῦ, ὃ προεπηγγείλατο διὰ τῶν προφητῶν αὐτοῦ ἐν γραφαῖς ἁγίαις περὶ τοῦ υἱοῦ αὐτοῦ τοῦ γενομένου ἐκ σπέρματος Δαυὶδ κατὰ σάρκα, τοῦ ὁρισθέντος υἱοῦ θεοῦ ἐν δυνάμει κατὰ πνεῦμα ἁγιωσύνης«. ### English translation (Claude) You would find him going wrong also in setting out a saying of the apostle. For the divine apostle, writing to the Romans, says this: “set apart for the gospel of God, which he promised beforehand through his prophets in the holy Scriptures, concerning his Son, who was born of the seed of David according to the flesh, who was declared Son of God in power according to the Spirit of holiness.” ### Scripture references - Rom 1:1–4: quotation, high confidence ### Translation notes - Rom 1:1–4. ### Citation (SBL) Eusebius, Marcell. 1.2.17 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/1-2-17). ## Against Marcellus 1.2.18 - URL: https://sophiascriptura.com/fathers/eusebius-contra-marcellum/1-2-1/#p-1-2-18 - Source: Klostermann - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Marcellus changes “declared” to “predestined” in Rom 1:4. ### Greek text ὁ δέ, οὐκ οἶδα ποίᾳ διανοίᾳ, κἀνταῦθα διαστρέφει τὴν ἀποστολικὴν λέξιν. ἀντὶ τοῦ »ὁρισθέντος« ποιήσας προορισθέντος, ἵνʼ ᾗ ὅμοιος τοῖς »κατὰ πρόγνωσιν« προορισθεῖσιν. ### English translation (Claude) But he, with what intention I do not know, distorts the apostle's wording here too, making “predestined” instead of “declared,” so that Christ may be like those who were predestined “according to foreknowledge.” ### Scripture references - Rom 1:4: quotation, high confidence - Rom 8:29: allusion, medium confidence - 1 Pet 1:2: allusion, low confidence ### Translation notes - Rom 1:4 (ὁρισθέντος, Marcellus προορισθέντος); Rom 8:29; 1 Pet 1:2. ### Citation (SBL) Eusebius, Marcell. 1.2.18 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/1-2-18). ## Against Marcellus 1.2.19 - URL: https://sophiascriptura.com/fathers/eusebius-contra-marcellum/1-2-1/#p-1-2-19 - Source: Klostermann - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Marcellus says Christ's incarnation was predestined as the church was, citing his reading of Rom 1:4. ### Greek text λέγει οὖν κατὰ λέξιν οὕτως ὥσπερ οὖν τὴν ἐκκλησίαν πάλαι προωρίσατο ὁ παντοκράτωρ θεός, οὕ〈τω〉 καὶ τὴν κατὰ σάρκα τοῦ Χριστοῦ οἰκονομίαν, διʼ οὗ τὸ τῶν θεοσεβῶν γένος »εἰς υἱοθεσίαν« καλέσαι προωρίσατο, πρότερον θεμελιώσας ἐν τῇ αὐτοῦ διανοίᾳ. διὰ τοῦτο ὁ ἀπόστολος τῷ ἁγίῳ πνεύματι σαφῶς προαγορεύει »τοῦ προορισθέντος υἱοῦ θεοῦ« λέγων. καὶ αὐθίς φησιν ἐν ἑτέροις οὗτός ἐστιν περὶ οὗ ὁ Παῦλος ἔφη »τοῦ προορισθέντος υἱοῦ θεοῦ«. ### English translation (Claude) So he says, word for word: “Just as Almighty God long ago predestined the church, so also he predestined the dispensation of Christ according to the flesh, through which he predestined to call the race of the godly ‘to adoption,’ having first laid its foundation in his own mind. For this reason the apostle, by the Holy Spirit, clearly proclaims beforehand, saying ‘of the Son of God who was predestined.’” And again he says elsewhere: “This is the one of whom Paul said, ‘of the Son of God who was predestined.’” ### Scripture references - Eph 1:5: quotation, high confidence - Rom 1:4: quotation, high confidence ### Translation notes - Quotation of Marcellus. Eph 1:5; Rom 1:4 (Marcellus's reading). “so” (-τω) is the editor's supplement. ### Citation (SBL) Eusebius, Marcell. 1.2.19 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/1-2-19). ## Against Marcellus 1.2.20 - URL: https://sophiascriptura.com/fathers/eusebius-contra-marcellum/1-2-1/#p-1-2-20 - Source: Klostermann - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Marcellus also adds to the wording of Ps 110:3 to attack his opponent. ### Greek text καὶ ἐνταῦθα δὲ οὐ τὴν λέξιν μόνην τὴν ἀποστολικὴν παρέφθειρεν, ἀλλὰ καὶ τὴν διάνοιαν αὐτὴν διὰ τῆς προσθήκης τῆς τοῦ πρὸ προθέσεως. ἀδελφὰ δὲ τούτοις πράττων, τῆς ψαλμῳδίας περιεχούσης »ἐκ γαστρὸς πρὸ ἑωσφόρου ἐγέννησά σε«, ὁ δὲ κἀνταῦθα προσθήκῃ κέχρηται τῇ μηδαμῶς ἐμφερομένῃ πρὸς τὸ καταμέμφεσθαι τῷ μὴ ὁμοίως αὐτῷ φάσκοντι. ### English translation (Claude) Here too he has corrupted not only the apostle's wording but also the very sense, by adding the preposition “pre-.” And doing much the same, when the psalm contains “From the womb before the morning star I begot you,” he uses here too an addition that is nowhere found, in order to find fault with the one who does not speak as he does. ### Scripture references - Ps 110:3 (109:3 LXX): quotation, high confidence ### Translation notes - Ps 110:3 (LXX 109:3). Eusebius's copy reads ἐγέννησα, “I begot”; Marcellus read ἐξεγέννησα (as printed LXX texts do). The opponent is Asterius. ### Citation (SBL) Eusebius, Marcell. 1.2.20 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/1-2-20). ## Against Marcellus 1.2.21 - URL: https://sophiascriptura.com/fathers/eusebius-contra-marcellum/1-2-1/#p-1-2-21 - Source: Klostermann - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Eusebius begins quoting Marcellus on Ps 110:3. ### Greek text ἐπάκουσον οὖν ὅπως γράφει λέγων διὰ τοῦτο τοίνυν δοκεῖ μοι καλῶς ἔχειν ἔτι περὶ ὧν μηδέπω πρότερον διῆλθον νυνὶ διελθεῖν. ### English translation (Claude) Listen, then, to how he writes, saying: “For this reason, then, it seems good to me now to go through also what I have not yet gone through before. ### Translation notes - Quotation of Marcellus. ### Citation (SBL) Eusebius, Marcell. 1.2.21 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/1-2-21). ## Against Marcellus 1.2.22 - URL: https://sophiascriptura.com/fathers/eusebius-contra-marcellum/1-2-1/#p-1-2-22 - Source: Klostermann - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Marcellus accuses Asterius of dropping a syllable of Ps 110:3 to make it mean an eternal generation. ### Greek text τὰ γὰρ πλεῖστα τῶν ὑπʼ αὐτοῦ γραφέντων ἐκ τῶν ἤδη προειρημένων ἡμῖν γέγονεν δῆλα. »ἐκ γαστρὸς« φησὶν »πρὸ ἑωσφόρου ἐξεγέννησά σε« ᾤετο γὰρ πάντως που τὴν ἐξ πρόθεσιν κλαπεῖσαν συνδραμεῖσθαι τῇ τῆς αἱρέσεως γνώμῃ. διὸ τὸ κυριώτατον τῆς συλλαβῆς ἐξελὼν τὴν ἀρχαίαν αὐτοῦ ἀναγέννησιν σημῆναι ἐβουλήθη. καὶ ἐπειδήπερ ἐν τούτοις ἰσχυρῶς διετείνατο περὶ τοῦ οἰκείου σφάλματος τὸν ὀρθῶς γράψαντα μεμψάμενος, οὐδὲν αὐτὸς εἰπών, τοῖς ἐντυγχάνουσιν τὴν αὐτὴν τῆς ἀναγνώσεως παραδίδωσι μαρτυρίαν. ### English translation (Claude) For most of what he has written has become clear from what we have already said. ‘From the womb,’ he says, ‘before the morning star I begot you.’ For he thought, surely, that if the preposition ‘out of’ (ex) were stolen, the text would run together with the opinion of his heresy. Therefore he took out the most proper part of the syllable and wanted it to signify his ancient generation. And since in this he contended strongly for his own error, blaming the one who wrote correctly, though he himself says nothing, he hands on to his readers the same evidence for the reading.” ### Scripture references - Ps 110:3 (109:3 LXX): quotation, high confidence ### Translation notes - Quotation of Marcellus attacking Asterius. Ps 110:3 (LXX 109:3). Marcellus holds that the verb ἐξεγέννησα (“brought forth”) refers to the birth in the flesh, and that Asterius read ἐγέννησα (“begot”) to make it refer to a generation before the ages. The last sentence is obscure; translated by sense. ### Citation (SBL) Eusebius, Marcell. 1.2.22 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/1-2-22). ## Against Marcellus 1.2.23 - URL: https://sophiascriptura.com/fathers/eusebius-contra-marcellum/1-2-1/#p-1-2-23 - Source: Klostermann - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Marcellus attributes to Christ the saying “I am the day” and explains the morning star by it. ### Greek text προϊὼν δʼ αὖθις ὁ αὐτὸς εἰσάγει τὸν σωτῆρα λέγοντα »ἐγώ εἰμι ἡ ἡμέρα«, ὧδέ πη φάσκων σκότους γὰρ ὄντος πρότερον διὰ τὴν τῆς θεοσεβείας ἄγνοιαν, τῆς δὲ ἡμέρας φαίνεσθαι μελλούσης (»ἐγὼ« γάρ »εἰμι« φησὶν »ἡ ἡμέρα«) εἰκότως τὸν ἀστέρα ἑωσφόρον ὀνομάζει. ### English translation (Claude) Going on again, the same man presents the Saviour as saying “I am the day,” putting it like this: “For since there was darkness before, because of ignorance of godliness, and the day was about to appear (for ‘I am,’ he says, ‘the day’), he rightly names the star ‘morning star.’” ### Scripture references - John 8:12: echo, low confidence ### Translation notes - Quotation of Marcellus. No saying “I am the day” occurs in the Gospels; compare John 8:12; 9:5. ### Citation (SBL) Eusebius, Marcell. 1.2.23 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/1-2-23). ## Against Marcellus 1.2.24 - URL: https://sophiascriptura.com/fathers/eusebius-contra-marcellum/1-2-1/#p-1-2-24 - Source: Klostermann - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Marcellus again names Christ “day” and repeats his misquotation of Gal 4:26. ### Greek text καὶ ἐν ἑτέρῳ τόπῳ φησὶν ἐπειδὴ [τὴν] μετὰ τὴν τῆς σαρκὸς ἀνάληψιν Χριστός τε καὶ Ἰησοῦς κηρύττεται, ζωή τε καὶ ὁδὸς καὶ ἡμέρα. καὶ αὖθις προϊὼν τοῦ ἀποστόλου τίθησιν τὸ »ἡ δὲ ἡμετέρα Ἱερουσαλὴμ ἄνω ἐστίν«. ### English translation (Claude) And in another place he says: “Since after the taking up of the flesh he is preached as Christ and Jesus, life and way and day.” And again, going on, he sets down the apostle's words as: “But our Jerusalem is above.” ### Scripture references - John 14:6: allusion, medium confidence - Gal 4:26: quotation, medium confidence ### Translation notes - Quotation of Marcellus. John 14:6; Gal 4:26 (Marcellus's form). The editor deletes “the” (τὴν). ### Citation (SBL) Eusebius, Marcell. 1.2.24 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/1-2-24). ## Against Marcellus 1.2.25 - URL: https://sophiascriptura.com/fathers/eusebius-contra-marcellum/1-2-1/#p-1-2-25 - Source: Klostermann - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Marcellus carelessly calls Solomon a prophet and Proverbs a prophecy. ### Greek text καὶ τί με δεῖ μηκύνειν, παρὸν τῷ βουλομένῳ ἐκ τῶν εἰρημένων τὰ παραπλήσια ἐκ τοῦ παντὸς συγγράμματος ἀναλέγεσθαι καὶ τὸ εὐχερὲς τοῦ ἀνδρὸς ἐποπτεύειν. ἐξ ἧς εὐχερείας ἀκούσει αὐτοῦ τὸν Σολομῶνα προφήτην ἀποκαλοῦντος πολλάκις καὶ τὰς Παροιμίας προφητείας ὀνομάζοντος· ### English translation (Claude) But why must I go on at length, when anyone who wishes can gather from the whole treatise things like those already mentioned and observe the man's carelessness? Out of this carelessness you will hear him often calling Solomon a prophet and naming the Proverbs prophecies; ### Citation (SBL) Eusebius, Marcell. 1.2.25 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/1-2-25). ## Against Marcellus 1.2.26 - URL: https://sophiascriptura.com/fathers/eusebius-contra-marcellum/1-2-1/#p-1-2-26 - Source: Klostermann - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Eusebius quotes Marcellus calling Solomon a prophet. ### Greek text ὥσπερ οὖν ἐν οἷς φησιν τούτου γὰρ χάριν ὁ ἁγιώτατος προφήτης Σολομὼν »δέξασθαί τε στροφὰς λόγων« ἔφη, καὶ πάλιν »ῥήσεις τε σοφῶν καὶ αἰνίγματα« τὴν παροιμίαν προφητείαν ὀνομάζει, καὶ αὖθις διό μοι δοκεῖ ὁ σοφώτατος οὗτος προφήτης καὶ τὰ πρῶτα ῥήματα τῆς προφητείας παροιμιωδῶς εἰρηκέναι. ### English translation (Claude) as in these words: “For this reason the most holy prophet Solomon said ‘to receive the turns of words’”; and again, “‘the sayings of the wise and riddles,’” he calls the proverb prophecy; and again: “Therefore it seems to me that this most wise prophet said even the first words of the prophecy in the manner of proverbs.” ### Scripture references - Prov 1:3: quotation, high confidence - Prov 1:6: quotation, high confidence ### Translation notes - Quotations of Marcellus. Prov 1:3, 6 (LXX). ### Citation (SBL) Eusebius, Marcell. 1.2.26 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/1-2-26). ## Against Marcellus 1.2.27 - URL: https://sophiascriptura.com/fathers/eusebius-contra-marcellum/1-2-1/#p-1-2-27 - Source: Klostermann - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Spiritual gifts differ; Solomon received wisdom, not prophecy. ### Greek text καὶ δεύτερον δὲ καὶ τρίτον καὶ πολλάκις, ὡς ἔφην, τοῦτο ποιεῖ, ἀγνοῶν ὅτι »διαιρέσεις χαρισμάτων εἰσὶν« εἰ καὶ τὸ »αὐτὸ πνεῦμα« καὶ ἄλλῳ μὲν »δίδοται λόγος σοφίας« κατὰ τὸν ἀπόστολον. »ἄλλῳ λόγος γνώσεως κατὰ τὸ αὐτὸ πνεῦμα, ἑτέρῳ πίστις ἐν τῷ αὐτῷ πνεύματι, ἄλλῳ προφητείαι. διόπερ ὁ Σολομὼν σοφίας μὲν εἰληφὼς χάρισμα μεμαρτύρηται· ### English translation (Claude) He does this a second and third time and often, as I said, not knowing that “there are varieties of gifts” though “the same Spirit,” and that, according to the apostle, to one “is given the word of wisdom,” “to another the word of knowledge according to the same Spirit, to another faith by the same Spirit, to another prophecies.” Solomon, therefore, is testified to have received the gift of wisdom: ### Scripture references - 1 Cor 12:4: quotation, high confidence - 1 Cor 12:8–10: quotation, high confidence ### Translation notes - 1 Cor 12:4, 8–10. ### Citation (SBL) Eusebius, Marcell. 1.2.27 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/1-2-27). ## Against Marcellus 1.2.28 - URL: https://sophiascriptura.com/fathers/eusebius-contra-marcellum/1-2-1/#p-1-2-28 - Source: Klostermann - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Scripture gives Solomon wisdom but not the life or style of a prophet. ### Greek text »καὶ ἔδωκεν γὰρ κύριος τῷ Σολομῶνι σοφίαν«, ὡς ἡ γραφή φησιν. »καὶ ἐσοφίσθη ὑπὲρ πάντας ἀνθρώπους«· οὕτε δὲ τὸν βίον προφητικὸν ἐσχηκὼς οὕτε τὸν τῆς προφητείας χαρακτῆρα, τὸν ἀπὸ τοῦ »τάδε λέγει κύριος« τῶν τε ὁμοιοτρόπων γνωριζόμενον, διὰ τῶν οἰκείων ἐμφαίνει λόγων. ### English translation (Claude) “and the Lord gave Solomon wisdom,” as Scripture says, “and he became wiser than all men”; but he had neither a prophet's way of life nor does he show in his own words the character of prophecy, which is recognized from “Thus says the Lord” and similar phrases. ### Scripture references - 1 Kgs 4:29: quotation, high confidence - 1 Kgs 4:31: quotation, high confidence ### Translation notes - 1 Kgs 4:29, 31 (3 Kingdoms 5:9, 11 in the LXX). ### Citation (SBL) Eusebius, Marcell. 1.2.28 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/1-2-28). ## Against Marcellus 1.2.29 - URL: https://sophiascriptura.com/fathers/eusebius-contra-marcellum/1-2-1/#p-1-2-29 - Source: Klostermann - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Solomon himself named his books Proverbs, Ecclesiastes and Song of Songs, not prophecy. ### Greek text ὁ δὲ τούτων οὐδὲν ἰδών, ὥσπερ τι χαριζόμενος τῷ ἀνδρὶ προφήτην αὐτὸν καλεῖ, οὐ συνιεὶς ὅτι οἱ προφῆται »περιῆλθον ἐν μηλωταῖς, ἐν αἰγείοις δέρμασιν, ὑστερούμενοι. θλιβόμενοι, κακουχούμενοι«. καὶ τὰς Παροιμίας δὲ αὐτοῦ προφητείαν εἶναι λέγει, [εἰ] μηδαμοῦ τῆς θείας γραφῆς διδασκούσης, αὐτοῦ δὲ τοῦ σοφωτάτου σὺν θείῳ πνεύματι ταύτῃ μὲν τῇ βίβλῳ ΠΑΡΟΙΜΙΑΙ ὄνομα θέντος, τῇ δὲ ἑτέρα ΕΚΚΛΗΣΙΑΣΤΗΣ καὶ τῇ τρίτῃ ΑΙΣΜΑΤΑ ΑΙΣΜΑΤΩΝ, ### English translation (Claude) But he, seeing none of this, calls him a prophet as if doing the man a favour, not understanding that the prophets “went about in sheepskins, in goatskins, destitute, afflicted, ill-treated.” And he says that his Proverbs are prophecy, though the divine Scripture nowhere teaches this, and though the most wise man himself, with the divine Spirit, gave this book the name PROVERBS, the other ECCLESIASTES, and the third SONG OF SONGS, ### Scripture references - Heb 11:37: quotation, high confidence ### Translation notes - Heb 11:37. The editor deletes “if” (εἰ). ### Citation (SBL) Eusebius, Marcell. 1.2.29 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/1-2-29). ## Against Marcellus 1.2.30 - URL: https://sophiascriptura.com/fathers/eusebius-contra-marcellum/1-2-1/#p-1-2-30 - Source: Klostermann - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Marcellus explains Proverbs from Greek literature, against Paul's warning about human wisdom. ### Greek text οὐκ ἀθεεὶ οὐδʼ ἀνθρωπίνῳ λογισμῷ ταύταις ἐπιβάλλοντος ταῖς ἐπηγορίαις. ἀλλὰ καὶ αὐτὴν τὴν θεόπνευστον αὐτοῦ γραφὴν διʼ Ἑλληνικῶν πειρᾶται παραδειγμάτων ἑρμηνεύειν. οὐκ ἐπακούσας Παύλου τοῦ ἀποστόλου λέγοντος »ἡμεῖς δὲ οὐ τὸ πνεῦμα τοῦ κόσμου ἐλάβομεν ἀλλὰ τὸ πνεῦμα τὸ ἐκ τοῦ θεοῦ, ἵνα ἴδωμεν τὰ ὑπὸ τοῦ θεοῦ χαρισθέντα ἡμῖν· ἃ καὶ λαλοῦμεν οὐκ ἐν διδακτοῖς ἀνθρωπίνης σοφίας λόγοις, ἀλλʼ ἐν διδακτοῖς πνεύματος ἁγίου, πνευματικὰ ‹πνευματικοῖς› συγκρίνοντες. ψυχικὸς δὲ ἄνθρωπος οὐ δέχεται τὰ τοῦ πνεύματος τοῦ θεοῦ· μωρία γὰρ αὐτῷ ἐστιν. καὶ οὐ δύναται γνῶναι, ὅτι πνευματικῶς ἀνακρίνεται«. καὶ ταῦτα δὲ ἀγνοήσας ὁ γενναῖος πειρᾶται ἡμῖν ἐξ Ἑλληνικῶν ἀναγνωσμάτων τὴν τῶν θείων Παροιμιῶν διάνοιαν παρατιθέναι, τοῦτον γράφων αὐτοῖς ῥήμασιν τὸν τρόπον ### English translation (Claude) not giving these titles without God or by human reasoning. Moreover, he tries to interpret this inspired writing itself through Greek examples, not heeding Paul the apostle, who says: “We have not received the spirit of the world but the Spirit who is from God, that we may know the things freely given us by God; which things we also speak, not in words taught by human wisdom, but in words taught by the Holy Spirit, comparing spiritual things with spiritual. But the natural man does not receive the things of the Spirit of God, for they are foolishness to him; and he cannot know them, because they are spiritually discerned.” Ignorant of this too, the noble fellow tries to set before us the meaning of the divine Proverbs from Greek readings, writing in these very words as follows: ### Scripture references - 1 Cor 2:12–14: quotation, high confidence ### Translation notes - 1 Cor 2:12–14. “spiritual” is the editor's supplement. ### Citation (SBL) Eusebius, Marcell. 1.2.30 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/1-2-30). ## Against Marcellus 1.3.1 - URL: https://sophiascriptura.com/fathers/eusebius-contra-marcellum/1-2-1/#p-1-3-1 - Source: Klostermann - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Marcellus explains the Greek proverb about those who teach letters from the Sicilian disaster. ### Greek text Οὐδὲν γὰρ ἄτοπον, οἶμαι, ἐν τῷ παρόντι ὀλίγον τῶν ἔξωθεν ὑπομνῆσαί σε παροιμιῶν. ταύτην τὴν παροιμίαν πρὸς μὲν τὸ φαινόμενον τοῦ γράμματος ὑπολάβοι ἄν τις κατὰ τῶν γράμματα διδασκόντων εἰρῆσθαι· ἐπεὶ καὶ ἕτερός τις τῶν παρʼ αὐτοῖς »ἐδίδασκες γράμματα, ἐγὼ δʼ ἐφοίτων« ἔφη. τὸ δʼ οὐχ οὕτως ἔχειν οἱ τὰ ὑπομνήματα γράψαντες ἔφασαν· ἀλλʼ ἐπειδὴ Ἀθηναίους Σικελιῶται, φασίν, πολέμῳ νικήσαντες μόνους ἔσωζον τοὺς παιδείαν σκηπτομένους, διδασκάλους αὐτοὺς τοῖς παισὶν ἄγοντες, τοὺς δὲ ἄλλους πάντας ἐφόνευον, ἐξ αὐτῶν δή τινας φυγόντας καὶ ἐπανελθόντας ἐρωτωμένους τε ὑπὸ Ἀθηναίων περί τινων διαφερόντων αὐτοῖς ἔφασαν εἰρηκέναι ### English translation (Claude) “There is nothing out of place, I think, in reminding you at present of a few of the proverbs from outside. This proverb, according to the surface of the letter, one might suppose was said against those who teach letters, since another of their writers said, ‘You taught letters, and I attended school.’ But those who wrote the commentaries said that this is not so; rather, they say, when the Sicilians defeated the Athenians in war, they spared only those who claimed to be educated, taking them as teachers for their children, and killed all the others; and when some of these escaped and returned and were asked by the Athenians about certain of their friends, they said that they had said … ### Extrabiblical texts - Demosthenes, Cor. 265 (Demosthenes (orations)): quotation, high confidence ### Translation notes - Quotation of Marcellus, addressed to Asterius. The proverb is “he is either dead or teaching letters”; its wording is not in the text as printed. The saying “You taught letters, and I attended school” is Demosthenes, On the Crown 265. ### Citation (SBL) Eusebius, Marcell. 1.3.1 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/1-3-1). ## Against Marcellus 1.3.2 - URL: https://sophiascriptura.com/fathers/eusebius-contra-marcellum/1-2-1/#p-1-3-2 - Source: Klostermann - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Marcellus explains the proverb of the goat and the knife from the story of Medea. ### Greek text τί δὲ καὶ τὸ νομίσειεν ἄν τις [εἰρῆσθαι], ἵνα θῶ πρότερον τὰ περὶ αὐτῆς λεγόμενα, πάντως που διὰ ‹τὸ› τὴν θυομένην αἶγα εἰς τὴν μάχαιραν ἀφορᾶν εἰρῆσθαι τὴν παροιμίαν. ἀλλʼ οὔτι γε τοῦτʼ ἔφασαν οἱ παλαιοί· οὐδὲ γὰρ παροιμία ἦν ἂν ἡ λεχθεῖσα, εἴγε τοῦθʼ οὕτως εἶχεν (τοῦτο γὰρ ἀκόλουθον ἦν ἐκ τῶν φαινομένων ἐννοεῖν), ἀλλʼ ἐπὶ τῶν ἑαυτοῖς κακὰ προξενούντων εἰρῆσθαι τοῦτό φασιν. φασὶν γὰρ Μήδειαν ἐν Κορίνθῳ τὰ τέκνα ἀποκτείνασαν κατακρύψαι τὴν μάχαιραν αὐτόθι· τοὺς δὲ Κορινθίους κατὰ χρησμὸν αὐτοῖς δοθέντα αἶγα μέλαιναν ἐναγίζοντας ἀπορεῖν μαχαίρας, τὴν δὲ αἶγα σκάλλουσαν τῷ ποδὶ τὴν Μηδείας ἀνευρεῖν μάχαιραν καὶ αὐτῇ τυθῆναι. ### English translation (Claude) And what might one think was meant by — to set down first what is said about it — surely one would think the proverb was said because the goat being sacrificed looks at the knife. But this is not what the ancients said; for what was said would not have been a proverb if that were so (for that is what one would naturally take from the surface); but they say it is said of those who bring evil on themselves. For they say that Medea, having killed her children in Corinth, hid the knife there; and that the Corinthians, offering a black goat according to an oracle given them, were at a loss for a knife; but the goat, scratching with its foot, found Medea's knife and was sacrificed with it. ### Translation notes - Continues the quotation of Marcellus. The proverb is “the goat and the knife” (the goat that dug up the knife). The editor deletes “was said” (εἰρῆσθαι) and supplies “the” (τὸ). ### Citation (SBL) Eusebius, Marcell. 1.3.2 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/1-3-2). ## Against Marcellus 1.3.3 - URL: https://sophiascriptura.com/fathers/eusebius-contra-marcellum/1-2-1/#p-1-3-3 - Source: Klostermann - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Marcellus explains the proverb “Enough of the oak.” ### Greek text τί δὲ τὸ ΑΛΙΣ ΔΡΥΟΣ σημαίνει; φησί τις· οὐ γὰρ δυνατὸν ἐκ τοῦ προχείρου γιγνώσκειν τὴν παροιμίαν. οἱ παλαιοί, ὡς ἔφασαν, πρὸ τῆς τοῦ σίτου γεωργίας βαλανηφαγοῦντες, ἐπειδὴ ὡς ᾤοντο ὁ καρπὸς οὗτος ὕστερον εὑρέθη, ἐκείνῳ προσέχοντες τὸν νοῦν καὶ τῇ μεταβολῇ προσχαίροντες ΑΛΙΣ ΔΡΥΟΣ ἔλεγον· καὶ τοῦτο τὴν παροιμίαν ἔφασαν εἶναι. ### English translation (Claude) What does ENOUGH OF THE OAK mean? someone asks; for one cannot know the proverb from the surface. The ancients, they said, ate acorns before the farming of grain; when this crop was later found, as they thought, they turned their minds to it and, rejoicing at the change, said ENOUGH OF THE OAK; and this, they said, is the proverb. ### Translation notes - Continues the quotation of Marcellus. ### Citation (SBL) Eusebius, Marcell. 1.3.3 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/1-3-3). ## Against Marcellus 1.3.4 - URL: https://sophiascriptura.com/fathers/eusebius-contra-marcellum/1-2-1/#p-1-3-4 - Source: Klostermann - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Marcellus turns to the proverb “the art of Glaucus” to refute Asterius. ### Greek text αὖθίς τε ἑτέρας παροιμίας ὑπὸ πλείστων τῶν παρʼ αὐτοῖς σοφῶν ἐν πλείστοις καὶ διαφόροις βιβλίοις εἰρημένης, τίνα περὶ αὐτῆς γεγράφασιν οἱ τὰς παροιμίας ἑρμηνεῦσαι προελόμενοι ἀναγκαῖον ἐν τῷ παρόντι μνημονεῦσαι, * * * ἀλλʼ ἵνʼ ἐλέγξωμεν Ἀστέριον, καὶ ἀπὸ τῶν ἔξωθεν αὐτὸν μαθημάτων εἰδότα μὲν ἀκριβῶς τὸ τῆς παροιμίας ἐξαίρετον, ἐν δὲ τῷ παρόντι ἄγνοιαν προσποιηθέντα, ἵνα τὸ ἑαυτοῦ βούλημα διὰ τῆς τοῦ παροιμιώδους ῥητοῦ χρήσεως πιθανῶς κατασκευάζειν δόξῃ. ἔστιν δὲ ΓΛΑΥΚΟΥ ΤΕΧΝΗ. ταύτης οἱ ἔξωθεν σοφοὶ τῆς παροιμίας μνημονεύσαντες διαφόρως αὐτὴν ἐξηγήσαντο. ### English translation (Claude) And again, since another proverb has been used by very many of their wise men in very many different books, it is necessary at present to recall what those who undertook to interpret proverbs have written about it, … but so that we may refute Asterius, who from outside learning knew exactly the special character of a proverb, but at present pretended ignorance, so that he might seem to establish his own intention persuasively by using a proverbial saying. It is THE ART OF GLAUCUS. The wise men from outside who mentioned this proverb explained it in different ways. ### Translation notes - Continues the quotation of Marcellus. The editor marks a gap (* * *) after “at present”. ### Citation (SBL) Eusebius, Marcell. 1.3.4 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/1-3-4). ## Against Marcellus 1.3.5 - URL: https://sophiascriptura.com/fathers/eusebius-contra-marcellum/1-2-1/#p-1-3-5 - Source: Klostermann - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Marcellus gives two explanations of the art of Glaucus. ### Greek text ὁ μὲν γὰρ αὐτῶν τις ἔφη, Γλαῦκόν τινα ἐπιστήμονα τέχνης τινὸς γεγονότα † πολλῶν οὖσαν θαυμασιωτάτην, ἀπολέσθαι ἄμα ἐκείνῳ κατὰ θάλατταν, μηδενός πω διακηκοότος αὐτῆς. ἕτερος δέ, τὴν ἐπʼ ἄκρον μουσικῆς ἐμπειρίαν μαρτυρήσας τῷ Γλαύκῳ, τοὺς κατασκευασθέντας ὑπʼ αὐτοῦ δίσκους χαλκοῦς φησιν τέσσαρας, πρὸς τὸ ἐμμελῆ τινα τῆς κρούσεως τὴν συμφωνίαν τῶν φθόγγων ἀποτελεῖν· ἔνθεν τε εἰρῆσθαι τὴν παροιμίαν. ### English translation (Claude) For one of them said that a certain Glaucus, who had become expert in a certain art … most wonderful of many, perished with it at sea, before anyone had learned it from him. Another, testifying that Glaucus had the highest skill in music, speaks of four bronze discs made by him to produce, when struck, a melodious harmony of notes; and that the proverb was said from this. ### Translation notes - Continues the quotation of Marcellus. A dagger in the text marks a corruption after “a certain art”. ### Citation (SBL) Eusebius, Marcell. 1.3.5 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/1-3-5). ## Against Marcellus 1.3.6 - URL: https://sophiascriptura.com/fathers/eusebius-contra-marcellum/1-2-1/#p-1-3-6 - Source: Klostermann - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Marcellus gives further explanations of the art of Glaucus. ### Greek text ἄλλος δέ τις Ἀλυαττικῶν ἀναθημάτων φησὶν ἀνακεῖσθαι κρατῆρα καὶ ὑποκρατήριον θαυμάσιον, Γλαύκου Χίου ποίημα. ἕτερος δέ, Γλαῦκον αὐτὸν ἀναθεῖναι εἰς Δελφοὺς τρίποδα χαλκοῦν, οὕτω δημιουργήσαντα τοῖς † παχέως τε κρουομένου, τούς τε πόδας, ἐφʼ ὧν βέβηκεν, καὶ τὸ ἄνω περικείμενον καὶ τὴν στεφάνην τὴν ἐπὶ τοῦ λέβητος καὶ τὰς ῥάβδους διὰ μέσου τεταγμένας φθέγγεσθαι λύρας φωνῇ. καὶ αὖθις ἕτερος, ἀπὸ Γλαύκου τινὸς δόξαντός τι πλέον πεποιηκέναι εἰρῆσθαι τὴν παροιμίαν. ### English translation (Claude) Another says that among the offerings of Alyattes there was dedicated a wonderful mixing bowl and stand, the work of Glaucus of Chios. Another, that Glaucus himself dedicated a bronze tripod at Delphi, made in such a way that, when … struck, the feet on which it stood, the part placed above it, the rim on the cauldron, and the rods set through the middle gave out the sound of a lyre. And again another, that the proverb was said from a certain Glaucus who seemed to have made something more. ### Extrabiblical texts - Herodotus, Hist. 1.25 (Herodotus, Histories): echo, medium confidence ### Translation notes - Continues the quotation of Marcellus. Alyattes' offering by Glaucus of Chios is told in Herodotus 1.25. A dagger marks a corruption before “struck”. ### Citation (SBL) Eusebius, Marcell. 1.3.6 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/1-3-6). ## Against Marcellus 1.3.7 - URL: https://sophiascriptura.com/fathers/eusebius-contra-marcellum/1-2-1/#p-1-3-7 - Source: Klostermann - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Marcellus notes how hard proverbs are, citing a six-book collection. ### Greek text ὁρᾶς, ὅπως τὸ δυσχερὲς τῆς παροιμίας καὶ διὰ τούτου δείκνυται, διὰ τοῦ μηδὲ ἐπὶ τῆς αὐτῆς ἑρμηνείας στῆναι τοὺς τὴν παροιμίαν ταύτην ἐξηγήσασθαι βουληθέντας. οὕτως δυσεύρετόν τι πρᾶγμα τὸ τῆς παροιμίας καὶ παρὰ τοῖς ἔξωθεν εἶναι δοκεῖ. διὸ καί τις τῶν παρʼ αὐτοῖς σοφῶν συναγαγὼν τὰς ὑπὸ πολλῶν καὶ διαφόρως λεχθείσας παροιμίας, εἰς αὐτὰς γέγραφεν ἕξ βιβλία, δύο μὲν τῶν ‹ἐμ›μέτρων, τῶν δὲ ἀμέτρων τέσσαρα. ### English translation (Claude) You see how the difficulty of the proverb is shown by this as well, since those who wished to explain this proverb did not even keep to the same interpretation. So hard to discover does the matter of a proverb seem to be even among those outside. That is why one of their wise men, collecting the proverbs spoken by many and in different ways, wrote six books on them, two of proverbs in verse and four of proverbs in prose. ### Translation notes - Continues the quotation of Marcellus. The collector is unidentified. “in verse” (ἐμ-) is the editor's supplement. ### Citation (SBL) Eusebius, Marcell. 1.3.7 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/1-3-7). ## Against Marcellus 1.3.8 - URL: https://sophiascriptura.com/fathers/eusebius-contra-marcellum/1-2-1/#p-1-3-8 - Source: Klostermann - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Marcellus claims the Greeks named their proverbs after Solomon's. ### Greek text ταύτας δὲ παροιμίας ὠνόμασαν οἱ ἔξωθεν διʼ οὐδὲν ἕτερον, ἐμοὶ δοκεῖν, ἀλλʼ ἐπειδὴ ταῖς τοῦ σοφωτάτου Σολομῶνος Παροιμίαις ἐντυχόντες καὶ γνόντες διʼ αὐτῶν ὅτι οὐδέν ἐστιν ἐκ τοῦ προχείρου σαφῶς τῶν ἐν αὐταῖς εἰρημένων μαθεῖν, καὶ αὐτοὶ ζηλῶσαι τὸ προφητικὸν βουληθέντες γράμμα τὸν αὐτὸν ἐκείνῳ γεγράφασι τρόπον. εἶτα ὡς μηδὲν ἕτερον ὄνομα κυριώτερον ἐκείνου ἐπινοῆσαι δυνηθέντες καὶ ταύτας παροιμίας ὠνόμασαν. ### English translation (Claude) Those outside named these ‘proverbs,’ for no other reason, as it seems to me, than that they read the Proverbs of the most wise Solomon and knew from them that nothing of what is said in them can be learned clearly from the surface, and, wishing themselves to imitate the prophetic writing, wrote in the same way as he did. Then, since they could think of no name more proper than that, they named these too ‘proverbs.’” ### Translation notes - End of the quotation of Marcellus. ### Citation (SBL) Eusebius, Marcell. 1.3.8 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/1-3-8). ## Against Marcellus 1.3.9 - URL: https://sophiascriptura.com/fathers/eusebius-contra-marcellum/1-2-1/#p-1-3-9 - Source: Klostermann - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Eusebius says he quoted the passage to show Marcellus's vain display of Greek learning. ### Greek text διὰ τοιούτων Μάρκελλος παραθέσεων τὴν ἐκκλησίαν τοῦ θεοῦ διδάσκειν τὰς θεοπνεύστους νοεῖν πειρᾶται γραφάς. ὅλην δὲ ταύτην παρεθέμην τὴν μακρὰν καὶ ἀδόλεσχον περιττολογίαν δεῖξαι βουλόμενος αὐτοῦ τὴν ἄνοιαν τῆς πολλῆς καὶ ἀκαίρου φιλοτιμίας, ᾗ κέχρηται ὁ ἀνήρ, τῶν μὲν Ἑλληνικῶν λόγων ἐπιδεικτικῶς, τῶν δὲ θείων ἀμνημόνως. ### English translation (Claude) With such citations Marcellus tries to teach the church of God how to understand the inspired Scriptures. I have set out this whole long and garrulous verbiage because I wanted to show the folly of the great and untimely ambition the man shows, displaying Greek learning and forgetting the divine words. ### Citation (SBL) Eusebius, Marcell. 1.3.9 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/1-3-9). ## Against Marcellus 1.3.10 - URL: https://sophiascriptura.com/fathers/eusebius-contra-marcellum/1-2-1/#p-1-3-10 - Source: Klostermann - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Paul's command to speak in words taught by the Spirit should have restrained Marcellus. ### Greek text οὐ γὰρ ἄν ποτε εἰς τοσαύτην ἐξέπιπτε φλυαρίαν, εἰ τῶν ἀποστολικῶν ἐμέμνητο παραγγελμάτων, διʼ ὧν παραινεῖ χρῆναι »τὰ ὑπὸ τοῦ θεοῦ χαρισθέντα ἡμῖν « λαλεῖν »οὐκ ἐν διδακτοῖς ἀνθρωπίνης σοφίας λόγοις, ἀλλʼ ἐν διδακτοῖς πνεύματος, πνευματικὰ πνευματικοῖς συγκρίνοντας«, ### English translation (Claude) For he would never have fallen into such nonsense if he had remembered the apostolic commands, by which Paul urges that we must speak “the things freely given us by God,” “not in words taught by human wisdom, but in words taught by the Spirit, comparing spiritual things with spiritual,” ### Scripture references - 1 Cor 2:12–13: quotation, high confidence ### Translation notes - 1 Cor 2:12–13. ### Citation (SBL) Eusebius, Marcell. 1.3.10 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/1-3-10). ## Against Marcellus 1.3.11 - URL: https://sophiascriptura.com/fathers/eusebius-contra-marcellum/1-2-1/#p-1-3-11 - Source: Klostermann - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Marcellus wrongly supposed Greek sages knew and imitated Solomon's God-given wisdom. ### Greek text οὐδὲ νοήσας ὅπως ἐλέχθη τὸ ψυχικὸς ἄνθρωπος οὐ δέχεται τὰ τοῦ πνεύματος τοῦ θεοῦ, μωρία γὰρ αὐτῷ ἐστίν, καὶ οὐ δύναται γνῶναι, ὅτι πνευματικῶς ἀνακρίνεται«. ταῦτα δὲ ἀγνοήσας τοὺς Ἑλλήνων σοφοὺς ὑπέλαβεν γνῶσιν ἐσχηκέναι τῆς ὑπὸ τοῦ θεοῦ τῷ Σολομῶνι χαρισθείσης σοφίας καὶ γνόντας ζηλῶσαι τὸ προφητικόν, ὡς αὐτός φησιν, γράμμα. ### English translation (Claude) nor did he understand how it was said: “The natural man does not receive the things of the Spirit of God, for they are foolishness to him; and he cannot know them, because they are spiritually discerned.” Ignorant of this, he supposed that the wise men of the Greeks had knowledge of the wisdom given by God to Solomon, and, knowing it, imitated the prophetic writing, as he puts it. ### Scripture references - 1 Cor 2:14: quotation, high confidence ### Translation notes - 1 Cor 2:14. ### Citation (SBL) Eusebius, Marcell. 