On Ecclesiastical Theology 1.13.1–1.20.23
Greek text: Klostermann, GCS 14 (Greek text: Erich Klostermann, Eusebius Werke 4 (GCS 14, 1906), digitized by the First Thousand Years of Greek project (Open Greek and Latin), CC BY-SA 4.0).English: Claude (claude-opus-5-5), public domain (CC0).
preface 1, chapter 13
1.13.1Klostermann
ἐπειδὴ γὰρ ἡ τῶν γεγονότων φύσις, ἐν σώμασιν καὶ ἀσωμάτοις ἐμψύχοις τε καὶ ἀψύχοις λογικοῖς τε καὶ ἀλόγοις θνητοῖς τε καὶ ἀθανάτοις τὸ διάφορον κεκτημένη, τῷ ὑπὲρ πάντων καὶ ἐπὶ πάντων θεῷ πελάζειν καὶ τῶν τῆς αὐτοῦ θεότητος μαρμαρυγῶν οὐχ οἵα τε ἦν μετέχειν διʼ ὑπερβολὴν τῆς ἀπὸ τοῦ κρείττονος ἐλλείψεως, μακρὰν δὲ καὶ πορρωτάτω φύσεως ἀσθενείᾳ διώλισθεν ἄν, εἰ μὴ θεοῦ σωτῆρος ἔτυχεν βοηθοῦ, εἰκότως ἡ πατρικὴ φιλανθρωπία τὸν αὐτοῦ μονογενῆ παῖδα ἐπὶ πᾶσιν καθίστη, καὶ διὰ πάντων χωροῦντα καὶ τοῖς πᾶσιν ἐπιστατοῦντα καὶ τὰς ἐξ αὐτοῦ χορηγίας ἐπάρδοντα.
epeidē gar hē tōn gegonotōn physis, en sōmasin kai asōmatois empsychois te kai apsychois logikois te kai alogois thnētois te kai athanatois to diaphoron kektēmenē, tǭ hyper pantōn kai epi pantōn theǭ pelazein kai tōn tēs autou theotētos marmarygōn ouch hoia te ēn metechein diʼ hyperbolēn tēs apo tou kreittonos elleipseōs, makran de kai porrōtatō physeōs astheneią diōlisthen an, ei mē theou sōtēros etychen boēthou, eikotōs hē patrikē philanthrōpia ton autou monogenē paida epi pasin kathistē, kai dia pantōn chōrounta kai tois pasin epistatounta kai tas ex autou chorēgias epardonta.
For since the nature of created things, having its differences in bodies and bodiless things, living and lifeless, rational and irrational, mortal and immortal, could not approach the God above all and over all, nor share in the flashes of his divinity, because of the excess of its shortfall from the higher, but would have slipped away far and very far by weakness of nature, if it had not obtained God the Saviour as helper, the Father's kindness rightly set his only-begotten child over all, passing through all and presiding over all and watering them with his supplies.
Notes and citation
Summary: Creation could not approach God directly, so the Father set his Son over all as helper.
Notes on the original text
- Digital text corrected (page-break mark; stop for comma): τῶν | τῆς → τῶν τῆς; διώλισθεν ἄν. εἰ μὴ → διώλισθεν ἄν, εἰ μὴ.
Topics: Christology
Cite (SBL): Eusebius, Eccl. theol. 1.13.1 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/1-13-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/1-13-1
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
1.13.2Klostermann
πάντων γὰρ ἀθρόως τῶν τε κατʼ οὐρανὸν καὶ τῶν ἐπὶ γῆς ποιμένα καὶ σωτῆρα κηδεμόνα τε καὶ φύλακα καὶ ἰατρὸν καὶ κυβερνήτην μόνον αὐτὸν ὁ γεννήσας ἀνέδειξεν πατήρ, τῆς τῶν ὅλων συστάσεώς τε καὶ διοικήσεως μόνῳ τοὺς οἴακας ἐγχειρίσας, ὃ διδάσκει λέγων αὐτὸς »πάντα μοι παρεδόθη ὑπὸ τοῦ πατρός μου« καὶ αὖθις »ὁ γὰρ πατὴρ φιλεῖ τὸν υἱόν, καὶ πάντα δέδωκεν ἐν τῇ χειρὶ αὐτοῦ«.
pantōn gar athroōs tōn te katʼ ouranon kai tōn epi gēs poimena kai sōtēra kēdemona te kai phylaka kai iatron kai kybernētēn monon auton ho gennēsas anedeixen patēr, tēs tōn holōn systaseōs te kai dioikēseōs monǭ tous oiakas encheirisas, ho didaskei legōn autos »panta moi paredothē hypo tou patros mou« kai authis »ho gar patēr philei ton huion, kai panta dedōken en tę̄ cheiri autou«.
For the Father who begot him showed him alone shepherd and saviour, guardian and keeper, physician and pilot of all things together in heaven and on earth, entrusting to him alone the helm of the founding and governing of the universe; as he himself teaches, saying, “All things have been handed over to me by my Father,” and again, “For the Father loves the Son, and has given all things into his hand.”
Matt 11:27 (quotation, high confidence) · John 3:35 (quotation, high confidence) · John 5:20 (allusion, medium confidence)
Notes and citation
Summary: The Father entrusted the governing of all things to the Son alone.
- Matt 11:27; John 3:35 (with φιλεῖ from John 5:20).
Topics: Christology, Providence
Cite (SBL): Eusebius, Eccl. theol. 1.13.2 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/1-13-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/1-13-2
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
1.13.3Klostermann
ὁ δʼ οἷα σοφὸς κυβερνήτης τὸν κλῆρον παρὰ τοῦ πατρὸς ὑποδεδεγμένος, ἐπιβὰς τοῦ σύμπαντος κόσμου ἄνω τε πρὸς τὸν αὐτοῦ πατέρα βλέπων, ἄγει καὶ φέρει πηδαλιουχῶν τὸ πᾶν, οὐδὲ τὸ σμικρότατον τῶν δεομένων τῆς ἐξ αὐτοῦ χορηγίας παρορῶν οὐδʼ ὑπερφρονῶν τῶν βραχυτάτων· διὸ δὴ τοῖς πᾶσιν ἐπιπάρεστιν, ἑκάστῳ νέμων τὰ πρόσφορα, τῇ τε τῶν ὅλων θεραπείᾳ δίκην ἰατροῦ τὰ ἁρμόδια πρὸς σωτηρίαν ἐπαρκῶν.
ho dʼ hoia sophos kybernētēs ton klēron para tou patros hypodedegmenos, epibas tou sympantos kosmou anō te pros ton autou patera blepōn, agei kai pherei pēdaliouchōn to pan, oude to smikrotaton tōn deomenōn tēs ex autou chorēgias parorōn oudʼ hyperphronōn tōn brachytatōn; dio dē tois pasin epiparestin, hekastǭ nemōn ta prosphora, tę̄ te tōn holōn therapeią dikēn iatrou ta harmodia pros sōtērian eparkōn.
And he, like a wise pilot, having received the inheritance from the Father, mounting upon the whole world and looking up to his Father, steers and guides the universe, holding the rudder, neither overlooking the smallest of the things that need his supply nor disdaining the least; therefore he is present to all, assigning to each what is fitting, and, like a physician, supplying what is suitable for salvation in the care of all things.
Notes and citation
Summary: The Son, like a pilot and physician, governs and cares for all things.
Topics: Christology, Providence
Cite (SBL): Eusebius, Eccl. theol. 1.13.3 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/1-13-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/1-13-3
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
1.13.4Klostermann
ὅθεν εἰκότως οὐδὲ τοῦ κατὰ ἄνθρωπον ὑπερεφρόνησεν βίου, ἀλλὰ καὶ πάλαι πρότερον τοῖς ἐξ αἰῶνος φιλοθέοις ἀνδράσιν τὴν ἐξ αὐτοῦ παρεῖχεν ἐπικουρίαν, ὧδε μὲν ‹ἐν› ἀνθρωπείῳ σχήματι τοῖς Ἑβραίων προπάτορσιν ἐπιφαινόμενος ὧδε δὲ τοῖς τούτων ἀπογόνοις ἁρμοδίους διαταττόμενος νόμους, ἤδη δὲ καὶ τοῖς μετέπειτα διὰ προφητῶν μελλούσης αὐτοῦ θεοφανείας ἅπασιν ἐκλάμψειν ἀνθρώποις ἐξεδίδου θεσπίσματα.
hothen eikotōs oude tou kata anthrōpon hyperephronēsen biou, alla kai palai proteron tois ex aiōnos philotheois andrasin tēn ex autou pareichen epikourian, hōde men ‹en› anthrōpeiǭ schēmati tois Hebraiōn propatorsin epiphainomenos hōde de tois toutōn apogonois harmodious diatattomenos nomous, ēdē de kai tois metepeita dia prophētōn mellousēs autou theophaneias hapasin eklampsein anthrōpois exedidou thespismata.
Hence he rightly did not disdain human life either, but long before he gave his help to the God-loving men from of old: at one time appearing in human form to the forefathers of the Hebrews, at another ordaining suitable laws for their descendants, and then also giving out oracles through prophets to those who came after, that his divine appearing was going to shine forth on all men.
Notes and citation
Summary: Before the incarnation the Son appeared to the patriarchs, gave the law, and spoke through the prophets.
- “in” (ἐν) is the editor's supplement.
Topics: Christology
Cite (SBL): Eusebius, Eccl. theol. 1.13.4 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/1-13-4). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/1-13-4
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
1.13.5Klostermann
ὡς δὲ ὁ τούτων παρήλαυνε χρόνος, ἔργοις ἐπλήρου παλαιῶν χρησμῶν ἀποτελέσματα, καὶ δὴ παρῆν λοιπὸν ἀναμὶξ τῷ θνητῷ βίῳ συναγελαζόμενος, αὐτός τε ἦν ὁ τοῦ θεοῦ μονογενὴς υἱὸς ὡς ἐν ἀγάλματι θείῳ, τῷ τοῦ σώματος ὀργάνῳ, τῷ τῶν ἀνθρώπων καθομιλῶν γένει διδασκαλίαις, θεραπείαις,
hōs de ho toutōn parēlaune chronos, ergois eplērou palaiōn chrēsmōn apotelesmata, kai dē parēn loipon anamix tǭ thnētǭ biǭ synagelazomenos, autos te ēn ho tou theou monogenēs huios hōs en agalmati theiǭ, tǭ tou sōmatos organǭ, tǭ tōn anthrōpōn kathomilōn genei didaskaliais, therapeiais,
And when their time had passed, he fulfilled in deeds the outcomes of ancient oracles, and at last was present, mingling with mortal life; and he himself, the only-begotten Son of God, was as in a divine statue, the instrument of the body, conversing with the human race through teachings, healings,
Notes and citation
Summary: In the fullness of time the Son lived among men, using his body as an instrument.
- The sentence continues in the next section.
Topics: Christology
Cite (SBL): Eusebius, Eccl. theol. 1.13.5 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/1-13-5). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/1-13-5
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
1.13.6Klostermann
ἐνθέου σοφίας ἀπορρήτοις παιδεύμασιν. ἤδη δὲ αὐτῶν μέχρι θανάτου πυλῶν ἤλαυνεν πατρικοῦ νεύματος ὑπερβαλλούσῃ φιλανθρωπίᾳ, ὡς ἂν καὶ τοὺς τῇδε τῆς ἑαυτοῦ καταξιώσειεν χάριτος, ἐπὶ τὴν παρʼ αὐτῷ ζωὴν ἀνελκύσας. οὕτω »θεὸς ἦν ἐν Χριστῷ κόσμον καταλλάσσων ἑαυτῷ«· καὶ τὴν ἔνσαρκον ὑπέμεινεν οἰκονομίαν, προὼν μὲν αὐτῆς καὶ προϋπάρχων, θεότητι πατρικῆς δόξης τετιμημένος· οὐ μὴν »ἁρπαγμὸν« ἡγούμενος »τὸ εἶναι ἴσα θεῷ, ἑαυτὸν« δʼ οὖν κενώσας καὶ »μορφὴν δούλου λαβὼν ἐταπείνωσεν ἑαυτόν, ὑπήκοος« τῷ πατρὶ »γενόμενος μέχρι θανάτου«, ἵνʼ »ὥσπερ« »ὁ θάνατος« »διʼ ἑνὸς ἁμαρτήσαντος« »ἀνθρώπου« παντὸς κατεκυρίευσεν γένους, οὕτως καὶ ἡ αἰώνιος ζωὴ διὰ »τῆς αὐτοῦ χάριτος« τῶν εἰς αὐτὸν ‹πιστευόντων› καὶ διʼ αὐτοῦ τῷ θεῷ καὶ πατρὶ αὐτοῦ γνωριζομένων βασιλεύσειεν.
entheou sophias aporrētois paideumasin. ēdē de autōn mechri thanatou pylōn ēlaunen patrikou neumatos hyperballousę̄ philanthrōpią, hōs an kai tous tę̄de tēs heautou kataxiōseien charitos, epi tēn parʼ autǭ zōēn anelkysas. houtō »theos ēn en Christǭ kosmon katallassōn heautǭ«; kai tēn ensarkon hypemeinen oikonomian, proōn men autēs kai proÿparchōn, theotēti patrikēs doxēs tetimēmenos; ou mēn »harpagmon« hēgoumenos »to einai isa theǭ, heauton« dʼ oun kenōsas kai »morphēn doulou labōn etapeinōsen heauton, hypēkoos« tǭ patri »genomenos mechri thanatou«, hinʼ »hōsper« »ho thanatos« »diʼ henos hamartēsantos« »anthrōpou« pantos katekyrieusen genous, houtōs kai hē aiōnios zōē dia »tēs autou charitos« tōn eis auton ‹pisteuontōn› kai diʼ autou tǭ theǭ kai patri autou gnōrizomenōn basileuseien.
and secret instructions of divine wisdom. And then by the Father's nod he went on even to the gates of death in surpassing kindness, so that he might count worthy of his grace those here too, drawing them up to the life with him. So “God was in Christ reconciling the world to himself”; and he underwent the dispensation in the flesh, existing and pre-existing before it, honoured with the divinity of the Father's glory; yet he did not count “equality with God a thing to be grasped,” but “emptied himself” and, “taking the form of a servant, humbled himself, becoming obedient” to the Father “to death,” so that, “just as death” ruled over the whole race “through one man who sinned,” so also eternal life might reign through “his grace” over those who believe in him and are made known through him to God his Father.
2 Cor 5:19 (quotation, high confidence) · Phil 2:6–8 (quotation, high confidence) · Rom 5:12 (allusion, high confidence) · Rom 5:17 (allusion, high confidence) · Rom 5:21 (allusion, medium confidence)
Notes and citation
Summary: The pre-existing Son emptied himself and died so that eternal life might reign through his grace.
- 2 Cor 5:19; Phil 2:6–8; Rom 5:12, 16–17, 21. “who believe” is the editor's supplement.
Notes on the original text
- Digital text corrected (page-break mark): παιδεύμασιν. | ἤδη → παιδεύμασιν. ἤδη.
Topics: Christology, Incarnation
Cite (SBL): Eusebius, Eccl. theol. 1.13.6 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/1-13-6). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/1-13-6
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
preface 1, chapter 14
1.14.1Klostermann
εἰκότως δὴ ταῦτα κηρύττουσα ἡ ἐκκλησία, ὥσπερ τι κίβδηλον παραχαράξαντα νόμισμα τὴν ἄρνησιν τοῦ υἱοῦ τοῦ θεοῦ, τὸν Σαβέλλιον ἀπεδοκίμασεν, καίτοι θεὸν ἕνα εἰδέναι καὶ πλὴν αὐτοῦ μὴ εἶναι Μαρκέλλῳ παραπλησίως λέγοντα· καὶ αὐτοῦ δὲ τοῦ σωτῆρος ἡμῶν οἱ πρωτοκήρυκες Ἐβιωναίους ὠνόμαζον, Ἑβραϊκῇ φωνῇ πτωχοὺς τὴν διάνοιαν ἀποκαλοῦντες, τοὺς ἕνα μὲν θεὸν λέγοντας εἰδέναι καὶ τοῦ σωτῆρος τὸ σῶμα μὴ ἀρνουμένους, τὴν δὲ τοῦ υἱοῦ θεότητα μὴ εἰδότας.
eikotōs dē tauta kēryttousa hē ekklēsia, hōsper ti kibdēlon paracharaxanta nomisma tēn arnēsin tou huiou tou theou, ton Sabellion apedokimasen, kaitoi theon hena eidenai kai plēn autou mē einai Markellǭ paraplēsiōs legonta; kai autou de tou sōtēros hēmōn hoi prōtokērykes Ebiōnaious ōnomazon, Hebraïkę̄ phōnę̄ ptōchous tēn dianoian apokalountes, tous hena men theon legontas eidenai kai tou sōtēros to sōma mē arnoumenous, tēn de tou huiou theotēta mē eidotas.
Rightly, then, proclaiming this, the church rejected Sabellius, who had counterfeited the denial of the Son of God like some false coin, although he said, like Marcellus, that he knew one God and that there was none besides him. And the first preachers of our Saviour himself named “Ebionites”—calling them poor in understanding with a Hebrew word—those who said they knew one God and did not deny the Saviour's body, but did not know the Son's divinity.
Notes and citation
Summary: The church rejected Sabellius, and the first preachers named the Ebionites, for denying the Son's divinity.
- Hebrew ʾebyôn, “poor”; Eusebius gives the same explanation in Hist. eccl. 3.27.1.
Notes on the original text
- Digital text corrected (OCR slip; split word): Σα βέλλιον → Σαβέλλιον; Ἐβρακῇ φωνῇ → Ἑβραϊκῇ φωνῇ; τὴν δάνοιαν → τὴν διάνοιαν.
Extrabiblical texts: Eusebius, Hist. eccl. 3.27.1 (Church History; echo)
Topics: Heresy, Christology, Monarchianism and Sabellianism
Cite (SBL): Eusebius, Eccl. theol. 1.14.1 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/1-14-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/1-14-1
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
1.14.2Klostermann
καὶ τὸν Σαμοσατέα δέ, καίπερ Ἰησοῦν τὸν Χριστὸν τοῦ θεοῦ εἶναι διδάσκοντα, θεόν τε ἕνα τὸν ἐπὶ πάντων ὁμοίως ὁμολογοῦντα Μαρκέλλῳ, τῆς ἐκκλησίας τοῦ θεοῦ ἀλλότριον ἀπέφηναν οἱ ἐκκλησιαστικοὶ πατέρες, ὅτι μὴ καὶ υἱὸν θεοῦ καὶ θεὸν πρὸ τῆς ἐνσάρκου γενέσεως ὄντα τὸν Χριστὸν ὡμολόγει. ἀλλʼ οὗτος μὲν ὡς εἰς τὸν Χριστὸν ἀσεβῶν τῆς ἐκκλησίας αὐτοῦ μακρὰν ἠλαύνετο·
kai ton Samosatea de, kaiper Iēsoun ton Christon tou theou einai didaskonta, theon te hena ton epi pantōn homoiōs homologounta Markellǭ, tēs ekklēsias tou theou allotrion apephēnan hoi ekklēsiastikoi pateres, hoti mē kai huion theou kai theon pro tēs ensarkou geneseōs onta ton Christon hōmologei. allʼ houtos men hōs eis ton Christon asebōn tēs ekklēsias autou makran ēlauneto;
And the man of Samosata too, although he taught that Jesus is the Christ of God and likewise confessed one God over all, like Marcellus, was declared by the church's fathers a stranger to the church of God, because he did not confess that Christ was Son of God and God before his birth in the flesh. But he was driven far from his church as impious toward Christ;
Notes and citation
Summary: Paul of Samosata was condemned for denying Christ's pre-existence as Son and God.
- Paul of Samosata, bishop of Antioch, condemned ca. 268.
Topics: Heresy, Christology, Monarchianism and Sabellianism
Cite (SBL): Eusebius, Eccl. theol. 1.14.2 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/1-14-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/1-14-2
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
1.14.3Klostermann
Σαβέλλιος δʼ ὡς εἰς αὐτὸν πλημμελῶν τὸν πατέρα, ὃν υἱὸν λέγειν ἐτόλμα, τὴν ἴσην τοῖς ἀθέοις αἱρεσιώταις ὑπεῖχε τιμωρίαν. τὰ ἴσα δʼ αὐτῷ ὑπιδόμενος Μάρκελλος παθεῖν, καινοτέραν ἐξεῦρε τῇ πλάνῃ μηχανήν, θεὸν καὶ τὸν ἐν αὐτῷ λόγον ἕνα μὲν εἶναι ὁριζόμενος, δύο δʼ αὐτῷ πατρὸς καὶ υἱοῦ χαριζόμενος ἐπηγορίας. οὐ μὴν ἔλαθεν οὐδʼ ἐξέφυγεν, ὀψέ ποτε φωραθεὶς τοῖς αὐτὸς αὐτοῦ δικτύοις·
Sabellios dʼ hōs eis auton plēmmelōn ton patera, hon huion legein etolma, tēn isēn tois atheois hairesiōtais hypeiche timōrian. ta isa dʼ autǭ hypidomenos Markellos pathein, kainoteran exeure tę̄ planę̄ mēchanēn, theon kai ton en autǭ logon hena men einai horizomenos, dyo dʼ autǭ patros kai huiou charizomenos epēgorias. ou mēn elathen oudʼ exephygen, opse pote phōratheis tois autos autou diktyois;
and Sabellius, as offending against the Father himself, whom he dared to call Son, suffered the same punishment as the godless heretics. Marcellus, suspecting he would suffer the same as he, found a newer device for his error, defining God and the Word in him as one, but granting him the two titles of Father and Son. But he did not escape notice or get away, being caught at last in his own nets;
Notes and citation
Summary: Marcellus disguised Sabellius's error but was caught in his own nets.
Notes on the original text
- Digital text corrected (missing iota subscript; page-break mark): ὡς | εἰς → ὡς εἰς; αὐτῶ ὑπιδόμενος → αὐτῷ ὑπιδόμενος.
Topics: Heresy, Trinity, Monarchianism and Sabellianism
Cite (SBL): Eusebius, Eccl. theol. 1.14.3 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/1-14-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/1-14-3
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
1.14.4Klostermann
πλὴν καὶ πρὶν ἁλῶναι συνειδήσει πληττόμενος εἰς ἀποσκευὴν τῆς ὑπονοίας βλασφημεῖν ὥρμητο τὸν Σαβέλλιον.
plēn kai prin halōnai syneidēsei plēttomenos eis aposkeuēn tēs hyponoias blasphēmein hōrmēto ton Sabellion.
but even before being caught, smitten by conscience, he set out to blaspheme Sabellius to clear away suspicion.
Notes and citation
Summary: Marcellus attacked Sabellius to avoid suspicion.
Topics: Monarchianism and Sabellianism
Cite (SBL): Eusebius, Eccl. theol. 1.14.4 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/1-14-4). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/1-14-4
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
preface 1, chapter 15
1.15.1Klostermann
ὅπως δὲ τὸν ἄνδρα διέβαλεν ὀνομαστὶ μνημονεύσας αὐτοῦ, ἐπάκουσον ταῦτα περὶ αὐτοῦ γράφοντος αὐταῖς συλλαβαῖς Σαβέλλιος γὰρ καὶ αὐτὸς τῆς ὀρθῆς ὀλισθήσας πίστεως οὕτε τὸν θεὸν ἀκριβῶς ἔγνω οὕτε τὸν ἄγιον αὐτοῦ λόγον. ὁ γὰρ μὴ τὸν λόγον γνοὺς ἠγνόησεν καὶ τὸν πατέρα. »οὐδεὶς« γὰρ »οἶδεν« φησὶν »τὸν πατέρα, εἰ μὴ ὁ υἱός«, τουτέστιν ὁ λόγος· ‹ὁ γὰρ λόγος› διʼ αὑτοῦ τὴν τοῦ πατρὸς παρέχει γνῶσιν. οὕτω γὰρ καὶ πρὸς τοὺς οἰομένους τηνικαῦτα τῶν Ἰουδαίων εἰδέναι τὸν θεόν, ἀθετοῦντας δʼ αὐτοῦ τὸν λόγον, διʼ οὗ μόνου γινώσκεται ὁ θεός ἔλεγεν »οὐδεὶς ἐπιγινώσκει τὸν πατέρα εἰ μὴ ὁ υἱὸς καὶ ᾧ ἂν ὁ υἱὸς ἀποκαλύψῃ«. ἐπειδὴ γὰρ ἀδύνατον ἦν ἑτέρως γνῶναι τὸν θεόν, διὰ τοῦ ἰδίου λόγου εἰδέναι αὐτὸν τοὺς ἀνθρώπους διδάσκει, ὥστε ἐσφάλη μὲν κἀκεῖνος μὴ τὸν πατέρα καὶ τὸν τούτου λόγον ἀκριβῶς γνούς.
hopōs de ton andra diebalen onomasti mnēmoneusas autou, epakouson tauta peri autou graphontos autais syllabais Sabellios gar kai autos tēs orthēs olisthēsas pisteōs houte ton theon akribōs egnō houte ton agion autou logon. ho gar mē ton logon gnous ēgnoēsen kai ton patera. »oudeis« gar »oiden« phēsin »ton patera, ei mē ho huios«, toutestin ho logos; ‹ho gar logos› diʼ hautou tēn tou patros parechei gnōsin. houtō gar kai pros tous oiomenous tēnikauta tōn Ioudaiōn eidenai ton theon, athetountas dʼ autou ton logon, diʼ hou monou ginōsketai ho theos elegen »oudeis epiginōskei ton patera ei mē ho huios kai hǭ an ho huios apokalypsę̄«. epeidē gar adynaton ēn heterōs gnōnai ton theon, dia tou idiou logou eidenai auton tous anthrōpous didaskei, hōste esphalē men kakeinos mē ton patera kai ton toutou logon akribōs gnous.