1.3.11 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/1-3-11). ## Against Marcellus 1.3.12 - URL: https://sophiascriptura.com/fathers/eusebius-contra-marcellum/1-2-1/#p-1-3-12 - Source: Klostermann - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Natural men cannot grasp spiritual things, so the Greeks could not imitate Solomon's inspired wisdom. ### Greek text καὶ πῶς οἷοί τʼ ἦσαν γνῶναι τὰ θεῖα καὶ ζηλῶσαι οἱ ψυχικοὶ καὶ οὐκ εἰδότες »πνευματικὰ πνευματικοῖς« συγκρίνειν, τοῦ θείου ἀποστόλου ἀποφηναμένου ψυχικὸν ἄνθρωπον μὴ δέχεσθαι τὰ τοῦ πνεύματος τοῦ θεοῦ«; τοῦ δʼ αὐτοῦ φήσαντος μὴ δύνασθαι γνῶναι τὸν ψυχικὸν τὰ πνευματικά, »ὅτι πνευματικῶς ἀνακρίνεται«, ἀντιδοξάζων ὁ γενναῖος τῷ ἀποστόλῳ φάσκει τὸν αὐτὸν τρόπον τῷ Σολομῶνι γεγραφέναι τοὺς τὰς Ἑλληνικὰς παροιμίας πεποιημένους. ### English translation (Claude) And how could natural men, who do not know how to compare “spiritual things with spiritual,” know divine things and imitate them, when the divine apostle declared that “the natural man does not receive the things of the Spirit of God”? And when the same apostle said that the natural man cannot know spiritual things, “because they are spiritually discerned,” the noble fellow, taking the opposite view to the apostle, says that the makers of the Greek proverbs wrote in the same way as Solomon. ### Scripture references - 1 Cor 2:13–14: quotation, high confidence ### Translation notes - 1 Cor 2:13–14. ### Citation (SBL) Eusebius, Marcell. 1.3.12 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/1-3-12). ## Against Marcellus 1.3.13 - URL: https://sophiascriptura.com/fathers/eusebius-contra-marcellum/1-2-1/#p-1-3-13 - Source: Klostermann - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Eusebius repeats Marcellus's claim and prepares to refute it from his own examples. ### Greek text λέγει δʼ οὖν ἐπὶ λέξεως ἐπειδὴ ταῖς τοῦ σοφωτάτου Σολομῶνος Παροιμίαις ἐντυχόντες καὶ γνόντες διʼ αὐτῶν ὅτι οὐδέν ἐστιν ἐκ τοῦ προχείρου σαφῶς τῶν ἐν αὐταῖς εἰρημένων μαθεῖν, καὶ αὐτοὶ ζηλῶσαι τὸ προφητικὸν βουληθέντες γράμμα τὸν αὐτὸν ἐκείνῳ γεγράφασι τρόπον. σκέψαι δὲ καὶ ἄλλως ἐξ αὐτῶν τῶν παραθέσεων ὅσον τῆς ἀληθείας διήμαρτεν, εἰπὼν τοὺς παρʼ Ἕλλησιν τὸν αὐτὸν τῷ Σολομῶνι γεγραφέναι τρόπον. ### English translation (Claude) He says, word for word: “Since they read the Proverbs of the most wise Solomon and knew from them that nothing of what is said in them can be learned clearly from the surface, and, wishing themselves to imitate the prophetic writing, they wrote in the same way as he did.” But consider in another way, from his very citations, how far he has missed the truth in saying that the Greek writers wrote in the same way as Solomon. ### Translation notes - The quotation repeats 1.3.8. ### Citation (SBL) Eusebius, Marcell. 1.3.13 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/1-3-13). ## Against Marcellus 1.3.14 - URL: https://sophiascriptura.com/fathers/eusebius-contra-marcellum/1-2-1/#p-1-3-14 - Source: Klostermann - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Solomon wrote riddles for the soul's salvation, as Proverbs 1 says. ### Greek text ὁ μὲν γὰρ Σολομὼν θεοδωρήτῳ σοφίᾳ κινούμενος πᾶσαν αὐτοῦ τὴν γραφὴν ἐπʼ ὠφελείᾳ καὶ σωτηρίᾳ ψυχῶν τῷ τῆς θεοσεβείας ἀνετίθει λόγῳ, γυμνασίου δʼ ἕνεκεν τῆς τῶν ἐντυγχανόντων διανοίας σκοτεινοῖς ἐχρῆτο προβλήμασιν καὶ λόγων στροφαῖς καὶ φωναῖς διʼ αἰνιγμάτων προενηνεγμέναις. καὶ τοῦτο δʼ ἐν ἀρχῇ τῆς βίβλου μαρτύρεται λέγων » τῶνδε γὰρ ἀκούσας σοφὸς σοφώτερος ἔσται, ὁ δὲ νοήμων κυβέρνησιν κτήσεται, νοήσει τε παραβολὴν σκοτεινῶν λόγων, ῥήσεις τε σοφῶν καὶ αἰνίγματα«, ### English translation (Claude) For Solomon, moved by God-given wisdom, devoted his whole writing to the teaching of godliness for the benefit and salvation of souls, and, to exercise the minds of his readers, he used dark problems and turns of speech and sayings put forward in riddles. He testifies to this at the beginning of the book, saying: “For when the wise man hears these things he will be wiser, and the man of understanding will gain guidance, and will understand a parable and dark words, the sayings of the wise and riddles,” ### Scripture references - Prov 1:5–6: quotation, high confidence ### Translation notes - Prov 1:5–6 (LXX). ### Citation (SBL) Eusebius, Marcell. 1.3.14 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/1-3-14). ## Against Marcellus 1.3.15 - URL: https://sophiascriptura.com/fathers/eusebius-contra-marcellum/1-2-1/#p-1-3-15 - Source: Klostermann - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Solomon's proverbs, like the leech's daughters, can only be understood beyond their surface. ### Greek text καὶ πάλιν »δέξασθαι στροφὰς λόγων«. ἃ δὴ καὶ οὕτως ἔχοντα ἐκ τῶν ἐμφερομένων τῇ βίβλῳ καταμαθεῖν ῥᾴδιον, ἄλλως οὐ δυναμένων νοηθῆναι ἢ διιόντων ἡμῶν ἐκ τῆς προχείρου λέξεως ἐπὶ τὸν ἐξ αὐτῆς θεωρούμενον νοῦν· οἷόν ἐστιν τὸ »τῇ βδέλλῃ τρεῖς θυγατέρες ἦσαν ἀγαπήσει ἀγαπώμεναι, καὶ αἱ τρεῖς αὗται οὐκ ἐνεπίπλασαν αὐτήν. καὶ ἡ τετάρτη οὐκ ἠρκέσθη εἰπεῖν ἱκανόν«, ### English translation (Claude) and again, “to receive the turns of words.” That this is so is easy to learn from what is in the book, since these things cannot be understood otherwise than by our passing from the surface wording to the sense seen in it: for example, “The leech had three daughters, dearly loved, and these three did not satisfy her, and the fourth was not content to say ‘Enough,’” ### Scripture references - Prov 1:3: quotation, high confidence - Prov 30:15: quotation, high confidence ### Translation notes - Prov 1:3; Prov 30:15 (LXX). ### Citation (SBL) Eusebius, Marcell. 1.3.15 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/1-3-15). ## Against Marcellus 1.3.16 - URL: https://sophiascriptura.com/fathers/eusebius-contra-marcellum/1-2-1/#p-1-3-16 - Source: Klostermann - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Solomon's proverbs are understood by metaphor; Greek proverbs arose from stories. ### Greek text καὶ »ἡ σοφία ᾠκοδόμησεν ἑαυτῇ οἶκον, καὶ ὑπήρεισεν στύλους ἑπτά· ἔσφαξεν τὰ ἑαυτῆς θύματα, ἐκέρασεν εἰς κρατῆρα τὸν ἑαυτῆς οἶνον«, καὶ ὅσα ἄλλα τούτοις παραπλήσια, οὐχ ἑτέρως δυνατὰ νοεῖσθαι, οὔτε προχείρως οὔτε ἔκ τινος ἱστορίας, εἰ μὴ κατὰ μόνην μεταφορὰν καὶ ἀναστροφὴν τῆς λέξεως. αἱ δʼ ἐκτεθεῖσαι τῶν Ἑλλήνων παροιμίαι ἀπό τινων ἱστοριῶν τὰς ἀρχὰς εἰλήφασιν. ### English translation (Claude) and “Wisdom has built herself a house and set up seven pillars; she has slaughtered her sacrifices, she has mixed her wine in a bowl,” and as many other things like these, which cannot be understood otherwise, neither on the surface nor from some history, except by metaphor alone and a turning of the wording. But the Greek proverbs that were set out took their origins from certain histories. ### Scripture references - Prov 9:1–2: quotation, high confidence ### Translation notes - Prov 9:1–2. ### Citation (SBL) Eusebius, Marcell. 1.3.16 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/1-3-16). ## Against Marcellus 1.3.17 - URL: https://sophiascriptura.com/fathers/eusebius-contra-marcellum/1-2-1/#p-1-3-17 - Source: Klostermann - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Greek proverbs depend on stories, inspired Proverbs do not; Marcellus is wrong to compare them. ### Greek text τὸ γὰρ διὰ τήνδε, φησίν, ἐλέχθη τὴν ἱστορίαν, καὶ διʼ ἑτέραν πάλιν γενομένην τοιανδὶ πρᾶξιν τὸ εἴρηται· καὶ τὸ ΑΛΙΣ ΔΡΥΟΣ ὡσαύτως, διὰ τὸ βαλανηφαγοῦντάς ποτε παύσασθαι τῆς τοιαύτης τροφῆς. εἰ δὲ καὶ Γλαῦκός τις ἐπιστήμων τέχνης τινὸς γεγονὼς διαφόρως ἐμνημονεύθη παρὰ τοῖς μετὰ ταῦτα διαφωνήσασιν ἐν τῷ περὶ αὐτοῦ λόγῳ, τί τοῦτο πρὸς τὰς θεοπνεύστους Παροιμίας; οὐ γὰρ ὁμοίως ταῖς Ἑλληνικαῖς παροιμίαις καὶ αὗται ἔκ τινος ἱστορίας τὴν λύσιν ἐπιδέχονται. ἀμαθῶς ἄρα καὶ ἀπείρως τῆς τῶν θείων γραφῶν θεωρίας οὐ μόνον, ἀλλὰ καὶ ἐναντίως τῷ ἀποστόλῳ Μάρκελλος τοὺς Ἑλλήνων σοφοὺς ‹ἐν›τυχόντας ταῖς Παροιμίαις Σολομῶνος μαθεῖν καὶ ζηλῶσαι τὸ προφητικὸν γράμμα καὶ τὸν αὐτὸν ἐκείνῳ γράψαι τρόπον ἀπεφήνατο. ### English translation (Claude) For this one, he says, was said because of such and such a story, and that one again because of another deed of such a kind; and ENOUGH OF THE OAK likewise, because those who once ate acorns stopped eating such food. And if a certain Glaucus, who was expert in some art, was remembered in different ways by later writers who disagreed in their account of him, what has this to do with the inspired Proverbs? For these, unlike the Greek proverbs, do not receive their solution from some story. Ignorantly, then, and without experience in the study of the divine Scriptures, and not only that but contrary to the apostle, Marcellus declared that the wise men of the Greeks read the Proverbs of Solomon, learned and imitated the prophetic writing, and wrote in the same way as he did. ### Translation notes - “read” (ἐν-) is the editor's supplement. ### Citation (SBL) Eusebius, Marcell. 1.3.17 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/1-3-17). ## Against Marcellus 1.3.18 - URL: https://sophiascriptura.com/fathers/eusebius-contra-marcellum/1-2-1/#p-1-3-18 - Source: Klostermann - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Eusebius turns from Marcellus's misreadings to his unsound faith. ### Greek text τούτων ἡμῖν εἰρημένων εἰς ἀπόδειξιν τοῦ μηδὲ ταῖς θείαις γραφαῖς ὃν χρὴ τρόπον ἐντετυχηκέναι τὸν ἄνδρα, καλεῖ δὴ καιρὸς καὶ τὴν οὐχ ὑγιῆ τῆς πίστεως αὐτοῦ δόξαν ἐπισκέψασθαι, ὡς ἐναντία δοξάζων τῇ ἐκκλησιαστικῇ διδασκαλίᾳ αὐτήν τε καὶ τοὺς προεστῶτας αὐτῆς διέβαλλεν. ### English translation (Claude) Now that we have said this to show that the man did not even read the divine Scriptures in the way he should, the time has come to examine also the unsound opinion of his faith, and how, holding views contrary to the church's teaching, he slandered both that teaching and those who preside over it. ### Citation (SBL) Eusebius, Marcell. 1.3.18 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/1-3-18). ## Against Marcellus 1.4.1 - URL: https://sophiascriptura.com/fathers/eusebius-contra-marcellum/1-4-1/#p-1-4-1 - Source: Klostermann - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Marcellus attacks Asterius and Eusebius of Nicomedia. ### Greek text 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. ### English translation (Claude) 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. ### Translation notes - “The great Eusebius” is Eusebius of Nicomedia (later of Constantinople). ### Citation (SBL) Eusebius, Marcell. 1.4.1 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/1-4-1). ## Against Marcellus 1.4.2 - URL: https://sophiascriptura.com/fathers/eusebius-contra-marcellum/1-4-1/#p-1-4-2 - Source: Klostermann - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Marcellus also attacks Paulinus, bishop of Tyre and then of Antioch. ### Greek text 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. ### English translation (Claude) 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. ### Translation notes - Paulinus of Tyre, briefly bishop of Antioch (ca. 324–325). ### Citation (SBL) Eusebius, Marcell. 1.4.2 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/1-4-2). ## Against Marcellus 1.4.3 - URL: https://sophiascriptura.com/fathers/eusebius-contra-marcellum/1-4-1/#p-1-4-3 - Source: Klostermann - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Marcellus also attacks Origen, Narcissus, and the other Eusebius, and rejects all the fathers. ### Greek text 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. ### English translation (Claude) 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. ### Translation notes - Narcissus of Neronias; “the other Eusebius” is the author himself, Eusebius of Caesarea. ### Citation (SBL) Eusebius, Marcell. 1.4.3 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/1-4-3). ## Against Marcellus 1.4.4 - URL: https://sophiascriptura.com/fathers/eusebius-contra-marcellum/1-4-1/#p-1-4-4 - Source: Klostermann - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Marcellus quotes Asterius's creed of Father, only-begotten God, and Holy Spirit. ### Greek text 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. ### English translation (Claude) 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. ### Translation notes - Quotation of Marcellus on Asterius's letter. ### Citation (SBL) Eusebius, Marcell. 1.4.4 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/1-4-4). ## Against Marcellus 1.4.5 - URL: https://sophiascriptura.com/fathers/eusebius-contra-marcellum/1-4-1/#p-1-4-5 - Source: Klostermann - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Marcellus accepts belief in Father, Son and Spirit but objects to Asterius's human theory of Father and Son. ### Greek text 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. ### English translation (Claude) 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. ### Translation notes - Continues the quotation of Marcellus. ### Citation (SBL) Eusebius, Marcell. 1.4.5 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/1-4-5). ## Against Marcellus 1.4.6 - URL: https://sophiascriptura.com/fathers/eusebius-contra-marcellum/1-4-1/#p-1-4-6 - Source: Klostermann - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Marcellus blames Asterius's claim that Father, Son and Spirit are truly such for the new heresy. ### Greek text 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. ### English translation (Claude) 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.” ### Translation notes - End of the quotation of Marcellus. ### Citation (SBL) Eusebius, Marcell. 1.4.6 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/1-4-6). ## Against Marcellus 1.4.7 - URL: https://sophiascriptura.com/fathers/eusebius-contra-marcellum/1-4-1/#p-1-4-7 - Source: Klostermann - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Marcellus rejects a truly existing Father, Son and Spirit, and makes Christ a mere word. ### Greek text 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. ### English translation (Claude) 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. ### Citation (SBL) Eusebius, Marcell. 1.4.7 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/1-4-7). ## Against Marcellus 1.4.8 - URL: https://sophiascriptura.com/fathers/eusebius-contra-marcellum/1-4-1/#p-1-4-8 - Source: Klostermann - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Marcellus's own reference to Origen, and older church writings, show this teaching is not new. ### Greek text 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. ### English translation (Claude) 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. ### Citation (SBL) Eusebius, Marcell. 1.4.8 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/1-4-8). ## Against Marcellus 1.4.9 - URL: https://sophiascriptura.com/fathers/eusebius-contra-marcellum/1-4-1/#p-1-4-9 - Source: Klostermann - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Eusebius quotes Marcellus attacking Asterius's defence of Eusebius of Nicomedia. ### Greek text 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. ### English translation (Claude) 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. ### Translation notes - “this” is the editor's supplement. From “I shall remind you” Eusebius quotes Marcellus. ### Citation (SBL) Eusebius, Marcell. 1.4.9 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/1-4-9). ## Against Marcellus 1.4.10 - URL: https://sophiascriptura.com/fathers/eusebius-contra-marcellum/1-4-1/#p-1-4-10 - Source: Klostermann - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Asterius defended Eusebius's letter as making the Son's generation an act of the Father's will, not a passion. ### Greek text 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. ### English translation (Claude) 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.’” ### Translation notes - Marcellus quotes Asterius. “Emanations” (προβολαί) refers to Gnostic and Valentinian teaching. ### Citation (SBL) Eusebius, Marcell. 1.4.10 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/1-4-10). ## Against Marcellus 1.4.11 - URL: https://sophiascriptura.com/fathers/eusebius-contra-marcellum/1-4-1/#p-1-4-11 - Source: Klostermann - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Marcellus says Asterius exposed the craftiness of Eusebius's letter by defending it. ### Greek text 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. ### English translation (Claude) 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.” ### Translation notes - Quotation of Marcellus. The editor deletes the alpha of ἀγεννητοῦ, so “the begotten” instead of “the unbegotten”. ### Citation (SBL) Eusebius, Marcell. 1.4.11 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/1-4-11). ## Against Marcellus 1.4.12 - URL: https://sophiascriptura.com/fathers/eusebius-contra-marcellum/1-4-1/#p-1-4-12 - Source: Klostermann - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Marcellus objects that Asterius calls the Word both only-begotten and firstborn. ### Greek text 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. ### English translation (Claude) 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. ### Scripture references - Col 1:15: quotation, high confidence - John 1:18: allusion, medium confidence ### Translation notes - Quotation of Marcellus, quoting Asterius. Col 1:15; John 1:18. ### Citation (SBL) Eusebius, Marcell. 1.4.12 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/1-4-12). ## Against Marcellus 1.4.13 - URL: https://sophiascriptura.com/fathers/eusebius-contra-marcellum/1-4-1/#p-1-4-13 - Source: Klostermann - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Scripture itself calls the Son both only-begotten and firstborn, so Marcellus blames Asterius in vain. ### Greek text 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. ### English translation (Claude) 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. ### Scripture references - John 1:18: allusion, high confidence - Col 1:15: allusion, high confidence ### Translation notes - End of the quotation of Marcellus. John 1:18; Col 1:15. “firstborn” is the editor's supplement. ### Citation (SBL) Eusebius, Marcell. 1.4.13 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/1-4-13). ## Against Marcellus 1.4.14 - URL: https://sophiascriptura.com/fathers/eusebius-contra-marcellum/1-4-1/#p-1-4-14 - Source: Klostermann - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Marcellus says Asterius appeals to the fathers because he cannot prove his view from Scripture. ### Greek text 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. ### English translation (Claude) 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.’ ### Translation notes - Quotation of Marcellus, quoting Asterius (see 1.4.10). ### Citation (SBL) Eusebius, Marcell. 1.4.14 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/1-4-14). ## Against Marcellus 1.4.15 - URL: https://sophiascriptura.com/fathers/eusebius-contra-marcellum/1-4-1/#p-1-4-15 - Source: Klostermann - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Marcellus argues that a “dogma” is a human opinion. ### Greek text 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. ### English translation (Claude) 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. ### Translation notes - Continues the quotation of Marcellus. ### Citation (SBL) Eusebius, Marcell. 1.4.15 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/1-4-15). ## Against Marcellus 1.4.16 - URL: https://sophiascriptura.com/fathers/eusebius-contra-marcellum/1-4-1/#p-1-4-16 - Source: Klostermann - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Marcellus calls dogma human opinion and scorns following the fathers, against Scripture. ### Greek text 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· ### English translation (Claude) 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, ### Scripture references - Eph 2:15: quotation, high confidence - Deut 32:7: quotation, high confidence ### Translation notes - End of the quotation of Marcellus; “dogmas” is the editor's supplement. Eph 2:15; Deut 32:7. ### Citation (SBL) Eusebius, Marcell. 1.4.16 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/1-4-16). ## Against Marcellus 1.4.17 - URL: https://sophiascriptura.com/fathers/eusebius-contra-marcellum/1-4-1/#p-1-4-17 - Source: Klostermann - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Marcellus mocks Asterius for calling Paulinus blessed and promises to name their teacher. ### Greek text 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. ### English translation (Claude) 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. ### Scripture references - Deut 32:7: quotation, high confidence - Prov 22:28: quotation, high confidence ### Translation notes - Deut 32:7; Prov 22:28. From “For, wishing” Eusebius quotes Marcellus. ### Citation (SBL) Eusebius, Marcell. 1.4.17 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/1-4-17). ## Against Marcellus 1.4.18 - URL: https://sophiascriptura.com/fathers/eusebius-contra-marcellum/1-4-1/#p-1-4-18 - Source: Klostermann - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Marcellus accuses Paulinus of following Origen and other writers rather than the gospel. ### Greek text 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. ### English translation (Claude) 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. ### Translation notes - Quotations of Marcellus. ### Citation (SBL) Eusebius, Marcell. 1.4.18 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/1-4-18). ## Against Marcellus 1.4.19 - URL: https://sophiascriptura.com/fathers/eusebius-contra-marcellum/1-4-1/#p-1-4-19 - Source: Klostermann - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Marcellus says Paulinus appended Origen's words on the Father's indivisible begetting of the Son. ### Greek text 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. ### English translation (Claude) 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. ### Extrabiblical texts - Origen, Princ. 4.4.1 (Origen, On First Principles): quotation, high confidence ### Translation notes - Continues the quotation of Marcellus (from 1.4.18), quoting Paulinus's citation of Origen, On First Principles 4.4.1. ### Citation (SBL) Eusebius, Marcell. 1.4.19 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/1-4-19). ## Against Marcellus 1.4.20 - URL: https://sophiascriptura.com/fathers/eusebius-contra-marcellum/1-4-1/#p-1-4-20 - Source: Klostermann - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Origen argues that a begetting by emanation would make Father and Son bodies. ### Greek text 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. ### English translation (Claude) 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.’ ### Extrabiblical texts - Origen, Princ. 4.4.1 (Origen, On First Principles): quotation, high confidence ### Translation notes - Origen, On First Principles 4.4.1, cited by Paulinus and quoted by Marcellus. ### Citation (SBL) Eusebius, Marcell. 1.4.20 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/1-4-20). ## Against Marcellus 1.4.21 - URL: https://sophiascriptura.com/fathers/eusebius-contra-marcellum/1-4-1/#p-1-4-21 - Source: Klostermann - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Marcellus blames Origen for giving the Word a second hypostasis. ### Greek text 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· ### English translation (Claude) 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: ### Translation notes - 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. ### Citation (SBL) Eusebius, Marcell. 1.4.21 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/1-4-21). ## Against Marcellus 1.4.22 - URL: https://sophiascriptura.com/fathers/eusebius-contra-marcellum/1-4-1/#p-1-4-22 - Source: Klostermann - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Origen argues that God, always perfect, was always Father of the Son. ### Greek text 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. ### English translation (Claude) ‘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.’ ### Extrabiblical texts - Origen, Princ. 1.2 (Origen, On First Principles): quotation, low confidence ### Translation notes - 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. ### Citation (SBL) Eusebius, Marcell. 1.4.22 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/1-4-22). ## Against Marcellus 1.4.23 - URL: https://sophiascriptura.com/fathers/eusebius-contra-marcellum/1-4-1/#p-1-4-23 - Source: Klostermann - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Eusebius says Origen's two passages agree: the Father is impassible and begot the Son before all ages. ### Greek text 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. ### English translation (Claude) 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. ### Translation notes - End of the quotation of Marcellus. ### Citation (SBL) Eusebius, Marcell. 1.4.23 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/1-4-23). ## Against Marcellus 1.4.24 - URL: https://sophiascriptura.com/fathers/eusebius-contra-marcellum/1-4-1/#p-1-4-24 - Source: Klostermann - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Marcellus says Origen began writing too soon and was misled by philosophy. ### Greek text 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, ### English translation (Claude) 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, ### Translation notes - Quotation of Marcellus. The editor deletes “under-” (ὑπο-) in ὑπογράφειν. ### Citation (SBL) Eusebius, Marcell. 1.4.24 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/1-4-24). ## Against Marcellus 1.4.25 - URL: https://sophiascriptura.com/fathers/eusebius-contra-marcellum/1-4-1/#p-1-4-25 - Source: Klostermann - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Marcellus claims Origen took the title On First Principles from Plato. ### Greek text 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· ### English translation (Claude) 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: ### Translation notes - Continues the quotation of Marcellus. ### Citation (SBL) Eusebius, Marcell. 1.4.25 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/1-4-25). ## Against Marcellus 1.4.26 - URL: https://sophiascriptura.com/fathers/eusebius-contra-marcellum/1-4-1/#p-1-4-26 - Source: Klostermann - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Eusebius replies that Origen's opening words, even if found in Plato, lead straight to Christ the truth. ### Greek text 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; ### English translation (Claude) ‘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? ### Scripture references - John 1:17: quotation, high confidence - John 14:6: quotation, high confidence ### Extrabiblical texts - Origen, Princ. pref. 1 (Origen, On First Principles): quotation, high confidence - Plato, Gorg. 454e (Plato (works)): allusion, medium confidence ### Translation notes - Origen, On First Principles pref. 1; Plato, Gorgias 454e; John 1:17; John 14:6. The editor supplies “the” and deletes “or” (ἢ). ### Citation (SBL) Eusebius, Marcell. 1.4.26 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/1-4-26). ## Against Marcellus 1.4.27 - URL: https://sophiascriptura.com/fathers/eusebius-contra-marcellum/1-4-1/#p-1-4-27 - Source: Klostermann - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Origen, unlike Plato, knew one first principle, the Father of the only Son. ### Greek text 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. ### English translation (Claude) 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. ### Scripture references - John 1:3: allusion, medium confidence ### Translation notes - John 1:3. ### Citation (SBL) Eusebius, Marcell. 1.4.27 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/1-4-27). ## Against Marcellus 1.4.28 - URL: https://sophiascriptura.com/fathers/eusebius-contra-marcellum/1-4-1/#p-1-4-28 - Source: Klostermann - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Marcellus argues from Prov 8:23 that the Word was founded before the age, not begotten before the ages. ### Greek text 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. ### English translation (Claude) 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.” ### Scripture references - Prov 8:23: quotation, high confidence ### Translation notes - Quotation of Marcellus. Prov 8:23 (LXX). ### Citation (SBL) Eusebius, Marcell. 1.4.28 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/1-4-28). ## Against Marcellus 1.4.29 - URL: https://sophiascriptura.com/fathers/eusebius-contra-marcellum/1-4-1/#p-1-4-29 - Source: Klostermann - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Marcellus calls his opponents men who forsook God and dug broken cisterns. ### Greek text 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«. ### English translation (Claude) 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.’” ### Scripture references - Deut 32:18: quotation, high confidence - Jer 2:13: quotation, high confidence ### Translation notes - Quotation of Marcellus. Deut 32:18; Jer 2:13. The editor deletes “concerning” (περὶ). ### Citation (SBL) Eusebius, Marcell. 1.4.29 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/1-4-29). ## Against Marcellus 1.4.30 - URL: https://sophiascriptura.com/fathers/eusebius-contra-marcellum/1-4-1/#p-1-4-30 - Source: Klostermann - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Marcellus says Asterius uses “image” to separate God from the Word. ### Greek text 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. ### English translation (Claude) 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. ### Scripture references - Col 1:15: quotation, high confidence ### Translation notes - Quotation of Marcellus, quoting Asterius. Col 1:15. ### Citation (SBL) Eusebius, Marcell. 1.4.30 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/1-4-30). ## Against Marcellus 1.4.31 - URL: https://sophiascriptura.com/fathers/eusebius-contra-marcellum/1-4-1/#p-1-4-31 - Source: Klostermann - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Marcellus argues the Word became the image of God only in the flesh, since an image must be visible. ### Greek text 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. ### English translation (Claude) 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. ### Scripture references - Col 1:15: allusion, high confidence ### Translation notes - Quotations of Marcellus. Col 1:15. ### Citation (SBL) Eusebius, Marcell. 1.4.31 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/1-4-31). ## Against Marcellus 1.4.32 - URL: https://sophiascriptura.com/fathers/eusebius-contra-marcellum/1-4-1/#p-1-4-32 - Source: Klostermann - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Marcellus says an invisible Word cannot be an image, and that the verse refers to the birth in the flesh. ### Greek text 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; ### English translation (Claude) 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?” ### Scripture references - Acts 13:10: quotation, high confidence ### Translation notes - 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). ### Citation (SBL) Eusebius, Marcell. 1.4.32 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/1-4-32). ## Against Marcellus 1.4.33 - URL: https://sophiascriptura.com/fathers/eusebius-contra-marcellum/1-4-1/#p-1-4-33 - Source: Klostermann - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Marcellus quotes Asterius's credal phrases and calls them proof of his bad opinion. ### Greek text 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. ### English translation (Claude) 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. ### Scripture references - Col 1:15: quotation, high confidence ### Translation notes - Quotation of Marcellus, quoting Asterius. The phrases resemble the creed later read at the Dedication Council of Antioch (341). Col 1:15. ### Citation (SBL) Eusebius, Marcell. 1.4.33 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/1-4-33). ## Against Marcellus 1.4.34 - URL: https://sophiascriptura.com/fathers/eusebius-contra-marcellum/1-4-1/#p-1-4-34 - Source: Klostermann - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Marcellus argues that an image of God cannot itself be God. ### Greek text 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. ### English translation (Claude) 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.” ### Translation notes - End of the quotation of Marcellus. The editor deletes “the” (ὁ) twice. ### Citation (SBL) Eusebius, Marcell. 1.4.34 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/1-4-34). ## Against Marcellus 1.4.35 - URL: https://sophiascriptura.com/fathers/eusebius-contra-marcellum/1-4-1/#p-1-4-35 - Source: Klostermann - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: A son can be his father's living image, as Seth was Adam's. ### Greek text 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«. ### English translation (Claude) 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.” ### Scripture references - Gen 5:3: quotation, high confidence ### Translation notes - Gen 5:3 (LXX, 230 years). ### Citation (SBL) Eusebius, Marcell. 1.4.35 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/1-4-35). ## Against Marcellus 1.4.36 - URL: https://sophiascriptura.com/fathers/eusebius-contra-marcellum/1-4-1/#p-1-4-36 - Source: Klostermann - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Scripture calls the Son the form, radiance and image of God. ### Greek text 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«. ### English translation (Claude) 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.” ### Scripture references - Phil 2:6–7: quotation, high confidence - Heb 1:3: quotation, high confidence ### Extrabiblical texts - Wis 7:26 (Wisdom of Solomon): quotation, high confidence ### Translation notes - Phil 2:6–7; Heb 1:3; Wis 7:26. ### Citation (SBL) Eusebius, Marcell. 1.4.36 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/1-4-36). ## Against Marcellus 1.4.37 - URL: https://sophiascriptura.com/fathers/eusebius-contra-marcellum/1-4-1/#p-1-4-37 - Source: Klostermann - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Col 3:10 shows that God's image is not the flesh. ### Greek text 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. ### English translation (Claude) 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. ### Scripture references - Col 3:9–10: quotation, high confidence ### Translation notes - Col 3:9–10. ### Citation (SBL) Eusebius, Marcell. 