How he slandered the man, mentioning him by name, hear him writing this about him in these very syllables: “For Sabellius too, having slipped from the right faith, knew neither God exactly nor his holy Word. For he who did not know the Word was ignorant also of the Father. For ‘no one knows,’ he says, ‘the Father except the Son,’ that is, the Word; for the Word through himself gives the knowledge of the Father. For so too he said to those of the Jews who then thought they knew God but rejected his Word, through whom alone God is known: ‘No one knows the Father except the Son and anyone to whom the Son reveals him.’ For since it was impossible to know God otherwise, he teaches men to know him through his own Word; so that Sabellius too erred, not knowing the Father and his Word exactly.”
Matt 11:27 (quotation, high confidence)
Notes and citation
Summary: Marcellus says Sabellius erred by not knowing the Word, through whom alone the Father is known.
- Quotation of Marcellus. Matt 11:27. “for the Word” is the editor's supplement.
Notes on the original text
- Digital text corrected (accent slip): διʼ οὑ μόνου → διʼ οὗ μόνου.
Topics: Trinity, Heresy, Monarchianism and Sabellianism
Cite (SBL): Eusebius, Eccl. theol. 1.15.1 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/1-15-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/1-15-1
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
1.15.2Klostermann
ταῦτα Μάρκελλος ἔγραφεν, τῆς τοῦ Σαβελλίζειν ὑπονοίας καθαίρων ἑαυτὸν μέχρι φωνῆς καὶ λόγου· τῇ γε μὴν γνώμῃ καὶ τῇ πρὸς τὸν ἄνδρα ὁμοφροσύνῃ ἁλίσκεται τοῖς αὐτοῖς ἐκείνῳ περιπειρόμενος βέλεσιν, ὡς ἔμοιγε ***** καὶ διʼ εὐχῆς ὑπῆρξεν ἂν τὸ μὴ τοῖς αὐτοῖς αὐτὸν περιπεσεῖν· νυνὶ δὲ κάκιον ἢ ἐκεῖνος πλημμελῶν φαίνεται. ὁ μὲν γὰρ τάχα που σφαλλόμενος ἠγνόει· ὁ δʼ ὁμολογῶν ἐσφάλθαι τὸν ἄνδρα, κἄπειτα αὑτὸν ὠθῶν ἐπὶ τὸν προφανῆ τῆς αὐτῆς δυσσεβείας κρημνόν, οὐδεμιᾶς γένοιτʼ ἂν συγγνώμης ἄξιος. ἀλλὰ γὰρ διασκεψώμεθα τὰ λελεγμένα.
tauta Markellos egraphen, tēs tou Sabellizein hyponoias kathairōn heauton mechri phōnēs kai logou; tę̄ ge mēn gnōmę̄ kai tę̄ pros ton andra homophrosynę̄ halisketai tois autois ekeinǭ peripeiromenos belesin, hōs emoige ***** kai diʼ euchēs hypērxen an to mē tois autois auton peripesein; nyni de kakion ē ekeinos plēmmelōn phainetai. ho men gar tacha pou sphallomenos ēgnoei; ho dʼ homologōn esphalthai ton andra, kapeita hauton ōthōn epi ton prophanē tēs autēs dyssebeias krēmnon, oudemias genoitʼ an syngnōmēs axios. alla gar diaskepsōmetha ta lelegmena.
This Marcellus wrote, clearing himself of the suspicion of Sabellianizing as far as voice and word; but in opinion and in agreement of mind with the man he is caught, pierced by the same darts as he, so that, as it seems to me, … and it would have been a matter for prayer that he not fall into the same; but now he appears to offend worse than that man. For Sabellius perhaps erred in ignorance; but Marcellus, admitting that the man erred and then pushing himself over the plain cliff of the same impiety, would deserve no pardon. But let us examine what was said.
Textual problem in this passage: see the notes.
Notes and citation
Summary: Marcellus, knowingly falling into Sabellius's error, deserves less pardon than Sabellius.
- The edition marks a gap (*****) after “as it seems to me”.
Notes on the original text
- Digital text corrected (page-break mark): ἠγνόει· | ὁ δʼ → ἠγνόει· ὁ δʼ.
Topics: Heresy, Monarchianism and Sabellianism
Cite (SBL): Eusebius, Eccl. theol. 1.15.2 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/1-15-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/1-15-2
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
preface 1, chapter 16
1.16.1Klostermann
πρῶτον μὲν οὖν ‹ὅτι› μήτε τὸν Σαβέλλιον μήτε Ἰουδαίους ἐγνωκέναι τὸν θεὸν ἔφη τῷ μὴ τὸν λόγον ἐγνωκέναι αὐτούς, σκέψασθαι χρὴ ὁποῖον ὑποτίθεται λόγον· εἰ μὲν γὰρ τὸν υἱὸν τοῦ θεοῦ τὸν μονογενῆ, τὸν ὑφεστῶτα καὶ ζῶντα, ἀλλʼ οὐδʼ αὐτὸς τοῦτον ἔγνω. αὐτίκα δʼ οὖν τοῦ σωτῆρος ἡμῶν διαφόρως μνημονεύσαντος τοῦ υἱοῦ καὶ πολλάκις μονογενῆ υἱὸν ἀνειπόντος καὶ μηδεπώποτε λόγον ἑαυτὸν ἀποκαλέσαντος, διὰ πάντων δὲ τῶν εὐαγγελίων υἱὸν θεοῦ εἶναι διδάξαντος (ἐφʼ ᾧ καὶ μακαρίζει τὸν Πέτρον εἰρηκότα »σὺ εἶ ὁ Χριστὸς ὁ υἱὸς τοῦ θεοῦ τοῦ ζῶντος«, καὶ τὴν γνῶσιν αὐτῷ ‹διʼ› ἀποκαλύψεως τοῦ πατρὸς γεγονέναι μαρτυρεῖ φήσας »μακάριος εἶ, Σίμων βὰρ Ἰωνᾶ, ὅτι σὰρξ καὶ αἷμα οὐκ ἀπεκάλυψέν σοι ἀλλʼ ὁ πατήρ μου ὁ οὐράνιος«), ὁ θαυμαστὸς οὗτος ὥσπερ βεβυσμένος τὰ ὦτα ταῦτα κατὰ λέξιν γράφει καὶ διὰ τοῦτο οὐχ υἱὸν θεοῦ ἑαυτὸν ὀνομάζει, ἀλλὰ πανταχοῦ υἱὸν ἀνθρώπου ἑαυτὸν λέγει, ἵνα διὰ τῆς τοιαύτης ὁμολογίας θέσει τὸν ἄνθρωπον διὰ τῆς πρὸς αὐτὸν κοινωνίας υἱὸν θεοῦ γενέσθαι παρασκευάσῃ.
prōton men oun ‹hoti› mēte ton Sabellion mēte Ioudaious egnōkenai ton theon ephē tǭ mē ton logon egnōkenai autous, skepsasthai chrē hopoion hypotithetai logon; ei men gar ton huion tou theou ton monogenē, ton hyphestōta kai zōnta, allʼ oudʼ autos touton egnō. autika dʼ oun tou sōtēros hēmōn diaphorōs mnēmoneusantos tou huiou kai pollakis monogenē huion aneipontos kai mēdepōpote logon heauton apokalesantos, dia pantōn de tōn euangeliōn huion theou einai didaxantos (ephʼ hǭ kai makarizei ton Petron eirēkota »sy ei ho Christos ho huios tou theou tou zōntos«, kai tēn gnōsin autǭ ‹diʼ› apokalypseōs tou patros gegonenai martyrei phēsas »makarios ei, Simōn bar Iōna, hoti sarx kai haima ouk apekalypsen soi allʼ ho patēr mou ho ouranios«), ho thaumastos houtos hōsper bebysmenos ta ōta tauta kata lexin graphei kai dia touto ouch huion theou heauton onomazei, alla pantachou huion anthrōpou heauton legei, hina dia tēs toiautēs homologias thesei ton anthrōpon dia tēs pros auton koinōnias huion theou genesthai paraskeuasę̄.
First, since he said that neither Sabellius nor the Jews knew God because they did not know the Word, we must consider what sort of Word he supposes. For if he means the only-begotten Son of God, subsisting and living, he himself did not know him either. At once, then: though our Saviour mentioned the Son in various ways, and often called himself only-begotten Son, and never called himself Word, but taught through all the Gospels that he is Son of God (on which account he also calls Peter blessed for saying, “You are the Christ, the Son of the living God,” and testifies that the knowledge came to him by revelation of the Father, saying, “Blessed are you, Simon Bar-Jonah, for flesh and blood has not revealed this to you, but my Father in heaven”), this admirable man, as though his ears were stopped, writes word for word: “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.”
Matt 16:16–17 (quotation, high confidence)
Notes and citation
Summary: Christ calls himself Son of God throughout the Gospels, yet Marcellus says he calls himself only Son of Man.
- Matt 16:16–17. “that” and “by” are the editor's supplements. The quotation of Marcellus repeats Against Marcellus 2.2.41.
Notes on the original text
- Digital text corrected (stop for comma): ἑαυτὸν ὀνομάζει. ἀλλὰ πανταχοῦ → ἑαυτὸν ὀνομάζει, ἀλλὰ πανταχοῦ.
Topics: Christology, Heresy, Monarchianism and Sabellianism
Cite (SBL): Eusebius, Eccl. theol. 1.16.1 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/1-16-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/1-16-1
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
1.16.2Klostermann
ὁρᾷς ὅπως υἱὸν μὲν αὐτὸν τοῦ θεοῦ ὁμολογεῖν οὐ τολμᾷ, ὡς ἂν μὴ ἐκπέσοι τοῦ Σαβελλίου δόγματος· υἱὸν δὲ ἀνθρώπου καλεῖ, διʼ ἣν ἀνείληφεν σάρκα. καὶ λόγον δὲ διʼ ὅλου τοῦ οἰκείου συγγράμματος ὀνομάζει συνεχῶς ἐπισημαινόμενος, ὡς οὐδὲν ἕτερον ἦν ἢ λόγος.
horąs hopōs huion men auton tou theou homologein ou tolmą, hōs an mē ekpesoi tou Sabelliou dogmatos; huion de anthrōpou kalei, diʼ hēn aneilēphen sarka. kai logon de diʼ holou tou oikeiou syngrammatos onomazei synechōs episēmainomenos, hōs ouden heteron ēn ē logos.
You see how he does not dare to confess him Son of God, lest he fall from Sabellius's dogma; but he calls him Son of Man because of the flesh he assumed. And through his whole treatise he names him Word, constantly pointing out that he was nothing other than Word.
Notes and citation
Summary: Marcellus avoids calling Christ Son of God and calls him only Word and Son of Man.
Topics: Christology, Monarchianism and Sabellianism
Cite (SBL): Eusebius, Eccl. theol. 1.16.2 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/1-16-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/1-16-2
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
1.16.3Klostermann
καὶ ἐν οἷς δʼ οὖν τὸν Σαβέλλιον καταμέμφεται, παρατίθεται μὲν τὰς τοῦ σωτῆρος φωνάς, διʼ ὧν ἔφη »οὐδεὶς ἔγνω τὸν πατέρα εἰ μὴ ὁ υἱὸς καὶ ᾧ ἂν ὁ υἱὸς ἀποκαλύψῃ«,
kai en hois dʼ oun ton Sabellion katamemphetai, paratithetai men tas tou sōtēros phōnas, diʼ hōn ephē »oudeis egnō ton patera ei mē ho huios kai hǭ an ho huios apokalypsę̄«,
And where he finds fault with Sabellius, he sets out the Saviour's words, in which he said, “No one knows the Father except the Son and anyone to whom the Son reveals him,”
Matt 11:27 (quotation, high confidence)
Notes and citation
Summary: Marcellus cites Matt 11:27 against Sabellius.
- Matt 11:27.
Cite (SBL): Eusebius, Eccl. theol. 1.16.3 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/1-16-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/1-16-3
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
1.16.4Klostermann
ὥσπερ δὲ ἐπανορθούμενος αὐτὰς ἀντὶ τοῦ υἱοῦ λόγον αὖθις ὀνομάζει, ὧδε λέγων »οὐδεὶς« γὰρ »οἶδεν« φησὶν »τὸν πατέρα εἰ μὴ ὁ υἱός«, τουτέστιν ὁ λόγος, καὶ ἐπιφέρει ὁ γὰρ λόγος διʼ ἑαυτοῦ τὴν τοῦ πατρὸς παρέχει γνῶσιν, καὶ προστίθησιν ἀδύνατον ἦν ἑτέρως γνῶναι τὸν θεὸν ἢ διὰ τοῦ ἰδίου λόγου καὶ αὖθις λόγον ἀντὶ τοῦ υἱοῦ τίθησιν καὶ τὸν ἴδιον αὐτοῦ λόγον ἀποκαλεῖ· καὶ ἐν οὕτω βραχυτάτοις ῥήμασιν πολλάκις μὲν ἐμνημόνευσεν λόγου, υἱοῦ δὲ οὐδʼ ἅπαξ. ἀλλὰ καὶ αὐτὴν τοῦ σωτῆρος μεταποιεῖ τὴν ῥῆσιν,
hōsper de epanorthoumenos autas anti tou huiou logon authis onomazei, hōde legōn »oudeis« gar »oiden« phēsin »ton patera ei mē ho huios«, toutestin ho logos, kai epipherei ho gar logos diʼ heautou tēn tou patros parechei gnōsin, kai prostithēsin adynaton ēn heterōs gnōnai ton theon ē dia tou idiou logou kai authis logon anti tou huiou tithēsin kai ton idion autou logon apokalei; kai en houtō brachytatois rhēmasin pollakis men emnēmoneusen logou, huiou de oudʼ hapax. alla kai autēn tou sōtēros metapoiei tēn rhēsin,
but as if correcting them, he names Word instead of Son, saying thus: “For ‘no one knows,’ he says, ‘the Father except the Son,’ that is, the Word”; and he adds, “for the Word through himself gives the knowledge of the Father”; and he adds, “it was impossible to know God otherwise than through his own Word,” and again he puts Word instead of Son and calls him his own Word; and in such very brief words he mentioned Word many times, but Son not once. Moreover he alters the Saviour's very saying,
Matt 11:27 (quotation, high confidence)
Notes and citation
Summary: Marcellus substitutes “Word” for “Son” in quoting Christ.
- Quotations of Marcellus (see 1.15.1). Matt 11:27.
Notes on the original text
- Digital text corrected (page-break mark): αὐτὰς | ἀντὶ → αὐτὰς ἀντὶ.
Topics: Christology, Monarchianism and Sabellianism
Cite (SBL): Eusebius, Eccl. theol. 1.16.4 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/1-16-4). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/1-16-4
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
1.16.5Klostermann
ἀντὶ τοῦ »ὁ υἱὸς« ἐπάγων τουτέστιν ὁ λόγος, 〈ὡς〉 οὐχὶ μᾶλλον τῆς τοῦ υἱοῦ σημασίας ἁρμοζούσης τῇ τοῦ πατρὸς ἐπηγορίᾳ· ὅθεν εἰκότως ὁ μὲν σωτὴρ προσφυῶς ἐφήρμοσεν τῇ τοῦ πατρὸς τὴν τοῦ υἱοῦ συζυγίαν, ὁ δὲ τὸν υἱὸν εἰπεῖν παραιτησάμενος ἄνω κάτω τὸν λόγον θρυλεῖ, καὶ Σαβελλίου μὲν κατηγορεῖ τὸν υἱὸν ἀρνουμένου, ταὐτὸν δὲ πράττων ἐκείνῳ σχηματίζεται, τῇ κατʼ αὐτοῦ διαβολῇ τὴν τῆς κακοδοξίας ὑπόνοιαν ἐκκλίνειν οἰόμενος. εἰ μὲν οὖν τῷ Σαβελλίῳ μέμφεται τὸν υἱὸν τοῦ θεοῦ ἀρνουμένῳ, ἑαυτῷ πρότερον χρῆν μέμψασθαι· εἰ δὲ ὅτι ὃν αὐτὸς ὡρίζετο λόγον Σαβέλλιος ἠγνόει, οὐκ ὀρθῶς τοῦτό γε ᾐτιᾶτο.
anti tou »ho huios« epagōn toutestin ho logos, 〈hōs〉 ouchi mallon tēs tou huiou sēmasias harmozousēs tę̄ tou patros epēgorią; hothen eikotōs ho men sōtēr prosphyōs ephērmosen tę̄ tou patros tēn tou huiou syzygian, ho de ton huion eipein paraitēsamenos anō katō ton logon thrylei, kai Sabelliou men katēgorei ton huion arnoumenou, tauton de prattōn ekeinǭ schēmatizetai, tę̄ katʼ autou diabolę̄ tēn tēs kakodoxias hyponoian ekklinein oiomenos. ei men oun tǭ Sabelliǭ memphetai ton huion tou theou arnoumenǭ, heautǭ proteron chrēn mempsasthai; ei de hoti hon autos hōrizeto logon Sabellios ēgnoei, ouk orthōs touto ge ę̄tiato.
adding “that is, the Word” instead of “the Son,” as though the meaning of “Son” did not rather fit the title “Father.” Hence the Saviour rightly and naturally joined the pairing of Son to that of Father, while he, refusing to say Son, prates of the Word up and down, and accuses Sabellius of denying the Son while doing the same himself, pretending, thinking to avoid the suspicion of wrong opinion by slandering him. If, then, he blames Sabellius for denying the Son of God, he ought to have blamed himself first; and if it is because Sabellius did not know the Word as he himself defined him, he was not right to make this charge.
Notes and citation
Summary: The Saviour pairs Son with Father; Marcellus, avoiding “Son,” blames Sabellius for what he does himself.
- “as” (ὡς) is the editor's supplement.
Notes on the original text
- Digital text corrected (OCR slip): λόχον Σαβέλλιος → λόγον Σαβέλλιος.
Topics: Christology, Trinity, Monarchianism and Sabellianism
Cite (SBL): Eusebius, Eccl. theol. 1.16.5 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/1-16-5). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/1-16-5
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
1.16.6Klostermann
οὔτε γὰρ Σαβέλλιον οὔτʼ αὐτοὺς Ἰουδαίους, τοὺς τὸν Χριστὸν τοῦ θεοῦ ἀρνουμένους, ὅν φησιν Μάρκελλος ἐν τῷ θεῷ εἶναι λόγον, διʼ οὗ Μωσεῖ καὶ τοῖς προφήταις κεχρημάτικεν, ἀγνοῆσαι, τοῦτον δὲ ἀκριβῶς εἰδέναι καὶ [ὁ] πᾶς εἴποι ἂν οὐ μόνον Ἰουδαίων ἀλλὰ καὶ Ἑλλήνων. λογικὸν γὰρ τίς οὐκ ἂν ὁμολογήσειεν εἶναι τὸν θεόν, ὡς καὶ σοφὸν καὶ ἀγαθὸν καὶ δυνατόν; Σαβέλλιος τοῦτο μὲν οὐκ ἂν ἀρνηθείη εἰδέναι· ὅτι δὲ μὴ καὶ υἱὸν τοῦ θεοῦ ζῶντα καὶ ὑφεστῶτα ὄντα τε καὶ προόντα τῆς σαρκὸς ὡμολόγει, ταύτης ἕνεκα τῆς πρὸς Μάρκελλον συμφωνίας ὁμοίως αὐτῷ τῆς τοῦ θεοῦ ἐκκλησίας ἠλάθη.
oute gar Sabellion outʼ autous Ioudaious, tous ton Christon tou theou arnoumenous, hon phēsin Markellos en tǭ theǭ einai logon, diʼ hou Mōsei kai tois prophētais kechrēmatiken, agnoēsai, touton de akribōs eidenai kai [ho] pas eipoi an ou monon Ioudaiōn alla kai Hellēnōn. logikon gar tis ouk an homologēseien einai ton theon, hōs kai sophon kai agathon kai dynaton? Sabellios touto men ouk an arnētheiē eidenai; hoti de mē kai huion tou theou zōnta kai hyphestōta onta te kai proonta tēs sarkos hōmologei, tautēs heneka tēs pros Markellon symphōnias homoiōs autǭ tēs tou theou ekklēsias ēlathē.
For neither Sabellius nor even the Jews, who deny the Christ of God, were ignorant of the Word which Marcellus says is in God, through whom he gave oracles to Moses and the prophets; anyone at all, not only of the Jews but also of the Greeks, would say he knew him exactly. For who would not confess that God is rational, as also wise and good and powerful? Sabellius would not deny knowing this; but because he did not confess the Son of God living and subsisting, existing and pre-existing the flesh, for this agreement with Marcellus he was driven from the church of God, as Marcellus was.
Textual problem in this passage: see the notes.
Notes and citation
Summary: Everyone grants God a word; Sabellius, like Marcellus, was expelled for denying a subsisting Son.
- The editor deletes “the” (ὁ).
Notes on the original text
- Digital text corrected (accent slip): διʼ οὑ Μωσεῖ → διʼ οὗ Μωσεῖ.
Topics: Trinity, Heresy, Monarchianism and Sabellianism
Cite (SBL): Eusebius, Eccl. theol. 1.16.6 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/1-16-6). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/1-16-6
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
1.16.7Klostermann
πῶς δὲ τὰ ἴσα Μάρκελλος τῷ Σαβελλίῳ ἐφρόνει, δῆλος ἂν εἴη ἐξ ὧν ἓν καὶ ταὐτὸν εἶναι τὸν θεὸν καὶ τὸν αὐτοῦ λόγον διεστείλατο, ποτὲ μὲν αὐτοῖς ῥήμασιν εἰπὼν
pōs de ta isa Markellos tǭ Sabelliǭ ephronei, dēlos an eiē ex hōn hen kai tauton einai ton theon kai ton autou logon diesteilato, pote men autois rhēmasin eipōn
How Marcellus thought the same as Sabellius would be clear from the fact that he laid down that God and his Word are one and the same, at one time saying in these very words:
Notes and citation
Summary: Eusebius shows that Marcellus, like Sabellius, makes God and his Word one and the same.
Topics: Trinity, Monarchianism and Sabellianism
Cite (SBL): Eusebius, Eccl. theol. 1.16.7 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/1-16-7). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/1-16-7
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
preface 1, chapter 17
1.17.1Klostermann
εἰ μὲν γὰρ ἡ τοῦ πνεύματος ἐξέτασις γίγνοιτο μόνη, ἓν καὶ ταὐτὸν εἰκότως ἂν ὁ λόγος εἶναι τῷ θεῷ φαίνοιτο· ποτὲ δὲ παραβάλλων τῷ ἀνθρωπείῳ λόγῳ τὸν τοῦ θεοῦ καὶ ἐπιλέγων ἓν καὶ ταὐτὸν εἶναι τῷ ἀνθρώπῳ τὸν ἐν αὐτῷ λόγον, οὐδενὶ χωριζόμενον ἑτέρῳ ἢ μόνῃ τῇ τῆς πράξεως ἐνεργείᾳ. διόπερ ποτὲ μὲν ἀπεφαίνετο πρὸ τῆς τοῦ κόσμου συστάσεως μηδὲν ἕτερον εἶναι πλὴν θεοῦ, καὶ πάλιν αὐτοῖς ῥήμασιν ἔλεγεν ὅτι μήπω τοῦ κόσμου γεγονότος οὐδὲν ἕτερον ἦν πλὴν θεοῦ μόνου·
ei men gar hē tou pneumatos exetasis gignoito monē, hen kai tauton eikotōs an ho logos einai tǭ theǭ phainoito; pote de paraballōn tǭ anthrōpeiǭ logǭ ton tou theou kai epilegōn hen kai tauton einai tǭ anthrōpǭ ton en autǭ logon, oudeni chōrizomenon heterǭ ē monę̄ tę̄ tēs praxeōs energeią. dioper pote men apephaineto pro tēs tou kosmou systaseōs mēden heteron einai plēn theou, kai palin autois rhēmasin elegen hoti mēpō tou kosmou gegonotos ouden heteron ēn plēn theou monou;
“For if the examination were of the spirit alone, the Word would rightly appear to be one and the same with God”; at another time comparing the Word of God to the human word and adding that the word in a man is one and the same with the man, separated by nothing else than the activity of the deed alone. Therefore he declared at one time that before the founding of the world there was nothing else but God, and again said in these very words that when the world had not yet come into being there was nothing else but God alone;
Notes and citation
Summary: Eusebius repeats Marcellus's sayings that the Word is one with God, like a man's word.
- Quotations of Marcellus (see Against Marcellus 2.2.6, 2.2.31, 2.2.28).
Notes on the original text
- Digital text corrected (page-break mark; split word): | εἰ μὲν γὰρ → εἰ μὲν γὰρ; ἐπι λέγων → ἐπιλέγων.