1.4.37 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/1-4-37). ## Against Marcellus 1.4.38 - URL: https://sophiascriptura.com/fathers/eusebius-contra-marcellum/1-4-1/#p-1-4-38 - Source: Klostermann - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Marcellus laments that bishops have taught the same errors as Asterius. ### Greek text 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. ### English translation (Claude) 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. ### Translation notes - Quotation of Marcellus. ### Citation (SBL) Eusebius, Marcell. 1.4.38 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/1-4-38). ## Against Marcellus 1.4.39 - URL: https://sophiascriptura.com/fathers/eusebius-contra-marcellum/1-4-1/#p-1-4-39 - Source: Klostermann - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Marcellus reports that Narcissus spoke of three substances, then attacks Eusebius for calling the Word God. ### Greek text 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. ### English translation (Claude) 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. ### Translation notes - Quotation of Marcellus. Ossius of Cordoba; “Eusebius of Palestine” is Eusebius of Caesarea himself. ### Citation (SBL) Eusebius, Marcell. 1.4.39 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/1-4-39). ## Against Marcellus 1.4.40 - URL: https://sophiascriptura.com/fathers/eusebius-contra-marcellum/1-4-1/#p-1-4-40 - Source: Klostermann - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Marcellus accuses Eusebius of making the Word another God, separate in substance and power. ### Greek text 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. ### English translation (Claude) 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. ### Translation notes - Quotation of Marcellus. ### Citation (SBL) Eusebius, Marcell. 1.4.40 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/1-4-40). ## Against Marcellus 1.4.41 - URL: https://sophiascriptura.com/fathers/eusebius-contra-marcellum/1-4-1/#p-1-4-41 - Source: Klostermann - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Marcellus quotes Eusebius on image and original as two substances, and likens him to Valentinus and Hermes. ### Greek text 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; ### English translation (Claude) 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?” ### Translation notes - Quotation of Marcellus, quoting Eusebius of Caesarea (from a letter not otherwise preserved). Hermes is Hermes Trismegistus. ### Citation (SBL) Eusebius, Marcell. 1.4.41 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/1-4-41). ## Against Marcellus 1.4.42 - URL: https://sophiascriptura.com/fathers/eusebius-contra-marcellum/1-4-1/#p-1-4-42 - Source: Klostermann - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Marcellus says Eusebius should rather repent with tears. ### Greek text 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. ### English translation (Claude) 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. ### Scripture references - Dan 9:5: quotation, high confidence - Ps 106:6 (105:6 LXX): quotation, medium confidence - Ps 51:4 (50:6 LXX): allusion, medium confidence ### Translation notes - Quotation of Marcellus. Dan 9:5; Ps 106:6; Ps 51:4. ### Citation (SBL) Eusebius, Marcell. 1.4.42 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/1-4-42). ## Against Marcellus 1.4.43 - URL: https://sophiascriptura.com/fathers/eusebius-contra-marcellum/1-4-1/#p-1-4-43 - Source: Klostermann - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Marcellus applies Psalm 55's lament over a betraying friend to Eusebius. ### Greek text 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«. ### English translation (Claude) 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.’” ### Scripture references - Ps 55:12–14 (54:13-Ps LXX): quotation, high confidence ### Translation notes - Continues the quotation of Marcellus. Ps 55:12–14 (LXX 54:13–15). ### Citation (SBL) Eusebius, Marcell. 1.4.43 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/1-4-43). ## Against Marcellus 1.4.44 - URL: https://sophiascriptura.com/fathers/eusebius-contra-marcellum/1-4-1/#p-1-4-44 - Source: Klostermann - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Marcellus applies the curse of Psalm 55 to his opponents. ### Greek text 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. ### English translation (Claude) 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.” ### Scripture references - Matt 28:20: quotation, high confidence - Ps 55:15 (54:16 LXX): quotation, high confidence ### Translation notes - 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. ### Citation (SBL) Eusebius, Marcell. 1.4.44 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/1-4-44). ## Against Marcellus 1.4.45 - URL: https://sophiascriptura.com/fathers/eusebius-contra-marcellum/1-4-1/#p-1-4-45 - Source: Klostermann - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Marcellus complains that Eusebius used Gal 4:19 at Ancyra against the Galatians' faith. ### Greek text 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. ### English translation (Claude) 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. ### Scripture references - Gal 4:19: quotation, high confidence ### Translation notes - Gal 4:19. From “But the apostle” Eusebius quotes Marcellus. ### Citation (SBL) Eusebius, Marcell. 1.4.45 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/1-4-45). ## Against Marcellus 1.4.46 - URL: https://sophiascriptura.com/fathers/eusebius-contra-marcellum/1-4-1/#p-1-4-46 - Source: Klostermann - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Marcellus accuses Eusebius both of teaching two gods and, later, of making Christ a mere man. ### Greek text 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. ### English translation (Claude) 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. ### Translation notes - End of the quotation of Marcellus. ### Citation (SBL) Eusebius, Marcell. 1.4.46 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/1-4-46). ## Against Marcellus 1.4.47 - URL: https://sophiascriptura.com/fathers/eusebius-contra-marcellum/1-4-1/#p-1-4-47 - Source: Klostermann - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Marcellus adds long nonsense, like those who say their lips are their own. ### Greek text 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«; ### English translation (Claude) 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?” ### Scripture references - Ps 12:4 (11:5 LXX): quotation, high confidence ### Translation notes - Ps 12:4 (LXX 11:5). ### Citation (SBL) Eusebius, Marcell. 1.4.47 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/1-4-47). ## Against Marcellus 1.4.48 - URL: https://sophiascriptura.com/fathers/eusebius-contra-marcellum/1-4-1/#p-1-4-48 - Source: Klostermann - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Marcellus narrates Asterius's travels and turns again to Paulinus. ### Greek text 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 ### English translation (Claude) 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: ### Citation (SBL) Eusebius, Marcell. 1.4.48 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/1-4-48). ## Against Marcellus 1.4.49 - URL: https://sophiascriptura.com/fathers/eusebius-contra-marcellum/1-4-1/#p-1-4-49 - Source: Klostermann - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Marcellus says Paulinus called Christ a second God and a creature. ### Greek text 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. ### English translation (Claude) “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.” ### Translation notes - Quotation of Marcellus. “His father”: Paulinus as Asterius's teacher. ### Citation (SBL) Eusebius, Marcell. 1.4.49 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/1-4-49). ## Against Marcellus 1.4.50 - URL: https://sophiascriptura.com/fathers/eusebius-contra-marcellum/1-4-1/#p-1-4-50 - Source: Klostermann - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Marcellus accuses Paulinus and Eusebius of Caesarea of believing in many gods. ### Greek text 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. ### English translation (Claude) 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. ### Translation notes - From “So too” Eusebius quotes Marcellus about himself. ### Citation (SBL) Eusebius, Marcell. 1.4.50 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/1-4-50). ## Against Marcellus 1.4.51 - URL: https://sophiascriptura.com/fathers/eusebius-contra-marcellum/1-4-1/#p-1-4-51 - Source: Klostermann - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Marcellus attacks the phrase “the only true God,” not realizing it is Christ's. ### Greek text 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, ### English translation (Claude) 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, ### Scripture references - John 17:3: allusion, high confidence ### Translation notes - End of the quotation of Marcellus. “not” is the editor's supplement. ### Citation (SBL) Eusebius, Marcell. 1.4.51 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/1-4-51). ## Against Marcellus 1.4.52 - URL: https://sophiascriptura.com/fathers/eusebius-contra-marcellum/1-4-1/#p-1-4-52 - Source: Klostermann - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The phrase comes from John 17:3; Marcellus demands Scripture for “one unbegotten, one begotten.” ### Greek text 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; ### English translation (Claude) 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?” ### Scripture references - John 17:3: quotation, high confidence ### Translation notes - John 17:3. From “For from what” Eusebius quotes Marcellus. ### Citation (SBL) Eusebius, Marcell. 1.4.52 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/1-4-52). ## Against Marcellus 1.4.53 - URL: https://sophiascriptura.com/fathers/eusebius-contra-marcellum/1-4-1/#p-1-4-53 - Source: Klostermann - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Marcellus turns against Narcissus's talk of a first and second God. ### Greek text 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 ### English translation (Claude) 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 ### Translation notes - Quotation of Marcellus, continued in 1.4.54. “box” (δι-) is the editor's supplement. ### Citation (SBL) Eusebius, Marcell. 1.4.53 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/1-4-53). ## Against Marcellus 1.4.54 - URL: https://sophiascriptura.com/fathers/eusebius-contra-marcellum/1-4-1/#p-1-4-54 - Source: Klostermann - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Marcellus argues from Gen 1:26–27 that God who speaks and God who makes are one. ### Greek text (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«. ### English translation (Claude) (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.’” ### Scripture references - Gen 1:26: quotation, high confidence - Gen 1:27: quotation, high confidence ### Translation notes - Continues the quotation of Marcellus; the opening clause is obscure and is translated as it stands. Gen 1:26, 27; John 10:30. ### Citation (SBL) Eusebius, Marcell. 1.4.54 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/1-4-54). ## Against Marcellus 1.4.55 - URL: https://sophiascriptura.com/fathers/eusebius-contra-marcellum/1-4-1/#p-1-4-55 - Source: Klostermann - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Marcellus says Asterius makes Father and Son one only by agreement, and Eusebius makes the Saviour a man. ### Greek text 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. ### English translation (Claude) 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. ### Scripture references - John 10:30: quotation, high confidence ### Translation notes - Quotations of Marcellus, quoting Asterius. John 10:30. ### Citation (SBL) Eusebius, Marcell. 1.4.55 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/1-4-55). ## Against Marcellus 1.4.56 - URL: https://sophiascriptura.com/fathers/eusebius-contra-marcellum/1-4-1/#p-1-4-56 - Source: Klostermann - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Marcellus says Eusebius brought out evil from his treasure. ### Greek text ὡς γὰρ ἐκ παλαιᾶς τινος ὠδῖνος μεγίστην ἀποκυῆσαι βουλόμενος βλασφημίαν, »ἐξέχεεν ἀπὸ τοῦ ἰδίου θησαυροῦ« κατὰ τὴν τοῦ σωτῆρος ῥῆσιν »τὸ πονηρόν«. ### English translation (Claude) 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.’ ### Scripture references - Matt 12:35: allusion, high confidence - Luke 6:45: allusion, medium confidence ### Translation notes - Continues the quotation of Marcellus. Matt 12:35; Luke 6:45. ### Citation (SBL) Eusebius, Marcell. 1.4.56 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/1-4-56). ## Against Marcellus 1.4.57 - URL: https://sophiascriptura.com/fathers/eusebius-contra-marcellum/1-4-1/#p-1-4-57 - Source: Klostermann - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Marcellus quotes Eusebius citing 1 Tim 2:5. ### Greek text 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«. ### English translation (Claude) 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.”’ ### Scripture references - 1 Tim 2:5: quotation, high confidence ### Translation notes - Continues the quotation of Marcellus, quoting Eusebius. 1 Tim 2:5. ### Citation (SBL) Eusebius, Marcell. 1.4.57 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/1-4-57). ## Against Marcellus 1.4.58 - URL: https://sophiascriptura.com/fathers/eusebius-contra-marcellum/1-4-1/#p-1-4-58 - Source: Klostermann - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Marcellus argues that if Christ were only a man, hope in him would be cursed. ### Greek text 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«. ### English translation (Claude) 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.’” ### Scripture references - Jer 17:5: quotation, high confidence ### Translation notes - End of the quotation of Marcellus. Jer 17:5. ### Citation (SBL) Eusebius, Marcell. 1.4.58 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/1-4-58). ## Against Marcellus 1.4.59 - URL: https://sophiascriptura.com/fathers/eusebius-contra-marcellum/1-4-1/#p-1-4-59 - Source: Klostermann - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Marcellus contradicts himself, first accusing Eusebius of two gods, then of a merely human Christ. ### Greek text 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«. ### English translation (Claude) 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.’ ### Scripture references - 1 Tim 2:5: quotation, high confidence ### Translation notes - 1 Tim 2:5. From “But the man” Eusebius quotes Marcellus. ### Citation (SBL) Eusebius, Marcell. 1.4.59 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/1-4-59). ## Against Marcellus 1.4.60 - URL: https://sophiascriptura.com/fathers/eusebius-contra-marcellum/1-4-1/#p-1-4-60 - Source: Klostermann - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Marcellus says Eusebius forgot Phil 2:6–7. ### Greek text 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«. ### English translation (Claude) 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.’ ### Scripture references - Phil 2:6–7: quotation, high confidence ### Translation notes - Continues the quotation of Marcellus. Phil 2:6–7. ### Citation (SBL) Eusebius, Marcell. 1.4.60 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/1-4-60). ## Against Marcellus 1.4.61 - URL: https://sophiascriptura.com/fathers/eusebius-contra-marcellum/1-4-1/#p-1-4-61 - Source: Klostermann - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Marcellus says Paul wrote “likeness of man” to stop such blasphemy, and accuses Eusebius again. ### Greek text 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; ### English translation (Claude) 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? ### Scripture references - Phil 2:7: quotation, high confidence ### Translation notes - Quotations of Marcellus. Phil 2:7. ### Citation (SBL) Eusebius, Marcell. 1.4.61 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/1-4-61). ## Against Marcellus 1.4.62 - URL: https://sophiascriptura.com/fathers/eusebius-contra-marcellum/1-4-1/#p-1-4-62 - Source: Klostermann - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Marcellus's charge contradicts his earlier charge that Eusebius made the Word another God. ### Greek text 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. ### English translation (Claude) 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.” ### Translation notes - The second quotation repeats 1.4.40. ### Citation (SBL) Eusebius, Marcell. 1.4.62 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/1-4-62). ## Against Marcellus 1.4.63 - URL: https://sophiascriptura.com/fathers/eusebius-contra-marcellum/1-4-1/#p-1-4-63 - Source: Klostermann - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Marcellus quoted the bishops' letters out of context, seizing on phrases. ### Greek text 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. ### English translation (Claude) 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. ### Citation (SBL) Eusebius, Marcell. 1.4.63 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/1-4-63). ## Against Marcellus 1.4.64 - URL: https://sophiascriptura.com/fathers/eusebius-contra-marcellum/1-4-1/#p-1-4-64 - Source: Klostermann - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Marcellus slanders Eusebius merely for quoting 1 Tim 2:5. ### Greek text 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«. ### English translation (Claude) 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.” ### Scripture references - 1 Tim 2:5: quotation, high confidence ### Translation notes - 1 Tim 2:5. ### Citation (SBL) Eusebius, Marcell. 1.4.64 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/1-4-64). ## Against Marcellus 1.4.65 - URL: https://sophiascriptura.com/fathers/eusebius-contra-marcellum/1-4-1/#p-1-4-65 - Source: Klostermann - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Marcellus attacked Paul's words as Eusebius's and ignored Eusebius's other writings. ### Greek text 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. ### English translation (Claude) 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. ### Translation notes - “was” (ἦν) is the editor's supplement. ### Citation (SBL) Eusebius, Marcell. 1.4.65 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/1-4-65). ## Against Marcellus 1.4.66 - URL: https://sophiascriptura.com/fathers/eusebius-contra-marcellum/1-4-1/#p-1-4-66 - Source: Klostermann - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Eusebius leaves the other letters aside to expose Marcellus's own teaching on the Son. ### Greek text 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. ### English translation (Claude) 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. ### Citation (SBL) Eusebius, Marcell. 1.4.66 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/1-4-66). ## Against Marcellus 2.1.1 - URL: https://sophiascriptura.com/fathers/eusebius-contra-marcellum/2-1-1/#p-2-1-1 - Source: Klostermann - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Eusebius begins Book 2: Marcellus denied that the Son existed before his birth from the Virgin. ### Greek text Τὴν τοῦ Γαλάτου πίστιν ἢ καὶ μᾶλλον τὴν ἀπιστίαν τὴν εἰς τὸν υἱὸν τοῦ θεοῦ. καιρὸς ἤδη καλεῖ μετὰ τὴν ἔκθεσιν τῶν ὑπʼ αὐτοῦ διαβληθέντων εἰς φῶς ἀγαγεῖν, καὶ τὴν χρόνοις μακροῖς ἐνδομυχήσασαν τῷ ἀνδρὶ κακοδοξίαν βραχὺ περιελθόντας τοῦ τῆς ἐπιστολῆς προσχήματος ἀπογυμνῶσαι. δεῖξαί τε τοῖς πᾶσιν διὰ τῆς τῶν αὐτοῦ φωνῶν μαρτυρίας οἷός τις ὢν τῆς Χριστοῦ καθηγεῖτο ἐκκλησίας ἄνθρωπος μήτε εἶναι μήτε προϋφεστάναι μήτε ὅλως πώποτε υἱὸν ὑπάρξαι τῷ θεῷ πρὸ τοῦ τεχθῆναι διὰ τῆς παρθένου δοξάζων, αὐτὸ δὲ μόνον εἶναι λόγον φάσκων, συμφυᾶ τῷ θεῷ, ἀιδίως αὐτῷ συνόντα καὶ ἡνωμένον, οἷος ἂν εἴη καὶ ὁ ἐν ἀνθρώπῳ λόγος. ### English translation (Claude) The faith of the Galatian, or rather his unbelief toward the Son of God, the time now calls us to bring to light, after setting out what he slandered; and, stripping away a little of the pretext of his letter, to lay bare the wrong opinion that has long lurked in the man; and to show all, by the testimony of his own words, what sort of man led the church of Christ: one who held that the Son neither is nor pre-exists nor ever at all existed for God before he was born through the Virgin, and said that he was only a Word, of one nature with God, eternally with him and united to him, such as the word in a man would be. ### Translation notes - “The Galatian” is Marcellus of Ancyra in Galatia. ### Citation (SBL) Eusebius, Marcell. 2.1.1 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/2-1-1). ## Against Marcellus 2.1.2 - URL: https://sophiascriptura.com/fathers/eusebius-contra-marcellum/2-1-1/#p-2-1-2 - Source: Klostermann - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Marcellus compares the Word to a human word, at rest or active, and says this non-subsisting Word took flesh. ### Greek text τούτῳ γὰρ αὐτὸς χρῆται τῷ παραδείγματι, λόγον εἶναι φήσας ἔνδον ἐν αὐτῷ τῷ θεῷ, ποτὲ μὲν ἡσυχάζοντα, ποτὲ δὲ σημαντικῶς ἐνεργοῦντα, μόνῃ τε ἐνεργείᾳ προϊόντα τοῦ πατρός, ὡς ἂν καὶ ἡμεῖς τι προστάττοντες ἐν τῷ λέγειν τι καὶ λαλεῖν ἐνεργήσαιμεν. ὅτι δʼ οὐκ ἄν τις οὕτω γε εἴποι υἱὸν εἶναι τὸν σημαντικὸν καὶ ἐνεργητικὸν λόγον παντί τῳ δῆλον. ὁ δὲ τοῦτο δοὺς ἐπὶ τοῦ θεοῦ, οὐκ οἶδʼ ὅπως τὸν μὴ ὑφεστῶτα λόγον τὴν σάρκα ἀνειληφέναι καὶ ἐνεργῆσαι ἐν αὐτῇ φησιν ### English translation (Claude) For he himself uses this example, saying that there is a Word within God himself, at one time at rest, at another active in signifying, and going forth from the Father by activity alone, as we too, when we command something, would act by saying and speaking something. That no one would call the signifying and active word a son in this way is clear to everyone. But he, granting this of God, says, I do not know how, that the Word who does not subsist took on flesh and acted in it, ### Translation notes - The sentence continues in the next section. ### Citation (SBL) Eusebius, Marcell. 2.1.2 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/2-1-2). ## Against Marcellus 2.1.3 - URL: https://sophiascriptura.com/fathers/eusebius-contra-marcellum/2-1-1/#p-2-1-3 - Source: Klostermann - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Marcellus's Christ begins at the incarnation and ceases after the judgment. ### Greek text καὶ τότε Χριστὸν γενέσθαι καὶ Ἰησοῦν καὶ βασιλέα καὶ εἰκόνα τοῦ θεοῦ καὶ ἀγαπητὸν καὶ υἱὸν δεδοξασμένον, καὶ δὴ καὶ πρωτότοκον πάσης κτίσεως, μὴ ὄντα πρότερον, τότε γενέσθαι καίπερ οὐχ ὑφεστῶτα· τὸ δὲ παράδοξον τοῦ λόγου, ἄρξασθαί γε ἀπὸ τετρακοσίων οὐδὲ ὅλων ἐτῶν τούτων ἁπάντων καὶ πάλιν τούτων ἀθρόως παυθήσεσθαι μετὰ τὸν τῆς κρίσεως καιρόν, τοῦ μὲν λόγου ἑνουμένου τῷ θεῷ, ὡς μηδὲν ἕτερον εἶναι πλὴν τοῦ θεοῦ, τῆς δὲ σαρκὸς ἧς ἀνείληφεν ἐρήμου καταλειφθησομένης ὑπὸ τοῦ λόγου, ὡς μήτε τὸν υἱὸν τοῦ θεοῦ τότε ὑφεστάναι, μήτε τὸν υἱὸν τοῦ ἀνθρώπου ὃν ἀνείληφεν. ### English translation (Claude) and that then he became Christ and Jesus and king and image of God and beloved and glorified Son, and indeed firstborn of all creation, not having been so before, that he became so then, although he did not subsist. And the strangest part of the argument: that all these things began not even four hundred whole years ago, and will cease again all at once after the time of the judgment, the Word being united to God so as to be nothing other than God, and the flesh which he assumed being left deserted by the Word, so that then neither the Son of God will subsist, nor the Son of Man whom he assumed. ### Scripture references - Col 1:15: allusion, high confidence ### Translation notes - Col 1:15. ### Citation (SBL) Eusebius, Marcell. 2.1.3 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/2-1-3). ## Against Marcellus 2.1.4 - URL: https://sophiascriptura.com/fathers/eusebius-contra-marcellum/2-1-1/#p-2-1-4 - Source: Klostermann - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Gabriel and Daniel both foretold that Christ's kingdom would have no end. ### Greek text καὶ δὴ εἰς τοῦτο τέλους καταστρέφει, ὥσπερ κεκωφωμένος καὶ μήτε τοῦ ἀγγέλου Γαβριὴλ ἀκούων, εὐαγγελιζομένου τὴν θεοτόκον σαφῶς τε καὶ διαρρήδην περὶ τοῦ ἐξ αὐτῆς τεχθησομένου καὶ »ἐκ σπέρματος Δαυὶδ κατὰ σάρκα« προελευσομένου φάσκοντος »ἰδοὺ συλλήψῃ ἐν γαστρὶ καὶ τέξῃ υἱόν, καὶ καλέσεις τὸ ὄνομα αὐτοῦ Ἰησοῦν. οὗτος ἔσται μέγας καὶ υἱὸς ὑψίστου κληθήσεται, καὶ δώσει αὐτῷ κύριος ὁ θεὸς τὸν θρόνον Δαυὶδ τοῦ πατρὸς αὐτοῦ, καὶ βασιλεύσει ἐπὶ τὸν οἶκον Ἰακὼβ εἰς τοὺς αἰῶνας, καὶ τῆς βασιλείας αὐτοῦ οὐκ ἔσται τέλος«, μήτε Δανιὴλ τοῦ μεγάλου προφήτου τὰς φωνὰς συνιείς, αὐτὰ ταῦτα ἐπισφραγιζομένου διʼ ὧν ἐν θείῳ πνεύματι προεφώνει λέγων »καὶ ἰδοὺ μετὰ τῶν νεφελῶν τοῦ οὐρανοῦ υἱὸς ἀνθρώπου ἐρχόμενος ἦν, καὶ ἕως τοῦ παλαιοῦ τῶν ἡμερῶν ἔφθασεν· καὶ ἔμπροσθεν αὐτοῦ προσηνέχθη. ### English translation (Claude) And he ends up at this point as if he were deaf, not hearing the angel Gabriel, who announced the good news to the God-bearer plainly and expressly about the one to be born from her and to come forth “from the seed of David according to the flesh,” saying: “Behold, you will conceive in your womb and bear a son, and you will call his name Jesus. He will be great and will be called Son of the Most High, and the Lord God will give him the throne of his father David, and he will reign over the house of Jacob for ever, and of his kingdom there will be no end”; nor understanding the words of the great prophet Daniel, who sets his seal on these very things in what he foretold in the divine Spirit, saying: “And behold, one like a son of man was coming with the clouds of heaven, and he came to the Ancient of Days, and was brought before him. ### Scripture references - Rom 1:3: quotation, high confidence - Luke 1:31–33: quotation, high confidence - Dan 7:13: quotation, high confidence ### Translation notes - Rom 1:3; Luke 1:31–33; Dan 7:13. “God-bearer” renders θεοτόκος. ### Citation (SBL) Eusebius, Marcell. 2.1.4 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/2-1-4). ## Against Marcellus 2.1.5 - URL: https://sophiascriptura.com/fathers/eusebius-contra-marcellum/2-1-1/#p-2-1-5 - Source: Klostermann - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Daniel and Isaiah foretell an eternal kingdom for the Son of Man. ### Greek text καὶ αὐτῷ ἐδόθη ‹ἡ› ἀρχὴ καὶ ἡ τιμὴ καὶ ἡ βασιλεία, καὶ πάντες οἱ λαοί, φυλαί, γλῶσσαι αὐτῷ δουλεύσουσιν· ἡ ἐξουσία αὐτοῦ ἐξουσία αἰώνιος ἥτις οὐ παρελεύσεται, καὶ ἡ βασιλεία αὐτοῦ οὐ διαφθαρήσεται«. ἀλλʼ οὐδὲ Ἡσαΐας αὐτὸν ἔπεισεν, περὶ τῆς ἀτελευτήτου βασιλείας τοῦ υἱοῦ τοῦ ἀνθρώπου ὧδε καὶ αὐτὸς θεσπίζων »ὅτι παιδίον ἐγεννήθη ἡμῖν, υἱὸς καὶ ἐδόθη ἡμῖν, ### English translation (Claude) And to him was given the dominion and the honour and the kingdom, and all peoples, tribes, tongues will serve him; his authority is an eternal authority which will not pass away, and his kingdom will not be destroyed.” Nor did Isaiah persuade him, who himself prophesied thus about the unending kingdom of the Son of Man: “For a child has been born to us, a son also has been given to us, ### Scripture references - Dan 7:14: quotation, high confidence - Isa 9:6: quotation, high confidence ### Translation notes - Dan 7:14; Isa 9:6 (LXX). “the” is the editor's supplement. ### Citation (SBL) Eusebius, Marcell. 2.1.5 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/2-1-5). ## Against Marcellus 2.1.6 - URL: https://sophiascriptura.com/fathers/eusebius-contra-marcellum/2-1-1/#p-2-1-6 - Source: Klostermann - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Isaiah names the child Mighty God and Prince of peace. ### Greek text οὗ ἡ ἀρχὴ ἐπὶ τοῦ ὤμου αὐτοῦ, καὶ καλεῖται τὸ ὄνομα αὐτοῦ μεγάλης βουλῆς ἄγγελος, θαυμαστὸς σύμβουλος, θεὸς ἰσχυρὸς ἐξουσιαστής, ἄρχων εἰρήνης, πατὴρ τοῦ μέλλοντος αἰῶνος. ἄξω γὰρ εἰρήνην καὶ ὑγίειαν αὐτῷ. ### English translation (Claude) whose dominion is upon his shoulder, and his name is called Angel of great counsel, Wonderful Counsellor, Mighty God, Potentate, Prince of peace, Father of the age to come. For I will bring peace and health to him. ### Scripture references - Isa 9:6: quotation, high confidence ### Translation notes - Isa 9:6 in a longer LXX form. ### Citation (SBL) Eusebius, Marcell. 2.1.6 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/2-1-6). ## Against Marcellus 2.1.7 - URL: https://sophiascriptura.com/fathers/eusebius-contra-marcellum/2-1-1/#p-2-1-7 - Source: Klostermann - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Isaiah promises the endless reign of David's son. ### Greek text μεγάλη ἡ ἀρχὴ αὐτοῦ, καὶ τῆς εἰρήνης αὐτοῦ οὐκ ἔσται τέλος, ἐπὶ τὸν θρόνον Δαυὶδ καὶ ἐπὶ τὴν βασιλείαν αὐτοῦ, τοῦ κατορθῶσαι αὐτὴν καὶ ἀντιλαβέσθαι ἐν κρίματι καὶ ἐν δικαιοσύνῃ, ἀπὸ τοῦ νῦν καὶ εἰς τοὺς αἰῶνας«. ### English translation (Claude) Great is his dominion, and of his peace there will be no end, upon the throne of David and upon his kingdom, to set it right and to uphold it in judgment and in righteousness, from now and for ever.” ### Scripture references - Isa 9:7: quotation, high confidence ### Translation notes - Isa 9:7 (LXX). ### Citation (SBL) Eusebius, Marcell. 2.1.7 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/2-1-7). ## Against Marcellus 2.1.8 - URL: https://sophiascriptura.com/fathers/eusebius-contra-marcellum/2-1-1/#p-2-1-8 - Source: Klostermann - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Marcellus contradicts Gabriel by denying both Christ's divinity and the permanence of his humanity. ### Greek text τούτοις γοῦν σύμφωνα ἦν καὶ ἅπερ ὁ Γαβριὴλ τὴν παρθένον εὐηγγελίζετο, »εἰς τοὺς αἰῶνας« βασιλεύσειν τὸν ἐξ αὐτῆς λέγων »καὶ τῆς βασιλείας αὐτοῦ« μὴ ἔσεσθαι τέλος. Μάρκελλος δὲ ὅπως τούτοις ἅπασιν ἐναντία γράφειν ἐτόλμα, μάθοις ἂν ἐκ τῶν αὐτοῦ φωνῶν, διʼ ὧν ὁμοῦ τὴν θεότητα καὶ τὴν ἀνθρωπότητα τοῦ υἱοῦ τοῦ θεοῦ ἠρνεῖτο καινότερον ἢ κατὰ πᾶσαν ἄθεον αἵρεσιν. ### English translation (Claude) In agreement with these was what Gabriel announced to the Virgin, saying that the one born from her would reign “for ever” and that “of his kingdom” there would be no end. How Marcellus dared to write the opposite of all these, you may learn from his own words, by which he denied at once the divinity and the humanity of the Son of God, in a newer way than any godless heresy. ### Scripture references - Luke 1:33: quotation, high confidence ### Translation notes - Luke 1:33. ### Citation (SBL) Eusebius, Marcell. 2.1.8 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/2-1-8). ## Against Marcellus 2.1.9 - URL: https://sophiascriptura.com/fathers/eusebius-contra-marcellum/2-1-1/#p-2-1-9 - Source: Klostermann - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Unlike earlier heretics, Marcellus denies both Christ's pre-existence and his eternal kingdom. ### Greek text τῶν γὰρ ἑτεροδόξων οἱ μὲν μὴ προεῖναι μηδὲ προϋπάρχειν τὸν υἱὸν τοῦ θεοῦ φάντες, ἄνθρωπον εἶναι αὐτὸν τοῖς λοιποῖς ὅμοιον ὑποθέμενοι ἐξ ἀνθρώπου, υἱοθεσίᾳ τετιμῆσθαι αὐτὸν ἔφασαν, καὶ τοῦτο δόντες ἀθάνατον καὶ ἀτελεύτητον αὐτῷ τιμὴν καὶ δόξαν καὶ βασιλείαν αἰώνιον ὡμολογήκασιν· οἱ δὲ τὸν ἄνθρωπον ἀρνησάμενοι υἱὸν εἶναι θεοῦ θεὸν προόντα ὑπεστήσαντο. ἀλλʼ οἱ μὲν τῆς ἐκκλησίας ἀλλότριοι μέχρι τοσούτου πλάνης ἤλασαν. ὁ δὲ τῆς ἐκκλησίας τοῦ θεοῦ τοσούτοις καθηγησάμενος χρόνοις τὴν ὕπαρξιν ⟨ἀν⟩αιρεῖ τοῦ υἱοῦ τοῦ θεοῦ, τῷ ⟨τε⟩ αὐτοῦ λειτουργήσας θυσιαστηρίῳ ἑαυτὸν μὲν αἰωνίου καὶ ἀθανάτου ζωῆς τεύξεσθαι τάχα που πιστεύει, τὸν δʼ ἀρχιερέα ταύτης ἀποστερεῖ. ### English translation (Claude) For of the heterodox, some, saying that the Son of God did not pre-exist or exist before, supposed him to be a man like the rest, born of a man, and said he was honoured with adoption; but granting this, they confessed for him an immortal and unending honour and glory and an eternal kingdom. Others, denying the man, supposed that the Son of God was God pre-existing. But those strangers to the church went only so far in error. This man, who led the church of God for so many years, abolishes the existence of the Son of God; and having ministered at his altar, he believes, perhaps, that he himself will obtain eternal and immortal life, but deprives the high priest of it. ### Translation notes - The first group are adoptionists (such as the Ebionites or Paul of Samosata); the second are docetists. “abolishes” (ἀν-) and “and” are the editor's supplements. ### Citation (SBL) Eusebius, Marcell. 2.1.9 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/2-1-9). ## Against Marcellus 2.1.10 - URL: https://sophiascriptura.com/fathers/eusebius-contra-marcellum/2-1-1/#p-2-1-10 - Source: Klostermann - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Marcellus deprives Christ, the high priest, of the kingdom the saints will share. ### Greek text ἔχομεν δὲ »ἀρχιερέα μέγαν« κατὰ τὸν ἀπόστολον »διεληλυθότα τοὺς οὐρανούς, Ἰησοῦν τὸν υἱὸν τοῦ θεοῦ«, ὃν οὔτε προεῖναι οὔτε προϋφεστάναι τολμᾷ λέγειν, ἀλλὰ μηδὲ ἔσεσθαι μηδὲ τοῖς ἁγίοις τοῦ θεοῦ συνέσεσθαι κατʼ αὐτὴν ἐκείνην τὴν ἐπαγγελίαν τῆς τῶν οὐρανῶν βασιλείας. τηνικαῦτα γὰρ τῶν ἁγίων ἁπάντων μεθεξόντων τῆς τοῦ θεοῦ βασιλείας ἐν ἀφθάρτοις καὶ ἀθανάτοις σώμασιν, μόνον τὸν Χριστὸν καὶ τὴν σάρκα ἣν ἀνείληφεν ἀποστερεῖ αὐτῆς. ### English translation (Claude) But we have, according to the apostle, “a great high priest who has passed through the heavens, Jesus the Son of God,” whom he dares to say neither pre-existed nor pre-subsisted, nor will exist hereafter or be with the saints of God at the very fulfilment of the promise of the kingdom of heaven. For then, when all the saints share in the kingdom of God in incorruptible and immortal bodies, he deprives Christ alone, and the flesh which he assumed, of it. ### Scripture references - Heb 4:14: quotation, high confidence ### Translation notes - Heb 4:14. ### Citation (SBL) Eusebius, Marcell. 