Topics: Trinity, Heresy, Monarchianism and Sabellianism
Cite (SBL): Eusebius, Eccl. theol. 1.17.1 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/1-17-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/1-17-1
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
1.17.2Klostermann
ποτὲ δὲ τῷ ἡμετέρῳ σημαντικῷ λόγῳ τὸν τοῦ θεοῦ παρέβαλλεν, ἐν οἷς ὧδε ἔγραφεν ὥσπερ τὰ γεγονότα πάντα ὑπὸ τοῦ πατρὸς διὰ τοῦ λόγου γέγονεν, οὕτω καὶ τὰ λεγόμενα ὑπὸ τοῦ πατρὸς διὰ τοῦ λόγου σημαίνεται. καὶ δὴ λόγον σημαντικὸν ἐν τούτοις αὐτὸν ἀνειπών, προϊὼν ἑξῆς ἀχώριστον αὐτὸν τῇ ὑποστάσει ἓν καὶ ταὐτὸν εἶναι τῷ πατρὶ παρίστησιν, ὧδέ πη λέγων τοῦτο δὲ ῥᾴδιον, οἶμαι, τοῖς εὖ φρονοῦσιν καὶ ἀπὸ μικροῦ τινος καὶ ταπεινοῦ καθʼ ἡμᾶς παραδείγματος γνῶναι.
pote de tǭ hēmeterǭ sēmantikǭ logǭ ton tou theou pareballen, en hois hōde egraphen hōsper ta gegonota panta hypo tou patros dia tou logou gegonen, houtō kai ta legomena hypo tou patros dia tou logou sēmainetai. kai dē logon sēmantikon en toutois auton aneipōn, proïōn hexēs achōriston auton tę̄ hypostasei hen kai tauton einai tǭ patri paristēsin, hōde pē legōn touto de rhądion, oimai, tois eu phronousin kai apo mikrou tinos kai tapeinou kathʼ hēmas paradeigmatos gnōnai.
at another he compared the Word of God to our signifying word, where he wrote thus: “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.” And having called him a signifying word here, he goes on next to present him as inseparable in hypostasis, one and the same with the Father, saying something like this: “This, I think, is easy for those who think well to know even from a small and humble example among us.
Notes and citation
Summary: Marcellus compares God's Word to a signifying word inseparable in hypostasis.
- Quotations of Marcellus (see Against Marcellus 2.2.29–30).
Notes on the original text
- Digital text corrected (breathing slip): ὡδέ πη λέγων → ὧδέ πη λέγων.
Topics: Trinity, Heresy, Monarchianism and Sabellianism
Cite (SBL): Eusebius, Eccl. theol. 1.17.2 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/1-17-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/1-17-2
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
1.17.3Klostermann
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 ἐνεργείᾳ. καὶ αὖθις τῇ αὐτῇ κέχρηται εἰκόνι ἐν οἷς φησιν 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.
oude gar ton tou anthrōpou logon dynamei kai hypostasei chōrisai tini dynaton. hen gar estin kai tauton tǭ anthrōpǭ ho logos, kai oudeni chōrizomenos heterǭ ē monę̄ tę̄ tēs praxeōs energeią. kai authis tę̄ autę̄ kechrētai eikoni en hois phēsin panta gar hosa an ho patēr legę̄, tauta pantachou dia tou logou legōn phainetai. touto de dēlon estin kai aphʼ hēmōn autōn, hosa mikra tois megalois kai theiois apeikasai; kai hēmeis gar panta hosa an thelōmen kata to dynaton legein te kai poiein tǭ hēmeterǭ poioumen logǭ.
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 by nothing else than the activity of the deed alone.” And again he uses the same image where he says: “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; for we too do, so far as we can, all that we wish to say and do by our word.”
Notes and citation
Summary: Marcellus repeats his analogy of the human word.
- Quotations of Marcellus (see Against Marcellus 2.2.31, 2.2.33).
Topics: Trinity, Heresy, Monarchianism and Sabellianism
Cite (SBL): Eusebius, Eccl. theol. 1.17.3 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/1-17-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/1-17-3
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
1.17.4Klostermann
ταῦτα οὐ μᾶλλον Μαρκέλλου ἢ Σαβελλίου λέγοντος ἀκούειν προσήκει νομίζειν, εἰ μὴ ἄρα τοῦτʼ ἐπισκώπτοι Σαβελλίῳ Μάρκελλος, ὅτι μὴ ἀναιδῶς τὸν ἐν τῷ θεῷ σημαντικὸν λόγον, ὡς αὐτὸς οἴεται, υἱὸν ἐτόλμα ὀνομάζειν. οὐ γὰρ αὖ τοσαύτη αὐτῷ λογισμοῦ παρῆν ἄνοια, ὡς λόγον ὁμοίως ἀνθρώποις καὶ τῷ ἐπὶ πάντων διδόναι θεῷ, οὐδʼ οὕτως ἠλίθιος ἦν, ὡς τὸν μὴ ὑφεστῶτα λόγον υἱὸν θεοῦ καλεῖν. διόπερ Σαβέλλιος ἕνα θεὸν εἰπών, τὸν δʼ υἱὸν ἀρνησάμενος,
tauta ou mallon Markellou ē Sabelliou legontos akouein prosēkei nomizein, ei mē ara toutʼ episkōptoi Sabelliǭ Markellos, hoti mē anaidōs ton en tǭ theǭ sēmantikon logon, hōs autos oietai, huion etolma onomazein. ou gar au tosautē autǭ logismou parēn anoia, hōs logon homoiōs anthrōpois kai tǭ epi pantōn didonai theǭ, oudʼ houtōs ēlithios ēn, hōs ton mē hyphestōta logon huion theou kalein. dioper Sabellios hena theon eipōn, ton dʼ huion arnēsamenos,
One should think one hears these words not more from Marcellus than from Sabellius; unless perhaps Marcellus is mocking Sabellius for this, that he did not shamelessly dare to name the signifying word in God, as he himself thinks it, Son. For he did not have such folly of reasoning as to grant a word to the God over all like that of men, nor was he so foolish as to call a non-subsisting word Son of God. Therefore Sabellius, saying there is one God and denying the Son,
Notes and citation
Summary: Marcellus's words could be Sabellius's; Sabellius at least did not call a non-subsisting word Son.
Notes on the original text
- Digital text corrected (stop for comma): ἄνοια. ὡς λόγον → ἄνοια, ὡς λόγον.
Topics: Trinity, Heresy, Monarchianism and Sabellianism
Cite (SBL): Eusebius, Eccl. theol. 1.17.4 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/1-17-4). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/1-17-4
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
1.17.5Klostermann
ἑπομένως τῇ αὐτῷ δοθείσῃ ὑποθέσει τὸν αὐτὸν πατέρα εἶναι καὶ υἱὸν ἔφασκεν· Μάρκελλος δʼ ὁμοίως ἐκείνῳ ἓν καὶ ταὐτὸν εἶναι τὸν θεὸν καὶ τὸν ἐν αὐτῷ λόγον διδούς, μάτην ἐσφάλθαι τὸν Σαβέλλιον, οὐχὶ δὲ καὶ ἑαυτὸν ὁμολογεῖ.
hepomenōs tę̄ autǭ dotheisę̄ hypothesei ton auton patera einai kai huion ephasken; Markellos dʼ homoiōs ekeinǭ hen kai tauton einai ton theon kai ton en autǭ logon didous, matēn esphalthai ton Sabellion, ouchi de kai heauton homologei.
consistently with the hypothesis he had granted himself, said that the same is Father and Son; but Marcellus, granting like him that God and the Word in him are one and the same, admits that Sabellius erred in vain, but not himself.
Notes and citation
Summary: Marcellus holds Sabellius's premise yet blames only Sabellius.
Notes on the original text
- Digital text corrected (stop for comma): λόγον διδούς. μάτην → λόγον διδούς, μάτην.
Topics: Trinity, Heresy, Monarchianism and Sabellianism
Cite (SBL): Eusebius, Eccl. theol. 1.17.5 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/1-17-5). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/1-17-5
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
1.17.6Klostermann
ἢ γὰρ κἀκεῖνον ἀποδέχεσθαι χρῆν· ἢ καὶ αὐτὸν μέμφεσθαι καὶ μεμφόμενον ἐκεῖνον τὴν ὁμοίαν αὐτῷ κακοδοξίαν ἐκτρέπεσθαι, καὶ μὴ ἀνδριαντοποιοῦ δίκην ὑποτίθεσθαι τὸν θεὸν τῇ ἑαυτοῦ ἐνθυμήσει καὶ τῷ ἰδίῳ λογισμῷ προσδιαλεγόμενον αὐτόν τε ἑαυτῷ παρακελευόμενον λέγειν· ἄγε ποιήσωμεν, ἄγε πλάσωμεν ἀνδριάντα (οὕτω γὰρ καὶ τὸν θεὸν εἰρηκέναι τὸ »ποιήσωμεν ἄνθρωπον« ἔφη),
ē gar kakeinon apodechesthai chrēn; ē kai auton memphesthai kai memphomenon ekeinon tēn homoian autǭ kakodoxian ektrepesthai, kai mē andriantopoiou dikēn hypotithesthai ton theon tę̄ heautou enthymēsei kai tǭ idiǭ logismǭ prosdialegomenon auton te heautǭ parakeleuomenon legein; age poiēsōmen, age plasōmen andrianta (houtō gar kai ton theon eirēkenai to »poiēsōmen anthrōpon« ephē),
For either he ought to have accepted that man too, or else to blame himself also, and in blaming him to turn away from the wrong opinion like his own, and not to suppose, like a sculptor, that God converses with his own thought and his own reasoning and urges himself, saying: Come, let us make, come, let us mould a statue (for so, he said, God said “Let us make man”),
Gen 1:26 (quotation, high confidence)
Notes and citation
Summary: Marcellus should not have pictured God as a sculptor talking to himself.
- Gen 1:26. The sculptor image is Marcellus's (Against Marcellus 2.2.38).
Topics: Trinity
Cite (SBL): Eusebius, Eccl. theol. 1.17.6 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/1-17-6). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/1-17-6
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
1.17.7Klostermann
μηδὲ ποτὲ μὲν ἐνδιάθετον ὡς ἐπʼ ἀνθρώπῳ λόγον ποτὲ δὲ σημαντικὸν ὡς τὸν ἐν ἡμῖν προφορικὸν καὶ ἐν τῷ θεῷ ὑποτίθεσθαι. ταῦτα γὰρ Σαβελλίου ἢ Ἰουδαίων τινὸς τῶν τὸν υἱὸν τοῦ θεοῦ ἀπαρακαλύπτως ἀρνουμένων ἀνεκτὸν ἦν μᾶλλον ἢ Χριστιανοῦ λέγοντος ἀκούειν.
mēde pote men endiatheton hōs epʼ anthrōpǭ logon pote de sēmantikon hōs ton en hēmin prophorikon kai en tǭ theǭ hypotithesthai. tauta gar Sabelliou ē Ioudaiōn tinos tōn ton huion tou theou aparakalyptōs arnoumenōn anekton ēn mallon ē Christianou legontos akouein.
nor to suppose in God at one time an internal word, as in a man, and at another a signifying word, like our uttered word. For it would be more bearable to hear this from Sabellius or one of the Jews who openly deny the Son of God than from a Christian.
Notes and citation
Summary: The distinction of internal and uttered word, applied to God, suits Jews or Sabellius, not Christians.
- ἐνδιάθετος and προφορικὸς λόγος: the Stoic distinction between internal and uttered word.
Cite (SBL): Eusebius, Eccl. theol. 1.17.7 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/1-17-7). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/1-17-7
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
1.17.8Klostermann
ὁ δʼ ὥσπερ ἐγκαλλωπιζόμενος τῇ Ἰουδαϊκῇ διδασκαλίᾳ τῇ ἐκκλησίᾳ 〈τοῦ〉 Χριστοῦ περὶ τοῦ μὴ εἶναι τὸν υἱὸν τοῦ θεοῦ τὸ δυσσεβὲς τουτὶ καὶ ἄθεον εἰσάγει δόγμα, πρὸ τοῦ τὸν κόσμον γενέσθαι μηδὲν ἕτερον εἶναι πλὴν θεοῦ μόνου διʼ ὅλου τοῦ πονηθέντος αὐτῷ συγγράμματος κατασκευάζων, ἵνʼ ἀποκλείσῃ τῷ υἱῷ τὴν πάροδον. ἀλλὰ καὶ σεμνύνεται αὐχῶν ἕνα θεὸν εἰδέναι·
ho dʼ hōsper enkallōpizomenos tę̄ Ioudaïkę̄ didaskalią tę̄ ekklēsią 〈tou〉 Christou peri tou mē einai ton huion tou theou to dyssebes touti kai atheon eisagei dogma, pro tou ton kosmon genesthai mēden heteron einai plēn theou monou diʼ holou tou ponēthentos autǭ syngrammatos kataskeuazōn, hinʼ apokleisę̄ tǭ huiǭ tēn parodon. alla kai semnynetai auchōn hena theon eidenai;
But he, as though priding himself on the Jewish teaching, brings into the church of Christ this impious and godless dogma that the Son of God does not exist, establishing through the whole treatise he toiled over that before the world came into being there was nothing else but God alone, so as to shut out the Son's entry. And he even gives himself airs, boasting that he knows one God;
Notes and citation
Summary: Marcellus introduces a Jewish dogma, insisting that before the world there was only God.
- “of” (τοῦ) is the editor's supplement.
Topics: Christology, Heresy, Jews and Judaism, Monarchianism and Sabellianism
Cite (SBL): Eusebius, Eccl. theol. 1.17.8 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/1-17-8). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/1-17-8
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
1.17.9Klostermann
〈ὡς〉 οὐχὶ καὶ ἡμῶν τοῦτο λεγόντων, τὸν υἱὸν τοῦ θεοῦ ἀληθῶς υἱὸν εἶναι παραδεδεγμένων, παρʼ αὐτοῦ τε μεμαθηκότων ἕνα γνωρίζειν θεόν, αὐτόν τε εἶναι θεὸν ὁμοῦ καὶ πατέρα υἱοῦ τοῦ μονογενοῦς, [ἑαυ]τοῦ δηλαδὴ ὄντος ἀληθῶς υἱοῦ πρὸ πάντων αἰώνων ἐξ αὐτοῦ γεγεννημένου, καὶ οὐ μόνον λόγου κεκλημένου πρὸ τῆς ἀναλήψεως τῆς σαρκός, ὅπερ ὁ γενναῖος διορίζεται, ἀλλὰ καὶ μυρία ἕτερα· ὁ δὲ κἀν τούτῳ τῆς θείας γραφῆς καταψεύδεται, πρὸ τῆς ἐνσάρκου παρουσίας μηδὲν ἕτερον κεκλῆσθαι αὐτὸν ἀπισχυριζόμενος ἢ λόγον.
〈hōs〉 ouchi kai hēmōn touto legontōn, ton huion tou theou alēthōs huion einai paradedegmenōn, parʼ autou te memathēkotōn hena gnōrizein theon, auton te einai theon homou kai patera huiou tou monogenous, [heau]tou dēladē ontos alēthōs huiou pro pantōn aiōnōn ex autou gegennēmenou, kai ou monon logou keklēmenou pro tēs analēpseōs tēs sarkos, hoper ho gennaios diorizetai, alla kai myria hetera; ho de kan toutǭ tēs theias graphēs katapseudetai, pro tēs ensarkou parousias mēden heteron keklēsthai auton apischyrizomenos ē logon.
as if we did not say this too, we who have received that the Son of God is truly Son, and have learned from him to know one God, and that he is at once God and Father of the only-begotten Son, who is clearly truly Son, begotten from him before all ages, and called not only Word before the taking up of the flesh, as the noble fellow defines, but countless other things too. But here too he lies against divine Scripture, insisting that before the coming in the flesh he was called nothing other than Word.
Textual problem in this passage: see the notes.
Notes and citation
Summary: Christians too confess one God, Father of a true Son who bore many titles before the incarnation.
- “as” is the editor's supplement; the editor deletes “his own” (ἑαυ-) in ἑαυτοῦ.
Notes on the original text
- Digital text corrected (stops for commas): τοῦτο λεγόντων. τὸν υἱὸν τοῦ θεοῦ ἀληθῶς υἱὸν εἶναι παραδεδεγμένων. παρʼ → τοῦτο λεγόντων, τὸν υἱὸν τοῦ θεοῦ ἀληθῶς υἱὸν εἶναι παραδεδεγμένων, παρʼ.
Topics: Trinity, Christology
Cite (SBL): Eusebius, Eccl. theol. 1.17.9 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/1-17-9). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/1-17-9
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
preface 1, chapter 18
1.18.1Klostermann
ἐπάκουσον γοῦν, ὡς διαβεβαιοῦται, αὐτοῖς ῥήμασιν τοῦτον γράφων τὸν τρόπον ὥστε πανταχόθεν δῆλόν ἐστιν μηδὲν ἕτερον τῇ ἀιδιότητι τοῦ λόγου ἁρμόττειν ὄνομα ἢ τοῦθʼ ὅπερ ὁ ἁγιώτατος τοῦ θεοῦ μαθητὴς καὶ ἀπόστολος Ἰωάννης ἐν ἀρχῇ τοῦ εὐαγγελίου εἴρηκεν. ἐπειδὴ γὰρ [τὴν] μετὰ τὴν τῆς σαρκὸς ἀνάληψιν Χριστός τε καὶ Ἰησοῦς κηρύττεται, ζωή τε καὶ ὁδὸς καὶ ἡμέρα καὶ ἀνάστασις καὶ θύρα καὶ ἄρτος καὶ εἰ τι ἕτερον ὑπὸ τῶν θείων ὀνομάζοιτο γραφῶν, 〈οὐ〉 παρὰ τοῦτο ἀγνοεῖν ἡμᾶς προσήκει τὸ πρῶτον ὄνομα, ὅτι λόγος ἦν. διὰ τοῦτο γὰρ καὶ ὁ ἁγιώτατος εὐαγγελιστὴς καὶ μαθητὴς τοῦ κυρίου, σφόδρα ἐγρηγορὼς τῷ πνεύματι τῆς ἄνωθεν μνημονεύων ἀρχῆς καὶ μηδενὸς νεωτέρου, »ἐν ἀρχῇ ἦν ὁ λόγος«, ἔφη »καὶ ὁ λόγος ἦν πρὸς τὸν θεόν, »καὶ θεὸς ἦν ὁ λόγος«, ἵνα δείξῃ 〈ὅτι〉, εἴ τι καινὸν καὶ νεώτερον ὄνομα, τοῦτʼ ἀπὸ τῆς καινῆς αὐτῷ καὶ νέας ὑπῆρξε κατὰ σάρκα [καὶ] οἰκονομίας.
epakouson goun, hōs diabebaioutai, autois rhēmasin touton graphōn ton tropon hōste pantachothen dēlon estin mēden heteron tę̄ aidiotēti tou logou harmottein onoma ē touthʼ hoper ho hagiōtatos tou theou mathētēs kai apostolos Iōannēs en archę̄ tou euangeliou eirēken. epeidē gar [tēn] meta tēn tēs sarkos analēpsin Christos te kai Iēsous kēryttetai, zōē te kai hodos kai hēmera kai anastasis kai thyra kai artos kai ei ti heteron hypo tōn theiōn onomazoito graphōn, 〈ou〉 para touto agnoein hēmas prosēkei to prōton onoma, hoti logos ēn. dia touto gar kai ho hagiōtatos euangelistēs kai mathētēs tou kyriou, sphodra egrēgorōs tǭ pneumati tēs anōthen mnēmoneuōn archēs kai mēdenos neōterou, »en archę̄ ēn ho logos«, ephē »kai ho logos ēn pros ton theon, »kai theos ēn ho logos«, hina deixę̄ 〈hoti〉, ei ti kainon kai neōteron onoma, toutʼ apo tēs kainēs autǭ kai neas hypērxe kata sarka [kai] oikonomias.
Hear, at any rate, how he insists, writing in these very words in this way: “So it is clear from every side that no other name fits the eternity of the Word than that which the most holy disciple and apostle of God, John, spoke at the beginning of the gospel. For since after the taking up of the flesh he is preached as Christ and Jesus, life and way and day and resurrection and door and bread, and whatever else he may be named by the divine Scriptures, we must not on that account be ignorant of the first name, that he was Word. For this reason the most holy evangelist and disciple of the Lord, very wakeful in the Spirit, mentioning the beginning from above and nothing newer, said, ‘In the beginning was the Word, and the Word was with God, and the Word was God,’ so as to show that, if there is any new and newer name, it came to him from the new and recent dispensation according to the flesh.”
Textual problem in this passage: see the notes.
John 1:1 (quotation, high confidence) · John 14:6 (allusion, medium confidence) · John 11:25 (allusion, medium confidence) · John 10:9 (allusion, medium confidence) · John 6:35 (allusion, medium confidence)
Notes and citation
Summary: Marcellus says “Word” is the only eternal name; all other titles come from the incarnation.
- Quotation of Marcellus. John 1:1; John 14:6; 11:25; 10:9; 6:35. The editor deletes “the” (τὴν) and “and” (καὶ), and supplies “not” and “that”.
Notes on the original text
- Digital text corrected (OCR slip; page-break mark): | ἐπάκουσον γοῦν → ἐπάκουσον γοῦν; τοῦθʼ ὅπεο ὁ → τοῦθʼ ὅπερ ὁ.
Topics: Christology, Monarchianism and Sabellianism
Cite (SBL): Eusebius, Eccl. theol. 1.18.1 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/1-18-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/1-18-1
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
1.18.2Klostermann
καὶ ἑξῆς ἐπιλέγει 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 ἔγραφεν, καὶ [τὸ] γεννηθὲν ἐκ τῆς ἁγίας παρθένου; οὐδὲν ἕτερον ἢ λόγος. καὶ πάλιν ἐπιφέρει πρότερον γάρ, ὥσπερ πολλάκις ἔφην, οὐδὲν ἕτερον ἦν ἢ λόγος.
kai hexēs epilegei oukoun pro men tou katelthein kai dia tēs parthenou techthēnai logos ēn monon. epei ti heteron ēn pro tou tēn anthrōpinēn analabein sarka to katelthon »epʼ eschatōn tōn hēmerōn«, hōs kai autos egraphen, kai [to] gennēthen ek tēs hagias parthenou? ouden heteron ē logos. kai palin epipherei proteron gar, hōsper pollakis ephēn, ouden heteron ēn ē logos.
And next he adds: “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 wrote, and was born from the holy Virgin? Nothing else than Word.” And again he adds: “For before, as I have often said, he was nothing other than Word.”
Textual problem in this passage: see the notes.
Heb 1:2 (quotation, medium confidence)
Notes and citation
Summary: Marcellus repeats that before the incarnation the Son was only Word.
- Quotations of Marcellus (see Against Marcellus 2.2.1, 2.2.3; the second is Klostermann's fragment 81, the number printed in the text). Heb 1:2. The editor deletes “the” (τὸ).
Notes on the original text
- Digital text corrected (leaked fragment number): ἐπιφέρει = 81) πρότερον → ἐπιφέρει πρότερον.
Topics: Christology, Heresy, Monarchianism and Sabellianism
Cite (SBL): Eusebius, Eccl. theol. 1.18.2 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/1-18-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/1-18-2
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
1.18.3Klostermann
καὶ προστίθησιν αὖθις φάσκων 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· »καὶ ὁ λόγος σὰρξ ἐγένετο«. διὰ τοῦτο τοίνυν τοῦ λόγου μνημονεύων φαίνεται μόνου.
kai prostithēsin authis phaskōn ho men gar logos »en archę̄ ēn«, mēden heteron ōn ē logos; ho de tǭ logǭ henōtheis anthrōpos, ouk ōn proteron, gegonen anthrōpos, hōs didaskei hēmas Iōannēs; »kai ho logos sarx egeneto«. dia touto toinyn tou logou mnēmoneuōn phainetai monou.
And he adds again, saying: “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: ‘And the Word became flesh.’ For this reason, then, he appears to mention the Word alone.
John 1:1 (quotation, high confidence) · John 1:14 (quotation, high confidence)
Notes and citation
Summary: Marcellus says John mentions only the Word because the man came into being later.
- Quotation of Marcellus (see Against Marcellus 2.3.1). John 1:1, 14.
Notes on the original text
- Digital text corrected (stop for comma): γέγονεν ἄνθρωπος. ὡς διδάσκει → γέγονεν ἄνθρωπος, ὡς διδάσκει.
Topics: Christology, Monarchianism and Sabellianism
Cite (SBL): Eusebius, Eccl. theol. 1.18.3 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/1-18-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/1-18-3
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
1.18.4Klostermann
εἴτε γὰρ Ἰησοῦ εἴτε Χριστοῦ ὀνόματος μνημονεύοι 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. καὶ μεθʼ ἕτερα ἐπάγει λέγων 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. ταῦτα μὲν οὖν διʼ ὧν Μάρκελλος ἁλίσκεται τὸν μὲν υἱὸν τοῦ θεοῦ τὸν ὄντα καὶ ζῶντα καὶ ἀληθῶς υἱὸν ὄντα ἀρνούμενος, λόγον δὲ ψιλὸν εἰσάγων.
eite gar Iēsou eite Christou onomatos mnēmoneuoi hē theia graphē, ton meta [ton] tēs anthrōpinēs onta sarkos tou theou logon onomazein phainetai. ei de tis kai pro tēs neas diathēkēs 〈to〉 tou Christou ē Iēsou onoma 〈epi〉 tou logou monou deiknynai dynasthai epangelloito, heurēsei touto prophētikōs eirēmenon. kai methʼ hetera epagei legōn eikotōs oun pro tēs kathodou touto ēn, hoper pollakis ephamen, logos; meta de tēn kathodon kai tēn tēs sarkos analēpsin diaphorōn kai tōn epēgoriōn tetychēken. tauta men oun diʼ hōn Markellos halisketai ton men huion tou theou ton onta kai zōnta kai alēthōs huion onta arnoumenos, logon de psilon eisagōn.
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.” And after other things he adds, saying: “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.” These, then, are the words in which Marcellus is caught denying the Son of God who exists and lives and is truly Son, and introducing a mere word.