2.1.10 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/2-1-10). ## Against Marcellus 2.1.11 - URL: https://sophiascriptura.com/fathers/eusebius-contra-marcellum/2-1-1/#p-2-1-11 - Source: Klostermann - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Marcellus makes the author of life lose life itself, ignoring angel and prophets. ### Greek text καὶ οὐ φρίττει τὸν ἀρχηγὸν τῆς ἀναστάσεως, τὸν τῆς αἰωνίου ζωῆς τοῖς πᾶσιν αἴτιον, ἐκπεσεῖσθαι τῆς βασιλείας οὐ μόνον, ἀλλὰ καὶ αὐτῆς τῆς ζωῆς ἀποφαινόμενος· ὥσπερ ἂν εἴ τις ὀφθαλμοὺς μὲν δῷ, φῶς δὲ τὸ τῆς τούτων χορηγὸν ἐκλάμψεως ἀνέλοι. καὶ οὔτε ὁ τοσοῦτος τοῦ θεοῦ ἄγγελος Γαβριὴλ οὔτε ὁ μέγας προφήτης Δανιὴλ, περὶ οὗ ἐλέχθη »μὴ σύ σοφώτερος εἶ τοῦ Δανιήλ;« οὔτε ὁ τοσοῦτος Ἡσαΐας οὔθʼ ὁ λοιπὸς τῶν προφητῶν χορὸς τοιαῦτα μὴ γράφειν μηδὲ φρονεῖν τὸν ἄνδρα ἔπεισαν, ### English translation (Claude) And he does not shudder to declare that the author of the resurrection, the cause of eternal life for all, will fall not only from the kingdom but even from life itself: as if someone were to grant eyes but abolish the light that supplies their shining. And neither the great angel of God Gabriel, nor the great prophet Daniel, of whom it was said, “Are you wiser than Daniel?”, nor the great Isaiah, nor the rest of the choir of prophets persuaded the man not to write or think such things, ### Scripture references - Ezek 28:3: quotation, high confidence - Acts 3:15: echo, low confidence ### Translation notes - Ezek 28:3; Acts 3:15. ### Citation (SBL) Eusebius, Marcell. 2.1.11 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/2-1-11). ## Against Marcellus 2.1.12 - URL: https://sophiascriptura.com/fathers/eusebius-contra-marcellum/2-1-1/#p-2-1-12 - Source: Klostermann - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Even the Jews expect an eternal Messiah; Paul promises that we shall reign with Christ. ### Greek text οὔτʼ αὐτοὶ Ἰουδαῖοι, παρʼ οἷς ὁ προσδοκώμενος εἰσέτι νῦν Χριστός, ὃν Ἠλειμμένον καλεῖν εἰώθασιν, ἀγήρω τὴν βασιλείαν καὶ 〈ἀ〉θάνατον ἕξειν ἐλπίζεται. ἀλλὰ καὶ τούτων γέγονε χείρων ὁ καὶ εἰς τὴν ἀρχὴν ὁμοῦ καὶ εἰς τὸ τέλος τοῦ υἱοῦ τοῦ θεοῦ ἀσεβῆσαι τολμήσας ὃν οὐδʼ αὐτὸς ὁ θεῖος ἀπόστολος κατεδυσώπησεν μὴ τοιαῦτα ἀσεβεῖν, ἄντικρυς λέγων »πιστὸς ὁ λόγος· εἰ γὰρ συναπεθάνομεν, καὶ συζήσομεν· εἰ ὑπομένομεν, καὶ συμβασιλεύσομεν«, καὶ κληρονόμους μὲν ἡμᾶς ἔσεσθαι τοῦ θεοῦ, οὐ μὴν δίχα Χριστοῦ, »κληρονόμοι« γάρ φησιν ### English translation (Claude) nor even the Jews, among whom the Christ still expected now, whom they are accustomed to call the Anointed, is hoped to have an ageless and immortal kingdom. But he has become worse even than these, who dared to commit impiety against both the beginning and the end of the Son of God; whom not even the divine apostle shamed out of such impiety, when he says outright: “The saying is faithful: for if we have died with him, we shall also live with him; if we endure, we shall also reign with him”; and that we shall be heirs of God, yet not without Christ, for he says, “heirs ### Scripture references - 2 Tim 2:11–12: quotation, high confidence - Rom 8:17: quotation, high confidence ### Translation notes - 2 Tim 2:11–12; Rom 8:17. “Anointed” renders Ἠλειμμένον (Aquila's rendering of Messiah). “immortal” (ἀ-) is the editor's supplement. ### Citation (SBL) Eusebius, Marcell. 2.1.12 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/2-1-12). ## Against Marcellus 2.1.13 - URL: https://sophiascriptura.com/fathers/eusebius-contra-marcellum/2-1-1/#p-2-1-13 - Source: Klostermann - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Paul says Christ, raised from the dead, dies no more. ### Greek text »θεοῦ, συγκληρονόμοι δὲ τοῦ Χριστοῦ, εἴπερ συμπάσχομεν ἵνα καὶ συνδοξασθῶμεν«. καὶ πάλιν »εἰ δὲ ἀπεθάνομεν« φησὶν »σὺν Χριστῷ, πιστεύομεν ὅτι καὶ συζήσομεν αὐτῷ, εἰδότες ὅτι Χριστὸς ἐγερθεὶς ἐκ νεκρῶν οὐκέτι ἀποθνῄσκει· θάνατος αὐτοῦ οὐκέτι κυριεύσει«, ### English translation (Claude) of God, and fellow heirs with Christ, if indeed we suffer with him so that we may also be glorified with him.” And again he says: “But if we have died with Christ, we believe that we shall also live with him, knowing that Christ, being raised from the dead, dies no more; death will no longer have dominion over him,” ### Scripture references - Rom 8:17: quotation, high confidence - Rom 6:8–9: quotation, high confidence ### Translation notes - Rom 8:17; Rom 6:8–9. ### Citation (SBL) Eusebius, Marcell. 2.1.13 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/2-1-13). ## Against Marcellus 2.1.14 - URL: https://sophiascriptura.com/fathers/eusebius-contra-marcellum/2-1-1/#p-2-1-14 - Source: Klostermann - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Our hope is to share Christ's glory and kingdom, which requires that he live and reign. ### Greek text καὶ αὖθις »τὸ δὲ χάρισμα τοῦ θεοῦ ζωὴ αἰώνιος ἐν Χριστῷ Ἰησοῦ τῷ κυρίῳ ἡμῶν«. οὐκοῦν ἡ αἰώνιος ζωὴ οὐκ ἄλλως ἡμῖν πορισθήσεται ἢ »ἐν Χριστῷ Ἰησοῦ τῷ κυρίῳ ἡμῶν«· καὶ ἡ ἐλπὶς ἡμῶν οὐχ ἁπλῶς ζῆσαι, ἀλλὰ σὺν αὐτῷ δοξασθῆναι καὶ σὺν αὐτῷ κληρονομῆσαι καὶ σὺν αὐτῷ βασιλεῦσαι· πάντα γὰρ ἡμῖν ἐκ τῆς αὐτοῦ κοινωνίας ὑπάρξει. ### English translation (Claude) and again: “But the gift of God is eternal life in Christ Jesus our Lord.” So eternal life will be procured for us in no other way than “in Christ Jesus our Lord”; and our hope is not simply to live, but to be glorified with him and to inherit with him and to reign with him; for all things will be ours from fellowship with him. ### Scripture references - Rom 6:23: quotation, high confidence ### Translation notes - Rom 6:23. ### Citation (SBL) Eusebius, Marcell. 2.1.14 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/2-1-14). ## Against Marcellus 2.1.15 - URL: https://sophiascriptura.com/fathers/eusebius-contra-marcellum/2-1-1/#p-2-1-15 - Source: Klostermann - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Fellowship with Christ means being raised and seated with him in the ages to come. ### Greek text ὃ διδάσκει ὁ αὐτὸς φήσας »πιστὸς ὁ θεός, διʼ οὗ ἐκλήθητε εἰς κοινωνίαν τοῦ υἱοῦ αὐτοῦ Ἰησοῦ Χριστοῦ τοῦ κυρίου ἡμῶν«. τίς δʼ ἡ κοινωνία, παρίστησιν »καὶ συνήγειρεν« λέγων »καὶ συνεκάθισεν ἐν τοῖς ἐπουρανίοις ἐν Χριστῷ Ἰησοῦ, ἵνα ἐνδείξηται ἐν τοῖς αἰῶσιν τοῖς ἐπερχομένοις τὸ ὑπερβάλλον πλοῦτος τῆς χάριτος ἐν χρηστότητι ἐφʼ ἡμᾶς ἐν Χριστῷ Ἰησοῦ«. ### English translation (Claude) The same apostle teaches this when he says: “God is faithful, through whom you were called into the fellowship of his Son Jesus Christ our Lord.” And what the fellowship is he shows, saying: “and raised us up with him and seated us with him in the heavenly places in Christ Jesus, so that in the ages to come he might show the surpassing riches of his grace in kindness toward us in Christ Jesus.” ### Scripture references - 1 Cor 1:9: quotation, high confidence - Eph 2:6–7: quotation, high confidence ### Translation notes - 1 Cor 1:9; Eph 2:6–7. ### Citation (SBL) Eusebius, Marcell. 2.1.15 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/2-1-15). ## Against Marcellus 2.1.16 - URL: https://sophiascriptura.com/fathers/eusebius-contra-marcellum/2-1-1/#p-2-1-16 - Source: Klostermann - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ remains a priest for ever and always lives to intercede. ### Greek text ὁ δʼ αὐτὸς καὶ ταῦτα περὶ τοῦ σωτῆρος ἐδίδασκεν φάσκων »ὁ δὲ διὰ τὸ μένειν αὐτὸν εἰς τὸν αἰῶνα ἀπαράβατον ἔχει τὴν ἱερωσύνην· ὅθεν καὶ σώζειν εἰς τὸ παντελὲς δύναται τοὺς προσιόντας διʼ αὐτοῦ τῷ θεῷ, πάντοτε ζῶν εἰς τὸ ἐντυγχάνειν ὑπὲρ αὐτῶν«. ### English translation (Claude) The same apostle taught this also about the Saviour, saying: “But he, because he remains for ever, holds his priesthood permanently; hence he is able to save completely those who draw near to God through him, since he always lives to make intercession for them.” ### Scripture references - Heb 7:24–25: quotation, high confidence ### Translation notes - Heb 7:24–25. ### Citation (SBL) Eusebius, Marcell. 2.1.16 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/2-1-16). ## Against Marcellus 2.1.17 - URL: https://sophiascriptura.com/fathers/eusebius-contra-marcellum/2-1-1/#p-2-1-17 - Source: Klostermann - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Eusebius turns to Marcellus's denial of the Son's existence before the incarnation. ### Greek text οὐ μὴν ἀλλὰ καὶ τὸν Μελχισεδὲκ »εἰς τὸ διηνεκὲς« ἱερέα μένειν ἔλεγεν διὰ τὸ ἀφωμοιωμένον εἶναι »τῷ υἱῷ τοῦ θεοῦ«. ἀλλʼ ὅτι μὲν τούτοις ἅπασιν Μάρκελλος τἀναντία γράφειν ἐτόλμα μικρὸν ὕστερον παρατεθήσεται, νυνὶ δὲ ὅπως ἐφρόνει περὶ τοῦ μηδὲ τὴν ἀρχὴν εἶναι μηδʼ ὑφεστάναι τὸν τοῦ θεοῦ υἱὸν θεασώμεθα πρότερον. ### English translation (Claude) Moreover he said that Melchizedek remains a priest “for ever” because he is made like “the Son of God.” But that Marcellus dared to write the opposite of all these will be set out a little later; now let us first see how he thought that the Son of God did not exist or subsist at all in the beginning. ### Scripture references - Heb 7:3: quotation, high confidence ### Translation notes - Heb 7:3. ### Citation (SBL) Eusebius, Marcell. 2.1.17 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/2-1-17). ## Against Marcellus 2.2.1 - URL: https://sophiascriptura.com/fathers/eusebius-contra-marcellum/2-2-1/#p-2-2-1 - Source: Klostermann - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Marcellus says that before the incarnation the Son was only Word. ### Greek text Ἐπισκήψας τοῖς εἰρηκόσιν τὸν υἱὸν τοῦ θεοῦ ἀληθῶς υἱὸν εἶναι ζῶντα καὶ ὑφεστῶτα τὴν ἑαυτοῦ δόξαν φανερὰν καθίστησιν αὐταῖς συλλαβαῖς γράφων οὕτως οὐκοῦν πρὸ μὲν τοῦ κατελθεῖν καὶ διὰ τῆς παρθένου τεχθῆναι λόγος ἦν μόνον. ἐπεὶ τί ἕτερον ἦν πρὸ τοῦ τὴν ἀνθρωπίνην ἀναλαβεῖν σάρκα τὸ κατελθὸν »ἐπʼ ἐσχάτων τῶν ἡμερῶν«, ὡς καὶ αὐτὸς γέγραφεν, καὶ [τὸ] γεννηθὲν ἐκ τῆς παρθένου; οὐδὲν ἕτερον ἦν ἢ λόγος. ### English translation (Claude) Having attacked those who said that the Son of God is truly Son, living and subsisting, he makes his own opinion plain, writing in these very syllables: “Therefore, before coming down and being born through the Virgin, he was only Word. For what else was it, before taking human flesh, that came down ‘in the last days,’ as he too has written, and was born from the Virgin? It was nothing else than Word.” ### Scripture references - Heb 1:2: quotation, medium confidence ### Translation notes - Quotation of Marcellus. Heb 1:2. The editor deletes “the” (τὸ). ### Citation (SBL) Eusebius, Marcell. 2.2.1 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/2-2-1). ## Against Marcellus 2.2.2 - URL: https://sophiascriptura.com/fathers/eusebius-contra-marcellum/2-2-1/#p-2-2-2 - Source: Klostermann - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Marcellus says the Spirit through many persons testifies to the Word's eternity. ### Greek text εἶτα προϊὼν ἑξῆς ἀίδιον αὐτὸν λέγει, ἀγένητον αὐτὸν οὕτως ὁριζόμενος. γράφει δὲ οὕτως ἀκούεις τοίνυν τῆς συμφωνίας τοῦ ἁγίου πνεύματος, διὰ πολλῶν καὶ διαφόρων προσώπων τῇ τοῦ λόγου μαρτυρούσης ἀιδιότητι; ### English translation (Claude) Then, going on, he calls him eternal, thereby defining him as unbegotten. He writes thus: “Do you hear, then, the agreement of the Holy Spirit, testifying through many different persons to the eternity of the Word? ### Translation notes - Quotation of Marcellus. πρόσωπα here means the speakers (prophets and apostles) through whom the Spirit testifies. ### Citation (SBL) Eusebius, Marcell. 2.2.2 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/2-2-2). ## Against Marcellus 2.2.3 - URL: https://sophiascriptura.com/fathers/eusebius-contra-marcellum/2-2-1/#p-2-2-3 - Source: Klostermann - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Marcellus reads John 1:1 as three testimonies to the Word's eternity. ### Greek text καὶ διὰ τοῦτο ἄρχεται μὲν ἀπὸ τῆς ἀιδιότητος τοῦ λόγου· »ἐν ἀρχῇ ἦν ὁ λόγος« λέγων »καὶ ὁ λόγος ἦν πρὸς τὸν θεόν, καὶ θεὸς ἦν ὁ λόγος«. τρισὶν ἐπαλλήλοις μαρτυρίαις χρώμενος τὴν ἀιδιότητα τοῦ λόγου δεικνύναι βούλεται. καὶ μεθʼ ἕτερα ἐπιλέγει πρότερον γάρ, ὥσπερ πολλάκις ἔφην, οὐδὲν ἕτερον ἢ λόγος ἦν. ### English translation (Claude) And for this reason he begins from the eternity of the Word, saying: ‘In the beginning was the Word, and the Word was with God, and the Word was God.’ Using three successive testimonies, he wants to show the eternity of the Word.” And after other things he adds: “For before, as I have often said, he was nothing other than Word.” ### Scripture references - John 1:1: quotation, high confidence ### Translation notes - Quotations of Marcellus. John 1:1. The second quotation is Klostermann's fragment 81 (the number is printed in the text). ### Citation (SBL) Eusebius, Marcell. 2.2.3 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/2-2-3). ## Against Marcellus 2.2.4 - URL: https://sophiascriptura.com/fathers/eusebius-contra-marcellum/2-2-1/#p-2-2-4 - Source: Klostermann - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Marcellus says the Word was not the image before the incarnation, and that what came down was spirit, that is, God. ### Greek text καὶ προστίθησιν, ὅτι οὐδὲ »εἰκὼν« ἦν »τοῦ θεοῦ τοῦ ἀοράτου«, φάσκων οὐκοῦν πρόδηλον, ὅτι πρὸ τῆς τοῦ ἡμετέρου σώματος ἀναλήψεως ὁ λόγος καθʼ ἑαυτὸν οὐκ ἦν εἰκὼν τοῦ ἀοράτου θεοῦ. καὶ αὖθις μεθʼ ἕτερα ἐπιφέρει τί τοίνυν ἦν τὸ κατελθὸν τοῦτο πρὸ τοῦ ἐνανθρωπῆσαι; πάντως πού φησιν· πνεῦμα. εἰ γάρ τι παρὰ τοῦτο ἐθέλοι λέγειν, οὐ συγχωρήσει αὐτῷ ὁ πρὸς τὴν παρθένον εἰρηκὼς ἄγγελος »πνεῦμα ἅγιον ἐπελεύσεται ἐπὶ σέ«. εἰ δὲ πνεῦμα εἶναι φήσει, ἄκουε τοῦ σωτῆρος λέγοντος »πνεῦμα ὁ θεός«. ### English translation (Claude) And he adds that he was not even “the image of the invisible God,” saying: “It is therefore plain that before the taking up of our body the Word by himself was not the image of the invisible God.” And again after other things he adds: “What, then, was this that came down before becoming man? Surely, he says, spirit. For if he wished to say anything besides this, the angel who said to the Virgin, ‘The Holy Spirit will come upon you,’ will not allow him. And if he says it is spirit, hear the Saviour saying, ‘God is spirit.’” ### Scripture references - Col 1:15: quotation, high confidence - Luke 1:35: quotation, high confidence - John 4:24: quotation, high confidence ### Translation notes - Quotations of Marcellus. Col 1:15; Luke 1:35; John 4:24. ### Citation (SBL) Eusebius, Marcell. 2.2.4 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/2-2-4). ## Against Marcellus 2.2.5 - URL: https://sophiascriptura.com/fathers/eusebius-contra-marcellum/2-2-1/#p-2-2-5 - Source: Klostermann - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Marcellus's argument implies that the Father himself became man. ### Greek text σαφῶς ἐντεῦθεν τοῦ σωτῆρος περὶ τοῦ πατρὸς εἰρηκότος »πνεῦμα ὁ θεός«, ἐλέγχεται Μάρκελλος αὐτὸν τὸν πατέρα ἐνηνθρωπηκέναι εἰπών. ὁ δʼ ἔτι μᾶλλον φιλοτιμεῖται, γράφων ὧδε καὶ μανθανέτω τοίνυν θεοῦ λόγον ἐληλυθέναι, οὐ λόγον καταχρηστικῶς ὀνομασθέντα, ὡς αὐτοί φασιν, ἀλλʼ ἀληθῆ ὄντα λόγον. ### English translation (Claude) Since the Saviour clearly said this about the Father, “God is spirit,” Marcellus is convicted of saying that the Father himself became man. But he is even more ambitious, writing thus: “And let him learn, then, that the Word of God has come, not a Word called so loosely, as they say, but being a true Word.” ### Scripture references - John 4:24: quotation, high confidence ### Translation notes - John 4:24. From “And let him learn” Eusebius quotes Marcellus. ### Citation (SBL) Eusebius, Marcell. 2.2.5 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/2-2-5). ## Against Marcellus 2.2.6 - URL: https://sophiascriptura.com/fathers/eusebius-contra-marcellum/2-2-1/#p-2-2-6 - Source: Klostermann - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Marcellus says the Godhead, an indivisible monad, is expanded only by activity in the incarnation. ### Greek text καὶ αὖθις προστίθησιν ταῦτα τοῖς εἰρημένοις εἰ μὲν γὰρ ἡ τοῦ πνεύματος ἐξέτασις γίγνοιτο μόνη, ἓν καὶ ταὐτὸν εἰκότως εἶναι τῷ θεῷ φαίνοιτο· εἰ δὲ ἡ κατὰ σάρκα προσθήκη ἐπὶ τοῦ σωτῆρος ἐξετάζοιτο, ἐνεργείᾳ ἡ θεότης μόνῃ πλατύνεσθαι δοκεῖ· ὥστε εἰκότως μονὰς ὄντως ἐστὶν ἀδιαίρετος. ### English translation (Claude) And again he adds this to what was said: “For if the examination were of the spirit alone, he would rightly appear to be one and the same with God; but if the addition according to the flesh in the Saviour were examined, the Godhead seems to be expanded by activity alone; so that it is rightly truly an indivisible monad.” ### Translation notes - Quotation of Marcellus. ### Citation (SBL) Eusebius, Marcell. 2.2.6 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/2-2-6). ## Against Marcellus 2.2.7 - URL: https://sophiascriptura.com/fathers/eusebius-contra-marcellum/2-2-1/#p-2-2-7 - Source: Klostermann - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Marcellus grants a sending forth before the ages but rejects Asterius's further claim. ### Greek text καὶ ἔτι μᾶλλον τοῦτο κατασκευάζει διʼ ὧν ἐν τοῖς ἑξῆς οὕτω γράφει τὸ μὲν οὖν πρὸ τῶν αἰώνων αὐτὸν γεγεννῆσθαι φῆσαι, ἀκολούθως εἰρηκέναι δοκεῖ· γέννημα γὰρ τὸ προελθὸν τοῦ προεμένου γίγνεται πατρός. θάτερον δʼ οὐκέτι ὑγιῶς οὐδʼ εὐσεβῶς αὐτῷ παρείληπται. ### English translation (Claude) And he establishes this still more by what he writes next: “To say, then, that he was begotten before the ages seems to have been said consistently; for what goes forth becomes the offspring of the father who sent it forth. But the other point he has taken up neither soundly nor piously. ### Translation notes - Quotation of Marcellus on Asterius. ### Citation (SBL) Eusebius, Marcell. 2.2.7 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/2-2-7). ## Against Marcellus 2.2.8 - URL: https://sophiascriptura.com/fathers/eusebius-contra-marcellum/2-2-1/#p-2-2-8 - Source: Klostermann - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Marcellus rejects “Son” for an impression of human generation and makes the Word a mere commanding word. ### Greek text τὸ γὰρ μὴ λόγον εἶναι φῆσαι τὸν ἐξ αὐτοῦ προελθόντα καὶ τοῦτον εἶναι τὸν τῆς γεννήσεως ἀληθῆ τρόπον, ἀλλʼ ἁπλῶς υἱὸν μόνον, ἔμφασίν τινα τοῖς ἀκούουσιν ἀνθρωπίνης ὄψεως παρέχειν εἴωθεν. καὶ ἐν τούτοις μὲν γυμνῇ τῇ κεφαλῇ τὸν μὲν υἱὸν ἠρνήσατο, ψιλὸν δὲ λόγον ὥσπερ τινὰ προστακτικὸν τῶν ποιητέων εἰσάγων δῆλός ἐστιν ἐξ ὧν ἐπιφέρει λέγων ὃν οὕτω πᾶσαι αἱ θεῖαι κηρύττουσιν γραφαί. ### English translation (Claude) For to say that the one who went forth from him is not Word, and that this is not the true manner of the generation, but simply only Son, usually gives the hearers an impression of a human sight.” In this he has denied the Son bareheaded, and is clearly introducing a mere word, like a word commanding what is to be done, from what he adds, saying: “whom all the divine Scriptures proclaim in this way. ### Translation notes - Quotations of Marcellus; the second continues in 2.2.9–10. “Bareheaded”: openly, without disguise. ### Citation (SBL) Eusebius, Marcell. 2.2.8 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/2-2-8). ## Against Marcellus 2.2.9 - URL: https://sophiascriptura.com/fathers/eusebius-contra-marcellum/2-2-1/#p-2-2-9 - Source: Klostermann - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Marcellus cites psalms, Proverbs and Isaiah on the word of the Lord. ### Greek text Δαυὶδ μὲν γὰρ περὶ αὐτοῦ λέγει » τῷ λόγῳ κυρίου οἱ οὐρανοὶ ἐστερεώθησαν «. αὖθίς τε 〈ὁ〉 αὐτὸς » ἐξαπέστειλεν τὸν λόγον αὐτοῦ καὶ ἰάσατο αὐτούς «. Σολομὼν δὲ » ζητήσουσίν με κακοί, καὶ οὐχ εὑρήσουσιν. ἐμίσησαν γὰρ σοφίαν, τὸν δὲ λόγον κυρίου οὐ προείλαντο«. Ἡσαΐας τε » ἐκ γὰρ Σιὼν ἐξελεύσεται « ἔφη » νόμος καὶ λόγος κυρίου ἐξ Ἱερουσαλήμ «. ### English translation (Claude) For David says of him: ‘By the word of the Lord the heavens were made firm.’ And again the same: ‘He sent forth his word and healed them.’ And Solomon: ‘The wicked will seek me and will not find me; for they hated wisdom, and did not choose the word of the Lord.’ And Isaiah said: ‘For out of Zion will go forth the law, and the word of the Lord from Jerusalem.’ ### Scripture references - Ps 33:6 (32:6 LXX): quotation, high confidence - Ps 107:20 (106:20 LXX): quotation, high confidence - Prov 1:28–29: quotation, high confidence - Isa 2:3: quotation, high confidence ### Translation notes - Continues the quotation of Marcellus. Ps 33:6 (LXX 32:6); Ps 107:20 (LXX 106:20); Prov 1:28–29 (LXX); Isa 2:3. “the same” (ὁ) is the editor's supplement. ### Citation (SBL) Eusebius, Marcell. 2.2.9 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/2-2-9). ## Against Marcellus 2.2.10 - URL: https://sophiascriptura.com/fathers/eusebius-contra-marcellum/2-2-1/#p-2-2-10 - Source: Klostermann - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Marcellus cites Jeremiah, Hosea and Micah on the word of the Lord. ### Greek text καὶ αὖθις Ἱερεμίας » ᾐσχύνθησαν σοφοὶ « φησὶν » καὶ ἐπτοήθησαν καὶ ἑάλωσαν, ὅτι τὸν λόγον τοῦ κυρίου ἀπεδοκίμασαν «. καὶ Ὡσηὲ 〈δὲ〉 ὁ προφήτης » ἐμίσησαν « 〈ἔφη〉 » ἐν πύλαις ἐλέγχοντα, καὶ λόγον ὅσιον ἐβδελύξαντο «. Μιχαίας τε ὁμοίως καὶ αὐτὸς περὶ τοῦ λόγου μνημονεύων 〈 » ἐκ Σιὼν « 〉 ἔφη » ἐξελεύσεται νόμος, καὶ λόγος κυρίου ἐξ Ἱερουσαλήμ «. ### English translation (Claude) And again Jeremiah says: ‘The wise were put to shame and terrified and caught, because they rejected the word of the Lord.’ And Hosea the prophet said: ‘They hated the one who reproves in the gates, and abhorred a holy word.’ And Micah likewise, he too mentioning the word, said: ‘Out of Zion will go forth the law, and the word of the Lord from Jerusalem.’ ### Scripture references - Jer 8:9: quotation, high confidence - Amos 5:10: quotation, high confidence - Mic 4:2: quotation, high confidence ### Translation notes - Continues the quotation of Marcellus. Jer 8:9; Amos 5:10 (Marcellus attributes it to Hosea); Mic 4:2. The words “and”, “said” and “out of Zion” are the editor's supplements. ### Citation (SBL) Eusebius, Marcell. 2.2.10 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/2-2-10). ## Against Marcellus 2.2.11 - URL: https://sophiascriptura.com/fathers/eusebius-contra-marcellum/2-2-1/#p-2-2-11 - Source: Klostermann - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Marcellus treats the Word of John 1:1 as like the commanding word of the prophets. ### Greek text τοσαῦτα συνάγων περὶ τοῦ προστακτικοῦ λόγου ῥητὰ Μάρκελλος τοιοῦτόν τινα εἶναί φησιν καὶ τὸν » ἐν ἀρχῇ πρὸς τὸν θεὸν « θεὸν λόγον. διὸ ἐπάγει φάσκων ὁ δὲ ἱερὸς ἀπόστολός τε καὶ μαθητὴς τοῦ κυρίου Ἰωάννης σαφῶς 〈καὶ〉 διαρρήδην ἐν ἀρχῇ τοῦ εὐαγγελίου διδάσκων, ὡς ἀγνοούμενον ἐν ἀνθρώποις πρότερον, λόγον αὐτὸν τοῦ παντοκράτορος ὀνομάζων. οὕτως ἔφη » ἐν ἀρχῇ ἦν ὁ λόγος, καὶ ὁ λόγος ἦν πρὸς τὸν θεόν, καὶ θεὸς ἦν ὁ λόγος «. οὐ μιᾷ μαρτυρία χρώμενος τὴν ἀιδιότητα τοῦ λόγου σημαίνει. ### English translation (Claude) Collecting so many sayings about the commanding word, Marcellus says that the God Word who was “in the beginning with God” is something of this kind too. Therefore he adds, saying: “But the holy apostle and disciple of the Lord John, teaching clearly and expressly at the beginning of the gospel, as though he had been unknown among men before, names him Word of the Almighty. He said thus: ‘In the beginning was the Word, and the Word was with God, and the Word was God.’ Using not one testimony, he signifies the eternity of the Word. ### Scripture references - John 1:1–2: quotation, high confidence ### Translation notes - John 1:1–2. From “But the holy apostle” Eusebius quotes Marcellus. “and” is the editor's supplement. ### Citation (SBL) Eusebius, Marcell. 2.2.11 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/2-2-11). ## Against Marcellus 2.2.12 - URL: https://sophiascriptura.com/fathers/eusebius-contra-marcellum/2-2-1/#p-2-2-12 - Source: Klostermann - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Marcellus reads “in the beginning” as the Word in God in power, and “with God” as the Word active in creation. ### Greek text καὶ προστίθησιν τούτοις ἐπιλέγων ἑξῆς ἵνʼ ἐν μὲν τῷ φῆσαι » ἐν ἀρχῇ ἦν ὁ λόγος « δείξῃ δυνάμει ἐν τῷ πατρὶ εἶναι τὸν λόγον ([ἐν] ἀρχὴ γὰρ ἁπάντων τῶν γεγονότων ὁ θεὸς » ἐξ οὗ τὰ πάντα «), ἐν δὲ τῷ » καὶ ὁ λόγος ἦν πρὸς τὸν θεὸν « ἐνεργείᾳ πρὸς τὸν θεὸν εἶναι τὸν λόγον (» πάντα « γὰρ » διʼ αὐτοῦ ἐγένετο, καὶ χωρὶς αὐτοῦ ἐγένετο οὐδὲ ἕν «), ### English translation (Claude) And he adds to this, saying next: “So that, in saying ‘In the beginning was the Word,’ he might show that the Word is in the Father in power (for God is the beginning of all things that have come into being, ‘from whom are all things’), and in ‘and the Word was with God,’ that the Word is with God in activity (for ‘all things came into being through him, and without him nothing came into being’), ### Scripture references - John 1:1: quotation, high confidence - 1 Cor 8:6: quotation, high confidence - John 1:3: quotation, high confidence ### Translation notes - Quotation of Marcellus. John 1:1, 3; 1 Cor 8:6. The editor deletes “in” (ἐν) before “beginning”. ### Citation (SBL) Eusebius, Marcell. 2.2.12 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/2-2-12). ## Against Marcellus 2.2.13 - URL: https://sophiascriptura.com/fathers/eusebius-contra-marcellum/2-2-1/#p-2-2-13 - Source: Klostermann - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Marcellus says “the Word was God” keeps the Godhead undivided. ### Greek text ἐν δὲ τῷ θεὸν εἶναι τὸν λόγον εἰρηκέναι μὴ διαιρεῖν τὴν θεότητα, ἐπειδὴ ὁ λόγος τε ἐν αὐτῷ καὶ αὐτὸς ἐν τῷ λόγῳ· » ἐν ἐμοὶ « γάρ φησιν » ὁ πατήρ, κἀγὼ ἐν τῷ πατρί «. καὶ ἔτι τούτοις προστίθησιν, ἀπογυμνῶν τὸν ἴδιον νοῦν διʼ ὧν ἑξῆς ἐπάγει, λέγων ὁ τοίνυν ἱερὸς ἀπόστολός τε καὶ μαθητὴς τοῦ κυρίου Ἰωάννης τῆς ἀιδιότητος αὐτοῦ μνημονεύων ἀληθὴς ἐγίγνετο τοῦ λόγου μάρτυς, » ἐν ἀρχῇ ἦν ὁ λόγος« λέγων » καὶ ὁ λόγος ἦν πρὸς τὸν θεόν, καὶ θεὸς ἦν ὁ λόγος«. ### English translation (Claude) and in saying that the Word is God, that he might not divide the Godhead, since the Word is in him and he in the Word; for he says, ‘The Father is in me, and I in the Father.’” And he adds still more to this, laying bare his own mind in what he adds next, saying: “The holy apostle and disciple of the Lord John, then, mentioning his eternity, became a true witness of the Word, saying: ‘In the beginning was the Word, and the Word was with God, and the Word was God.’ ### Scripture references - John 1:1: quotation, high confidence - John 14:10: quotation, high confidence ### Translation notes - Quotations of Marcellus. John 1:1; John 14:10. ### Citation (SBL) Eusebius, Marcell. 2.2.13 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/2-2-13). ## Against Marcellus 2.2.14 - URL: https://sophiascriptura.com/fathers/eusebius-contra-marcellum/2-2-1/#p-2-2-14 - Source: Klostermann - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Marcellus says John mentions no generation of the Word; the flesh belongs to the man, the spirit is one with the Father. ### Greek text οὐδὲν γενέσεως ἐνταῦθα μνημονεύων τοῦ λόγου, ἀλλʼ ἐπαλλήλοις τρισὶν μαρτυρίαις χρώμενος, ἐβεβαίου ἐν ἀρχῇ τὸν λόγον εἶναι. καὶ προστίθησιν τούτοις λέγων τὴν μὲν κατὰ σάρκα οἰκονομίαν τῷ ἀνθρώπῳ διαφέρειν γιγνώσκομεν, τὴν δὲ κατὰ πνεῦμα ἀιδιότητα ἡνῶσθαι τῷ πατρὶ πεπιστεύκαμεν. ### English translation (Claude) Mentioning nothing here of a generation of the Word, but using three successive testimonies, he confirmed that the Word was in the beginning.” And he adds to this, saying: “We know that the dispensation according to the flesh belongs to the man, but we have believed that the eternity according to the spirit is united to the Father.” ### Translation notes - Quotations of Marcellus. ### Citation (SBL) Eusebius, Marcell. 2.2.14 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/2-2-14). ## Against Marcellus 2.2.15 - URL: https://sophiascriptura.com/fathers/eusebius-contra-marcellum/2-2-1/#p-2-2-15 - Source: Klostermann - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Marcellus argues from John that the Word is in God and is the Father's power. ### Greek text τούτοις προϊὼν ἑξῆς ἐπιλέγει ταῦτα εἰ οὖν αὐτὸς λέγει ταῦτα » ἐγὼ ἐκ τοῦ πατρὸς ἐξῆλθον καὶ ἥκω «, καὶ αὖθις » καὶ ὁ λόγος, ὃν ἀκούετε, οὐκ ἔστιν ἐμός, ἀλλὰ τοῦ πέμψαντός με πατρός « καὶ » πάντα ὅσα ἔχει ὁ πατὴρ ἐμά ἐστιν «, δῆλον ὅτι εἰκότως κἀκεῖνο ἔλεγεν » ἐν ἐμοὶ ὁ πατὴρ κἀγὼ ἐν τῷ πατρί «, ἵνα ἐν θεῷ μὲν ᾖ ὁ λόγος ὁ τοῦτο λέγων, ἐν δὲ τῷ λόγῳ ὁ πατήρ, ὅτι δύναμις τοῦ πατρὸς ὁ λόγος. ### English translation (Claude) Going on next to this he adds: “If, then, he himself says, ‘I came forth from the Father and have come,’ and again, ‘And the word which you hear is not mine but the Father's who sent me,’ and ‘All that the Father has is mine,’ it is clear that he rightly said that too, ‘The Father is in me and I in the Father,’ so that the Word who says this is in God, and the Father in the Word, because the Word is the power of the Father. ### Scripture references - John 8:42: quotation, high confidence - John 14:24: quotation, high confidence - John 16:15: quotation, high confidence - John 14:10: quotation, high confidence ### Translation notes - Quotation of Marcellus. John 8:42; John 14:24; John 16:15; John 14:10. ### Citation (SBL) Eusebius, Marcell. 2.2.15 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/2-2-15). ## Against Marcellus 2.2.16 - URL: https://sophiascriptura.com/fathers/eusebius-contra-marcellum/2-2-1/#p-2-2-16 - Source: Klostermann - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Marcellus argues that “I and the Father are one” means inseparability of God and his Word, not agreement. ### Greek text » θεοῦ « γὰρ αὐτὸν » δύναμιν καὶ θεοῦ σοφίαν « ἀξιόπιστος εἴρηκεν μάρτυς. οὐ διὰ τὴν ἐν ἅπασιν οὖν λόγοις τε καὶ ἔργοις ἀκριβῆ συμφωνίαν, ὡς Ἀστέριος ἔφη, ὁ σωτὴρ λέγει » ἐγὼ καὶ ὁ πατὴρ ἕν ἐσμεν «, ἀλλὰ διότι ἀδύνατόν ἐστιν, ἢ λόγον θεοῦ ἢ θεὸν τοῦ ἑαυτοῦ μερίζεσθαι λόγου. ἐπεὶ εἰ διὰ τὴν ἐν ἅπασιν συμφωνίαν τοῦτο εἰρηκέναι τὸν σωτῆρα Ἀστέριος οἴεται, καὶ μὴ τῇ δευτέρᾳ οἰκονομίᾳ προσέχων τἀληθὲς μανθάνειν ἐθέλει, ἀναγκαῖόν ἐστιν ὑπομνῆσαι αὐτόν, πῶς ἐνίοτε [τὸ] κατὰ τὸ [σὴν] φαινόμενον ἀσυμφωνίαν ἐστὶν ἰδεῖν. ### English translation (Claude) For a trustworthy witness has called him ‘the power of God and the wisdom of God.’ So it is not because of the exact agreement in all words and deeds, as Asterius said, that the Saviour says ‘I and the Father are one,’ but because it is impossible either for the Word of God, or for God, to be separated from his own Word. For if Asterius thinks the Saviour said this because of agreement in all things, and does not want to learn the truth by attending to the second dispensation, it is necessary to remind him how at times one can see an apparent disagreement. ### Scripture references - 1 Cor 1:24: quotation, high confidence - John 10:30: quotation, high confidence ### Translation notes - Continues the quotation of Marcellus. 1 Cor 1:24; John 10:30. “Second dispensation”: the incarnation. The editor deletes “the” (τὸ) and a stray “σὴν”. ### Citation (SBL) Eusebius, Marcell. 2.2.16 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/2-2-16). ## Against Marcellus 2.2.17 - URL: https://sophiascriptura.com/fathers/eusebius-contra-marcellum/2-2-1/#p-2-2-17 - Source: Klostermann - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Marcellus points to Gethsemane as showing an apparent disagreement of wills. ### Greek text οὕτω γὰρ ἡμᾶς τὰ ῥητὰ διδάσκει. ποία γὰρ ἐν καιρῷ τοῦ πάθους συμφωνία τοῦτο λέγοντος » πάτερ, εἰ δυνατόν, παρελθέτω τὸ ποτήριον τοῦτο «, ἐπιφέροντος δὲ κἀκεῖνο » πλὴν μὴ ὡς ἐγὼ θέλω, ἀλλʼ ὡς σύ «. οὐ συμφωνοῦντος γὰρ ἦν πρῶτον μὲν τὸ λέγειν » παρελθέτω τὸ ποτήριον τοῦτο «· οὐδὲν δὲ ἐχόμενον συμφωνίας καὶ τὸ ἐπιφερόμενον εἶναι δοκεῖ, λέγει γὰρ »μὴ τὸ ἐμόν, ἀλλὰ τὸ σὸν γενέσθω, πάτερ, θέλημα«. ### English translation (Claude) For so the sayings teach us. For what agreement was there at the time of the passion, when he said, ‘Father, if it is possible, let this cup pass,’ and added that too, ‘yet not as I will, but as you will’? For it was not the part of one in agreement first to say, ‘let this cup pass’; and what was added seems to hold nothing of agreement either, for he says, ‘let not my will but yours be done, Father.’ ### Scripture references - Matt 26:39: quotation, high confidence - Luke 22:42: quotation, high confidence ### Translation notes - Continues the quotation of Marcellus. Matt 26:39; Luke 22:42. ### Citation (SBL) Eusebius, Marcell. 2.2.17 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/2-2-17). ## Against Marcellus 2.2.18 - URL: https://sophiascriptura.com/fathers/eusebius-contra-marcellum/2-2-1/#p-2-2-18 - Source: Klostermann - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Marcellus says the Father willed the passion while the Son asked to be spared. ### Greek text ἀκούεις ὅπως ἀσυμφωνίαν κατὰ τὸ φαινόμενον δηλοῖ τὸ γράμμα, τοῦ μὲν θέλοντος, ‹ τοῦ δὲ μὴ θέλοντος〉. ὅτι μὲν γὰρ ἐβούλετο ὁ πατὴρ δῆλον ἀφʼ ὧν ὃ ἐβούλετο γέγονεν· ὅτι δὲ οὐκ ἐβούλετο ὁ υἱὸς δῆλον διʼ ὧν παραιτεῖται. καὶ αὖθις » οὐ ζητῶ « φησὶν » τὸ θέλημα τὸ ἐμὸν ἀλλὰ τὸ θέλημα τοῦ πέμψαντός με πατρός «. ### English translation (Claude) You hear how the letter shows an apparent disagreement, one willing and the other not willing. For that the Father willed is clear from the fact that what he willed came to pass; and that the Son did not will is clear from his asking to be excused. And again he says: ‘I do not seek my own will but the will of the Father who sent me.’ ### Scripture references - John 5:30: quotation, high confidence ### Translation notes - Continues the quotation of Marcellus. John 5:30. “the other not willing” is the editor's supplement. ### Citation (SBL) Eusebius, Marcell. 