Textual problem in this passage: see the notes.
Notes and citation
Summary: Marcellus applies the names Jesus and Christ only to the incarnate Word, denying the living Son.
- Quotations of Marcellus (see Against Marcellus 2.3.1–2). The editor deletes “the” (τὸν) and supplies “the” and “to”.
Notes on the original text
- Digital text corrected (page-break mark; stop for comma): ὀνο|μάζειν → ὀνομάζειν; πρὸ τῆς καθόδου τοῦτο ἦν. ὅπερ → πρὸ τῆς καθόδου τοῦτο ἦν, ὅπερ.
Topics: Christology, Heresy, Monarchianism and Sabellianism
Cite (SBL): Eusebius, Eccl. theol. 1.18.4 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/1-18-4). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/1-18-4
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
1.18.5Klostermann
δέδεικται δὲ διὰ τῶν ἔμπροσθεν παρατεθεισῶν αὐτοῦ φωνῶν καὶ ὁποῖον αὐτὸν εἶναι λόγον ὑπετίθετο, παραδείγματι χρώμενος τῷ ἀνθρωπείῳ λόγῳ ἕν τε καὶ ταὐτὸν εἶναι λέγων αὐτὸν τῷ θεῷ. καὶ δὴ ταύτην ἀρχὴν ὑποστησάμενος, ἀκολούθως ἐκ τῆς δοθείσης αὐτῷ ὑποθέσεως ἐπὶ τὸ καταψεύδεσθαι τῆς θεοπνεύστου γραφῆς διαστρόφους τε αὐτῆς ποιεῖσθαι τὰς ἑρμηνείας 〈προῆλθεν〉.
dedeiktai de dia tōn emprosthen paratetheisōn autou phōnōn kai hopoion auton einai logon hypetitheto, paradeigmati chrōmenos tǭ anthrōpeiǭ logǭ hen te kai tauton einai legōn auton tǭ theǭ. kai dē tautēn archēn hypostēsamenos, akolouthōs ek tēs dotheisēs autǭ hypotheseōs epi to katapseudesthai tēs theopneustou graphēs diastrophous te autēs poieisthai tas hermēneias 〈proēlthen〉.
And it has been shown through the words of his set out earlier what sort of word he supposed him to be, using the example of the human word and saying that he is one and the same with God. And having laid down this principle, he went on consistently, from the hypothesis he had granted himself, to lie against inspired Scripture and to make perverse interpretations of it.
Notes and citation
Summary: From his premise of a human-like word Marcellus proceeds to misinterpret Scripture.
- “went on” is the editor's supplement.
Topics: Scripture and canon, Heresy, Interpreting Scripture
Cite (SBL): Eusebius, Eccl. theol. 1.18.5 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/1-18-5). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/1-18-5
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
preface 1, chapter 19
1.19.1Klostermann
ὧν βραχείας ἐπὶ τοῦ παρόντος καλῶς ἔχειν ἐφάνη μοι διασκέψασθαι, τοῖς τε ἀγνοοῦσιν ἐπιδεῖξαι, ὡς οὐδεμία μὲν αὐτῷ νεωτερίζοντι καὶ τῆς ὑγιοῦς ἐκτρεπομένῳ πίστεως συνᾴδει γραφή, τοὐναντίον δὲ πᾶσαι ἀντιφθέγγονται καὶ ἀντιμαρτυροῦσιν ταῖς οὐκ ὀρθῶς αὐτῷ παραληφθείσαις διηγήσεσιν. ὅπερ ἐχρῆν μάλιστα τοῖς τὸν ἄνδρα τιμῶσιν ἐνδείξασθαι μήποτʼ ἄρα τις αὐτῶν ἀπειρίᾳ τῶν θείων ἀναγνωσμάτων τυγχάνειν αὐτὸν τοῦ τῆς ἀληθείας σκοποῦ νομίσειεν.
hōn bracheias epi tou parontos kalōs echein ephanē moi diaskepsasthai, tois te agnoousin epideixai, hōs oudemia men autǭ neōterizonti kai tēs hygious ektrepomenǭ pisteōs synądei graphē, tounantion de pasai antiphthengontai kai antimartyrousin tais ouk orthōs autǭ paralēphtheisais diēgēsesin. hoper echrēn malista tois ton andra timōsin endeixasthai mēpotʼ ara tis autōn apeirią tōn theiōn anagnōsmatōn tynchanein auton tou tēs alētheias skopou nomiseien.
It seemed good to me to examine briefly some of these at present, and to show those who do not know that no Scripture agrees with him as he innovates and turns from the sound faith, but on the contrary all speak and testify against the narratives he has wrongly taken up. This had especially to be shown to those who honour the man, lest any of them, through inexperience of the divine readings, should think he hits the mark of the truth.
Notes and citation
Summary: Eusebius will show that Scripture opposes Marcellus's interpretations.
Notes on the original text
- Digital text corrected (stop for comma): διασκέψασθαι. τοῖς τε → διασκέψασθαι, τοῖς τε.
Topics: Scripture and canon
Cite (SBL): Eusebius, Eccl. theol. 1.19.1 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/1-19-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/1-19-1
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
1.19.2Klostermann
καὶ δὴ τοῦτο πρῶτον διασκοπητέον, ὃ δὴ καὶ 〈πρῶτον〉 τετόλμηκεν ἀποφήνασθαι, πρὶν τεχθῆναι διὰ τῆς παρθένου τὸν υἱὸν τοῦ θεοῦ μὴ κεκλῆσθαι ἑτέρῳ ὀνόματι ἢ λόγον. μήτε γὰρ εἶναι αὐτόν τι πρὸ τῆς ἐνσάρκου παρουσίας ἢ λόγον, μήτʼ ὠνομάσθαι ἑτέρως εἰ μὴ ἄρα προφητικῶς, λόγον γὰρ εἶναί τε καὶ ὠνομάσθαι καὶ οὐδὲν ἕτερον φάσκει, μετὰ δὲ τὴν ἔνσαρκον παρουσίαν διαφόρων καὶ τῶν ἐπηγοριῶν τετυχηκέναι.
kai dē touto prōton diaskopēteon, ho dē kai 〈prōton〉 tetolmēken apophēnasthai, prin techthēnai dia tēs parthenou ton huion tou theou mē keklēsthai heterǭ onomati ē logon. mēte gar einai auton ti pro tēs ensarkou parousias ē logon, mētʼ ōnomasthai heterōs ei mē ara prophētikōs, logon gar einai te kai ōnomasthai kai ouden heteron phaskei, meta de tēn ensarkon parousian diaphorōn kai tōn epēgoriōn tetychēkenai.
And this must be examined first, which he also first dared to declare: that before being born through the Virgin the Son of God was called by no other name than Word. For he says that he was nothing before the coming in the flesh but Word, and was named nothing else except prophetically; for he says he was and was named Word and nothing else, but after the coming in the flesh obtained different titles too.
Notes and citation
Summary: Marcellus claims the Son bore no name but Word before the incarnation.
Notes on the original text
- Digital text corrected (page-break mark): παρουσίας | ἢ λόγον → παρουσίας ἢ λόγον.
Topics: Christology
Cite (SBL): Eusebius, Eccl. theol. 1.19.2 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/1-19-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/1-19-2
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
preface 1, chapter 20
1.20.1Klostermann
τοῦτο δὴ οὖν πρῶτον δεικτέον ἀμαθῶς καὶ τῶν θείων γραφῶν ἀνεπιστημόνως αὐτὸν ἀποφηνάμενον. α′. πρῶτος μὲν γὰρ αὐτὸς ὁ θεῖος εὐαγγελιστὴς Ἰωάννης, ὁ δὴ λόγον αὐτὸν ἀνειπών, β′. οὐκ εἰς μακρὸν ἀλλʼ εὐθὺς καὶ παρὰ πόδα θεὸν αὐτὸν ὠνόμασεν φήσας καὶ θεὸς ἦν ὁ λόγος«. δυνάμενος γοῦν εἰπεῖν· καὶ θεοῦ ἦν ὁ λόγος, τοῦτο μὲν οὐκ ἔφη, ὡς ἂν μή τις αὐτὸν τῷ παρὰ ἀνθρώποις ὅμοιον εἶναι φήσειεν, θεὸν δὲ αὐτὸν καλεῖ, τὸ ὑπερφυὲς τοῦ περὶ αὐτὸν θεοπρεποῦς ἀξιώματος οὕτω δεικνύς.
touto dē oun prōton deikteon amathōs kai tōn theiōn graphōn anepistēmonōs auton apophēnamenon. a′. prōtos men gar autos ho theios euangelistēs Iōannēs, ho dē logon auton aneipōn, b′. ouk eis makron allʼ euthys kai para poda theon auton ōnomasen phēsas kai theos ēn ho logos«. dynamenos goun eipein; kai theou ēn ho logos, touto men ouk ephē, hōs an mē tis auton tǭ para anthrōpois homoion einai phēseien, theon de auton kalei, to hyperphyes tou peri auton theoprepous axiōmatos houtō deiknys.
This, then, must first be shown to have been declared ignorantly and without knowledge of the divine Scriptures. (1) First, the divine evangelist John himself, who called him Word, (2) not long after but immediately named him God, saying, “and the Word was God.” He could have said, “and the Word was God's,” but he did not say this, lest anyone should say he is like the word among men; instead he calls him God, showing in this way the transcendence of his divine dignity.
John 1:1 (quotation, high confidence)
Notes and citation
Summary: John calls the Word not “God's” but “God,” to mark him off from a human word.
- John 1:1. The numbers (1), (2) and following are printed in the edition.
Topics: Christology
Cite (SBL): Eusebius, Eccl. theol. 1.20.1 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/1-20-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/1-20-1
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
1.20.2Klostermann
γ′. μεταβὰς δὲ ἐφʼ ἑτέραν ἐπίνοιαν τῆς περὶ αὐτοῦ δοξολογίας φῶς αὐτὸν ὠνόμασεν, προϋπάρχειν αὐτὸν τῆς τοῦ σώματος ἀναλήψεως κατὰ τοῦτο αὐτὸ δηλώσας,
g′. metabas de ephʼ heteran epinoian tēs peri autou doxologias phōs auton ōnomasen, proÿparchein auton tēs tou sōmatos analēpseōs kata touto auto dēlōsas,
(3) And passing to another aspect of his praise, he named him light, showing by this very thing that he pre-existed the taking up of the body,
John 1:9 (allusion, high confidence)
Notes and citation
Summary: John next names the Word light, existing before the incarnation.
- The sentence continues in the next section.
Topics: Christology
Cite (SBL): Eusebius, Eccl. theol. 1.20.2 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/1-20-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/1-20-2
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
1.20.3Klostermann
ἐν οἷς περὶ τοῦ βαπτιστοῦ φησιν »οὐκ ἦν ἐκεῖνος τὸ φῶς, ἀλλʼ ἵνα μαρτυρήσῃ περὶ τοῦ φωτός, ὃ φωτίζει πάντα ἄνθρωπον, ἐρχόμενον εἰς τὸν κόσμον. ἐν τῷ κόσμῳ ἦν, καὶ ὁ κόσμος διʼ αὐτοῦ ἐγένετο, καὶ ὁ κόσμος αὐτὸν οὐκ ἔγνω. εἰς τὰ ἴδια ἦλθεν, καὶ οἱ ἴδιοι αὐτὸν οὐ παρέλαβον«.
en hois peri tou baptistou phēsin »ouk ēn ekeinos to phōs, allʼ hina martyrēsę̄ peri tou phōtos, ho phōtizei panta anthrōpon, erchomenon eis ton kosmon. en tǭ kosmǭ ēn, kai ho kosmos diʼ autou egeneto, kai ho kosmos auton ouk egnō. eis ta idia ēlthen, kai hoi idioi auton ou parelabon«.
where he says of the Baptist: “He was not the light, but came to bear witness about the light, which enlightens every man, coming into the world. He was in the world, and the world came into being through him, and the world did not know him. He came to his own, and his own did not receive him.”
John 1:8–11 (quotation, high confidence)
Notes and citation
Summary: John 1:8–11 shows the light was in the world and made the world.
- John 1:8–11.
Topics: Christology, Creation
Cite (SBL): Eusebius, Eccl. theol. 1.20.3 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/1-20-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/1-20-3
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
1.20.4Klostermann
ὁρᾷς ὅπως τούτοις οὐ λόγον μόνον, ὡς ἐδόκει Μαρκέλλῳ, ἀλλὰ καὶ θεὸν καὶ φῶς αὐτὸν ὠνόμασεν, προϋπάρχειν τε αὐτὸν ἐδίδαξεν καὶ τὸν κόσμον διʼ αὐτοῦ γεγονέναι. ὥσπερ γὰρ διὰ τοῦ θεοῦ λόγου γεγενῆσθαι τὰ πάντα καὶ »χωρὶς αὐτοῦ« γενέσθαι οὐδὲν προειρήκει, οὕτως καὶ διὰ τοῦ φωτός· »ὁ« γὰρ »κόσμος« φησὶν »διʼ αὐτοῦ ἐγένετο«.
horąs hopōs toutois ou logon monon, hōs edokei Markellǭ, alla kai theon kai phōs auton ōnomasen, proÿparchein te auton edidaxen kai ton kosmon diʼ autou gegonenai. hōsper gar dia tou theou logou gegenēsthai ta panta kai »chōris autou« genesthai ouden proeirēkei, houtōs kai dia tou phōtos; »ho« gar »kosmos« phēsin »diʼ autou egeneto«.