2.2.18 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/2-2-18). ## Against Marcellus 2.2.19 - URL: https://sophiascriptura.com/fathers/eusebius-contra-marcellum/2-2-1/#p-2-2-19 - Source: Klostermann - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Marcellus argues that “All that the Father has is mine” cannot express mere agreement. ### Greek text πῶς οὖν διὰ τὴν ἐν ἅπασιν συμφωνίαν τὸν σωτῆρα εἰρηκέναι φησὶν » ἐγὼ καὶ ὁ πατὴρ ἕν ἐσμεν «; καὶ μετὰ βραχέα ἐπιλέγει πῶς συμφωνίαν ἔχειν πρὸς τὸν πατέρα ὁ υἱὸς δύναται ἢ ὁ πατὴρ πρὸς τὸν υἱόν, τοῦ υἱοῦ » πάντα ὅσα ἔχει ὁ πατὴρ ἐμά ἐστιν « λέγοντος. ἄντικρυς γὰρ πλεονεκτοῦντος ἦν τοῦ υἱοῦ τὸν πατέρα τὸ λέγειν » πάντα ὅσα ἔχει ὁ πατὴρ ἐμά ἐστιν «. ### English translation (Claude) How then does he say that the Saviour said ‘I and the Father are one’ because of agreement in all things?” And after a little he adds: “How can the Son be in agreement with the Father, or the Father with the Son, when the Son says, ‘All that the Father has is mine’? For to say ‘All that the Father has is mine’ was plainly the part of a Son claiming more than the Father. ### Scripture references - John 10:30: quotation, high confidence - John 16:15: quotation, high confidence ### Translation notes - Quotations of Marcellus. John 10:30; John 16:15. ### Citation (SBL) Eusebius, Marcell. 2.2.19 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/2-2-19). ## Against Marcellus 2.2.20 - URL: https://sophiascriptura.com/fathers/eusebius-contra-marcellum/2-2-1/#p-2-2-20 - Source: Klostermann - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Marcellus argues that if Father and Son were two hypostases in agreement, they would share all things in common. ### Greek text τούτου γὰρ χάριν παρεὶς τὸ πάντα ὅσα ἔχει ὁ πατὴρ κοινά ἐστιν εἰπεῖν » πάντα ὅσα ἔχει ὁ πατὴρ ἐμά ἐστιν « ἔφη. καίτοι οὐκ ἦν ἴδιον τοῦ συμφωνοῦντος οὕτω λέγειν, ἀλλά· πάντα ὅσα ἔχει ὁ πατὴρ κοινά ἐστιν. εἰ γὰρ αἱ τῶν ἀποστόλων Πράξεις τὴν τῶν τηνικαῦτα προσιόντων τῇ πίστει συμφωνίαν ἐπαινοῦσαι » πάντα ἦν αὐτοῖς κοινὰ « ἔφασαν, καὶ ἐπʼ ἀνθρώπων τῶν συμφωνεῖν δυναμένων κοινὰ εἶναι πάντα νομίζειν ὀφείλει, πόσῳ μᾶλλον ἔδει τὸν πατέρα καὶ τὸν υἱὸν κοινωνίας μετέχειν, εἰς δύο ὑποστάσεις διῃρημένους; νυνὶ δὲ ἐν μὲν τῷ λέγειν » πάντα ὅσα ἔχει ὁ πατὴρ ἐμά ἐστιν « πλεονεκτῶν ὁ υἱὸς τὸν πατέρα φαίνεται· ἐν δὲ τῷ φάσκειν μηδὲ τοῦ ἑαυτοῦ λόγου κύριον εἶναι, ἀλλὰ καὶ τούτου τὸν πατέρα ### English translation (Claude) For this reason, passing over saying ‘All that the Father has is common,’ he said, ‘All that the Father has is mine.’ And yet it was not proper for one in agreement to speak so, but rather: All that the Father has is common. For if the Acts of the Apostles, praising the agreement of those who then came to the faith, said, ‘They had all things in common,’ and one must think that among men able to agree all things are common, how much more ought the Father and the Son to share fellowship, if they are divided into two hypostases? But now, in saying ‘All that the Father has is mine,’ the Son appears to claim more than the Father; and in saying that he is not even master of his own word, but that the Father is master of this too ### Scripture references - John 16:15: quotation, high confidence - Acts 4:32: quotation, high confidence ### Translation notes - Continues the quotation of Marcellus. John 16:15; Acts 4:32. ### Citation (SBL) Eusebius, Marcell. 2.2.20 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/2-2-20). ## Against Marcellus 2.2.21 - URL: https://sophiascriptura.com/fathers/eusebius-contra-marcellum/2-2-1/#p-2-2-21 - Source: Klostermann - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Marcellus says that on Asterius's view the Father would be taking the Son's own word. ### Greek text ( » ὁ « γὰρ » λόγος ὃν ἀκούετε « φησὶν » οὐκ ἔστιν ἐμὸς ἀλλὰ τοῦ πέμψαντός με πατρός« ). ἀφαιρεῖσθαι τὸν πατέρα τὰ ἴδια τοῦ παιδὸς δείκνυσιν. ἑκάτερα δὲ κατὰ τὴν Ἀστερίου οἴησιν οὐκ ἀκολούθως εἰρημένα φαίνεται. ### English translation (Claude) (for ‘the word which you hear,’ he says, ‘is not mine but the Father's who sent me’), he shows the Father taking away what belongs to the child. Both, on Asterius's supposition, appear to be said inconsistently. ### Scripture references - John 14:24: quotation, high confidence ### Translation notes - Continues the quotation of Marcellus. John 14:24. ### Citation (SBL) Eusebius, Marcell. 2.2.21 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/2-2-21). ## Against Marcellus 2.2.22 - URL: https://sophiascriptura.com/fathers/eusebius-contra-marcellum/2-2-1/#p-2-2-22 - Source: Klostermann - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Marcellus denies that John 10:30 refers to agreement in the flesh. ### Greek text ἔδει γὰρ τὸν συμφωνοῦντα μὴ τὰ 〈τῷ〉 ἑτέρῳ προσόντα παρασπᾶσθαι δίκαια, πλεονεκτικὸν γὰρ τοῦτό γε, ἀλλὰ τὰ ἑκατέρῳ προσόντα κοινὰ εἶναι νομίζειν. ὥστε ὅταν μὲν εἰς τὴν ἀνθρωπίνην ἀποβλέπωμεν σάρκα, οὐχ ὥσπερ Ἀστέριος γέγραφεν, οὕτως εὑρήσομεν εἰρηκότα τὸν σωτῆρα »ἐγὼ καὶ ὁ πατὴρ ἕν ἐσμεν «, οὐ γὰρ διὰ τὴν ἐν ἅπασιν λόγοις τε καὶ ἔργοις ἀκριβῇ συμφωνίαν, ὡς αὐτὸς γέγραφεν, ὁ σωτὴρ εἴρηκεν » ἐγὼ καὶ ὁ πατὴρ ἕν ἐσμεν «. ### English translation (Claude) For one in agreement ought not to snatch away the rights that belong to the other, for that is grasping, but to think that what belongs to each is common. So when we look at the human flesh, we shall not find the Saviour saying ‘I and the Father are one’ in the way Asterius wrote; for it was not because of the exact agreement in all words and deeds, as he wrote, that the Saviour said ‘I and the Father are one.’ ### Scripture references - John 10:30: quotation, high confidence ### Translation notes - Continues the quotation of Marcellus. John 10:30. “to the other” (τῷ) is the editor's supplement. ### Citation (SBL) Eusebius, Marcell. 2.2.22 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/2-2-22). ## Against Marcellus 2.2.23 - URL: https://sophiascriptura.com/fathers/eusebius-contra-marcellum/2-2-1/#p-2-2-23 - Source: Klostermann - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Marcellus says “I and the Father are one” refers to the Word, not to the assumed man. ### Greek text εἰ γὰρ τοῦτʼ ἦν, πάντως ἂν ἔφη· ἐγὼ καὶ ὁ πατὴρ ἐν ἅπασιν πρὸς ἀλλήλους συμφωνοῦμεν. νυνὶ δὲ » ἐγὼ καὶ ὁ πατὴρ ἕν ἐσμεν « ἔφη. οὐκοῦν εἰ ἐν ἐκείνοις ἀσυμφωνία τις ἦν, ἀνάγκη δὲ τὸν δεσπότην ἀληθεύειν, τὸν σωτῆρα ἀκριβῶς εἰδέναι προσήκει, ὅτι ἡνίκα ἂν » ἐγὼ καὶ ὁ πατὴρ ἕν ἐσμεν « λέγῃ, τηνικαῦτα οὐκ εἰς τὸν ἄνθρωπον ὃν ἀνείληφεν ἀποβλέπων τοῦτό φησιν, ἀλλʼ εἰς τὸν ἐκ τοῦ πατρὸς προελθόντα λόγον. ### English translation (Claude) For if that were so, he would surely have said: I and the Father agree with each other in all things. But now he said, ‘I and the Father are one.’ So if there was some disagreement in those matters, and the Master must speak the truth, one must know exactly that the Saviour, when he says ‘I and the Father are one,’ says it then not looking to the man whom he assumed, but to the Word who came forth from the Father. ### Scripture references - John 10:30: quotation, high confidence ### Translation notes - Continues the quotation of Marcellus. John 10:30. ### Citation (SBL) Eusebius, Marcell. 2.2.23 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/2-2-23). ## Against Marcellus 2.2.24 - URL: https://sophiascriptura.com/fathers/eusebius-contra-marcellum/2-2-1/#p-2-2-24 - Source: Klostermann - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Marcellus refers disagreement to the flesh and unity to the Word. ### Greek text εἰ γάρ τις ἀσυμφωνία εἶναι δοκοίη, αὕτη ἀναφέρεσθαι εἰς τὴν τῆς σαρκὸς ἀσθένειαν ὀφείλει, ἣν μὴ πρότερον ἔχων ἀνείληφεν ὁ λόγος. εἰ δὲ ἑνότης λέγοιτο, αὕτη τῷ λόγῳ διαφέρουσα φαίνεται. ### English translation (Claude) For if there seems to be some disagreement, it ought to be referred to the weakness of the flesh, which the Word assumed, not having had it before; and if unity is spoken of, this appears to belong to the Word. ### Translation notes - Continues the quotation of Marcellus. ### Citation (SBL) Eusebius, Marcell. 2.2.24 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/2-2-24). ## Against Marcellus 2.2.25 - URL: https://sophiascriptura.com/fathers/eusebius-contra-marcellum/2-2-1/#p-2-2-25 - Source: Klostermann - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Marcellus reads Christ's words to Philip as about spiritual sight of the Father in the Word. ### Greek text ὅθεν οὐ μόνον τὸ » ἐγὼ καὶ ὁ πατὴρ ἕν ἐσμεν « εἰκότως ἔφη, ἀλλὰ κἀκεῖνο· » τοσούτῳ χρόνῳ μεθʼ ὑμῶν εἰμί, Φίλιππε, καὶ λέγεις· δεῖξόν μοι τὸν πατέρα «, δῆλον ὅτι οὐ τούτοις τοῖς ὀφθαλμοῖς, ἀλλὰ τοῖς νοητοῖς τὰ νοητὰ ὁρᾶν δυναμένοις. ἀόρατος γὰρ τοῖς τῆς σαρκὸς ὄμμασιν ὅ τε πατὴρ ὑπάρχει καὶ ὁ τούτου λόγος. οὐ διὰ τὴν ἐν ἅπασιν οὖν συμφωνίαν τοῦτʼ ἔφη πρὸς Φίλιππον. ### English translation (Claude) Hence he rightly said not only ‘I and the Father are one,’ but that too: ‘Have I been with you so long, Philip, and you say, Show me the Father?’ Clearly not to these eyes, but to the spiritual eyes able to see spiritual things. For both the Father and his Word are invisible to the eyes of the flesh. So it was not because of agreement in all things that he said this to Philip.” ### Scripture references - John 10:30: quotation, high confidence - John 14:9: quotation, high confidence ### Translation notes - End of the quotation of Marcellus. John 10:30; John 14:9. ### Citation (SBL) Eusebius, Marcell. 2.2.25 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/2-2-25). ## Against Marcellus 2.2.26 - URL: https://sophiascriptura.com/fathers/eusebius-contra-marcellum/2-2-1/#p-2-2-26 - Source: Klostermann - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Marcellus says that before creation there was quiet, the Word being in God, and only God was eternal. ### Greek text τοσαῦτα εἰπών, ἐπαναλαβὼν ἐξ ὑπαρχῆς τὸν λόγον τοῦτον δογματίζει τὸν τρόπον πρὸ γὰρ τῆς δημιουργίας ἀπάσης ἡσυχία τις ἦν, ὡς εἰκός ὄντος ἐν τῷ θεῷ τοῦ λόγου. εἰ γὰρ ποιητὴν ἁπάντων τὸν θεὸν ὁ Ἀστέριος πεπίστευκεν εἶναι, δῆλον ὅτι συνομολογήσει ἡμῖν καὶ αὐτὸς τὸν μὲν ἀεὶ ὑπάρχειν, μηδεπώποτε 〈 τοῦ〉 εἶναι ἀρχὴν λαβόντα, τὰ δὲ γεγενῆσθαί τε ὑπʼ αὐτοῦ καὶ ἐξ οὐκ ὄντων γεγενῆσθαι. οὐ γὰρ οἶμαι καὶ τοῦτο πιστεύειν αὐτὸν τῷ λέγοντι εἶναί τινα καὶ ἀγένητα, ἀλλὰ ἀκριβῶς πεπεῖσθαι ὅτι οὐρανός τε καὶ γῆ καὶ πάντα τὰ ἐν οὐρανοῖς καὶ ἐπὶ γῆς ὄντα ὑπὸ θεοῦ γεγένηται. ### English translation (Claude) Having said so much, he takes up the argument again from the beginning and lays down his dogma in this way: “For before all creation there was a kind of quiet, as is likely, the Word being in God. For if Asterius has believed that God is maker of all things, it is clear that he too will agree with us that God always exists, never having received a beginning of being, and that the others came into being by him and came into being from nothing. For I do not think he believes this too, the man who says that some things are also unbegotten, but that he is fully persuaded that heaven and earth and all things in the heavens and on earth came into being by God. ### Translation notes - Quotation of Marcellus. “of being” (τοῦ) is the editor's supplement. ### Citation (SBL) Eusebius, Marcell. 2.2.26 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/2-2-26). ## Against Marcellus 2.2.27 - URL: https://sophiascriptura.com/fathers/eusebius-contra-marcellum/2-2-1/#p-2-2-27 - Source: Klostermann - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Marcellus says the Word had his glory by being in the Father. ### Greek text εἰ τοίνυν τοῦτο πιστεύοι, ἀνάγκη αὐτὸν κἀκεῖνο συνομολογεῖν ὅτι πλὴν θεοῦ οὐδὲν ἕτερον ἦν. εἶχεν οὖν τὴν οἰκείαν δόξαν ὁ λόγος, ὢν ἐν τῷ πατρί. ### English translation (Claude) If, then, he believes this, he must also agree that besides God there was nothing else. The Word, then, had his own glory, being in the Father.” ### Scripture references - John 17:5: allusion, medium confidence ### Translation notes - Continues the quotation of Marcellus. John 17:5. ### Citation (SBL) Eusebius, Marcell. 2.2.27 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/2-2-27). ## Against Marcellus 2.2.28 - URL: https://sophiascriptura.com/fathers/eusebius-contra-marcellum/2-2-1/#p-2-2-28 - Source: Klostermann - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Marcellus rejects Asterius's talk of the Son's glory before the world. ### Greek text καὶ ταῦτα εἰπὼν ἐπάγει μεθʼ ἕτερα τὴν δοθεῖσαν αὐτῷ ἐξουσίαν Ἀστέριος δόξαν ὀνομάζει, καὶ οὐ δόξαν μόνον ἀλλὰ καὶ προκόσμιον δόξαν, οὐκ ἐννοῶν ὅτι μήπω τοῦ κόσμου γεγονότος οὐδὲν ἕτερον ἦν πλὴν θεοῦ μόνου. ### English translation (Claude) And having said this, after other things he adds: “Asterius names the authority given to him glory, and not only glory but glory before the world, not considering that when the world had not yet come into being there was nothing else but God alone.” ### Scripture references - John 17:5: allusion, high confidence ### Translation notes - Quotation of Marcellus. John 17:5. ### Citation (SBL) Eusebius, Marcell. 2.2.28 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/2-2-28). ## Against Marcellus 2.2.29 - URL: https://sophiascriptura.com/fathers/eusebius-contra-marcellum/2-2-1/#p-2-2-29 - Source: Klostermann - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Marcellus says the Word is called an angel at the bush because he announced the one God to Moses. ### Greek text ταῦτʼ εἰπὼν Μάρκελλος καὶ τὸν υἱὸν διʼ αὐτῶν ἀπαρακαλύπτως ἀρνησάμενος, ἵνα ἡμᾶς ἀκριβῶς πείσῃ ὁποῖον εἶναι τὸν λόγον τοῦ θεοῦ ἐφρόνει, σαφέστερον ἐμφαίνει τὴν διάνοιαν τῷ ἡμετέρῳ λόγῳ ἀπεικάζων αὐτόν, διʼ ὧν ταῦτα γράφει ὥσπερ γὰρ τὰ γεγονότα πάντα ὑπὸ τοῦ πατρὸς διὰ τοῦ λόγου ⟨γέγονεν, οὕτω καὶ τὰ λεγόμενα ὑπὸ τοῦ πατρὸς διὰ τοῦ λόγου⟩ σημαίνεται. διὰ τοῦτο γὰρ καὶ ὁ ἁγιώτατος Μωσῆς ἄγγελον ἐνταῦθα ὀνομάζει τὸν λόγον, ὅτι διʼ οὐδὲν ἕτερον ἐφάνη, ἀλλʼ ἵνα ἀναγγείλῃ τῷ Μωσεῖ ταῦτα ἅπερ λυσιτελεῖν τοῖς υἱοῖς Ἰσραὴλ ἠπίστατο· ἠπίστατο δὲ λυσιτελεῖν ἕνα θεὸν εἶναι νομίζειν. ### English translation (Claude) Having said this, and having openly denied the Son by it, Marcellus, in order to persuade us exactly what kind of thing he thought the Word of God to be, shows his meaning more clearly by likening him to our word, in what he writes: “For as all things that have come into being by the Father have come into being through the Word, so also the things spoken by the Father are signified through the Word. For this reason the most holy Moses names the Word an angel here, because he appeared for no other reason than to announce to Moses the things he knew to be profitable to the sons of Israel; and he knew it was profitable for them to believe that there is one God. ### Scripture references - Exod 3:2: allusion, high confidence ### Translation notes - Quotation of Marcellus. Exod 3:2. The words “have come into being … through the Word” are the editor's supplement. ### Citation (SBL) Eusebius, Marcell. 2.2.29 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/2-2-29). ## Against Marcellus 2.2.30 - URL: https://sophiascriptura.com/fathers/eusebius-contra-marcellum/2-2-1/#p-2-2-30 - Source: Klostermann - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Marcellus says “I am he who is” teaches that there is no other God. ### Greek text διὸ καὶ πρὸς αὐτὸν ἐγώ εἰμι ὁ ὢν « ἔφη, ἵνα μηδένα ἐκτὸς ἑαυτοῦ ἕτερον θεὸν εἶναι διδάξῃ. τοῦτο 〈δὲ〉 ῥάδιον, οἶμαι, τοῖς εὖ φρονοῦσιν καὶ ἀπὸ μικροῦ τινος καὶ ταπεινοῦ καθʼ ἡμᾶς παραδείγματος γνῶναι. ### English translation (Claude) Therefore he also said to him, ‘I am he who is,’ to teach that there is no other God besides himself. This, I think, is easy for those who think well to know even from a small and humble example among us. ### Scripture references - Exod 3:14: quotation, high confidence ### Translation notes - Continues the quotation of Marcellus. Exod 3:14 (LXX). “and” is the editor's supplement. ### Citation (SBL) Eusebius, Marcell. 2.2.30 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/2-2-30). ## Against Marcellus 2.2.31 - URL: https://sophiascriptura.com/fathers/eusebius-contra-marcellum/2-2-1/#p-2-2-31 - Source: Klostermann - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Marcellus says God's Word is no more separable from him than a man's word, and creation was prepared in God's mind. ### Greek text οὐδὲ γὰρ τὸν τοῦ ἀνθρώπου λόγον δυνάμει καὶ ὑποστάσει χωρίσαι τινὶ δυνατόν· ἓν γάρ ἐστιν καὶ ταὐτὸν τῷ ἀνθρώπῳ ὁ λόγος, καὶ οὐδενὶ χωριζόμενος ἑτέρῳ ἢ μόνῃ τῇ τῆς πράξεως ἐνεργεία. καὶ ἐπιδαψιλεύεται ἔτι μᾶλλον τὴν αὐτοῦ διάνοιαν ἐμφαίνων, διʼ ὧν ἑξῆς τάδε φησίν οὐ γὰρ δὴ ἑτέρας ἑτοιμασίας, οἷον ὕλης ἢ ἄλλης τινὸς ἀνθρωπίνης, ὁ θεὸς ἐδεῖτο πρὸς κατασκευήν, ἀλλὰ ταύτης τῆς ἐν τῇ αὐτοῦ διανοίᾳ ἑτοιμασίας. ### English translation (Claude) For no one can separate a man's word from him in power and hypostasis; for the word is one and the same with the man, and is separated from him by nothing else than the activity of the deed alone.” And he is still more lavish in displaying his meaning by what he says next: “For God did not need another preparation, such as matter or any other human one, for his fashioning, but this preparation in his own mind. ### Translation notes - Quotations of Marcellus. ### Citation (SBL) Eusebius, Marcell. 2.2.31 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/2-2-31). ## Against Marcellus 2.2.32 - URL: https://sophiascriptura.com/fathers/eusebius-contra-marcellum/2-2-1/#p-2-2-32 - Source: Klostermann - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Marcellus reads Prov 8:27 and Exod 3:14 as God speaking through his inseparable Word. ### Greek text ἐπεὶ οὖν ἀδύνατον ἦν χωρὶς λόγου καὶ τῆς προσούσης τῷ λόγῳ σοφίας ἐννοῆσαι περὶ τῆς τοῦ οὐρανοῦ κατασκευῆς τὸν θεόν, εἰκότως ἔφη » ἡνίκα ἡτοίμαζεν τὸν οὐρανόν, συμπαρήμην αὐτῷ «. καὶ προστίθησιν αὖθις ἐξομοιῶν τῷ ἀνθρωπίνῳ λόγῳ τὸν τοῦ θεοῦ, εἰς τὸ δεῖξαι αὐτὸν ἀνυπόστατον, γράφει δὲ οὕτως ἐνταῦθα » ἐγώ εἰμι ὁ ὢν « λέγει μὲν τῷ Μωσεῖ ὁ πατήρ, λέγει δὲ δηλονότι διὰ τοῦ λόγου. ### English translation (Claude) Since, then, it was impossible for God to think about the fashioning of heaven without a Word and the wisdom that belongs to the Word, he rightly said, ‘When he was preparing the heaven, I was present with him.’” And he adds again, likening the Word of God to the human word, to show him without hypostasis, and writes thus: “Here the Father says to Moses, ‘I am he who is,’ but he says it clearly through the Word. ### Scripture references - Prov 8:27: quotation, high confidence - Exod 3:14: quotation, high confidence ### Translation notes - Quotations of Marcellus. Prov 8:27 (LXX); Exod 3:14. ### Citation (SBL) Eusebius, Marcell. 2.2.32 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/2-2-32). ## Against Marcellus 2.2.33 - URL: https://sophiascriptura.com/fathers/eusebius-contra-marcellum/2-2-1/#p-2-2-33 - Source: Klostermann - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Marcellus compares God speaking through his Word to our speaking through our word. ### Greek text πάντα γὰρ ὅσα ἂν ὁ πατὴρ λέγῃ, ταῦτα πανταχοῦ διὰ τοῦ λόγου λέγων φαίνεται. τοῦτο δὲ δῆλόν ἐστιν καὶ ἀφʼ ἡμῶν αὐτῶν, ὅσα μικρὰ τοῖς μεγάλοις καὶ θείοις ἀπεικάσαι· καὶ ἡμεῖς γὰρ πάντα ὅσα ἂν θέλωμεν κατὰ τὸ δυνατὸν λέγειν τε καὶ ποιεῖν τῷ ἡμετέρῳ ποιοῦμεν λόγῳ. ### English translation (Claude) For whatever the Father says, he is seen everywhere to say it through the Word. This is clear also from ourselves, so far as small things may be likened to great and divine ones; for we too do, so far as we can, all that we wish to say and do by our word.” ### Translation notes - Continues the quotation of Marcellus. ### Citation (SBL) Eusebius, Marcell. 2.2.33 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/2-2-33). ## Against Marcellus 2.2.34 - URL: https://sophiascriptura.com/fathers/eusebius-contra-marcellum/2-2-1/#p-2-2-34 - Source: Klostermann - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Marcellus cites Deuteronomy and the Gospel on the one God against Asterius. ### Greek text εἶτα μεταξύ τινα εἰπὼν ἐπιλέγει πῶς οὖν Ἀστέριος ταῖς ἁγίαις γραφαῖς ἁπλῶς καὶ ἐμφόβως ἀκολουθεῖν προσποιούμενος οὐκ ἔγνω τὸ μέρος τοῦτο λέγον »κύριος ὁ θεός σου, οὗτος θεὸς ἐν τῷ οὐρανῷ ἄνω καὶ ἐπὶ τῆς γῆς κάτω, καὶ οὐκ ἔστιν ἔτι πλὴν αὐτοῦ«, καὶ ὅτι »εἷς ἐστιν« καὶ πλὴν αὐτοῦ ἕτερος »οὐκ ἔστιν«. ### English translation (Claude) Then, after saying some things in between, he adds: “How then did Asterius, pretending to follow the holy Scriptures simply and with fear, not know this part, which says, ‘The Lord your God, he is God in heaven above and on the earth below, and there is no other besides him,’ and that ‘he is one’ and besides him there ‘is no’ other?” ### Scripture references - Deut 4:39: quotation, high confidence - Mark 12:32: quotation, high confidence ### Translation notes - Quotation of Marcellus. Deut 4:39; Mark 12:32. ### Citation (SBL) Eusebius, Marcell. 2.2.34 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/2-2-34). ## Against Marcellus 2.2.35 - URL: https://sophiascriptura.com/fathers/eusebius-contra-marcellum/2-2-1/#p-2-2-35 - Source: Klostermann - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Marcellus says the mystery once hidden in God is the truth about the Word, now revealed. ### Greek text καὶ προϊὼν αὖθις διισχυρίζεται φάσκων οὐ καταχρηστικῶς λόγος ὀνομασθείς, κἂν διαρραγῶσιν οἱ ἑτεροδιδασκαλοῦντες ψευδόμενοι, ἀλλὰ κυρίως τε καὶ ἀληθῶς ὑπάρχων λόγος. καὶ προστίθησιν τί γὰρ ἕτερον ἦν ἀποκεκρυμμένον μυστήριον ἢ 〈τὸ〉 κατὰ τὸν λόγον; οὕτως δὲ ἦν ἀποκεκρυμμένον »ἐν τῷ θεῷ« τουτὶ πρότερον τὸ μυστήριον, ὥστε μηδένα τοῦ προτέρου λαοῦ σαφῶς τὰ κατὰ τὸν λόγον εἰδέναι, ἀλλʼ ἡμᾶς τοῦ πλούτου »τῆς δόξης« καὶ τοῦ ἀποκεκρυμμένου μυστηρίου ἀπολαύειν νυνί. ### English translation (Claude) And going on again he insists, saying: “Not called Word loosely, even if those who teach otherwise burst with their lies, but being properly and truly Word.” And he adds: “For what else was the hidden mystery than the mystery concerning the Word? This mystery was formerly so hidden ‘in God’ that no one of the former people clearly knew the things concerning the Word, but we now enjoy the riches ‘of the glory’ and of the hidden mystery.” ### Scripture references - Eph 3:9: quotation, high confidence - Col 1:26–27: quotation, high confidence ### Translation notes - Quotations of Marcellus. Eph 3:9; Col 1:26–27. “the mystery” (τὸ) is the editor's supplement. ### Citation (SBL) Eusebius, Marcell. 2.2.35 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/2-2-35). ## Against Marcellus 2.2.36 - URL: https://sophiascriptura.com/fathers/eusebius-contra-marcellum/2-2-1/#p-2-2-36 - Source: Klostermann - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Marcellus asks who but the Word could undo the punishment set on man. ### Greek text καὶ μετὰ ταῦτα πάλιν ἀνθρωπίνῃ κέχρηται εἰκόνι, τοῦτον γράφων τὸν τρόπον τίς γὰρ οὕτως ἢ τῶν ἁγίων ἀγγέλων ἢ ἀνδρῶν δικαίων ἀξιόπιστος ἦν τὴν ἐκ προσώπου τοῦ θεοῦ ὁρισθεῖσαν αὐτῷ τιμωρίαν λῦσαι, ### English translation (Claude) And after this he again uses a human image, writing in this way: “For who, either of the holy angels or of just men, was so trustworthy as to undo the punishment decreed for man from the face of God, ### Scripture references - Gen 3:17–19: allusion, medium confidence ### Translation notes - Quotation of Marcellus, continued in the next section. Gen 3:17–19. ### Citation (SBL) Eusebius, Marcell. 2.2.36 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/2-2-36). ## Against Marcellus 2.2.37 - URL: https://sophiascriptura.com/fathers/eusebius-contra-marcellum/2-2-1/#p-2-2-37 - Source: Klostermann - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Marcellus says the Word to whom God said “Let us make” was no second God. ### Greek text εἰ μὴ αὐτὸς ὁ λόγος ὁ συμπαρών τε καὶ συμπλάττων, πρὸς ὃν ὁ πατὴρ »ποιήσωμεν ἄνθρωπον« ἔφη »κατʼ εἰκόνα ἡμετέραν καὶ ὁμοίωσιν«, οὐκ ὄντος ἑτέρου θεοῦ τοῦ συμπλάττειν αὐτῷ δυναμένου. »ἐγὼ« γάρ εἰμι, φησίν, »θεὸς πρῶτος καὶ ἐγὼ μετὰ ταῦτα, καὶ πλὴν ἐμοῦ θεὸς ἕτερος οὐκ ἔστιν«. οὔτε οὖν νεώτερός τις θεός ἦν, οὔτε ἄλλος τις »μετὰ ταῦτα« θεὸς ὢν θεῷ συνεργεῖν δυνατὸς ἦν. ### English translation (Claude) except the Word himself, who was present and fashioning with him, to whom the Father said, ‘Let us make man according to our image and likeness,’ since there was no other God able to fashion with him? For ‘I am,’ he says, ‘the first God, and I after these things, and besides me there is no other God.’ So there was neither some younger God, nor any other God ‘after these things’ able to work with God. ### Scripture references - Gen 1:26: quotation, high confidence - Isa 44:6: quotation, high confidence ### Translation notes - Continues the quotation of Marcellus. Gen 1:26; Isa 44:6 (LXX). ### Citation (SBL) Eusebius, Marcell. 2.2.37 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/2-2-37). ## Against Marcellus 2.2.38 - URL: https://sophiascriptura.com/fathers/eusebius-contra-marcellum/2-2-1/#p-2-2-38 - Source: Klostermann - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Marcellus likens God's “Let us make” to a sculptor speaking to his own reason. ### Greek text ἀλλʼ εἴ τις μικρῷ τινι καὶ ἀνθρωπίνῳ καθʼ ἡμᾶς παραδείγματι χρώμενος ὡς διὰ εἰκόνος τὴν θείαν ἐξετάζοι πρᾶξιν· ὥσπερ ἄν τις ἀνδριαντοποιὸς ἐπιστήμων ἀνήρ, ἀνδριάντα πλάσαι βουλόμενος, πρῶτον μὲν τοὺς τύπους αὐτοῦ καὶ χαρακτῆρας ἐν ἑαυτῷ σκοπεῖ, ἔπειτα πλάτος τε καὶ μῆκος ὅσον εὐπρεπὲς ἐννοεῖ, ἀναλογίαν τε τοῦ παντὸς ἐν τῷ καθʼ ἕκαστον ἐξετάζει μέρει. χαλκοῦ τε τὴν πρόσφορον ἑτοιμάσας ὕλην καὶ τὸν ἐσόμενον ἀνδριάντα τῇ ἑαυτοῦ προτυπώσας διανοίᾳ καὶ νοητῶς ὁρᾶν νομίσας συνειδώς τε ἑαυτῷ συνεργεῖν τὸν λόγον. ᾧ λογίζεται καὶ ᾧ πάντα πράττειν εἴωθεν (οὐδὲν γὰρ μὴ λόγῳ γιγνόμενον καλόν). ἀρχόμενος τῆς αἰσθητῆς ταύτης ἐργασίας πρὸς αὐτὸν ὡς πρὸς ἕτερον παρακελεύεται λέγων· ἄγε ποιήσωμεν, ἄγε πλάσωμεν ἀνδριάντα· οὕτως ὁ τῶν ὅλων δεσπότης θεὸς τὸν ἔμψυχον ἐκ γῆς ἀνδριάντα ποιῶν οὐκ ἄλλῳ τινὶ ἀλλὰ τῷ ἑαυτοῦ λόγῳ παρακελεύεται λέγων· »ποιήσωμεν ἄνθρωπον«, οὐ τὸν αὐτὸν τοῖς ἄλλοις τρόπον· λόγῳ γὰρ ἡ πᾶσα ἐγένετο κτίσις. ### English translation (Claude) But suppose someone, using a small and human example from among us, should examine the divine act as through an image: just as a skilled sculptor, wishing to mould a statue, first considers its outlines and features within himself, then thinks out how great a breadth and length is fitting, and examines the proportion of the whole in each part; and having prepared the suitable material of bronze, and having first shaped the future statue in his own mind, and thinking he sees it mentally, and conscious that the word works with him, by which he reasons and by which he is accustomed to do everything (for nothing done without word is good), beginning this perceptible work he urges himself as if another, saying: Come, let us make, come, let us mould a statue: so God, the Master of all, making the living statue from earth, urges no one else but his own Word, saying, ‘Let us make man,’ not in the same way as the others; for the whole creation came into being by word. ### Scripture references - Gen 1:26: quotation, high confidence - Gen 2:7: allusion, medium confidence ### Translation notes - Continues the quotation of Marcellus. Gen 1:26; Gen 2:7. ### Citation (SBL) Eusebius, Marcell. 2.2.38 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/2-2-38). ## Against Marcellus 2.2.39 - URL: https://sophiascriptura.com/fathers/eusebius-contra-marcellum/2-2-1/#p-2-2-39 - Source: Klostermann - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Marcellus says the Word came forth for creation and after the judgment will be in God as before. ### Greek text καὶ τούτοις μεθʼ ἕτερα ἐπιλέγει νυνὶ δὲ πιστεύω ταῖς θείαις γραφαῖς, ὅτι εἷς θεός. καὶ ὁ τούτου λόγος [θεὸς] προῆλθεν μὲν τοῦ πατρός, ἵνα »πάντα διʼ αὐτοῦ« γένηται· μετὰ δὲ τὸν καιρὸν τῆς κρίσεως καὶ τὴν τῶν ἀπάντων διόρθωσιν καὶ τὸν ἀφανισμὸν τῆς ἀντικειμένης ἀπάσης ἐνεργείας, »τότε αὐτὸς ὑποταγήσεται τῷ ὑποτάξαντι αὐτῷ τὰ πάντα« »θεῷ καὶ πατρί«, ἵνʼ οὕτως ᾖ ἐν θεῷ ὁ λόγος, ὥσπερ καὶ πρότερον ἦν πρὸ τοῦ τὸν κόσμον εἶναι. οὐδενὸς γὰρ ὄντος πρότερον ἢ θεοῦ μόνου, πάντων δὲ διὰ τοῦ λόγου γίγνεσθαι μελλόντων, προῆλθεν ὁ λόγος δραστικῇ ἐνεργείᾳ, ὁ λόγος οὗτος τοῦ πατρὸς ὤν. ### English translation (Claude) And after other things he adds to this: “But now I believe the divine Scriptures, that God is one, and that his Word came forth from the Father, so that ‘all things’ might come into being ‘through him’; but after the time of the judgment, and the setting right of all things, and the destruction of every opposing activity, ‘then he himself will be subjected to him who subjected all things to him,’ ‘to God and the Father,’ so that thus the Word may be in God, as he was before the world existed. For since nothing existed before but God alone, and all things were going to come into being through the Word, the Word came forth by effective activity, this Word being the Father's.” ### Scripture references - John 1:3: quotation, high confidence - 1 Cor 15:28: quotation, high confidence - 1 Cor 15:24: quotation, high confidence ### Translation notes - Quotation of Marcellus. John 1:3; 1 Cor 15:28, 24. The editor deletes “God” after “his Word”. ### Citation (SBL) Eusebius, Marcell. 2.2.39 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/2-2-39). ## Against Marcellus 2.2.40 - URL: https://sophiascriptura.com/fathers/eusebius-contra-marcellum/2-2-1/#p-2-2-40 - Source: Klostermann - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Marcellus says the Word, within the Father before the world, came forth to make it. ### Greek text καὶ πάλιν τὴν αὐτὴν διάνοιαν λευκότερον τίθησι λέγων πρὸ γὰρ τοῦ τὸν κόσμον εἶναι ἦν ὁ λόγος ἐν τῷ πατρί. ὅτε δὲ ὁ παντοκράτωρ θεὸς πάντα τὰ ἐν οὐρανοῖς καὶ ἐπὶ γῆς προὔθετο ποιῆσαι, ἐνεργείας ἡ τοῦ κόσμου γένεσις ἐδεῖτο δραστικῆς· καὶ διὰ τοῦτο, μηδενὸς ὄντος ἑτέρου πλὴν τοῦ θεοῦ (πάντα γὰρ ὁμολογεῖται ὑπʼ αὐτοῦ γεγενῆσθαι), τότε ὁ λόγος προελθὼν ἐγίνετο τοῦ κόσμου ποιητής, ὁ καὶ πρότερον ἔνδον νοητῶς ἑτοιμάζων αὐτόν. ### English translation (Claude) And again he puts the same meaning more plainly, saying: “For before the world existed the Word was in the Father. But when Almighty God purposed to make all things in the heavens and on earth, the coming into being of the world needed effective activity; and for this reason, since nothing else existed besides God (for all things are agreed to have come into being by him), then the Word came forth and became the maker of the world, he who before was also preparing it mentally within.” ### Translation notes - Quotation of Marcellus. ### Citation (SBL) Eusebius, Marcell. 2.2.40 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/2-2-40). ## Against Marcellus 2.2.41 - URL: https://sophiascriptura.com/fathers/eusebius-contra-marcellum/2-2-1/#p-2-2-41 - Source: Klostermann - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Marcellus says Christ calls himself Son of Man so that humans may become sons by adoption, and the Word will return into God. ### Greek text καὶ αὖθις μετὰ πάντα ἐπιφέρει λέγων καὶ διὰ τοῦτο οὐχ υἱὸν θεοῦ ἑαυτὸν ὀνομάζει, ἀλλ〈ὰ πανταχοῦ υἱὸν ἀνθρώπου ἑαυτὸν λέγει, 〉 ἵνα διὰ τῆς τοιαύτης ὁμολογίας θέσει τὸν ἄνθρωπον διὰ τὴν πρὸς αὐτὸν κοινωνίαν υἱὸν θεοῦ γενέσθαι παρασκευάσῃ καὶ μετὰ τὸ τέλος τῆς πράξεως αὖθις, ὡς λόγος, ἑνωθῇ τῷ θεῷ, πληρῶν ἐκεῖνο τὸ ὑπὸ τοῦ ἀποστόλου προειρημένον· » τότε αὐτὸς ὑποταγήσεται τῷ ὑποτάξαντι αὐτῷ τὰ πάντα, ἵνα ᾖ πάντα καὶ ἐν πᾶσιν ‹ὁ› θεός«. ἔσται γὰρ τηνικαῦτα τοῦθʼ ὅπερ πρότερον ἦν. διὰ τοσούτων Μάρκελλος γυμνῇ τῇ κεφαλῇ τὸν υἱὸν τοῦ θεοῦ ἐξωμόσατο. ### English translation (Claude) And again after all this he adds, saying: “And for this reason he does not name himself Son of God, but everywhere calls himself Son of Man, so that by such a confession he may prepare the man to become Son of God by adoption, through fellowship with him, and after the completion of the work may again, as Word, be united to God, fulfilling what the apostle said before: ‘Then he himself will be subjected to him who subjected all things to him, so that God may be all in all.’ For then he will be what he was before.” By so many words Marcellus openly forswore the Son of God. ### Scripture references - 1 Cor 15:28: quotation, high confidence ### Translation notes - Quotation of Marcellus. 1 Cor 15:28. “but everywhere calls himself Son of Man” and “God” (ὁ) are the editor's supplements. θέσει: “by adoption”. ### Citation (SBL) Eusebius, Marcell. 2.2.41 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/2-2-41). ## Against Marcellus 2.2.42 - URL: https://sophiascriptura.com/fathers/eusebius-contra-marcellum/2-2-1/#p-2-2-42 - Source: Klostermann - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: If God and his Word are one and the same, there is neither Father nor Son. ### Greek text εἰ γὰρ ἓν καὶ ταὐτὸν ἦν ὁ θεὸς καὶ ὁ ἐν αὐτῷ λόγος, οὐδεὶς δὲ πώποτε αὐτὸς ἑαυτοῦ γένοιτʼ ἂν πατὴρ ὡς οὐδʼ αὐτὸς ἑαυτοῦ υἱὸς ‹εἷς› ὢν καὶ μόνος, εἷς δὲ μόνος ἦν καὶ ὁ αὐτὸς τῷ ἑαυτοῦ λόγῳ ὁ θεός, δῆλον ὡς οὐ πατὴρ ἦν μὴ ὑπάρχοντος αὐτῷ υἱοῦ, οὐδὲ υἱὸς μὴ ὑφεστῶτος αὐτῷ πατρός. ### English translation (Claude) For if God and the Word in him were one and the same, and no one could ever be his own father, as neither his own son, being one and alone, and God was one, alone, and the same as his own Word, it is clear that he was not Father, since there was no Son for him, nor was there a Son, since there was no Father subsisting for him. ### Translation notes - “one” (εἷς) is the editor's supplement. ### Citation (SBL) Eusebius, Marcell. 2.2.42 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/2-2-42). ## Against Marcellus 2.2.43 - URL: https://sophiascriptura.com/fathers/eusebius-contra-marcellum/2-2-1/#p-2-2-43 - Source: Klostermann - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Marcellus's own words refute his Jewish-like dogma of a mere word in God. ### Greek text ὁποῖα μὲν οὖν περὶ τοῦ μήτε εἶναι μήτε προϋφεστάναι τὸν τοῦ θεοῦ υἱόν, ψιλὸν δὲ λόγον ἔνδον ὑπάρχειν ἐν αὐτῷ τῷ θεῷ, καὶ τοῦτον ποτὲ μὲν ἡσυχάζειν ποτὲ δὲ ἐνεργεῖν δραστικῇ δυνάμει, διεξῆλθεν ὁ ἀνήρ, ἔγνωμεν διὰ τῶν προκειμένων. ταῦτα δὲ αὐτὰ πολλάκις καὶ διαφόρως τῇ ἑαυτοῦ παραθέμενος γραφῇ, πολὺν σωρὸν περιττῶν ῥημάτων συνεφόρησεν τῷ συγγράμματι. ἀλλʼ ἡμεῖς γε τοῖς αὐτοῦ καθʼ ἑαυτοῦ ἐλέγχοις ἐξ ὧν παρέθετο φωνῶν ἀρκεσθέντες, οὐδʼ ἀντιρρήσεως ἀξιώσομεν τὴν τοῦ Ἰουδαϊκοῦ τούτου δόγματος ἀτοπίαν. ### English translation (Claude) What, then, the man set out about the Son of God neither being nor pre-subsisting, but being a mere word within God himself, sometimes at rest and sometimes active by effective power, we have learned from what has been set out. Setting out these same things often and in different ways in his writing, he heaped a great pile of superfluous words into his treatise. But we, content with his own refutations of himself from the words he set out, shall not even judge the absurdity of this Jewish dogma worthy of rebuttal. ### Citation (SBL) Eusebius, Marcell. 2.2.43 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/2-2-43). ## Against Marcellus 2.2.44 - URL: https://sophiascriptura.com/fathers/eusebius-contra-marcellum/2-2-1/#p-2-2-44 - Source: Klostermann - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Eusebius turns to how Marcellus applies to the flesh what Scripture says of the Son. ### Greek text ἐντεῦθεν δʼ ἐπὶ τὰ εἰρημένα τῷ αὐτῷ περὶ τῆς σαρκός, ἣν ἐνεργείᾳ μόνῃ φησὶν ἀνειληφέναι τὸν ἐν τῷ θεῷ λόγον. μεταβάντες φέρʼ ἴδωμεν ὅπως τὴν ἐν ταῖς θείαις γραφαῖς περὶ τοῦ μονογενοῦς υἱοῦ τοῦ θεοῦ φερομένην θεολογίαν ἐπὶ τὴν σάρκα μεταφέρει, αὐτὸν μὲν τὸν ἀληθῶς προόντα τοῦ θεοῦ υἱὸν ἀρνούμενος, τὴν δὲ σάρκα θεολογῶν, ἣν μικρὸν ὕστερον ἔρημον ἔσεσθαι τοῦ λόγου ὁ ἀνευλαβὴς ὡρίζετο· ### English translation (Claude) From here let us pass to what the same man said about the flesh, which he says the Word in God assumed by activity alone, and let us see how he transfers to the flesh the theology about the only-begotten Son of God that is in the divine Scriptures, denying the Son of God himself who truly pre-existed, and making a theology of the flesh, which the irreverent man determined would shortly be deserted by the Word: ### Citation (SBL) Eusebius, Marcell. 2.2.44 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/2-2-44). ## Against Marcellus 2.3.1 - URL: https://sophiascriptura.com/fathers/eusebius-contra-marcellum/2-3-1/#p-2-3-1 - Source: Klostermann - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Marcellus says the names Jesus and Christ belong to the Word with flesh, used of the Word before only prophetically. ### Greek text Ὁ μὲν γὰρ λόγος »ἐν ἀρχῇ ἦν«, μηδὲν ἕτερον ὢν ἢ λόγος. ὁ δὲ τῷ λόγῳ ἑνωθεὶς ἄνθρωπος, οὐκ ὢν πρότερον, γέγονεν ἄνθρωπος, ὡς διδάσκει ἡμᾶς Ἰωάννης λέγων καὶ ὁ λόγος σὰρξ ἐγένετο «. διὰ τοῦτο τοίνυν τοῦ λόγου μνημονεύων φαίνεται μόνου· εἴτε γὰρ Ἰησοῦ εἴτε Χριστοῦ ὀνόματος μνημονεύει ἡ θεία γραφή, τὸν μετὰ [τὸν] τῆς ἀνθρωπίνης ὄντα σαρκὸς τοῦ θεοῦ λόγον ὀνομάζειν φαίνεται. εἰ δέ τις καὶ πρὸ τῆς νέας διαθήκης τὸ τοῦ Χριστοῦ 〈ἢ〉 Ἰησοῦ ὄνομα ἐπὶ τοῦ λόγου μόνου δεικνύναι δύνασθαι ἐπαγγέλλοιτο, εὑρήσει τοῦτο προφητικῶς εἰρημένον, ὥσπερ καὶ ἀπὸ τούτου δῆλον· »παρέστησαν« γάρ φησιν »οἱ βασιλεῖς τῆς γῆς καὶ οἱ ἄρχοντες συνήχθησαν ἐπὶ τὸ αὐτὸ κατὰ τοῦ κυρίου καὶ κατὰ τοῦ Χριστοῦ αὐτοῦ«. ### English translation (Claude) “For the Word ‘was in the beginning,’ being nothing other than Word. But the man united to the Word, not having been before, became man, as John teaches us, saying: ‘And the Word became flesh.’ For this reason, then, he appears to mention the Word alone; for whether divine Scripture mentions the name of Jesus or of Christ, it appears to name the Word of God together with the human flesh. And if anyone should undertake to show that before the new covenant the name of Christ or Jesus could be applied to the Word alone, he will find this said prophetically, as is clear from this too: for it says, ‘The kings of the earth stood by, and the rulers were gathered together against the Lord and against his Christ.’” ### Scripture references - John 1:1: quotation, high confidence - John 1:14: quotation, high confidence - Ps 2:2: quotation, high confidence ### Translation notes - Quotation of Marcellus. John 1:1, 14; Ps 2:2. The editor deletes “the” (τὸν) and supplies “or”. ### Citation (SBL) Eusebius, Marcell. 2.3.1 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/2-3-1). ## Against Marcellus 2.3.2 - URL: https://sophiascriptura.com/fathers/eusebius-contra-marcellum/2-3-1/#p-2-3-2 - Source: Klostermann - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Marcellus applies the titles of Christ to the flesh, which implies their loss when the flesh is laid aside. ### Greek text καὶ μεθʼ ἕτερα ἐπάγει εἰκότως οὖν πρὸ τῆς καθόδου 〈τοῦτο ἦν〉, ὅπερ πολλάκις ἔφαμεν, λόγος· μετὰ δὲ τὴν κάθοδον καὶ τὴν τῆς σαρκὸς ἀνάληψιν διαφόρων καὶ τῶν ἐπηγοριῶν τετύχηκεν, ἐπειδὴ »ὁ λόγος σὰρξ ἐγένετο«. τήρει ὅπως διὰ τούτων Μάρκελλος τὸ Ἰησοῦ καὶ Χριστοῦ ὄνομα καὶ τὰς λοιπὰς προσηγορίας οὐ βούλεται κεῖσθαι ἐπὶ τοῦ λόγου, ἀλλʼ ἐπὶ τῆς σαρκὸς ἧς ἀνείληφεν. ἀναγκαία δὲ ἡ ἐπιτήρησις, ἵνʼ ὅταν αὐτὸς πάλιν ἀποβάλῃ τὴν σάρκα ἐλέγχοιτο εἰς αὐτὸν ἀσεβῶν τὸν Χριστὸν τοῦ θεοῦ. μετὰ δὴ τὰ προλεχθέντα ἑξῆς προϊὼν [τὰ] περὶ τοῦ σώματος τοῦ σωτῆρος τοιαῦτα γράφει ### English translation (Claude) And after other things he adds: “Rightly, then, before the descent this was, as we have often said, Word; but after the descent and the taking up of the flesh he obtained different titles too, since ‘the Word became flesh.’” Note how by this Marcellus does not want the name of Jesus and Christ and the other titles to apply to the Word, but to the flesh which he assumed. The observation is necessary, so that when he again casts off the flesh he may be convicted of impiety against the Christ of God himself. After what was said before, going on next, he writes such things about the body of the Saviour: ### Scripture references - John 1:14: quotation, high confidence ### Translation notes - Quotation of Marcellus. John 1:14. “this was” is the editor's supplement; the editor deletes “the” (τὰ). ### Citation (SBL) Eusebius, Marcell. 2.3.2 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/2-3-2). ## Against Marcellus 2.3.3 - URL: https://sophiascriptura.com/fathers/eusebius-contra-marcellum/2-3-1/#p-2-3-3 - Source: Klostermann - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Marcellus says the Word made the man he assumed firstborn of creation and beginning of all things. ### Greek text καὶ μὴ τοῦτο ἀπίθανον εἶναι νομιζέτω Ἀστέριος, εἰ νεώτερον ὂν αὐτοῦ 〈τὸ〉 σῶμα τοσαύτης τυχεῖν ἀρχαιότητος ἐδυνήθη· ἀλλʼ ἐννοείτω, ὅτι 〈εἰ〉 καὶ μάλιστα τὴν ἀνθρωπίνην σάρκα νεωτέραν εἶναι συμβαίνει, ὅμως ὁ ταύτην ἀναλαβεῖν διʼ ἁγνῆς ἀξιώσας παρθένου λόγος, ταύτῃ τὸ ἑαυτοῦ ἑνώσας, οὐ μόνον πρωτότοκον πάσης κτίσεως« τὸν ἐν ἑαυτῷ ἄνθρωπον κτισθέντα ἀπειργάσατο, ἀλλὰ καὶ ἀρχὴν ἁπάντων αὐτὸν εἶναι βούλεται, οὐ τῶν ἐπὶ γῆς μόνον, ἀλλὰ καὶ τῶν ἐν οὐρανοῖς. ### English translation (Claude) “And let Asterius not think this unbelievable, if the body, being younger than he, was able to obtain such great antiquity. But let him consider that, even if human flesh is indeed younger, nevertheless the Word who deigned to take it through a pure virgin, uniting what is his own to it, not only made the man created in himself ‘firstborn of all creation,’ but also wills him to be the beginning of all things, not only of those on earth but also of those in heaven.” ### Scripture references - Col 1:15: quotation, high confidence - Col 1:18: allusion, medium confidence ### Translation notes - Quotation of Marcellus. Col 1:15, 18. “the” and “if” are the editor's supplements. ### Citation (SBL) Eusebius, Marcell. 2.3.3 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/2-3-3). ## Against Marcellus 2.3.4 - URL: https://sophiascriptura.com/fathers/eusebius-contra-marcellum/2-3-1/#p-2-3-4 - Source: Klostermann - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Marcellus applies Col 1:15–17 to the flesh, yet says the flesh profits nothing and will not remain with the Word. ### Greek text τοσαῦτα εἰπὼν μεθʼ ἕτερα τὰς ἀποστολικὰς φωνάς, διʼ ὧν τὸν υἱὸν τοῦ θεοῦ θεολογεῖ φάσκων »ὅς ἐστιν εἰκὼν τοῦ θεοῦ τοῦ ἀοράτου, πρωτότοκος πάσης κτίσεως· ὅτι ἐν αὐτῷ ἐκτίσθη τὰ πάντα τὰ ἐν τοῖς οὐρανοῖς καὶ τὰ ἐπὶ τῆς γῆς, εἴτε θρόνοι εἴτε κυριότητες εἴτε ἀρχαὶ εἴτε ἐξουσίαι, τὰ πάντα διʼ αὐτοῦ καὶ εἰς αὐτὸν ἔκτισται· καὶ αὐτός ἐστιν πρὸ πάντων καὶ τὰ πάντα εἰς αὐτὸν συνέστηκεν«, ἐπὶ τὴν σάρκα ἀναφέρει, οὐκ ἐρυθριῶν τὰς τοιαύτας τοῦ ἀποστόλου φωνὰς ἐκλαμβάνειν ἐπὶ τὴν σάρκα. περὶ ἧς προϊὼν αὐτὸς Μάρκελλος ταῦτα γράφει εἰ οὖν (ὁ σωτὴρ) ὁμολογεῖ τὴν σάρκα μηδὲν ὠφελεῖν. πῶς ἐγχωρεῖ τὴν ἐκ γῆς τε οὖσαν καὶ μηδὲν ὠφελοῦσαν ἐν τοῖς μέλλουσιν αἰῶσιν ⟨ὡς〉 αὐτῷ λυσιτελοῦσαν συνεῖναι τῷ λόγῳ; ### English translation (Claude) Having said so much, after other things he refers to the flesh the apostle's words by which he speaks of the Son of God as God, saying: “who is the image of the invisible God, firstborn of all creation; for in him were created all things in the heavens and on earth, whether thrones or dominions or principalities or authorities; all things were created through him and for him; and he is before all things, and all things hold together in him”; he does not blush to take such words of the apostle as referring to the flesh. About which flesh Marcellus himself, going on, writes this: “If, then, the Saviour confesses that the flesh profits nothing, how is it possible that what is from the earth and profits nothing should be with the Word in the ages to come as though it were of use to him?” ### Scripture references - Col 1:15–17: quotation, high confidence - John 6:63: allusion, high confidence ### Translation notes - Col 1:15–17; John 6:63. “the Saviour” is the editor's addition. From “If, then” Eusebius quotes Marcellus. ### Citation (SBL) Eusebius, Marcell. 2.3.4 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/2-3-4). ## Against Marcellus 2.3.5 - URL: https://sophiascriptura.com/fathers/eusebius-contra-marcellum/2-3-1/#p-2-3-5 - Source: Klostermann - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Marcellus says the servant's form cannot remain with the Word, yet calls it the image and firstborn. ### Greek text καὶ αὖθις περὶ τῆς αὐτῆς σαρκὸς ἐπιλέγει πῶς ἔτι τὴν τοῦ δούλου μορφήν, ἣν ἀνείληφεν ὁ λόγος, μορφὴν οὖσαν δούλου. συνεῖναι τῷ λόγῳ [διὸ] δυνατὸν γένοιτʼ ἄν; ἀλλʼ ὁ τοιαῦτα περὶ τῆς σαρκὸς εἰπὼν νῦν »εἰκόνα τοῦ θεοῦ« αὐτὴν λέγει, καὶ »πρωτότοκον πάσης κτίσεως«. αὐτήν τε οὖσαν πρὸ πάντων »καὶ πάντα τὰ ἐν τοῖς οὐρανοῖς καὶ τὰ ἐπὶ τῆς γῆς, θρόνους, κυριότητας, ἀρχάς, ἐξουσίας, ἐν αὐτῇ ἐκτίσθαι«. ### English translation (Claude) And again about the same flesh he adds: “How could the form of the servant, which the Word assumed, being the form of a servant, still be with the Word?” But the man who said such things about the flesh now calls it “the image of God,” and “the firstborn of all creation,” and says that it is before all things, “and that all things in the heavens and on earth, thrones, dominions, principalities, authorities, were created in it.” ### Scripture references - Phil 2:7: quotation, high confidence - Col 1:15–16: quotation, high confidence ### Translation notes - Quotation of Marcellus. Phil 2:7; Col 1:15–16. The editor deletes “therefore” (διὸ). ### Citation (SBL) Eusebius, Marcell. 2.3.5 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/2-3-5). ## Against Marcellus 2.3.6 - URL: https://sophiascriptura.com/fathers/eusebius-contra-marcellum/2-3-1/#p-2-3-6 - Source: Klostermann - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Marcellus says Christ is firstborn of creation by his birth in the flesh. ### Greek text γράφει δὲ οὕτως οὐκοῦν εἰ »πρωτότοκος« μέν ἐστιν »ἁπάσης κτίσεως« αὐτός, »ἐν αὐτῷ« δὲ ἐκτίσθη τὰ πάντα«, προσήκει εἰδέναι ἡμᾶς, ὅτι περὶ τῆς κατὰ σάρκα οἰκονομίας αὐτοῦ ὁ ἀπόστολος νυνὶ μέμνηται. καὶ ἐπιβεβαιοῖ τὸν λόγον ἐπιφέρων ἑξῆς »πρωτότοκος« οὖν »ἁπάσης κτίσεως« διὰ τὴν κατὰ σάρκα γένεσιν ὠνομάσθη, οὐ διὰ τὴν πρώτην, ὡς αὐτοὶ οἴονται, κτίσιν. ### English translation (Claude) He writes thus: “Therefore, if he is ‘firstborn of all creation,’ and ‘in him all things were created,’ we must know that the apostle is now mentioning his dispensation according to the flesh.” And he confirms the argument, adding next: “He was named ‘firstborn of all creation,’ then, because of his birth according to the flesh, not because of the first creation, as they think.” ### Scripture references - Col 1:15–16: quotation, high confidence ### Translation notes - Quotations of Marcellus. Col 1:15–16. ### Citation (SBL) Eusebius, Marcell. 2.3.6 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/2-3-6). ## Against Marcellus 2.3.7 - URL: https://sophiascriptura.com/fathers/eusebius-contra-marcellum/2-3-1/#p-2-3-7 - Source: Klostermann - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Marcellus applies “firstborn” to the new man in whom God sums up all things. ### Greek text καὶ ἐπιλέγει οὐ τοίνυν οὗτος ὁ ἁγιώτατος λόγος πρὸ τῆς ἐνανθρωπήσεως »πρωτότοκος ἁπάσης κτίσεως« ὠνόμαστο (πῶς γὰρ δυνατὸν τὸν ἀεὶ ὄντα πρωτότοκον εἶναί τινος;), ἀλλὰ τὸν πρῶτον »καινὸν ἄνθρωπον«, εἰς ὃν »τὰ πάντα ἀνακεφαλαιώσασθαι« ἐβουλήθη ὁ θεός, τοῦτον αἱ θεῖαι γραφαὶ »πρωτότοκον πάσης« ὀνομάζουσιν κτίσεως«. καὶ αὖθις ἐπιφέρει ἀκούεις ὅπως οὐ μόνον ταῦτα, ἀλλὰ καὶ τὰ προϋπάρχοντα »ἔν τε οὐρανοῖς καὶ ἐπὶ τῆς γῆς ἐν αὐτῷ« κατὰ τὴν καινὴν κτίσιν »ἐκτίσθαι« συμβαίνει. ### English translation (Claude) And he adds: “This most holy Word, then, was not named ‘firstborn of all creation’ before his becoming man (for how can he who always is be firstborn of anything?); but the first ‘new man,’ in whom God willed ‘to sum up all things,’ this one the divine Scriptures name ‘firstborn of all creation.’” And again he adds: “You hear how not only these things, but also the things that pre-existed ‘in the heavens and on earth,’ happen to have been ‘created in him’ according to the new creation.” ### Scripture references - Col 1:15–16: quotation, high confidence - Eph 2:15: quotation, medium confidence - Eph 1:10: quotation, high confidence - 2 Cor 5:17: allusion, low confidence ### Translation notes - Quotations of Marcellus. Col 1:15–16; Eph 2:15; Eph 1:10; 2 Cor 5:17. ### Citation (SBL) Eusebius, Marcell. 2.3.7 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/2-3-7). ## Against Marcellus 2.3.8 - URL: https://sophiascriptura.com/fathers/eusebius-contra-marcellum/2-3-1/#p-2-3-8 - Source: Klostermann - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Marcellus also applies Prov 8:22 to the flesh, ignoring that Wisdom speaks there. ### Greek text ταῦτα μὲν οὖν διʼ ὧν πρωτότοκον πάσης κτίσεως διὰ τὴν σάρκα αὐτὸν ὠνομάσθαι εἴρηκεν· θέα δὲ ὅπως καὶ τὸ »κύριος ἔκτισέν με ἀρχὴν ὁδῶν αὐτοῦ εἰς ἔργα αὐτοῦ« πάλιν ἐπὶ τὴν σάρκα ἀναφέρει, μὴ προσέχων τῇ θείᾳ γραφῇ ἐκ προσώπου τῆς σοφίας ἐν ταῖς Παροιμίαις τοῦτον λεγούσῃ τὸν τρόπον »ἐγὼ ἡ σοφία κατεσκήνωσα βουλήν, καὶ γνῶσιν καὶ ἔννοιαν ἐγὼ ἐπεκαλεσάμην· διʼ ἐμοῦ βασιλεῖς βασιλεύουσιν, καὶ οἱ δυνάσται γράφουσιν δικαιοσύνην«. ### English translation (Claude) These, then, are the words by which he said that he was named firstborn of all creation because of the flesh. See now how he refers to the flesh also the saying “The Lord created me as the beginning of his ways for his works,” not attending to the divine Scripture, which speaks in Proverbs in the person of Wisdom in this way: “I, Wisdom, have made counsel my dwelling, and I have called knowledge and understanding; through me kings reign, and princes write righteousness.” ### Scripture references - Prov 8:22: quotation, high confidence - Prov 8:12: quotation, high confidence - Prov 8:15: quotation, high confidence ### Translation notes - Prov 8:22; Prov 8:12, 15 (LXX). “In the person of”: ἐκ προσώπου. ### Citation (SBL) Eusebius, Marcell. 2.3.8 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/2-3-8). ## Against Marcellus 2.3.9 - URL: https://sophiascriptura.com/fathers/eusebius-contra-marcellum/2-3-1/#p-2-3-9 - Source: Klostermann - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Eusebius continues quoting Wisdom's speech in Proverbs 8. ### Greek text οἷς ἑξῆς ἐπιλέγει ἡ αὐτὴ σοφία »ἐν ὁδοῖς δικαιοσύνης περιπατῶ, καὶ ἀναμέσον τρίβων δικαιώματος ἀναστρέφομαι, ἵνα μερίσω τοῖς ἐμὲ ἀγαπῶσιν ὕπαρξιν, καὶ τοὺς θησαυροὺς αὐτῶν ἐμπλήσω ἀγαθῶν. ἐὰν ἀναγγείλω ὑμῖν τὰ καθʼ ἡμέραν γιγνόμενα, μνημονεύσω τὰ ἐξ αἰῶνος ἀριθμῆσαι. ### English translation (Claude) To which the same Wisdom adds next: “I walk in the ways of righteousness, and I move among the paths of justice, that I may give a portion to those who love me, and fill their treasuries with good things. If I tell you the things that happen day by day, I will remember to count the things from everlasting. ### Scripture references - Prov 8:20–21: quotation, high confidence ### Translation notes - Prov 8:20–21, 21a (LXX). ### Citation (SBL) Eusebius, Marcell. 2.3.9 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/2-3-9). ## Against Marcellus 2.3.10 - URL: https://sophiascriptura.com/fathers/eusebius-contra-marcellum/2-3-1/#p-2-3-10 - Source: Klostermann - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Marcellus, intent on denying the Son, applies Prov 8:22–23 to the flesh. ### Greek text κύριος ἔκτισέν με ἀρχὴν ὁδῶν αὐτοῦ εἰς ἔργα αὐτοῦ, πρὸ τοῦ αἰῶνος ἐθεμελίωσέν με· ἐν ἀρχῇ πρὸ τοῦ τὴν γῆν ποιῆσαι« καὶ τὰ τούτοις ἑξῆς. οἷς μὴ βουληθεὶς τὴν διάνοιαν ἐπιστῆσαι Μάρκελλος, ἑνὸς δὲ μόνου γενόμενος σκοποῦ, τοῦ μὴ ὁμολογῆσαι τὸν υἱὸν τοῦ θεοῦ, τὴν προκειμένην θεολογίαν ἐπὶ τὴν σάρκα ἀναφέρει, καὶ τὴν εὐθεῖαν παρεκτραπεὶς ὁδὸν ἀνοδίαν ἑαυτῷ ἐπενόησεν, γράφων κατὰ λέξιν οὕτως ### English translation (Claude) The Lord created me as the beginning of his ways for his works; before the age he founded me; in the beginning, before he made the earth,” and what follows. Not wishing to turn his mind to these words, but having only one aim, not to confess the Son of God, Marcellus refers the present theology to the flesh, and turning aside from the straight road he has devised a trackless way for himself, writing word for word thus: ### Scripture references - Prov 8:22–23: quotation, high confidence ### Translation notes - Prov 8:22–23 (LXX). ### Citation (SBL) Eusebius, Marcell. 2.3.10 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/2-3-10). ## Against Marcellus 2.3.11 - URL: https://sophiascriptura.com/fathers/eusebius-contra-marcellum/2-3-1/#p-2-3-11 - Source: Klostermann - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Marcellus says Prov 8:22 speaks of the creation of Christ's flesh, not his Godhead. ### Greek text τὸ τοίνυν κεφάλαιον τουτὶ τῆς Παροιμίας οὐ τὴν ἀρχὴν τῆς θεότητος, ὥσπερ αὐτοὶ νομίζουσιν, τοῦ σωτῆρος ἡμῶν παραστῆσαι βουλόμενον »κύριος ἔκτισέν με« ἔφη, ἀλλὰ τὴν δευτέραν κατὰ σάρκα οἰκονομίαν· διὸ καὶ κτίσεως μέμνηται προσφόρως τῆς ἀνθρωπίνης σαρκός. ### English translation (Claude) “This chapter of Proverbs, then, said ‘The Lord created me’ not wishing to set forth the beginning of the Godhead of our Saviour, as they think, but the second dispensation according to the flesh; therefore it fittingly mentions the creation of the human flesh.” ### Scripture references - Prov 8:22: quotation, high confidence ### Translation notes - Quotation of Marcellus. Prov 8:22. ### Citation (SBL) Eusebius, Marcell. 2.3.11 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/2-3-11). ## Against Marcellus 2.3.12 - URL: https://sophiascriptura.com/fathers/eusebius-contra-marcellum/2-3-1/#p-2-3-12 - Source: Klostermann - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Marcellus says “created me” means through the Virgin Mary. ### Greek text καὶ ἑξῆς ἐπιλέγει οὐκοῦν ἡ κτίσις τῇ κατὰ ἄνθρωπον αὐτοῦ διαφέρει πραγματείᾳ. διό φησιν »κύριος ἔκτισέν με ἀρχὴν ὁδῶν αὐτοῦ εἰς ἔργα αὐτοῦ«, ἔκτισέν με δηλονότι διὰ τῆς παρθένου Μαρίας διʼ ἧς ὁ θεὸς ἑνῶσαι τὴν ἀνθρωπίνην σάρκα τῷ ἑαυτοῦ λόγῳ προείλετο. ### English translation (Claude) And next he adds: “So the creation belongs to his human activity. Therefore he says, ‘The Lord created me as the beginning of his ways for his works’: he created me, clearly, through the Virgin Mary, through whom God chose to unite the human flesh to his own Word.” ### Scripture references - Prov 8:22: quotation, high confidence ### Translation notes - Quotation of Marcellus. Prov 8:22. ### Citation (SBL) Eusebius, Marcell. 2.3.12 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/2-3-12). ## Against Marcellus 2.3.13 - URL: https://sophiascriptura.com/fathers/eusebius-contra-marcellum/2-3-1/#p-2-3-13 - Source: Klostermann - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Marcellus says God truly created the previously non-existent flesh of the Word. ### Greek text καὶ μεθʼ ἕτερα προστίθησιν λέγων τούτου τοίνυν οὕτως ἔχοντος, ἀκόλουθόν ἐστιν σκοπεῖν τῇ διανοίᾳ τὸ παροιμιωδῶς εἰρημένον τουτὶ κεφάλαιον »κύριος ἔκτισέν με ἀρχὴν ὁδῶν αὐτοῦ εἰς ἔργα αὐτοῦ«. ἔκτισεν γὰρ ἀληθῶς τὸ μὴ ὂν πεποιηκὼς ὁ δεσπότης ἡμῶν θεός· οὐκ οὖσαν 〈γὰρ〉 τὴν σάρκα, ἣν ἀνείληφεν ὁ λόγος 〈ἀλλὰ μὴ οὖσαν ἔκτισεν〉. καὶ ἐπιφέρει αὖθις λέγων οὐκοῦν τοῦτʼ ἐστιν τὸ »κύριος ἔκτισέν με ἀρχὴν ὁδῶν αὐτοῦ εἰς ἔργα αὐτοῦ«. ### English translation (Claude) And after other things he adds, saying: “This being so, it follows to consider in the mind this chapter spoken in a proverb, ‘The Lord created me as the beginning of his ways for his works.’ For our Master God truly created, having made what was not; for the flesh which the Word assumed did not exist, but he created it when it did not exist.” And again he adds, saying: “So this is ‘The Lord created me as the beginning of his ways for his works.’ ### Scripture references - Prov 8:22: quotation, high confidence ### Translation notes - Quotations of Marcellus. Prov 8:22. “for” and “but he created it when it did not exist” are the editor's supplements. ### Citation (SBL) Eusebius, Marcell. 2.3.13 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/2-3-13). ## Against Marcellus 2.3.14 - URL: https://sophiascriptura.com/fathers/eusebius-contra-marcellum/2-3-1/#p-2-3-14 - Source: Klostermann - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Marcellus reads “founded me” as the predestined incarnation, citing 1 Cor 3:11. ### Greek text ἐπάγει δέ »πρὸ τοῦ αἰῶνος ἐθεμελίωσέν με«, θεμέλιον μὲν τοῦτον ὀνομάζων, τὴν κατὰ σάρκα αὐτοῦ προορισθεῖσαν οἰκονομίαν. ὡς καὶ ὁ ἀπόστολος λέγει »θεμέλιον γὰρ ἄλλον οὐδεὶς δύναται θεῖναι παρὰ τὸν κείμενον, ὅς ἐστιν Ἰησοῦς Χριστός«. ἑνὸς δὲ αἰῶνος ἐνταῦθα μέμνηται, ἀφʼ οὗ τὰ κατὰ τὸν Χριστὸν τεθεμελιῶσθαι ἔφη. ### English translation (Claude) And he adds, ‘Before the age he founded me,’ naming this foundation the dispensation according to the flesh which was predestined; as the apostle also says, ‘For no one can lay another foundation than the one that is laid, which is Jesus Christ.’ And here he mentions one age, from which he said the things of Christ had been founded.” ### Scripture references - Prov 8:23: quotation, high confidence - 1 Cor 3:11: quotation, high confidence ### Translation notes - Continues the quotation of Marcellus. Prov 8:23; 1 Cor 3:11. ### Citation (SBL) Eusebius, Marcell. 2.3.14 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/2-3-14). ## Against Marcellus 2.3.15 - URL: https://sophiascriptura.com/fathers/eusebius-contra-marcellum/2-3-1/#p-2-3-15 - Source: Klostermann - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Marcellus interprets “the earth” of Prov 8:23 as human flesh, citing Gen 3:19. ### Greek text καὶ πάλιν τὴν αὐτὴν βεβαιοῖ λέξιν φάσκων εἰκότως ὁ προφήτης ἔφη »πρὸ τοῦ αἰῶνος ἐθεμελίωσέν με«, δηλονότι τὸ κατὰ σάρκα, διὰ τὴν πρὸς τὸν ἀληθῶς υἱὸν αὐτοῦ τὸν λόγον κοινωνίαν. καὶ ἐπιλέγει ἑξῆς εἶτα »ἐν ἀρχῇ« φησὶν »πρὸ τοῦ τὴν γῆν ποιῆσαι«. γῆν ποίαν ταύτην ⟨ἢ⟩ δηλονότι τὴν ἡμετέραν σάρκα, τὴν μετὰ τὴν παρακοὴν γῆν αὖθις γενομένην; »γῆ« γὰρ »εἶ« φησὶν »καὶ εἰς γῆν ἀπελεύσῃ«. ἔδει γὰρ ταύτην ἰάσεως τυχεῖν, τινὰ τρόπον κοινωνή〈σα〉σαν τῷ ἁγίῳ λόγῳ. ### English translation (Claude) And again he confirms the same wording, saying: “Rightly the prophet said, ‘Before the age he founded me,’ clearly meaning what is according to the flesh, because of its fellowship with the Word, his true Son.” And he adds next: “Then he says, ‘in the beginning, before he made the earth.’ What earth is this but clearly our flesh, which after the disobedience became earth again? For he says, ‘Earth you are, and to earth you shall go.’ For this had to obtain healing, having in some way shared in the holy Word.” ### Scripture references - Prov 8:23: quotation, high confidence - Gen 3:19: quotation, high confidence ### Translation notes - Quotations of Marcellus. Prov 8:23; Gen 3:19. “but” (ἢ) and “having shared” (-σα-) are the editor's supplements. ### Citation (SBL) Eusebius, Marcell. 2.3.15 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/2-3-15). ## Against Marcellus 2.3.16 - URL: https://sophiascriptura.com/fathers/eusebius-contra-marcellum/2-3-1/#p-2-3-16 - Source: Klostermann - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Marcellus contradicts himself, making the flesh created before the flesh. ### Greek text θέα δὲ πῶς ἐν τούτοις ὁ Μάρκελλος ἑαυτῷ περιπίπτει. φήσας γοῦν ἐν ἑτέρῳ [περιπίπτει] ⟨τὴν σάρκα⟩ εἶναι τὴν »ἀρχὴν ὁδῶν« τοῦ θεοῦ κτισθεῖσαν καὶ πάλιν »θεμέλιον« τὴν αὐτὴν εἶναι εἰπών, ἐπάγει τὸ »πρὸ τοῦ τὴν γῆν ποιήσαι«. εἶθʼ ἑρμηνεύει τὴν γῆν πάλιν τὴν σάρκα εἶναι, οὐχ ὁρῶν ὡς οὐδεμίαν ἔχει ἀκολουθίαν πρὸ τῆς σαρκὸς τὴν σάρκα ἐκτίσθαι λέγειν καὶ μετὰ τὴν κτίσιν τῆς σαρκὸς πάλιν τὴν σάρκα ὀνομάζειν. ### English translation (Claude) But see how in this Marcellus trips over himself. Having said elsewhere that the flesh is the “beginning of the ways” of God that was created, and again having said that the same is the “foundation,” he adds “before he made the earth.” Then he interprets the earth again as the flesh, not seeing that it makes no sense to say that the flesh was created before the flesh, and after the creation of the flesh to name the flesh again. ### Scripture references - Prov 8:22–23: quotation, high confidence ### Translation notes - Prov 8:22–23. The editor deletes a repeated “trips over” (περιπίπτει) and supplies “the flesh”. ### Citation (SBL) Eusebius, Marcell. 2.3.16 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/2-3-16). ## Against Marcellus 2.3.17 - URL: https://sophiascriptura.com/fathers/eusebius-contra-marcellum/2-3-1/#p-2-3-17 - Source: Klostermann - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Marcellus reads the “depths” of Prov 8:24 as the hearts of the saints. ### Greek text ὁ δὲ ἔτι πρὸς τούτοις ἐπιφέρει ἑξῆς λέγων εἶτα »πρὸ τοῦ τὰς ἀβύσσους ποιῆσαι« φησίν· ἐνταῦθα τὰς ἀβύσσους παροιμιωδῶς ὁ προφήτης τὰς τῶν ἁγίων καρδίας εἶναι λέγει τὰς ἐν τῷ ἑαυτῶν βάθει τὴν τοῦ πνεύματος ἐχούσας δωρεάν. ### English translation (Claude) But he adds still more to this next, saying: “Then he says, ‘before he made the depths.’ Here the prophet, speaking in a proverb, says that the depths are the hearts of the saints, which have in their own depth the gift of the Spirit.” ### Scripture references - Prov 8:24: quotation, high confidence ### Translation notes - Quotation of Marcellus. Prov 8:24 (LXX). ### Citation (SBL) Eusebius, Marcell. 2.3.17 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/2-3-17). ## Against Marcellus 2.3.18 - URL: https://sophiascriptura.com/fathers/eusebius-contra-marcellum/2-3-1/#p-2-3-18 - Source: Klostermann - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The saints' hearts existed before Christ's flesh, so Marcellus's reading fails. ### Greek text καὶ ἐν τούτοις δὲ πρόσχες, ὅπως εἰς τὴν σάρκα ἐκλαβὼν εἰρῆσθαι τὸ »κύριος ἔκτισέν με«, ἔπειτα στενοχωρούμενος ὑπὸ τῆς γραφῆς λεγούσης »πρὸ τοῦ τὰς ἀβύσσους ποιῆσαι«, τὰς μὲν ἀβύσσους ἑρμηνεύει τὰς τῶν ἁγίων καρδίας λέγων αὐτὰς εἶναι, οὐ συνορᾷ δὲ ὅτι αἱ τῶν ἁγίων καρδίαι, τοῦ Ἀβραὰμ δηλαδὴ καὶ τοῦ Ἰσαὰκ καὶ τοῦ Ἰακὼβ Μωσέως τε καὶ Ἡλίου καὶ Μελχισεδὲκ καὶ τῶν λοιπῶν προφητῶν, πρὸ τῆς σαρκὸς γεγόνασιν τοῦ σωτῆρος. ### English translation (Claude) Notice here too how, having taken “The Lord created me” as said of the flesh, and then being hemmed in by the Scripture which says “before he made the depths,” he interprets the depths as the hearts of the saints, but does not see that the hearts of the saints, that is, of Abraham and Isaac and Jacob, Moses and Elijah and Melchizedek and the rest of the prophets, came into being before the flesh of the Saviour. ### Scripture references - Prov 8:22: quotation, high confidence - Prov 8:24: quotation, high confidence ### Translation notes - Prov 8:22, 24. ### Citation (SBL) Eusebius, Marcell. 2.3.18 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/2-3-18). ## Against Marcellus 2.3.19 - URL: https://sophiascriptura.com/fathers/eusebius-contra-marcellum/2-3-1/#p-2-3-19 - Source: Klostermann - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Marcellus reads the springs of Prov 8:24 as the twelve apostles, typified by the springs of Elim. ### Greek text πῶς οὖν δυνατὸν ἐπὶ τὴν σάρκα ἀναφέρειν ⟨τὸ⟩ »πρὸ τοῦ τὰς ἀβύσσους ποιῆσαι«; καὶ μεθʼ ἕτερα δὲ αὖθις ἐπάγει λέγων τί τοίνυν ἐστὶν ⟨καὶ τουτὶ⟩ τὸ κεφάλαιον »πρὸ τοῦ προελθεῖν τὰς πηγὰς ⟨τῶν ὑδάτων«; τοὺς ἱεροὺς ἀποστόλους εἶναί φησιν⟩. τοῦτο δὲ ἡμῖν τὸ μυστήριον παρίστησιν ἡ τῆς Ἐξόδου γραφὴ τοὺς τῶν ἀποστόλων τύπους πάλαι προαγορεύουσα, δώδεκα γὰρ ὄντων τὸν ἀριθμὸν τῶν ἀποστόλων δώδεκα πηγῶν μέμνηται. ### English translation (Claude) How then can “before he made the depths” be referred to the flesh? And after other things he adds again, saying: “What then is this chapter too, ‘before the springs of the waters came forth’? He says they are the holy apostles. The Scripture of Exodus sets this mystery before us, foretelling long ago the types of the apostles; for since the apostles are twelve in number, it mentions twelve springs.” ### Scripture references - Prov 8:24: quotation, high confidence - Exod 15:27: allusion, high confidence ### Translation notes - Quotation of Marcellus. Prov 8:24; Exod 15:27. The editor supplies “the”, “too”, and “of the waters? He says they are the holy apostles”. ### Citation (SBL) Eusebius, Marcell. 2.3.19 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/2-3-19). ## Against Marcellus 2.3.20 - URL: https://sophiascriptura.com/fathers/eusebius-contra-marcellum/2-3-1/#p-2-3-20 - Source: Klostermann - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Marcellus applies Prov 8:24 to the birth in the flesh. ### Greek text καὶ αὖθις ἐπάγει τὸ αὐτὸ γράφων οὕτως εἰκότως οὖν περὶ τῆς κατὰ σάρκα γενέσεως ὁ δεσπότης διὰ τοῦ προφήτου Σολομῶνος λέγοντος »πρὸ τοῦ προελθεῖν τὰς πηγὰς τῶν ὑδάτων« ἔφη. ### English translation (Claude) And again he adds the same, writing thus: “Rightly, then, the Master said about the birth according to the flesh, through the prophet Solomon speaking, ‘before the springs of the waters came forth.’” ### Scripture references - Prov 8:24: quotation, high confidence ### Translation notes - Quotation of Marcellus. Prov 8:24. ### Citation (SBL) Eusebius, Marcell. 2.3.20 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/2-3-20). ## Against Marcellus 2.3.21 - URL: https://sophiascriptura.com/fathers/eusebius-contra-marcellum/2-3-1/#p-2-3-21 - Source: Klostermann - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Marcellus reads the mountains and hills of Prov 8:25 as the apostles and their successors. ### Greek text ἔπειτα ἑξῆς ἕτερά τινα διελθὼν ἐπιφέρει οὐκοῦν ἐπειδήπερ περὶ τῶν προαγόντων εἰρήκαμεν, ἀκόλουθόν ἐστιν καὶ τὸ λεῖπον ἀναπληρῶσαι. λείπει δὲ τὸ κατὰ τὰ ὅρη καὶ τοὺς βουνούς. »πρὸ« γὰρ »τοῦ ὄρη ἑδρασθῆναι« φησὶν »πρὸ δὲ πάντων τῶν βουνῶν γεννᾷ με«. ὄρη καὶ βουνοὺς τοὺς ἀποστόλους καὶ τοὺς τῶν ἀποστόλων διαδόχους λέγει, ἵνα παρὰ τοὺς ἄλλους ἀνθρώπους τὴν κατʼ αὐτῶν δικαίαν πολιτείαν παροιμιωδῶς σημήνῃ. ### English translation (Claude) Then, going through some other things next, he adds: “Since, then, we have spoken of what comes before, it follows to fill in what remains. What remains is the part about the mountains and the hills. For ‘before the mountains were settled,’ he says, ‘and before all the hills he begets me.’ He calls the apostles and the successors of the apostles mountains and hills, so as to signify in a proverb their righteous way of life compared with other men.” ### Scripture references - Prov 8:25: quotation, high confidence ### Translation notes - Quotation of Marcellus. Prov 8:25 (LXX). ### Citation (SBL) Eusebius, Marcell. 2.3.21 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/2-3-21). ## Against Marcellus 2.3.22 - URL: https://sophiascriptura.com/fathers/eusebius-contra-marcellum/2-3-1/#p-2-3-22 - Source: Klostermann - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Marcellus applies Col 1:15–17 to the flesh, against the apostle's meaning. ### Greek text τοιαύτας τινὰς ἑρμηνείας ἐκθέμενος αὖθις ἐπὶ τὰς ἀποστολικὰς μεταβαίνει φωνάς, τἀναντία τῷ ἀποστόλῳ φθεγγόμενος. ὁ μὲν γὰρ τὸν προόντα υἱὸν τοῦ θεοῦ καὶ »πρωτότοκον πάσης κτίσεως« αὐτὸν εἶναι ἐδίδασκεν, »τὰ πάντα διʼ αὐτοῦ, καὶ ἐν αὐτῷ« ἐκτίσθαι, αὐτόν τε εἶναι »πρὸ πάντων« μεγάλῃ βοῇ μαρτυρόμενος· ὁ δὲ ἐπὶ τὴν σάρκα καὶ ταύτην καταβάλλει τὴν θεολογίαν, μικρὸν ὕστερον καὶ ταύτην ἀρνούμενος. ### English translation (Claude) Having set out such interpretations, he passes again to the apostle's words, speaking the opposite of the apostle. For the apostle taught that the pre-existing Son of God is “firstborn of all creation,” that “all things were created through him and in him,” and testified with a great cry that he is “before all things”; but Marcellus casts this theology too down onto the flesh, a little later denying this too. ### Scripture references - Col 1:15–17: quotation, high confidence ### Translation notes - Col 1:15–17. ### Citation (SBL) Eusebius, Marcell. 2.3.22 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/2-3-22). ## Against Marcellus 2.3.23 - URL: https://sophiascriptura.com/fathers/eusebius-contra-marcellum/2-3-1/#p-2-3-23 - Source: Klostermann - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Marcellus says the Word became the image of God when he assumed the flesh. ### Greek text λέγει δὲ οὕτως διὰ τοῦτο εἰκότως ἐπιφέρει »ὅς ἐστιν εἰκὼν τοῦ θεοῦ τοῦ ἀοράτου«. πότε γενόμενος εἰκὼν ἢ ὁπηνίκα τὸ »κατʼ εἰκόνα καὶ καθʼ ὁμοίωσιν« ἀνείληφεν πλάσμα; πρότερον γάρ, ὥσπερ πολλάκις ἔφην, οὐδὲν ἕτερον ἦν ἢ λόγος. καὶ ἐπιμένει τὸ αὐτὸ γυμνότερον διασαφῶν, διʼ ὧν φησίν 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. ### English translation (Claude) He speaks thus: “For this reason he rightly adds, ‘who is the image of the invisible God.’ When did he become the image, if not when he assumed the creature made ‘according to the image and likeness’? For before, as I have often said, he was nothing other than Word.” And he persists, making the same plainer, in these words: “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.” ### Scripture references - Col 1:15: quotation, high confidence - Gen 1:26: quotation, high confidence ### Translation notes - Quotations of Marcellus (the first is Klostermann's fragment 43; the number is printed in the text). Col 1:15; Gen 1:26. ### Citation (SBL) Eusebius, Marcell. 2.3.23 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/2-3-23). ## Against Marcellus 2.3.24 - URL: https://sophiascriptura.com/fathers/eusebius-contra-marcellum/2-3-1/#p-2-3-24 - Source: Klostermann - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Marcellus repeats that an invisible Word cannot be an image. ### Greek text καὶ πάλιν προστίθησιν λέγων 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. εἰ δὲ τοῦ θεοῦ ἀοράτου ὄντος ἀόρατον εἶναι καὶ τὸν λόγον συμβαίνει, πῶς εἰκὼν τοῦ ἀοράτου θεοῦ καθʼ ἑαυτὸν ὁ λόγος εἶναι δύναται, καὶ αὐτὸς ἀόρατος ὤν; ἀδύνατον γὰρ τὸ μὴ ὁρατὸν διὰ τοῦ ἀοράτου φανῆναί ποτε. ### English translation (Claude) And again he adds, saying: “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. But if, God being invisible, the Word too is invisible, how can the Word by himself be the image of the invisible God, being himself invisible? For it is impossible for what is not visible ever to appear through what is invisible.” ### Scripture references - Col 1:15: allusion, high confidence ### Translation notes - Quotation of Marcellus (compare 1.4.31–32). Col 1:15. ### Citation (SBL) Eusebius, Marcell. 2.3.24 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/2-3-24). ## Against Marcellus 2.3.25 - URL: https://sophiascriptura.com/fathers/eusebius-contra-marcellum/2-3-1/#p-2-3-25 - Source: Klostermann - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: If the flesh were God's image, all human bodies would be, and Marcellus forgets his own words on the servant's form. ### Greek text καὶ ἐν τούτοις δὲ ὁ Μάρκελλος οὐ συνορᾷ, ὅτι εἰ τὴν σάρκα δοίημεν εἶναι τὴν εἰκόνα τοῦ θεοῦ, ὥρα καὶ πάντων ἀνθρώπων τὰς σάρκας καὶ τὰ τῶν σωμάτων πρόσωπα εἰκόνας εἶναι λέγειν τοῦ θεοῦ, ὥστε κατʼ αὐτὸν μηδὲν ἐξαίρετον ἐσχηκέναι τὸν σωτῆρα. ὁ δʼ ὥσπερ ἐπιλαθόμενος ὧν μετὰ ταῦτα περὶ τῆς σαρκὸς συνέγραψεν (»δούλου μορφὴν« αὐτὴν εἰπὼν ἐξ ἀποστολικῆς παραθέσεως καὶ διὰ τοῦτο μὴ δύνασθαι συνεῖναι τῷ λόγῳ διὰ τὸ »δούλου μορφὴν« εἶναι, ### English translation (Claude) Here too Marcellus does not see that, if we were to grant that the flesh is the image of God, it would be time to say that the flesh of all men and the faces of their bodies are images of God, so that on his view the Saviour had nothing special. And he, as if forgetting what he wrote after this about the flesh (calling it “the form of a servant” from a citation of the apostle, and saying for that reason it cannot be with the Word, because it is “the form of a servant,” ### Scripture references - Phil 2:7: quotation, high confidence ### Translation notes - Phil 2:7. The parenthesis closes in the next section. ### Citation (SBL) Eusebius, Marcell. 2.3.25 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/2-3-25). ## Against Marcellus 2.3.26 - URL: https://sophiascriptura.com/fathers/eusebius-contra-marcellum/2-3-1/#p-2-3-26 - Source: Klostermann - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Marcellus makes the flesh God's image now, though it will not remain with the Word. ### Greek text ἀλλὰ καὶ γυμνῇ τῇ κεφαλῇ φήσας πῶς ἐγχωρεῖ τὴν ἐκ γῆς τε οὖσαν καὶ μηδὲν ὠφελοῦσαν ἐν τοῖς μέλλουσιν αἰῶσιν συνεῖναι τῷ λόγῳ;), εἶναι εἰκόνα τοῦ ἀοράτου θεοῦ τὴν σάρκα ἐπὶ τοῦ παρόντος [εἶναι] διισχυρίζεται, διαβεβαιούμενος ἀποφαντικῶς ὅτι πρὸ τῆς τοῦ ἡμετέρου σώματος ἀναλήψεως οὐκ ἦν εἰκὼν τοῦ ἀοράτου θεοῦ ὁ λόγος αὐτοῦ. ### English translation (Claude) and even saying bareheaded, “How is it possible that what is from the earth and profits nothing should be with the Word in the ages to come?”), insists that the flesh is for the present the image of the invisible God, affirming categorically that before the taking up of our body his Word was not the image of the invisible God. ### Scripture references - Col 1:15: allusion, high confidence ### Translation notes - The quotation repeats 2.3.4. The editor deletes a repeated “is” (εἶναι). ### Citation (SBL) Eusebius, Marcell. 2.3.26 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/2-3-26). ## Against Marcellus 2.3.27 - URL: https://sophiascriptura.com/fathers/eusebius-contra-marcellum/2-3-1/#p-2-3-27 - Source: Klostermann - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Marcellus says the flesh added to the Word is the image of the invisible God. ### Greek text καὶ αὖθις μετὰ τὰ ἐκτεθέντα ἐπιφέρει λέγων διὸ πανταχόθεν δῆλον εἰκόνα τοῦ ἀοράτου θεοῦ ὑπὸ τοῦ ἱεροῦ εἰρῆσθαι ἀποστόλου τὴν προσγενομένην τῷ λόγῳ σάρκα, ἵνα διὰ τοῦ ὁρατοῦ καὶ τὸ ἀόρατον φαίνηται. »εἰκὼν« δὲ »ἐστὶν« φησὶν ὁ ἀπόστολος »τοῦ ἀοράτου θεοῦ«. νῦν δηλονότι, ὁπηνίκα τὴν κατʼ εἰκόνα τοῦ θεοῦ γενομένην ἀνείληφεν σάρκα, εἰκὼν ἀληθὴς τοῦ ἀοράτου θεοῦ γέγονεν. ### English translation (Claude) And again after what was set out he adds, saying: “Therefore it is clear from every side that the flesh added to the Word was called by the holy apostle the image of the invisible God, so that through the visible the invisible too might appear. ‘He is,’ says the apostle, ‘the image of the invisible God’: now, clearly, when he assumed the flesh made according to the image of God, he became the true image of the invisible God. ### Scripture references - Col 1:15: quotation, high confidence - Gen 1:27: allusion, medium confidence ### Translation notes - Quotation of Marcellus. Col 1:15; Gen 1:27. ### Citation (SBL) Eusebius, Marcell. 2.3.27 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/2-3-27). ## Against Marcellus 2.3.28 - URL: https://sophiascriptura.com/fathers/eusebius-contra-marcellum/2-3-1/#p-2-3-28 - Source: Klostermann - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Marcellus says the Word and Father are known only through the image of the flesh. ### Greek text εἰ γὰρ διὰ τῆς εἰκόνος ταύτης τὸν τοῦ θεοῦ λόγον ἠξιώθημεν γνῶναι, πιστεύειν ὀφείλομεν αὐτῷ τῷ λόγῳ διὰ τῆς εἰκόνος λέγοντι ἐγὼ καὶ ὁ πατὴρ ἕν ἐσμεν«. οὕτε γὰρ τὸν λόγον οὕτε τὸν πατέρα τοῦ λόγου χωρὶς τῆς εἰκόνος ταύτης γνῶναί τινα δυνατόν. ### English translation (Claude) For if through this image we have been counted worthy to know the Word of God, we ought to believe the Word himself saying through the image, ‘I and the Father are one.’ For no one can know either the Word or the Father of the Word apart from this image.” ### Scripture references - John 10:30: quotation, high confidence ### Translation notes - Continues the quotation of Marcellus. John 10:30. ### Citation (SBL) Eusebius, Marcell. 2.3.28 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/2-3-28). ## Against Marcellus 2.3.29 - URL: https://sophiascriptura.com/fathers/eusebius-contra-marcellum/2-3-1/#p-2-3-29 - Source: Klostermann - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Marcellus calls the servant's form the human flesh, made in God's image to become the Word's image. ### Greek text καὶ πάλιν ἐπιφέρει οὕτω γοῦν καὶ ὁ ἀπόστολός φησιν, ὥσπερ μικρῷ πρόσθεν ἔφαμεν »ἐκένωσεν ἑαυτὸν μορφὴν δούλου λαβών«, διὰ τῆς μορφῆς τοῦ δούλου τὴν ἀνθρωπίνην ἡμῖν σημαίνων σάρκα, ἣν ὁ δεσπότης ἡμῶν θεὸς τῇ ἑαυτοῦ διαπλάττων σοφίᾳ »ποιήσωμεν ἄνθρωπον« ἔφη »κατʼ εἰκόνα ἡμετέραν καὶ ὁμοίωσιν«, καλῶς τὴν ἀνθρωπίνην σάρκα ὀνομάζων εἰκόνα. ἥδει γὰρ ἀκριβῶς ὅτι εἰκὼν ἔσται μικρὸν ὕστερον τοῦ ἑαυτοῦ λόγου. ### English translation (Claude) And again he adds: “So too, at any rate, the apostle says, as we said a little before, ‘he emptied himself, taking the form of a servant,’ signifying to us by the form of the servant the human flesh, which our Master God, forming it by his own wisdom, said, ‘Let us make man according to our image and likeness,’ rightly naming the human flesh image. For he knew exactly that it would shortly be the image of his own Word.” ### Scripture references - Phil 2:7: quotation, high confidence - Gen 1:26: quotation, high confidence ### Translation notes - Quotation of Marcellus. Phil 2:7; Gen 1:26. ### Citation (SBL) Eusebius, Marcell. 2.3.29 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/2-3-29). ## Against Marcellus 2.3.30 - URL: https://sophiascriptura.com/fathers/eusebius-contra-marcellum/2-3-1/#p-2-3-30 - Source: Klostermann - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Marcellus identifies the morning star of Ps 110:3 with the star of the magi. ### Greek text μετὰ ταῦτα πειρᾶται κατασκευάζειν ὅτι καὶ τὸ »ἐκ γαστρὸς πρὸ ἑωσφόρου ἐγέννησά σε« περὶ τῆς σαρκὸς ἐλέγετο, γράφει δὲ οὕτως διὰ τοῦτο τοίνυν τοῦ τὴν ἡμέραν δηλοῦντος ἀστέρος ἑωσφόρου ὑπὸ τοῦ προφήτου Δαυὶδ εἰκότως ὀνομασθέντος, οὐκέτι ζητεῖσθαι δίκαιον τὸν ἑωσφόρον, τίς δήποτε ὢν οὗτος τυγχάνει· οὗτος γὰρ ἦν ὁ τηνικαῦτα φανεὶς ἀστήρ, ὁ φέρων τε καὶ δηλῶν τὴν ἡμέραν τοῖς μάγοις. ### English translation (Claude) After this he tries to establish that “From the womb before the morning star I begot you” was also said about the flesh. He writes thus: “For this reason, then, since the star that shows the day was rightly named morning star by the prophet David, it is no longer right to ask who this morning star is; for this was the star that appeared at that time, which brought and showed the day to the magi. ### Scripture references - Ps 110:3 (109:3 LXX): quotation, high confidence - Matt 2:2: allusion, high confidence - Matt 2:9: allusion, medium confidence ### Translation notes - Quotation of Marcellus. Ps 110:3 (LXX 109:3); Matt 2:2, 9. ### Citation (SBL) Eusebius, Marcell. 2.3.30 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/2-3-30). ## Against Marcellus 2.3.31 - URL: https://sophiascriptura.com/fathers/eusebius-contra-marcellum/2-3-1/#p-2-3-31 - Source: Klostermann - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Marcellus says Ps 110:3 refers to the virgin birth, which preceded the star. ### Greek text πρόδηλον οὖν τὸ »πρὸ ἑωσφόρου ἐγέννησά σε« ὑπὸ τοῦ παντοκράτορος εἰρῆσθαι δεσπότου περὶ τοῦ διὰ τῆς παρθένου γεννηθέντος σὺν τῇ ἀνθρωπίνῃ σαρκὶ λόγου, σαφῶς καὶ τοῦτο τοῦ εὐαγγελίου σημαίνοντος, πρότερον μὲν τὸν δεσπότην ἡμῶν διὰ τῆς παρθένου τετέχθαι, ὕστερον δὲ τὸν ἀστέρα φανῆναι τὸν τὴν ἡμέραν δεικνύντα. ### English translation (Claude) It is plain, then, that ‘before the morning star I begot you’ was said by the almighty Master about the Word born through the Virgin with the human flesh; and the gospel clearly signifies this too, that our Master was first born through the Virgin, and later the star appeared that showed the day.” ### Scripture references - Ps 110:3 (109:3 LXX): quotation, high confidence - Matt 2:1–2: allusion, medium confidence ### Translation notes - Continues the quotation of Marcellus. Ps 110:3; Matt 2:1–2. ### Citation (SBL) Eusebius, Marcell. 2.3.31 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/2-3-31). ## Against Marcellus 2.3.32 - URL: https://sophiascriptura.com/fathers/eusebius-contra-marcellum/2-3-1/#p-2-3-32 - Source: Klostermann - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Marcellus says the man assumed by the Word received authority and glory for others' sake. ### Greek text ἐπὶ τούτοις προϊὼν αὖθις ἐπιλέγει εἴληφεν γὰρ ὁ ἄνθρωπος οὐ μόνον τὴν ἐπὶ γῆς τῶν πραγμάτων ἐξουσίαν, ἀλλὰ καὶ τῶν ἐν οὐρανοῖς, εἰκότως· εἰ γὰρ ὅτε καὶ »ἄνθρωπος« ἐγένετο καὶ »μεσίτης θεοῦ καὶ ἀνθρώπων« τότε εἰς αὐτὸν ἐκτίσθη τὰ πάντα«, ὡς ἔφη ὁ ἀπόστολος, »τά τε ἐν οὐρανοῖς καὶ τὰ ἐπὶ γῆς«, ἀκόλουθόν ἐστιν ἀκριβῶς γινώσκειν ὅτι ἐξουσία οὐ μόνον τῶν ἐπὶ γῆς αὐτῷ, ἀλλὰ καὶ τῶν ἐν οὐρανοῖς δέδοται. καὶ αὖθις μεθʼ ἕτερα ἐπάγει εἰ γὰρ περί τινος δόξης δοθείσης αὐτῷ παρὰ τοῦ πατρὸς τὸ ἱερὸν εὐαγγέλιον λέγει, ταύτην ὁ ἄνθρωπος διὰ τοῦ λόγου εἰληφὼς φαίνεται. »μεσίτης« γὰρ γενόμενος κατὰ τὸν ἱερὸν ἀπόστολον »θεοῦ τε καὶ ἀνθρώπων« τῇ δοθείσῃ αὐτῷ παρὰ τοῦ πατρὸς δόξῃ τοὺς θεοσεβεῖς ἐδόξασεν ἀνθρώπους. ### English translation (Claude) Going on from this he adds again: “For the man has received authority not only over things on earth, but also over those in heaven, and rightly; for if, when he both became ‘man’ and ‘mediator of God and men,’ then ‘all things were created for him,’ as the apostle said, ‘things in the heavens and things on earth,’ it follows to know exactly that authority has been given to him not only over things on earth but also over those in heaven.” And again after other things he adds: “For if the holy gospel speaks of some glory given to him by the Father, the man is seen to have received this through the Word. For having become, according to the holy apostle, ‘mediator of God and men,’ by the glory given him by the Father he glorified godly men. ### Scripture references - 1 Tim 2:5: quotation, high confidence - Col 1:16: quotation, high confidence - Matt 28:18: allusion, medium confidence - John 17:22: allusion, high confidence ### Translation notes - Quotations of Marcellus. 1 Tim 2:5; Col 1:16; Matt 28:18; John 17:22. ### Citation (SBL) Eusebius, Marcell. 2.3.32 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/2-3-32). ## Against Marcellus 2.3.33 - URL: https://sophiascriptura.com/fathers/eusebius-contra-marcellum/2-3-1/#p-2-3-33 - Source: Klostermann - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Marcellus reads John 12:28 as the glorification of the assumed man at the resurrection. ### Greek text καὶ πάλιν προστίθησιν ταῦτα καὶ ἠξίωσεν τὸν πεσόντα διὰ τῆς παρακοῆς ἄνθρωπον τῷ ἑαυτοῦ διὰ τῆς παρθένου συναφθῆναι λόγῳ. ποία γὰρ ἐν ἀνθρώποις ἑτέρα μείζων δόξα γένοιτʼ ἂν τῆς δόξης ταύτης; εἰπὼν δὲ ὅτι »ἐδόξασά σε«, ἐπιφέρει λέγων »καὶ πάλιν δοξάσω«, ἵνα διʼ ὑπερβολὴν φιλανθρωπίας ἐν τῇ μετὰ τὴν ἀνάστασιν τῆς σαρκὸς δευτέρᾳ δόξῃ τὸν πρότερον θνητὸν ἄνθρωπον ἀθάνατον ἀπεργάσηται καὶ τοσαύτῃ αὐτὸν δοξάσῃ δόξῃ, ὥστε μὴ μόνον αὐτὸν τῆς προτέρας ἀπαλλαγῆναι δουλείας, ἀλλὰ καὶ τῆς ὑπὲρ ἄνθρωπον ἀξιωθῆναι δόξης. ### English translation (Claude) And again he adds this: “And he deemed worthy the man who fell through disobedience to be joined to his own Word through the Virgin. For what other greater glory could there be among men than this glory? And having said, ‘I have glorified you,’ he adds, saying, ‘and I will glorify again,’ so that through his surpassing kindness, in the second glory after the resurrection of the flesh, he might make the formerly mortal man immortal and glorify him with such great glory that he would not only be freed from his former slavery but also counted worthy of the glory above man.” ### Scripture references - John 12:28: quotation, high confidence ### Translation notes - Quotation of Marcellus. John 12:28 (cited loosely). ### Citation (SBL) Eusebius, Marcell. 2.3.33 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/2-3-33). ## Against Marcellus 2.3.34 - URL: https://sophiascriptura.com/fathers/eusebius-contra-marcellum/2-3-1/#p-2-3-34 - Source: Klostermann - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Marcellus says the assumed man conquers the devil and is the beloved Son of the baptism. ### Greek text καὶ αὖθις ἐπιλέγει ἵνα, ὡς ἔφην, ὑπὸ τοῦ διαβόλου ἀπατηθέντα πρότερον τὸν ἄνθρωπον αὐτὸν αὖθις νικῆσαι τὸν διάβολον παρασκευάσῃ. διὰ τοῦτο ἀνείληφεν τὸν ἄνθρωπον, ἵνα ἀκολούθως τοῦτον ἀπαρχὴν τῆς ἐξουσίας παραλαβεῖν παρασκευάσῃ. καὶ προστίθησιν ἔτι λέγων οὗτος γάρ ἐστιν ὁ ἀγαπητός, ὁ τῷ λόγῳ ἑνωθεὶς ἄνθρωπος, περὶ οὗ ὁ εὐαγγελιστὴς ἔφη »οὗτός ἐστιν ὁ υἱός μου ὁ ἀγαπητός, ἐν ᾧ εὐδόκησα«. ### English translation (Claude) And again he adds: “So that, as I said, he might prepare the man who was formerly deceived by the devil himself to conquer the devil in turn. For this reason he assumed the man, so that he might prepare him in due course to receive the first-fruits of the authority.” And he adds still, saying: “For this is the beloved, the man united to the Word, about whom the evangelist said, ‘This is my beloved Son, in whom I am well pleased.’” ### Scripture references - Matt 3:17: quotation, high confidence ### Translation notes - Quotations of Marcellus (the last is Klostermann's fragment 97; the number is printed in the text). Matt 3:17. ### Citation (SBL) Eusebius, Marcell. 2.3.34 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/2-3-34). ## Against Marcellus 2.3.35 - URL: https://sophiascriptura.com/fathers/eusebius-contra-marcellum/2-3-1/#p-2-3-35 - Source: Klostermann - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Marcellus says the Word took flesh to make man immortal and enthroned with God. ### Greek text καὶ αὖθις ἐπιφέρει ὅτι ὁ λόγος τοῦ ἀοράτου θεοῦ διὰ παρθένου τεχθήσεσθαι ἔμελλεν καὶ τὴν ἀνθρωπίνην ἀναλήψεσθαι σάρκα, καὶ ἵνα διʼ αὐτῆς τὸν πρότερον κατισχύσαντα τοῦ ἀνθρώπου διάβολον καταγωνισάμενος μὴ μόνον ἄφθαρτον αὐτὸν καὶ ἀθάνατον γενέσθαι παρασκευάσῃ, ἀλλὰ καὶ σύνθρονον ἐν οὐρανοῖς τῷ θεῷ. ### English translation (Claude) And again he adds: “that the Word of the invisible God was going to be born through a virgin and to assume the human flesh, and that through it, having fought down the devil who formerly prevailed over man, he might prepare him to become not only incorruptible and immortal, but also enthroned with God in heaven.” ### Translation notes - Quotation of Marcellus. ### Citation (SBL) Eusebius, Marcell. 2.3.35 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/2-3-35). ## Against Marcellus 2.3.36 - URL: https://sophiascriptura.com/fathers/eusebius-contra-marcellum/2-3-1/#p-2-3-36 - Source: Klostermann - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Eusebius notes Marcellus's exaltation of the flesh before showing the end he gives it. ### Greek text ταῦτα δὲ πάντα ἀναγκαῖον κατέχειν ἐν μνήμῃ διὰ τὰ μέλλοντα ὑπʼ αὐτοῦ Μαρκέλλου κατὰ τῆς σαρκός, ἧς ἀνείληφεν ὁ τοῦ θεοῦ λόγος, προφέρεσθαι. ὡς γὰρ ἀμνημονήσας τούτων ἀπάντων, ὧν ἐξέθετο, τέλος οὐκ αἴσιον οὐδʼ εὐσεβὲς ἐπάγει τῷ σωτηρίῳ σώματι. πρὸς τούτοις ἅπασιν, ὥσπερ τῶν προτέρων αὐτῷ κατωρθωμένων, πειρᾶται δεικνύναι καὶ τὸ »ὁ κύριος ἐβασίλευσεν, ἀγαλλιάσθω ἡ γῆ« εἰς τὴν σάρκα ἀναφέρεσθαι. ### English translation (Claude) All these things must be kept in memory because of what Marcellus himself will put forward against the flesh which the Word of God assumed. For, as if forgetting all that he set out, he brings an end neither happy nor pious on the saving body. Besides all this, as though his earlier points had succeeded, he tries to show that “The Lord has reigned, let the earth rejoice” also refers to the flesh. ### Scripture references - Ps 97:1 (96:1 LXX): quotation, high confidence ### Translation notes - Ps 97:1 (LXX 96:1). ### Citation (SBL) Eusebius, Marcell. 2.3.36 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/2-3-36). ## Against Marcellus 2.3.37 - URL: https://sophiascriptura.com/fathers/eusebius-contra-marcellum/2-3-1/#p-2-3-37 - Source: Klostermann - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Marcellus says the Word with flesh was made king so that fallen man might regain the kingdom. ### Greek text λέγει δὲ οὕτως ὁ γοῦν καταβὰς καὶ τὴν σάρκα διὰ τῆς παρθένου προσλαβὼν κατεστάθη βασιλεὺς ἐπὶ τὴν ἐκκλησίαν, δηλονότι ἵνα διὰ τοῦ λόγου ὁ τῆς βασιλείας τῶν οὐρανῶν πρότερον ἐκπεπτωκὼς ἄνθρωπος βασιλείας τυχεῖν δυνηθῇ. τοῦτον οὖν τὸν ἄνθρωπον τὸν πρότερον διὰ τὴν παρακοὴν τῆς βασιλείας ἐκπεπτωκότα κύριον καὶ θεὸν γενέσθαι βουλόμενος ὁ θεὸς ταύτην τὴν οἰκονομίαν εἰργάσατο. ὁ οὖν ἁγιώτατος προφήτης Δαυὶδ προφητικῶς λέγει ὁ κύριος ἐβασίλευσεν, ἀγαλλιάσθω ἡ γῆ«. ### English translation (Claude) He speaks thus: “He who came down and took the flesh through the Virgin was appointed king over the church, clearly so that through the Word the man who had formerly fallen from the kingdom of heaven might be able to obtain a kingdom. God, wishing this man, who formerly fell from the kingdom through disobedience, to become Lord and God, worked this dispensation. So the most holy prophet David says prophetically, ‘The Lord has reigned, let the earth rejoice.’” ### Scripture references - Ps 97:1 (96:1 LXX): quotation, high confidence ### Translation notes - Quotation of Marcellus. Ps 97:1 (LXX 96:1). ### Citation (SBL) Eusebius, Marcell. 2.3.37 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/2-3-37). ## Against Marcellus 2.3.38 - URL: https://sophiascriptura.com/fathers/eusebius-contra-marcellum/2-3-1/#p-2-3-38 - Source: Klostermann - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Marcellus says Christ's kingdom had a beginning and is for abolishing the devil's power. ### Greek text καὶ μεθʼ ἕτερα ἐπιφέρει διʼ ἣν αἰτίαν, ὥσπερ ἀρχὴν βασιλείας ἀπό τινος λαβόντος χρόνου τοῦ δεσπότου ἡμῶν Χριστοῦ, ἡ προφητεία φησὶν ἐγὼ δὲ κατεστάθην βασιλεὺς ὑπʼ αὐτοῦ«. καὶ πάλιν ἐπιφέρει διὰ τοῦτο γὰρ καὶ βασιλεύσει [ἵνα] ἐν τῇ ἀνθρωπίνῃ σαρκὶ γενόμενος, βασιλεύς τε καταστὰς διὰ τοῦ λόγου ὁ ἀπατηθεὶς πρότερον ἄνθρωπος »πᾶσαν ἀρχὴν« τοῦ διαβόλου »καὶ δύναμιν καὶ ἐξουσίαν καταργήσει«. ### English translation (Claude) And after other things he adds: “For which reason, as though our Master Christ received the beginning of his kingdom from some time, the prophecy says, ‘But I was appointed king by him.’” And again he adds: “For this reason he will reign, having come in the human flesh, and the man formerly deceived, being appointed king through the Word, ‘will abolish every rule’ of the devil ‘and power and authority.’” ### Scripture references - Ps 2:6: quotation, high confidence - 1 Cor 15:24: quotation, high confidence ### Translation notes - Quotations of Marcellus. Ps 2:6; 1 Cor 15:24. The editor deletes “so that” (ἵνα). ### Citation (SBL) Eusebius, Marcell. 2.3.38 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/2-3-38). ## Against Marcellus 2.3.39 - URL: https://sophiascriptura.com/fathers/eusebius-contra-marcellum/2-3-1/#p-2-3-39 - Source: Klostermann - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Eusebius turns to the end Marcellus assigns to the flesh he has exalted. ### Greek text τοσαῦτα περὶ τῆς σαρκὸς τοῦ σωτῆρος καὶ τούτων ἔτι πολλῷ πλείονα εἰπών, φήσας τε αὐτὴν εἶναι τὴν εἰκόνα »τοῦ θεοῦ τοῦ ἀοράτου« καὶ τὸν πρωτότοκον »πάσης κτίσεως« καὶ τὸν βασιλέα καὶ τὸν Ἰησοῦν καὶ τὸν Χριστὸν καὶ τὸν ἀγαπητὸν καὶ ὅσα ἄλλα κατέλεξεν, διʼ αὐτήν τε ταῦτα πάντα κληθῆναι τὸν λόγον ἀποφηνάμενος, ὁποῖον τέλος αὐτῇ περιτίθησιν ἤδη θεωρῆσαι καιρός. ### English translation (Claude) Having said so much about the Saviour's flesh, and much more still, and having said that it is the image “of the invisible God,” and the firstborn “of all creation,” and the king, and Jesus, and Christ, and the beloved, and whatever else he listed, and having declared that the Word was called all these because of it, it is time now to see what end he puts upon it. ### Scripture references - Col 1:15: quotation, high confidence ### Translation notes - Col 1:15. ### Citation (SBL) Eusebius, Marcell. 2.3.39 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/2-3-39). ## Against Marcellus 2.4.1 - URL: https://sophiascriptura.com/fathers/eusebius-contra-marcellum/2-4-1/#p-2-4-1 - Source: Klostermann - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Marcellus says Paul teaches an end to Christ's kingdom when all are subjected to him. ### Greek text Διὰ τοῦτο γὰρ βασιλεύσει ἐν τῇ ἀνθρωπίνῃ σαρκὶ γενόμενος, βασιλεύς τε καταστὰς διὰ τοῦ λόγου ὁ ἀπατηθεὶς πρότερον ἄνθρωπος »πᾶσαν ἀρχὴν« τοῦ διαβόλου »καὶ δύναμιν καὶ ἐξουσίαν καταργήσει«. »δεῖ γὰρ αὐτὸν βασιλεύειν« φησὶν »ἄχρι οὗ ἂν θῇ τοὺς ἐχθροὺς ὑπὸ τοὺς πόδας αὐτοῦ«. τῆς τοίνυν τοῦ δεσπότου ἡμῶν Χριστοῦ βασιλείας τοῦτο τέλος εἶναί φησιν ὁ ἱερὸς ἀπόστολος, τὸ πάντα ὑποταγῆναι τοῖς ποσὶν αὐτοῦ. καὶ μετὰ βραχέα ἐπιλέγει μέγιστον ἡμῖν μυστήριον ἐνταῦθα ὁ ἀπόστολος ἀνακαλύπτει, τέλος μὲν ἔσεσθαι φάσκων τῆς Χριστοῦ βασιλείας· τέλος δὲ τότε, ὅταν πάντα ὑποταγῇ ὑπὸ τοὺς πόδας αὐτοῦ. ### English translation (Claude) “For this reason he will reign, having come in the human flesh, and the man formerly deceived, being appointed king through the Word, ‘will abolish every rule’ of the devil ‘and power and authority.’ ‘For he must reign,’ he says, ‘until he puts his enemies under his feet.’ This, then, the holy apostle says, is the end of the kingdom of our Master Christ: that all things are subjected under his feet.” And after a little he adds: “Here the apostle reveals to us a very great mystery, saying that there will be an end of Christ's kingdom; and the end will be then, when all things are subjected under his feet.” ### Scripture references - 1 Cor 15:24–25: quotation, high confidence ### Translation notes - Quotations of Marcellus. 1 Cor 15:24–25. ### Citation (SBL) Eusebius, Marcell. 2.4.1 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/2-4-1). ## Against Marcellus 2.4.2 - URL: https://sophiascriptura.com/fathers/eusebius-contra-marcellum/2-4-1/#p-2-4-2 - Source: Klostermann - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Marcellus repeats that Christ's kingdom had a beginning, citing Psalm 2. ### Greek text καὶ ἔτι μᾶλλον ἐπεξεργαζόμενος τὸν αὐτὸν λόγον οὕτως γράφει ἔφαμεν ἐν τοῖς προάγουσιν ἡμῶν ῥητοῖς τὸν δεσπότην ἡμῶν τὸν Χριστὸν ἀρχὴν ἐσχηκέναι βασιλείας, ἐκ τῶν θείων γραφῶν ἀποδείξεσιν χρώμενοι. ἔστιν μὲν μία ἡ λέγουσα »ἐγὼ δὲ κατεστάθην βασιλεὺς ὑπʼ αὐτοῦ ἐπὶ Σιὼν ὄρος τὸ ἅγιον αὐτοῦ«, ### English translation (Claude) And elaborating the same argument still more, he writes thus: “We said in our previous words that our Master Christ had a beginning of his kingdom, using proofs from the divine Scriptures. One is that which says, ‘But I was appointed king by him on Zion, his holy mountain,’ ### Scripture references - Ps 2:6: quotation, high confidence ### Translation notes - Quotation of Marcellus. Ps 2:6 (LXX). ### Citation (SBL) Eusebius, Marcell. 2.4.2 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/2-4-2). ## Against Marcellus 2.4.3 - URL: https://sophiascriptura.com/fathers/eusebius-contra-marcellum/2-4-1/#p-2-4-3 - Source: Klostermann - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Marcellus says a kingdom begun four hundred years ago will be handed back to God. ### Greek text ἑτέρα δέ »ὁ κύριος ἐβασίλευσεν, ὀργιζέσθωσαν λαοί«, καὶ αὖθις »ὁ κύριος ἐβασίλευσεν, ἀγαλλιάσθω ἡ γῆ«. καὶ ὅλως μυρίων ῥητῶν πρὸς μαρτυρίαν ἔστιν εὐπορήσαντα δεῖξαι, ὅτι ἀρχὴν βασιλείας εἴληφεν ὁ ἄνθρωπος διὰ τοῦ λόγου. εἰ οὖν εἴληφεν ἀρχὴν βασιλείας πρὸ ἐτῶν ὅλων οὐ πλειόνων 〈ἢ〉 τετρακοσίων, οὐδὲν παράδοξον, εἰ τὸν πρὸ οὕτως ὀλίγου χρόνου τῆς βασιλείας ταύτης τυχόντα ὁ ἀπόστολός φησιν παραδώσειν τὴν βασιλείαν, δηλονότι τῷ θεῷ τῷ καταστήσαντι αὐτόν, ὡς ἡ γραφή φησιν, βασιλέα. ### English translation (Claude) another, ‘The Lord has reigned, let the peoples be angry,’ and again, ‘The Lord has reigned, let the earth rejoice.’ And in general one could show, having an abundance of countless sayings for testimony, that the man received a beginning of kingdom through the Word. If, then, he received a beginning of kingdom not more than four hundred whole years ago, it is nothing strange if the apostle says that he who obtained this kingdom so short a time ago will hand over the kingdom, clearly to God who appointed him king, as Scripture says.” ### Scripture references - Ps 99:1 (98:1 LXX): quotation, high confidence - Ps 97:1 (96:1 LXX): quotation, high confidence - 1 Cor 15:24: allusion, high confidence ### Translation notes - Continues the quotation of Marcellus. Ps 99:1 (LXX 98:1); Ps 97:1 (LXX 96:1); 1 Cor 15:24. “than” (ἢ) is the editor's supplement. ### Citation (SBL) Eusebius, Marcell. 2.4.3 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/2-4-3). ## Against Marcellus 2.4.4 - URL: https://sophiascriptura.com/fathers/eusebius-contra-marcellum/2-4-1/#p-2-4-4 - Source: Klostermann - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Marcellus says the Word is separated from the Father by activity only until the judgment. ### Greek text καὶ μεθʼ ἕτερα οὕτω γράφει οὐκοῦν ἐνεργείᾳ μόνῃ διὰ τὴν τῆς σαρκὸς πρόφασιν ἄχρι τοσούτου κεχωρίσθαι τοῦ πατρὸς φαίνεται, ἄχρι οὗ ἂν ὁ προσιὼν τῆς κρίσεως ἀναφανῇ καιρός, ἵνα τῶν τηνικαῦτα ἐκκεντησάντων κατὰ τὴν προφητείαν ἑωρακότων τὸν ἐκκεντηθέντα, οὕτω καὶ τὸ λειπόμενον ἀκολούθως γένηται. ### English translation (Claude) And after other things he writes thus: “So he appears to have been separated from the Father by activity alone, because of the occasion of the flesh, until the approaching time of the judgment appears, so that, when those who then pierced him have seen, according to the prophecy, the one they pierced, what remains may likewise come to pass. ### Scripture references - Zech 12:10: allusion, high confidence - John 19:37: allusion, medium confidence - Rev 1:7: allusion, low confidence ### Translation notes - Quotation of Marcellus. Zech 12:10; John 19:37; Rev 1:7. ### Citation (SBL) Eusebius, Marcell. 2.4.4 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/2-4-4). ## Against Marcellus 2.4.5 - URL: https://sophiascriptura.com/fathers/eusebius-contra-marcellum/2-4-1/#p-2-4-5 - Source: Klostermann - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Marcellus asks whether the Word will keep the flesh after the judgment. ### Greek text πάντων γὰρ ἐν τῷ καιρῷ τοῦ τέλους ὑποτάσσεσθαι μελλόντων τῷ Χριστῷ, ὡς ὁ ἀπόστολος ἔφη, τηνικαῦτα »αὐτὸς ὑποταγήσεται τῷ ὑποτάξαντι αὐτῷ τὰ πάντα«. τί τοίνυν μανθάνομεν περὶ τῆς ἀνθρωπίνης σαρκός, ἣν διʼ ἡμᾶς ἀνείληφεν ὁ λόγος πρὸ τετρακοσίων οὐχ ὅλων ἐτῶν; 〈πότερόν〉 ποτε ταύτην καὶ ἐν τοῖς μέλλουσιν αἰῶσιν ὁ λόγος ἕξει, ἢ ἄχρι μόνου τοῦ τῆς κρίσεως καιροῦ; ἀνάγκη γὰρ τὸ ὑπὸ τοῦ προφήτου λεχθὲν ἔργῳ βεβαιωθῆναι. »ὄψονται γὰρ« φησὶν »εἰς ὃν ἐξεκέντησαν«· ἐξεκέντησαν δὲ δηλονότι τὴν σάρκα. ### English translation (Claude) For when all things are going to be subjected to Christ at the time of the end, as the apostle said, then ‘he himself will be subjected to him who subjected all things to him.’ What, then, do we learn about the human flesh which the Word assumed for our sake not four hundred whole years ago? Will the Word have it also in the ages to come, or only until the time of the judgment? For what was said by the prophet must be confirmed in deed: ‘For they will look,’ he says, ‘on him whom they pierced’; and they pierced, clearly, the flesh. ### Scripture references - 1 Cor 15:28: quotation, high confidence - Zech 12:10: quotation, high confidence - John 19:37: quotation, high confidence ### Translation notes - Continues the quotation of Marcellus. 1 Cor 15:28; Zech 12:10; John 19:37. “Whether” is the editor's supplement. ### Citation (SBL) Eusebius, Marcell. 2.4.5 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/2-4-5). ## Against Marcellus 2.4.6 - URL: https://sophiascriptura.com/fathers/eusebius-contra-marcellum/2-4-1/#p-2-4-6 - Source: Klostermann - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Marcellus argues from John 6:63 that the flesh will not remain with the Word. ### Greek text καὶ προστίθησιν μεθʼ ἕτερα λέγων ὅτι γὰρ οὐχ ἵνʼ ὁ λόγος ὠφεληθῇ τὴν ἡμετέραν ἀνείληφεν σάρκα, ἀλλʼ ἵνα ἡ σὰρξ διὰ τὴν πρὸς τὸν λόγον κοινωνίαν ἀθανασίας τύχῃ, δῆλόν ἐστιν καὶ ἀπʼ αὐτῆς τῆς τοῦ σωτῆρος ἀποφάσεως. περὶ γὰρ τῆς σαρκός, ἣν ἔχων ὡμίλει τοῖς μαθηταῖς, οὕτω λέγει »τοῦτο ὑμᾶς σκανδαλίζει; ἐὰν οὖν ἴδητε τὸν υἱὸν τοῦ ἀνθρώπου ἀπιόντα ὅπου ἦν τὸ πρότερον; τὸ πνεῦμα ζωοποιεῖ, ἡ σὰρξ οὐδὲν ὠφελεῖ«. εἰ οὖν ὁμολογεῖ τὴν σάρκα μηδὲν ὠφελεῖν αὐτόν, πῶς ἐγχωρεῖ τὴν ἐκ γῆς τε οὖσαν καὶ μηδὲν ὠφελοῦσαν καὶ ἐν τοῖς μέλλουσιν αἰῶσιν ὡς αὐτῷ λυσιτελοῦσαν συνεῖναι τῷ λόγῳ; ### English translation (Claude) And he adds after other things, saying: “That he did not assume our flesh so that the Word might be profited, but so that the flesh might obtain immortality through fellowship with the Word, is clear also from the Saviour's own declaration. For about the flesh, having which he conversed with the disciples, he says thus: ‘Does this offend you? What then if you see the Son of Man going away to where he was before? It is the Spirit that gives life; the flesh profits nothing.’ If, then, he confesses that the flesh profits him nothing, how is it possible that what is from the earth and profits nothing should be with the Word in the ages to come as though it were of use to him? ### Scripture references - John 6:61–63: quotation, high confidence ### Translation notes - Quotation of Marcellus. John 6:61–63. ### Citation (SBL) Eusebius, Marcell. 2.4.6 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/2-4-6). ## Against Marcellus 2.4.7 - URL: https://sophiascriptura.com/fathers/eusebius-contra-marcellum/2-4-1/#p-2-4-7 - Source: Klostermann - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Marcellus reads “until” in Ps 110:1 as fixing a limit to Christ's session at God's right hand. ### Greek text διὰ τοῦτο γάρ μοι δοκεῖ καὶ ὁ παντοκράτωρ δεσπότης πρὸς αὐτὸν λέγειν »κάθου ἐκ δεξιῶν μου ἕως ἂν θῷ τοὺς ἐχθρούς σου ὑποπόδιον τῶν ποδῶν σου«. ἐνεργείᾳ μόνῃ διὰ τὴν ἀνθρωπίνην σάρκα χωρίζειν αὐτὸν δοκῶν καὶ ὥσπερ ῥητόν τινα χρόνον ὁρίζων αὐτῷ τῆς ἐν δεξιᾷ καθέδρας οὕτω φησὶν πρὸς αὐτὸν »ἕως ἂν θῷ τοὺς ἐχθρούς σου ὑποπόδιον τῶν ποδῶν σου«. ### English translation (Claude) For this reason, it seems to me, the Almighty Master also says to him, ‘Sit at my right hand until I make your enemies a footstool for your feet.’ Seeming to separate him by activity alone because of the human flesh, and as it were fixing for him a definite time for the session at the right hand, he says to him thus: ‘until I make your enemies a footstool for your feet.’ ### Scripture references - Ps 110:1 (109:1 LXX): quotation, high confidence ### Translation notes - Continues the quotation of Marcellus. Ps 110:1 (LXX 109:1). ### Citation (SBL) Eusebius, Marcell. 2.4.7 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/2-4-7). ## Against Marcellus 2.4.8 - URL: https://sophiascriptura.com/fathers/eusebius-contra-marcellum/2-4-1/#p-2-4-8 - Source: Klostermann - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Marcellus says 1 Cor 15:25 shows a limit to Christ's human kingdom. ### Greek text τοῦτο δὲ τὸ προφητικὸν τοῦ Δαυὶδ ῥητὸν σαφέστερον ἡμῖν ἑρμηνεύων ὁ ἱερὸς ἀπόστολος οὕτω πως ἔφη »δεῖ γὰρ αὐτὸν βασιλεύειν, ἕως ἂν θῇ τοὺς ἐχθροὺς αὐτοῦ ὑποπόδιον τῶν ποδῶν αὐτοῦ«. οὐκοῦν ὅρον τινα ἔχειν δοκεῖ ἡ κατὰ ἄνθρωπον αὐτοῦ οἰκονομία τε καὶ βασιλεία. οὐδὲν γὰρ ἕτερον βούλεται ἢ τοῦτο τὸ ὑπὸ τοῦ ἀποστόλου ῥηθὲν »ἕως ἂν θῇ τοὺς ἐχθροὺς αὐτοῦ ὑποπόδιον τῶν ποδῶν αὐτοῦ«. ### English translation (Claude) And the holy apostle, interpreting this prophetic saying of David more clearly for us, said something like this: ‘For he must reign until he has put his enemies as a footstool for his feet.’ So his human dispensation and kingdom seems to have some limit. For the saying of the apostle means nothing else than this: ‘until he has put his enemies as a footstool for his feet.’ ### Scripture references - 1 Cor 15:25: quotation, high confidence ### Translation notes - Continues the quotation of Marcellus. 1 Cor 15:25. ### Citation (SBL) Eusebius, Marcell. 2.4.8 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/2-4-8). ## Against Marcellus 2.4.9 - URL: https://sophiascriptura.com/fathers/eusebius-contra-marcellum/2-4-1/#p-2-4-9 - Source: Klostermann - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Marcellus says Christ's partial kingdom ends when the Word reigns with the Father. ### Greek text οὐκοῦν ἐπειδὰν τοὺς ἐχθροὺς σχῇ ὑποπόδιον τῶν ποδῶν οὐκέτι χρῄζει τῆς ἐν μέρει ταύτης βασιλείας, πάντων καθόλου βασιλεὺς ὑπάρχων· συμβασιλεύει γὰρ »τῷ θεῷ καὶ πατρί«, οὗ ὁ λόγος ἦν τε καὶ ἐστίν. ### English translation (Claude) So when he has his enemies as a footstool for his feet, he no longer needs this partial kingdom, being king of all things universally; for he reigns together with ‘God and the Father,’ whose Word he was and is. ### Scripture references - 1 Cor 15:24: quotation, high confidence ### Translation notes - Continues the quotation of Marcellus. 1 Cor 15:24. ### Citation (SBL) Eusebius, Marcell. 2.4.9 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/2-4-9). ## Against Marcellus 2.4.10 - URL: https://sophiascriptura.com/fathers/eusebius-contra-marcellum/2-4-1/#p-2-4-10 - Source: Klostermann - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Marcellus reads Acts 3:21 as a time limit for the union of the man with the Word. ### Greek text οὐδὲ γὰρ αὐτὸς καθʼ ἑαυτὸν ὁ λόγος ἀρχὴν βασιλείας εἴληφεν, ἀλλʼ ὁ ἀπατηθεὶς ὑπὸ τοῦ διαβόλου ἄνθρωπος διὰ τῆς τοῦ λόγου δυνάμεως βασιλεὺς γέγονεν, ἵνα βασιλεὺς γενόμενος τὸν πρότερον ἀπατήσαντα νικήσῃ διάβολον. διὰ τοῦτο καὶ αἱ Πράξεις τῶν ἀποστόλων περὶ τοῦ ἀνθρώπου τούτου, ὃν ἀνείληφεν ὁ τοῦ θεοῦ λόγος καὶ ἀνειληφὼς ἐν δεξιᾷ τοῦ πατρὸς καθέζεται, οὕτως διδάσκουσιν λέγουσαι »ὃν δεῖ οὐρανὸν μὲν δέξασθαι ἄχρι χρόνων ἀποκαταστάσεως«. καὶ αὗται ὥσπερ ὅρον τινὰ καὶ προθεσμίαν ὁρίζουσαι ἐν ᾧπερ προσήκει τὴν κατὰ ἄνθρωπον οἰκονομίαν ἡνῶσθαι τῷ λόγῳ οὕτω λέγουσιν. ### English translation (Claude) For the Word by himself did not receive a beginning of kingdom, but the man deceived by the devil became king through the power of the Word, so that, having become king, he might conquer the devil who formerly deceived him. For this reason the Acts of the Apostles too teach thus about this man, whom the Word of God assumed and, having assumed him, sits at the right hand of the Father, saying: ‘whom heaven must receive until the times of restoration.’ And these too speak thus, as it were fixing a limit and an appointed time within which the human dispensation should be united to the Word. ### Scripture references - Acts 3:21: quotation, high confidence ### Translation notes - Continues the quotation of Marcellus. Acts 3:21. ### Citation (SBL) Eusebius, Marcell. 2.4.10 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/2-4-10). ## Against Marcellus 2.4.11 - URL: https://sophiascriptura.com/fathers/eusebius-contra-marcellum/2-4-1/#p-2-4-11 - Source: Klostermann - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Marcellus says creation will pass from slavery to freedom at the restoration. ### Greek text τί γὰρ ἕτερον βούλεται τὸ »ἄχρι χρόνων ἀποκαταστάσεως«, ἢ αἰῶνα μέλλοντα ἡμῖν σημαίνειν, ἐν ᾧ δεῖ πάντα τῆς τελείας τυχεῖν ἀποκαταστάσεως; εἰ τοίνυν ἐν τῷ καιρῷ τῆς ἀποκαταστάσεως ἀπάντων καὶ αὐτὴν τὴν κτίσιν ἐκ τῆς δουλείας εἰς τὴν ἐλευθερίαν μεταβληθήσεσθαι ὁ Παῦλος ἔφη (λέγει γὰρ »ὅτι καὶ αὐτὴ ἡ κτίσις ἐλευθερωθήσεται ἀπὸ τῆς δουλείας τῆς φθορᾶς εἰς τὴν ἐλευθερίαν τῆς δόξης τῶν τέκνων τοῦ θεοῦ), ### English translation (Claude) For what else does ‘until the times of restoration’ mean than to signify to us an age to come, in which all things must obtain perfect restoration? If, then, Paul said that at the time of the restoration of all things creation itself also will be changed from slavery to freedom (for he says, ‘that creation itself also will be set free from the slavery of corruption into the freedom of the glory of the children of God’), ### Scripture references - Acts 3:21: quotation, high confidence - Rom 8:21: quotation, high confidence ### Translation notes - Continues the quotation of Marcellus. Acts 3:21; Rom 8:21. ### Citation (SBL) Eusebius, Marcell. 2.4.11 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/2-4-11). ## Against Marcellus 2.4.12 - URL: https://sophiascriptura.com/fathers/eusebius-contra-marcellum/2-4-1/#p-2-4-12 - Source: Klostermann - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Marcellus concludes that the incarnation has a beginning and an end. ### Greek text πῶς ἔτι τὴν τοῦ δούλου μορφήν, ἣν ἀνείληφεν ὁ λόγος, μορφὴν οὖσαν δούλου, συνεῖναι τῷ λόγῳ δυνατὸν γένοιτʼ ἄν; σαφῶς δʼ οὖν καὶ διαρρήδην ἐν βραχεῖ τινι χρόνῳ τῶν τε παρεληλυθότων καὶ τῶν μελλόντων αἰώνων τὴν κατὰ σάρκα οἰκονομίαν τοῦ λόγου διʼ ἡμᾶς γεγενῆσθαι συμβέβηκεν. καὶ ταύτην ὥσπερ ἀρχὴν οὕτως καὶ τέλος ἕξειν ὁ θεσπέσιος εἴρηκεν Παῦλος, οὕτω πως εἰπὼν »εἶτα τὸ τέλος, ὅταν παραδιδῷ τὴν βασιλείαν τῷ θεῷ καὶ πατρί«. ### English translation (Claude) how could the form of the servant, which the Word assumed, being the form of a servant, still be with the Word? Clearly and expressly, then, it has happened that the Word's dispensation according to the flesh took place for our sake in a short time of the past and future ages. And the inspired Paul has said that, as it had a beginning, so it will have an end, saying something like this: ‘Then the end, when he hands over the kingdom to God and the Father.’” ### Scripture references - Phil 2:7: quotation, high confidence - 1 Cor 15:24: quotation, high confidence ### Translation notes - End of the quotation of Marcellus. Phil 2:7; 1 Cor 15:24. ### Citation (SBL) Eusebius, Marcell. 2.4.12 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/2-4-12). ## Against Marcellus 2.4.13 - URL: https://sophiascriptura.com/fathers/eusebius-contra-marcellum/2-4-1/#p-2-4-13 - Source: Klostermann - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Marcellus says the partial kingdom ends, and that immortality does not make the flesh worthy of God. ### Greek text τούτοις μεθʼ ἕτερα ἐπιλέγει οὐκοῦν οὐ διʼ ἑαυτόν, ἀλλὰ διʼ ἡμᾶς τὴν ἀνθρωπίνην ἀνείληφεν σάρκα. εἰ δὲ διʼ ἡμᾶς ἀνειληφὼς φαίνεται, πάντα δὲ τὰ καθʼ ἡμᾶς τῇ αὐτοῦ προνοίᾳ καὶ ἐνεργείᾳ ἐν τῷ καιρῷ τῆς κρίσεως τέλους τεύξεται, οὐκέτι οὐδὲ ταύτης τῆς ἐν μέρει βασιλείας ἔσται χρεία. ταῦτα Μάρκελλος εἰπών, εἶτα συναισθόμενος ἑαυτοῦ εἰς ἄτοπον ἐκπεπτωκότος, προστίθησιν τοῖς εἰρημένοις ταῦτα εἰ δέ τις λέγοι, διὰ τοῦτο τὴν ἀνθρωπίνην σάρκα ἀξίαν εἶναι τοῦ λόγου, ὅτι διὰ τῆς ἀναστάσεως ἀθάνατον αὐτὴν ἀπειργάσατο, γνώτω ὅτι οὐ πᾶν, ὅπερ ἀθάνατον, τοῦτο ἄξιον θεοῦ. ### English translation (Claude) After other things he adds to this: “So he assumed the human flesh not for his own sake but for ours. And if he appears to have assumed it for our sake, and all that concerns us will reach its end by his providence and activity at the time of the judgment, there will no longer be need even of this partial kingdom.” Having said this, Marcellus then, sensing that he had fallen into absurdity, adds this to what he said: “But if anyone should say that the human flesh is worthy of the Word for this reason, that he made it immortal through the resurrection, let him know that not everything that is immortal is worthy of God. ### Translation notes - Quotations of Marcellus. ### Citation (SBL) Eusebius, Marcell. 2.4.13 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/2-4-13). ## Against Marcellus 2.4.14 - URL: https://sophiascriptura.com/fathers/eusebius-contra-marcellum/2-4-1/#p-2-4-14 - Source: Klostermann - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Marcellus notes that angels are immortal yet not united to God. ### Greek text μείζων γὰρ καὶ αὐτῆς τῆς ἀθανασίας ὁ θεός, ὁ τῇ ἑαυτοῦ βουλήσει καὶ τὰ μὴ ὄντα ἀθάνατα ποιεῖν δυνάμενος. ὅτι δὲ οὐ πᾶν τὸ ἀθάνατον ἡνῶσθαι θεῷ ἄξιον δῆλόν ἐστι καὶ ἀπὸ τοῦ ἀρχὰς καὶ ἐξουσίας καὶ ἀγγέλους ἀθανάτους ὄντας μηδὲν διαφέρειν τῇ ἑνότητι τοῦ θεοῦ. ### English translation (Claude) For God is greater even than immortality itself, he who by his own will can make even things that do not exist immortal. And that not everything immortal is worthy to be united to God is clear also from the fact that principalities and authorities and angels, which are immortal, have no share at all in the unity of God.” ### Scripture references - Col 1:16: echo, low confidence ### Translation notes - Continues the quotation of Marcellus. Col 1:16. ### Citation (SBL) Eusebius, Marcell. 2.4.14 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/2-4-14). ## Against Marcellus 2.4.15 - URL: https://sophiascriptura.com/fathers/eusebius-contra-marcellum/2-4-1/#p-2-4-15 - Source: Klostermann - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Marcellus declines to say what becomes of the immortal flesh, since Scripture does not teach it. ### Greek text ταῦτʼ εἰπὼν καὶ ὥσπερ εἰς βυθὸν ἀτοπίας ἑαυτὸν ἐκπεπτωκότα συναισθόμενος ἀνακαλεῖσθαι πειρᾶται, τρόπον τινὰ ἐξομολογούμενος ὅτι μηδὲν ἠπίστατο ὧν ἔλεγεν· διὸ ἐπάγει λέγων εἰ δέ τις περὶ τῆς σαρκὸς ταύτης τῆς ἐν τῷ λόγῳ ἀθανάτου γεγονυίας πυνθάνοιτο, τί φαμεν πρὸς αὐτόν; ὅτι δογματίζειν μὲν ἡμεῖς περὶ ὧν μὴ ἀκριβῶς παρὰ τῶν θείων μεμαθήκαμεν γραφῶν οὐκ ἀσφαλὲς εἶναι νομίζομεν. ### English translation (Claude) Having said this, and as if sensing that he had fallen into a depth of absurdity, he tries to recall himself, in a way confessing that he knew nothing of what he was saying. Therefore he adds, saying: “But if anyone should inquire about this flesh which has become immortal in the Word, what do we say to him? That we do not think it safe to lay down dogmas about things we have not learned exactly from the divine Scriptures. ### Translation notes - From “But if anyone” Eusebius quotes Marcellus. ### Citation (SBL) Eusebius, Marcell. 2.4.15 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/2-4-15). ## Against Marcellus 2.4.16 - URL: https://sophiascriptura.com/fathers/eusebius-contra-marcellum/2-4-1/#p-2-4-16 - Source: Klostermann - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Marcellus asks how critics of others' dogmas could themselves dogmatize. ### Greek text πῶς γὰρ τοῦτο πράττειν δυνατὸν τοῖς καὶ τὰ ἑτέρων ἀνατρέπουσιν δόγματα; ### English translation (Claude) For how could those who overturn the dogmas of others do this? ### Translation notes - Continues the quotation of Marcellus. ### Citation (SBL) Eusebius, Marcell. 2.4.16 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/2-4-16). ## Against Marcellus 2.4.17 - URL: https://sophiascriptura.com/fathers/eusebius-contra-marcellum/2-4-1/#p-2-4-17 - Source: Klostermann - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Marcellus appeals to 1 Cor 13:12 to excuse his silence. ### Greek text ἀλλʼ ἐροῦμεν πρὸς τοὺς τὸν ἀκριβῆ περὶ τούτου μαθεῖν παρʼ ἡμῶν βουλομένους λόγον, ὅτι πειθόμενοι τῷ ἱερῷ ἀποστόλῳ ἴσμεν ὅτι οὕτως ἡμᾶς ὁρᾶν τὰ ἀποκεκρυμμένα μυστήρια προσήκει, ὡς αὐτὸς ἔφη »βλέπομεν γὰρ ἄρτι« φησὶν » διʼ ἐσόπτρου ἐν αἰνίγματι, τότε δὲ πρόσωπον πρὸς πρόσωπον· ἄρτι γινώσκομεν ἐκ μέρους, τότε δὲ ἐπιγνωσόμεθα καθὼς καὶ ἐπεγνώσθημεν«. ὥστε μή μου πυνθάνου περὶ ὧν σαφῶς παρὰ τῆς θείας γραφῆς μὴ μεμάθηκα. ### English translation (Claude) But we shall say to those who wish to learn from us the exact account of this, that, obeying the holy apostle, we know that it is fitting for us to see the hidden mysteries as he himself said: ‘For now we see through a mirror in a riddle, but then face to face; now we know in part, but then we shall know fully, even as we have been fully known.’ So do not inquire of me about things I have not clearly learned from divine Scripture. ### Scripture references - 1 Cor 13:12: quotation, high confidence ### Translation notes - Continues the quotation of Marcellus. 1 Cor 13:12. ### Citation (SBL) Eusebius, Marcell. 2.4.17 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/2-4-17). ## Against Marcellus 2.4.18 - URL: https://sophiascriptura.com/fathers/eusebius-contra-marcellum/2-4-1/#p-2-4-18 - Source: Klostermann - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Marcellus repeats his creed: the Word, having come forth, returns into God after the judgment. ### Greek text διὰ τοῦτο τοίνυν οὐδὲ περὶ τῆς θείας ἐκείνης τῆς τῷ θείῳ λόγῳ κοινωνησάσης σαρκὸς σαφῶς εἰπεῖν δυνήσομαι. νυνὶ δὲ πιστεύω ταῖς θείαις γραφαῖς, ὅτι εἷς θεός, καὶ ὁ τούτου λόγος προῆλθεν μὲν τοῦ πατρός, ἵνα »πάντα διʼ αὐτοῦ« γένηται· μετὰ δὲ τὸν καιρὸν τῆς κρίσεως καὶ τὴν τῶν ἁπάντων διόρθωσιν καὶ τὸν ἀφανισμὸν τῆς ἀντικειμένης ἀπάσης ἐνεργείας »τότε αὐτὸς ὑποταγήσεται τῷ ὑποτάξαντι αὐτῷ τὰ πάντα« »θεῷ καὶ πατρί«, ἵνα οὕτως ᾖ ἐν θεῷ ὁ λόγος, ὥσπερ καὶ πρότερον ἦν. ### English translation (Claude) For this reason, then, I shall not be able to speak clearly even about that divine flesh which shared in the divine Word. But now I believe the divine Scriptures, that God is one, and that his Word came forth from the Father, so that ‘all things’ might come into being ‘through him’; but after the time of the judgment, and the setting right of all things, and the destruction of every opposing activity, ‘then he himself will be subjected to him who subjected all things to him,’ ‘to God and the Father,’ so that thus the Word may be in God, as he was before.” ### Scripture references - John 1:3: quotation, high confidence - 1 Cor 15:28: quotation, high confidence - 1 Cor 15:24: quotation, high confidence ### Translation notes - End of the quotation of Marcellus (compare 2.2.39). John 1:3; 1 Cor 15:28, 24. ### Citation (SBL) Eusebius, Marcell. 2.4.18 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/2-4-18). ## Against Marcellus 2.4.19 - URL: https://sophiascriptura.com/fathers/eusebius-contra-marcellum/2-4-1/#p-2-4-19 - Source: Klostermann - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Eusebius notes the end Marcellus assigns to Christ's flesh. ### Greek text τοιοῦτο τέλος ἐπήγαγεν τῇ σαρκὶ τοῦ σωτῆρος ἡμῶν ὁ θαυμαστὸς οὗτος συγγραφεύς, ἀμνημονήσας ὧν περὶ αὐτῆς διὰ τῶν ἔμπροσθεν εἴρηκεν. ### English translation (Claude) Such is the end that this admirable writer has brought upon the flesh of our Saviour, forgetting what he said about it earlier. ### Citation (SBL) Eusebius, Marcell. 2.4.19 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/2-4-19). ## Against Marcellus 2.4.20 - URL: https://sophiascriptura.com/fathers/eusebius-contra-marcellum/2-4-1/#p-2-4-20 - Source: Klostermann - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Marcellus feigns caution after clearly teaching the Word will leave the flesh. ### Greek text εἶθʼ ὁ σαφῶς οὕτως τὸ σῶμα τὸ σωτήριον ἔρημον τοῦ λόγου γενήσεσθαι μετὰ τὸν τῆς κρίσεως καιρὸν ἀποφηνάμενος εὐλάβειαν προσποιεῖται καὶ μὴ εἰδέναι φησὶν ἀποκρίνεσθαι, εἴ τις αὐτὸν ἔροιτο περὶ τῆς σαρκός, φῆσαι δʼ ἂν πρὸς τὸν ἐρωτῶντα· μή μου πυνθάνου περὶ ὧν μὴ μεμάθηκα. ### English translation (Claude) Then the man who so clearly declared that the saving body would be deserted by the Word after the time of the judgment pretends to be cautious, and says he does not know how to answer if anyone should ask him about the flesh, but would say to the questioner: Do not inquire of me about things I have not learned. ### Citation (SBL) Eusebius, Marcell. 2.4.20 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/2-4-20). ## Against Marcellus 2.4.21 - URL: https://sophiascriptura.com/fathers/eusebius-contra-marcellum/2-4-1/#p-2-4-21 - Source: Klostermann - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Eusebius rebukes Marcellus for innovating against the fathers and denying the Son. ### Greek text ἀλλὰ καὶ ὁ τυχὼν εἶπεν ἂν πρὸς αὐτόν, τί δὴ οὖν σαυτὸν σκώπτεις, ἄνθρωπε; τί δὲ κατὰ κρημνῶν ὠθεῖς, περὶ ὧν μὴ μεμάθηκας ὁριζόμενος ἐγγράφως; τί δὲ μὴ φυλάττεις ἃ παρὰ τῶν ἐκκλησιαστικῶν πατέρων τε καὶ διδασκάλων παρείληφας, νεωτερίζεις δʼ ἄντικρυς νέαν καὶ ξενίζουσαν εἰσάγων τῷ βίῳ διαστροφήν, ἀρχήν τε πρόσκαιρον καὶ νεωτέραν τῇ βασιλείᾳ τοῦ Χριστοῦ διδοὺς καὶ ταύτης τέλος ὑφιστάμενος, καὶ τὸν μὲν ἀληθῶς μονογενῆ τοῦ θεοῦ υἱὸν ἀρνούμενος λόγον δὲ ψιλὸν ἀνούσιον καὶ ἀνυπόστατον ὑποτιθέμενος, ὃν οὐδʼ ἕτερον ἢ ἓν καὶ ταὐτὸν τῷ θεῷ εἶναι φῄς, ὃ δὴ καὶ πᾶς εἴποι ἂν ἀρνούμενος τὸν υἱὸν τοῦ θεοῦ, εἰκότως; ### English translation (Claude) But anyone at all might have said to him: Why then do you mock yourself, man? Why do you push yourself over cliffs, defining in writing things you have not learned? Why do you not keep what you received from the church's fathers and teachers, but openly innovate, bringing a new and strange perversion into life, giving a temporary and newer beginning to the kingdom of Christ and setting an end to it, and denying the truly only-begotten Son of God, while supposing a mere word without substance and without hypostasis, which you say is nothing other than one and the same with God, which indeed anyone denying the Son of God would rightly say? ### Translation notes - ἀνούσιον καὶ ἀνυπόστατον: “without substance and without hypostasis”. ### Citation (SBL) Eusebius, Marcell. 2.4.21 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/2-4-21). ## Against Marcellus 2.4.22 - URL: https://sophiascriptura.com/fathers/eusebius-contra-marcellum/2-4-1/#p-2-4-22 - Source: Klostermann - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: A non-subsisting word cannot be a son; Marcellus makes all Christ's titles begin and end in time. ### Greek text οὐ γὰρ υἱὸς ὁ μὴ ὑφεστὼς λόγος, ὡς οὐδʼ ὁ ἐν ἀνθρώπῳ λόγος υἱὸς ἄν ποτε ῥηθείη ἀνθρώπου, ἐνεργείᾳ μόνῃ ἐν τῷ λαλοῦντι συνιστάμενος. τοῦτον δʼ ἐκ τοῦ πατρὸς πρὸ ἐτῶν οὐδʼ ὅλων τετρακοσίων διὰ τῆς ἀναλήψεως τῆς σαρκὸς υἱὸν θεοῦ γεγενῆσθαι ἄνω κάτω φῄς. καὶ Ἰησοῦν καὶ Χριστὸν ὠνομάσθαι, εἰκόνα τε »τοῦ θεοῦ τοῦ ἀοράτου« χρηματίσαι καὶ »πρωτότοκον πάσης κτίσεως«, καὶ δὴ καὶ βασιλέα τότε γενέσθαι, ἀρξάμενον τούτων ἁπάντων ἐκ τοῦ δηλωθέντος χρόνου, ἔπειτα καιρῷ τῆς συντελείας τούτων ἁπάντων ἀθρόως παυθήσεσθαι. ### English translation (Claude) For the Word that does not subsist is not a son, as neither would the word in a man ever be called the man's son, existing only by activity in the one speaking. Yet you say, up and down, that this Word became Son of God from the Father not even four hundred whole years ago through the taking up of the flesh, and was named Jesus and Christ, and was called image “of the invisible God” and “firstborn of all creation,” and indeed then became king, beginning all these things from the time stated, and then at the time of the consummation will cease from all of them at once. ### Scripture references - Col 1:15: quotation, high confidence ### Translation notes - Col 1:15. ### Citation (SBL) Eusebius, Marcell. 2.4.22 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/2-4-22). ## Against Marcellus 2.4.23 - URL: https://sophiascriptura.com/fathers/eusebius-contra-marcellum/2-4-1/#p-2-4-23 - Source: Klostermann - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Eusebius asks where Marcellus learned this and what becomes of the immortal body. ### Greek text ποῦ δὴ οὖν ταῦτα μεμάθηκας; τίς δέ σοι τούτων κατέστη διδάσκαλος, τίς ἐπισκόπων, ποῖαι σύνοδοι, ποῖον ἐκκλησιαστικῶν ἀνδρῶν γράμμα; ποῦ δέ σοι τὸ σῶμα τὸ ἀθάνατον χωρήσειεν ⟨ἂν· τοῦ σωτῆρος; ἀθάνατον γὰρ ὁμολογῶν καὶ θεῖον ὀνομάζων αὐτὸ πάντως που καὶ ἄφθαρτον καὶ ἀδιάλυτον ὑποθήσῃ. πεφυκὸς δὲ τοιοῦτον μένει συνεστὸς δηλαδὴ καὶ ἀδιάλυτον. ἀλλὰ τὸν λόγον ἀφῄρεις αὐτοῦ καὶ τῷ θεῷ συνῆπτες. ### English translation (Claude) Where then did you learn these things? Who became your teacher of them, which of the bishops, what synods, what writing of church men? And where would the immortal body of the Saviour go, in your view? For confessing it immortal and naming it divine, you will surely suppose it incorruptible and indissoluble as well. And being by nature such, it remains, clearly, intact and indissoluble. But you took the Word away from it and joined him to God. ### Translation notes - “would” (ἂν) is the editor's supplement. ### Citation (SBL) Eusebius, Marcell. 2.4.23 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/2-4-23). ## Against Marcellus 2.4.24 - URL: https://sophiascriptura.com/fathers/eusebius-contra-marcellum/2-4-1/#p-2-4-24 - Source: Klostermann - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: If the Word dwelt in the body like a soul, he had his own hypostasis apart from the Father. ### Greek text οὐκοῦν ἄνευ λόγου μόνον τὸ σῶμα στήσεται ἐν ἀθανάτῳ καὶ ἀφθάρτῳ ἀλογίᾳ καὶ ἀκινησίᾳ; πῶς δὲ αὐτὸς ὁ λόγος εἰς τὸν θεὸν χωρήσει καὶ συναφθήσεται αὖθις αὐτῷ μετὰ τὸν τῆς σαρκὸς χωρισμόν; ἆρα μὴ ὢν ἐν τῷ θεῷ, ὅτε τῇ σαρκὶ συνῆν; ἀλλʼ ὢν ἐν αὐτῷ διὰ παντός, συναίδιός τε ὢν καὶ ἓν καὶ ταὐτὸν τῷ θεῷ. πῶς οὖν ὑπῆρχεν ἐν τῷ σώματι; εἰ μὲν ψυχῆς δίκην οἰκῶν ἐν αὐτῷ, ἔσται ἄρα ἐν ὑποστάσει, τοῦ πατρὸς κεχωρισμένος, ζῶν τε καὶ ὑφεστὼς ἐν ᾗ ἀνείληφεν σαρκί. ### English translation (Claude) Will the body then stand alone without the Word, in immortal and incorruptible irrationality and immobility? And how will the Word himself go into God and be joined to him again after his separation from the flesh? Was he then not in God when he was with the flesh? But he was in him always, being co-eternal and one and the same with God. How then was he in the body? If he dwelt in it like a soul, he will then be in hypostasis, separated from the Father, living and subsisting in the flesh which he assumed. ### Citation (SBL) Eusebius, Marcell. 2.4.24 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/2-4-24). ## Against Marcellus 2.4.25 - URL: https://sophiascriptura.com/fathers/eusebius-contra-marcellum/2-4-1/#p-2-4-25 - Source: Klostermann - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Marcellus would answer that the Word was in the body by activity only, united to God in substance. ### Greek text τί οὖν ἐκώλυεν καὶ πρὸ τῆς τοῦ κόσμου συστάσεως υἱὸν θεοῦ ζῶντα αὐτὸν ὁμολογεῖν; ἀλλʼ εἴποι ἂν ἴσως ἐνεργείᾳ μόνῃ οὐχὶ δὲ οὐσίας ὑποστάσει καὶ ἐν τῷ σώματι γεγονέναι· δραστικῇ γὰρ ἐνεργείᾳ μόνῃ φησὶ τῇ σαρκὶ συνὼν (τῷ κινεῖν αὐτὴν καὶ πράττειν ὅσαπερ ἐν Εὐαγγελίοις φέρεται) οὐσίᾳ τῷ θεῷ συνῆπτο, οἷα λόγος ὑπάρχων αὐτοῦ ἀχώριστος καὶ ἀδιάστατος. ### English translation (Claude) What then prevented him from confessing that he was the living Son of God even before the founding of the world? But perhaps he would say that he was in the body by activity alone, not by subsistence of substance; for, he says, being with the flesh by effective activity alone (by moving it and doing all that is recorded in the Gospels), he was joined to God in substance, being his Word, inseparable and undivided. ### Translation notes - οὐσίας ὑποστάσει: “by subsistence of substance”. ### Citation (SBL) Eusebius, Marcell. 2.4.25 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/2-4-25). ## Against Marcellus 2.4.26 - URL: https://sophiascriptura.com/fathers/eusebius-contra-marcellum/2-4-1/#p-2-4-26 - Source: Klostermann - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: If the Word acted in Christ only by activity, he acts so in all creation too. ### Greek text εἰ δὴ ταῦτα λέγοι, ἐρωτήσασιν ἡμῖν ἀποκρινάσθω, ἆρʼ ἐπὶ μόνην τὴν σάρκα ταύτην ἡ τοῦ λόγου ἐνέργεια ἔφθακεν, οὐχὶ δὲ καὶ ἐφʼ ἑτέρους ἀνθρώπους τοὺς ἁγίους τοῦ θεοῦ; καὶ εἰς τὰ λοιπὰ δὲ πάντα τοῦ λόγου δημιουργήματα οὐχὶ ὁ αὐτὸς ἐνεργεῖ λόγος; καὶ μὴν μεμαθήκαμεν ὡς »τῷ λόγῳ κυρίου οἱ οὐρανοὶ ἐστερεώθησαν« καὶ »πάντα διʼ αὐτοῦ ἐγένετο, καὶ χωρὶς αὐτοῦ ἐγένετο οὐδὲ ἕν«. οὐκοῦν ἐνεργεῖ καὶ ἐπὶ πάντων. ### English translation (Claude) If he should say this, let him answer our question: did the Word's activity reach to this flesh alone, and not to other men too, the saints of God? And does not the same Word act in all the other works of the Word's creation? Indeed we have learned that “by the word of the Lord the heavens were made firm,” and “all things came into being through him, and without him nothing came into being.” So he acts in all things. ### Scripture references - Ps 33:6 (32:6 LXX): quotation, high confidence - John 1:3: quotation, high confidence ### Translation notes - Ps 33:6 (LXX 32:6); John 1:3. ### Citation (SBL) Eusebius, Marcell. 2.4.26 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/2-4-26). ## Against Marcellus 2.4.27 - URL: https://sophiascriptura.com/fathers/eusebius-contra-marcellum/2-4-1/#p-2-4-27 - Source: Klostermann - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: On Marcellus's view Christ would be no more than a prophet moved by the Word. ### Greek text ἔγνωμεν ἀπὸ τῶν θείων γραφῶν καὶ ὡς » λόγος κυρίου ἐγενήθη πρὸς Ὠσηὲ τὸν τοῦ Βεηρί«, καὶ »λόγος κυρίου ἐγενήθη πρὸς Ἡσαΐαν υἱὸν Ἀμώς«, καὶ »ὃς ἐγενήθη λόγος κυρίου πρὸς Ἱερεμίαν«. καὶ ἐφʼ ἑκάστου δὲ προφήτου ὁ αὐτὸς ἐνήργει τοῦ θεοῦ λόγος. ἆρʼ οὖν τῆς ἴσης ἀξίας τῷ μονογενεῖ υἱῷ τοῦ θεοῦ κἀκείνοις ἅπασιν μετῆν, καὶ πλέον οὐδὲν ὑπῆρχεν τῷ σωτῆρι, εἰ δὴ ἐνεργείᾳ μόνῃ ὑπὸ τοῦ λόγου τοῦ τῷ θεῷ συνημμένου ἐκινεῖτο. ### English translation (Claude) We have learned from the divine Scriptures also that “the word of the Lord came to Hosea the son of Beeri,” and “the word of the Lord came to Isaiah the son of Amoz,” and “which word of the Lord came to Jeremiah.” And in each prophet the same Word of God was active. Did all those, then, share equal dignity with the only-begotten Son of God, and did the Saviour have nothing more, if indeed he was moved by activity alone by the Word joined to God? ### Scripture references - Hos 1:1: quotation, high confidence - Isa 38:4: quotation, low confidence - Jer 1:2: allusion, medium confidence ### Translation notes - Hos 1:1; Isa 38:4 (wording close to Isa 38:4; compare Isa 1:1); Jer 1:2; 14:1. ### Citation (SBL) Eusebius, Marcell. 2.4.27 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/2-4-27). ## Against Marcellus 2.4.28 - URL: https://sophiascriptura.com/fathers/eusebius-contra-marcellum/2-4-1/#p-2-4-28 - Source: Klostermann - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Marcellus leaves Christ worse off than the prophets, who will live and reign for ever. ### Greek text ἀλλʼ οὐδὲ τὰ ἴσα τοῖς προφήταις φέρειν δίδωσιν Μάρκελλος τῷ Χριστῷ τοῦ θεοῦ. οἱ μὲν γὰρ ζωῆς αἰωνίου ἀθανάτου τε καὶ ἀτελευτήτου τεύξονται, εἰς τοὺς ἅπαντας αἰῶνας ἐν τῇ κατηγγελμένῃ τῶν οὐρανῶν βασιλείᾳ βιωσόμενοι ἀγαθῶν τε ἀπολαύσοντες »ἃ ὀφθαλμὸς οὐκ εἶδεν καὶ οὖς οὐκ ἤκουσεν καὶ ἐπὶ καρδίαν ἀνθρώπου 〈οὐκ〉 ἀνέβη«· ὁ δὲ Χριστὸς τοῦ θεοῦ αὐτὸς ὁ κοινὸς ἁπάντων σωτήρ, »ὁ πρωτότοκος τῶν νεκρῶν«, ἡ ἐλπὶς τῆς τῶν ἁγίων ἀναστάσεως, μόνος ἄρα τότε ἀπολειφθήσεται, παυθησομένης αὐτοῦ τῆς βασιλείας καὶ τῆς ζωοποιοῦ σαρκὸς ἐρήμου καὶ ἀλόγου καταλειφθησομένης, ὡς μήτε προϋπάρχειν αὐτὸν υἱὸν θεοῦ ὄντα μήτε διαρκεῖν εἰς ἄπειρον κατὰ τὴν τοῦ Μαρκέλλου διδασκαλίαν. ### English translation (Claude) But Marcellus does not even allow the Christ of God to bear equal things with the prophets. For they will obtain eternal life, immortal and unending, living for all the ages in the proclaimed kingdom of heaven and enjoying good things “which eye has not seen and ear has not heard and have not entered the heart of man”; but the Christ of God himself, the common Saviour of all, “the firstborn of the dead,” the hope of the resurrection of the saints, will alone then be left behind, his kingdom ceasing and his life-giving flesh being left deserted and without reason, so that according to Marcellus's teaching he neither pre-exists as Son of God nor endures for ever. ### Scripture references - 1 Cor 2:9: quotation, high confidence - Col 1:18: quotation, high confidence ### Translation notes - 1 Cor 2:9; Col 1:18. “not” is the editor's supplement. ### Citation (SBL) Eusebius, Marcell. 2.4.28 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/2-4-28). ## Against Marcellus 2.4.29 - URL: https://sophiascriptura.com/fathers/eusebius-contra-marcellum/2-4-1/#p-2-4-29 - Source: Klostermann - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The emperor and the synod at Constantinople condemned Marcellus, and bishops asked Eusebius to write. ### Greek text εἰκότως ἄρα ταῦτα βασιλέα τὸν ὡς ἀληθῶς θεοφιλῆ καὶ τρισμακάριον κατὰ τοῦ ἀνδρὸς ἐκίνει, καίτοι μυρία κολακεύσαντος καὶ πολλὰ βασιλέως ἐγκώμια αὐτοῦ ἐν συγγράμματι διελθόντος. ταῦτα δὲ καὶ τὴν ἁγίαν σύνοδον ἐν τῇ βασιλικῇ συνελθοῦσαν πόλει ἐξ ἐπαρχιῶν διαφόρων Πόντου καὶ Καππαδοκίας Ἀσίας τε καὶ Φρυγίας καὶ Βιθυνίας Θρᾴκης τε καὶ τῶν ἐπέκεινα μερῶν στηλιτεύειν τὸν ἄνδρα διὰ τῆς κατʼ αὐτοῦ γραφῆς καὶ μὴ θέλουσαν ἐξεβιάζετο. ταῦτα καὶ ἡμᾶς ἐπὶ τὴν μετὰ χεῖρα ἐξέτασιν προελθεῖν κατηνάγκασεν, ὁμοῦ καὶ τοῖς δόξασιν τῇ ἁγίᾳ συνόδῳ παρισταμένους, ὁμοῦ καὶ τοῖς συλλειτουργοῖς προστάξασιν τοῦτο πρᾶξαι τὸ ἱκανὸν ποιουμένους. ### English translation (Claude) Rightly, then, these things moved the truly God-loving and thrice-blessed emperor against the man, although he had flattered him a thousand times and gone through many praises of the emperor in his treatise. These things forced the holy synod, too, gathered in the imperial city from various provinces, Pontus and Cappadocia, Asia and Phrygia and Bithynia, Thrace and the regions beyond, to brand the man publicly by its writing against him, even unwilling. These things compelled us too to proceed to the examination in hand, both supporting what the holy synod decided and satisfying the fellow ministers who ordered us to do this. ### Translation notes - The emperor is Constantine; the synod met at Constantinople in 336. ### Citation (SBL) Eusebius, Marcell. 2.4.29 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/2-4-29). ## Against Marcellus 2.4.30 - URL: https://sophiascriptura.com/fathers/eusebius-contra-marcellum/2-4-1/#p-2-4-30 - Source: Klostermann - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Eusebius writes to show those who thought Marcellus wronged that his own book convicted him. ### Greek text μάλιστα δέ μοι ἀναγκαῖον ἡγοῦμαι γεγενῆσθαι τὸ γράμμα διὰ τοὺς ἠδικῆσθαι τὸν ἄνδρα νενομικότας. χρὴ γὰρ ἀποθεραπεῦσαι τὴν τῶν ἡμετέρων ἀδελφῶν ὑπόνοιαν διὰ τοῦ φανερὰν καταστῆσαι τὴν μακροῖς μὲν χρόνοις ἐμφωλεύσασαν αὐτῷ εἰς τὸν υἱὸν τοῦ θεοῦ ἀπιστίαν, νυνὶ δὲ ἐληλεγμένην διὰ τῆς αὐτοῦ γραφῆς, ἣν μηδενὸς καλοῦντος αὐτόμολος φέρων παρῆν, βασιλεῖ τε ἐπὶ χεῖρα δοὺς ἠξίου διαγνῶναι τὰ ἐγγεγραμμένα· τάχα που ἐλπίσας τῶν εἰς αὐτὸν ἐγκωμίων χάριν αὐτὸς μὲν τυχεῖν προνομίας τῆς παρʼ αὐτῷ τῷ βασιλεῖ, τοὺς δʼ ὑπʼ αὐτοῦ κακηγορηθέντας ἐπισκόπους ὑποβληθῆναι τιμωρίᾳ. ### English translation (Claude) Most of all, I think this writing has been necessary because of those who thought the man had been wronged. For we must heal the suspicion of our brothers by making plain the unbelief toward the Son of God that lurked in him for a long time but has now been exposed through his own writing, which he brought of his own accord when no one summoned him, and, putting it into the emperor's hands, asked him to judge its contents: hoping, perhaps, that because of his praises of the emperor he himself would obtain favour with the emperor, and the bishops he had abused would be subjected to punishment. ### Citation (SBL) Eusebius, Marcell. 2.4.30 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/2-4-30). ## Against Marcellus 2.4.31 - URL: https://sophiascriptura.com/fathers/eusebius-contra-marcellum/2-4-1/#p-2-4-31 - Source: Klostermann - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The synod rejected Marcellus's book because it denied both the Son's beginning and his endless reign. ### Greek text οὐ μὴν κατʼ ἐλπίδας αὐτῷ τὰ τῆς ἐκβάσεως προὐχώρει. θεὸς γὰρ ἦν ὁ τούτων κριτὴς καὶ αὐτὸς Χριστὸς Ἰησοῦς, ὁ πρὸς τοῦ συγγραφέως ἀθετούμενος, ὃς δὴ τὰ κρύφια τοῦ ἀνδρὸς συνορῶν, αὐτὸν αὑτοῦ κατήγορον ἅμα καὶ ἔλεγχον μηδενὸς συνελαύνοντος γίγνεσθαι παρεσκεύαζεν. ὅθεν ὁ μὲν ἐπὶ τῷ συγγράμματι καλλωπιζόμενος βασιλεῖ προσῄει, ὁ δὲ τῇ συνόδῳ παρεδίδου τὴν διάκρισιν τῶν ἐγγεγραμμένων, ἡ δʼ ἁγία τοῦ θεοῦ σύνοδος ἀπεδοκίμαζε τὸ γράμμα, εἰκότως, ὅτι μήτε ἀρχὴν μήτε τέλος εὐσεβὲς ὁμολογεῖ τοῦ υἱοῦ τοῦ θεοῦ. ### English translation (Claude) But the outcome did not go as he hoped. For God was the judge of these things, and Christ Jesus himself, who was rejected by the writer, who, seeing the man's secrets, arranged that he should become his own accuser and refutation with no one compelling him. Hence he came to the emperor priding himself on his treatise, but the emperor handed over the judging of its contents to the synod, and the holy synod of God rejected the writing, rightly, because it confesses neither a pious beginning nor a pious end of the Son of God. ### Translation notes - End of the work. ### Citation (SBL) Eusebius, Marcell. 2.4.31 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/2-4-31).