You see how by this he named him not only Word, as Marcellus thought, but also God and light, and taught that he pre-existed and that the world came into being through him. For as he had said before that all things came into being through the Word of God and “without him” nothing came into being, so also through the light; for “the world,” he says, “came into being through him.”
John 1:3 (quotation, high confidence) · John 1:10 (quotation, high confidence)
Notes and citation
Summary: The light, like the Word, pre-existed and made the world.
- John 1:3, 10.
Topics: Christology
Cite (SBL): Eusebius, Eccl. theol. 1.20.4 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/1-20-4). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/1-20-4
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
1.20.5Klostermann
ὡς εἶναι ἓν καὶ ταὐτὸν τὸ φῶς καὶ τὸν θεὸν λόγον. λέγων δὲ διʼ αὐτοῦ γεγενῆσθαι ποτὲ μὲν τὸν κόσμον ποτὲ δὲ τὰ πάντα τὸ ὑπηρετικὸν τοῦ θεοῦ παρίστησιν. δυνάμενος γοῦν ὁ εὐαγγελιστὴς εἰπεῖν· πάντα ὑπʼ αὐτοῦ ἐγένετο, καὶ αὖθις· καὶ ὁ κόσμος ὑπʼ αὐτοῦ ἐγένετο, οὐχ ὑπʼ αὐτοῦ ἔφη ἀλλὰ »διʼ αὐτοῦ« [ἦν], ἵνʼ ἡμᾶς ἀναπέμψῃ ἐπὶ τὴν τῶν ὅλων ποιητικὴν τοῦ πατρὸς αὐθεντίαν.
hōs einai hen kai tauton to phōs kai ton theon logon. legōn de diʼ autou gegenēsthai pote men ton kosmon pote de ta panta to hypēretikon tou theou paristēsin. dynamenos goun ho euangelistēs eipein; panta hypʼ autou egeneto, kai authis; kai ho kosmos hypʼ autou egeneto, ouch hypʼ autou ephē alla »diʼ autou« [ēn], hinʼ hēmas anapempsę̄ epi tēn tōn holōn poiētikēn tou patros authentian.
So the light and the God Word are one and the same. And in saying that through him came into being at one time the world and at another all things, he shows his ministering role toward God. The evangelist could have said, “All things came into being by him,” and again, “and the world came into being by him”; but he did not say “by him” but “through him,” to refer us to the Father's authority as maker of all things.
Textual problem in this passage: see the notes.
John 1:3 (quotation, high confidence) · John 1:10 (quotation, high confidence)
Notes and citation
Summary: “Through him” shows that the Son serves the Father, the author of creation.
- John 1:3, 10. The editor deletes “was” (ἦν).
Notes on the original text
- Digital text corrected (page-break mark): δυνάμενος | γοῦν → δυνάμενος γοῦν.
Topics: Christology, Trinity
Cite (SBL): Eusebius, Eccl. theol. 1.20.5 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/1-20-5). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/1-20-5
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
1.20.6Klostermann
ἀλλὰ καὶ »ὁ κόσμος« φησὶν »αὐτὸν οὐκ ἔγνω«. τὸν δὲ ἐπὶ πάντων θεὸν φυσικαῖς ἐννοίαις ἅπαντες ὁμολογοῦσιν ἄνθρωποι. καὶ πρῶτοί γε Ἰουδαίων παῖδες ἐκ τῶν προφητικῶν γραφῶν χειραγωγούμενοι, ὡς καὶ αὐτὸς παρίστη Μάρκελλος ἐν τοῖς ἑξῆς προϊών.
alla kai »ho kosmos« phēsin »auton ouk egnō«. ton de epi pantōn theon physikais ennoiais hapantes homologousin anthrōpoi. kai prōtoi ge Ioudaiōn paides ek tōn prophētikōn graphōn cheiragōgoumenoi, hōs kai autos paristē Markellos en tois hexēs proïōn.
Moreover he says, “the world did not know him.” But all men confess the God over all by natural notions, and first the sons of the Jews, led by the hand by the prophetic Scriptures, as Marcellus himself showed as he went on in what follows.
John 1:10 (quotation, high confidence)
Notes and citation
Summary: The world knows God by nature, so the one it did not know is another, the Son.
- John 1:10.
Topics: Christology
Cite (SBL): Eusebius, Eccl. theol. 1.20.6 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/1-20-6). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/1-20-6
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
1.20.7Klostermann
οὐκοῦν ἕτερος ἦν οὗτος, ὃν »ὁ κόσμος« »οὐκ ἔγνω«, θεὸς καὶ λόγος, φῶς ὑπάρχων τε καὶ ὠνομασμένος. φῶς δὲ οὐκ αἰσθητὸν οὐδὲ σαρκῶν ὀφθαλμοὺς ὁμοίως ἡλίῳ φωτίζον. οὕτω γὰρ ἂν καὶ ἡ τῶν ἀλόγων ζῴων φύσις μετεῖχεν αὐτοῦ. νυνὶ δὲ διδάσκει ὁποῖον ἦν φῶς, λέγων »ἦν τὸ φῶς τὸ φωτίζον πάντα ἄνθρωπον ἐρχόμενον εἰς τὸν κόσμον«. μόνον ἄρα ἦν ἀνθρώπων τὸ λογικὸν τοῦτο φῶς.
oukoun heteros ēn houtos, hon »ho kosmos« »ouk egnō«, theos kai logos, phōs hyparchōn te kai ōnomasmenos. phōs de ouk aisthēton oude sarkōn ophthalmous homoiōs hēliǭ phōtizon. houtō gar an kai hē tōn alogōn zǭōn physis meteichen autou. nyni de didaskei hopoion ēn phōs, legōn »ēn to phōs to phōtizon panta anthrōpon erchomenon eis ton kosmon«. monon ara ēn anthrōpōn to logikon touto phōs.
So this one whom “the world did not know” was another, God and Word, being and named light; but not perceptible light, nor enlightening the eyes of the flesh like the sun, for then the nature of irrational animals too would share in him. But now he teaches what sort of light he was, saying, “He was the light that enlightens every man coming into the world.” This rational light, then, belonged to men alone.
John 1:9–10 (quotation, high confidence)
Notes and citation
Summary: The Son is the rational light that enlightens human beings, not sensory light.
- John 1:9–10.
Topics: Christology
Cite (SBL): Eusebius, Eccl. theol. 1.20.7 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/1-20-7). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/1-20-7
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
1.20.8Klostermann
διὸ δυνάμει νοερᾷ καὶ λογικῇ τὰς »κατʼ εἰκόνα« τὴν αὐτοῦ »καὶ ὁμοίωσιν« πεποιημένας ψυχὰς νοερὰς καὶ λογικὰς ἀπειργάζετο. ὡς δὲ οὐκ αἰσθητὸν ἐτύγχανεν φῶς, οὕτως οὐδὲ τὸ ἐπέκεινα τῶν ὅλων, αὐτὸς ὁ θεός, ἦν. »ὁ« γὰρ θεὸς φῶς ἐστιν καὶ σκοτία οὐκ ἔστιν ἐν αὐτῷ οὐδεμία«. καὶ γὰρ ὁ μὲν φῶς ἀπρόσιτον ἦν, ὡς ὁ θεῖος ἀπόστολος διδάσκει λέγων »φῶς οἰκῶν ἀπρόσιτον. ὃν εἶδεν οὐδεὶς οὐδὲ ἰδεῖν δύναται«·
dio dynamei noerą kai logikę̄ tas »katʼ eikona« tēn autou »kai homoiōsin« pepoiēmenas psychas noeras kai logikas apeirgazeto. hōs de ouk aisthēton etynchanen phōs, houtōs oude to epekeina tōn holōn, autos ho theos, ēn. »ho« gar theos phōs estin kai skotia ouk estin en autǭ oudemia«. kai gar ho men phōs aprositon ēn, hōs ho theios apostolos didaskei legōn »phōs oikōn aprositon. hon eiden oudeis oude idein dynatai«;
Therefore by intellectual and rational power he made intellectual and rational the souls made “according to” his “image and likeness.” And as he was not perceptible light, so neither was he what is beyond all things, God himself. For “God is light, and in him there is no darkness at all.” And the one was unapproachable light, as the divine apostle teaches, saying, “dwelling in unapproachable light, whom no one has seen or can see”;
Gen 1:26 (quotation, high confidence) · 1 John 1:5 (quotation, high confidence) · 1 Tim 6:16 (quotation, high confidence)
Notes and citation
Summary: The Son, light for rational souls, is distinct from the Father, the unapproachable light.
- Gen 1:26; 1 John 1:5; 1 Tim 6:16.
Notes on the original text
- Digital text corrected (accent slip; stop for comma): φῶς ἀπροσιτον ἦν. ὡς → φῶς ἀπρόσιτον ἦν, ὡς.
Topics: Christology, Trinity
Cite (SBL): Eusebius, Eccl. theol. 1.20.8 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/1-20-8). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/1-20-8
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
1.20.9Klostermann
ὁ δʼ »ἐν τῷ κόσμῳ ἦν«, »φωτίζων πάντα ἄνθρωπον ἐρχόμενον εἰς τὸν κόσμον«. ἀλλὰ καὶ ὁ κόσμος, φησίν, διὰ τοῦδε τοῦ φωτὸς γέγονεν, τοῦ κρείττονος, δηλαδὴ τοῦ πατρός, διὰ τοῦ υἱοῦ τὸ πᾶν συνισταμένου. τρεῖς μὲν δὴ αὗται κατὰ τὸ αὐτὸ τῶν τοῦ υἱοῦ τοῦ θεοῦ δυνάμεων εὔφημοι καὶ εὐσεβεῖς ἐπηγορίαι τῷ θεολόγῳ τῆς γραφῆς ἀρχομένῳ παρελήφθησαν· ὁ λόγος καὶ ὁ θεὸς καὶ τὸ φῶς.
ho dʼ »en tǭ kosmǭ ēn«, »phōtizōn panta anthrōpon erchomenon eis ton kosmon«. alla kai ho kosmos, phēsin, dia toude tou phōtos gegonen, tou kreittonos, dēladē tou patros, dia tou huiou to pan synistamenou. treis men dē hautai kata to auto tōn tou huiou tou theou dynameōn euphēmoi kai eusebeis epēgoriai tǭ theologǭ tēs graphēs archomenǭ parelēphthēsan; ho logos kai ho theos kai to phōs.
but the other “was in the world,” “enlightening every man coming into the world.” And the world too, he says, came into being through this light, the higher, clearly the Father, establishing the universe through the Son. These three reverent and pious titles of the powers of the Son of God were taken up together by the theologian at the beginning of his writing: the Word, God, and the light.
John 1:9–10 (quotation, high confidence)
Notes and citation
Summary: John begins by giving the Son three titles: Word, God and light.
- John 1:9–10. “The theologian” is John the evangelist.
Notes on the original text
- Digital text corrected (stop for comma): ὁ κόσμος, φησίν. διὰ → ὁ κόσμος, φησίν, διὰ.
Topics: Christology
Cite (SBL): Eusebius, Eccl. theol. 1.20.9 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/1-20-9). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/1-20-9
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
1.20.10Klostermann
δ′. ἤδη δὲ καὶ τετάρτην προστίθησιν ὁ αὐτός, μονογενῆ τὸν αὐτὸν ἀποκαλῶν ἐν οἷς φησιν »καὶ ὁ λόγος σὰρξ ἐγένετο καὶ ἐσκήνωσεν ἐν ἡμῖν, καὶ ἐθεασάμεθα τὴν δόξαν αὐτοῦ, δόξαν ὡς μονογενοῦς παρὰ πατρός, πλήρης χάριτος καὶ ἀληθείας«. οὐκοῦν καὶ [ὁ] μονογενὴς τοῦ θεοῦ πρὶν τὴν σάρκα ἀναλαβεῖν ἐχρημάτιζεν. εἰ γὰρ καὶ τὰ μάλιστα, φησίν, διʼ ἡμᾶς »ὁ λόγος σὰρξ ἐγένετο«, ἀλλʼ ὅμως ἡμεῖς, οἷς κατηξίωσεν ἐνδείξασθαι τὴν ἑαυτοῦ θεότητα, οὐκ εἰς τὴν σάρκα ἀφορῶντες (αὕτη γὰρ »μορφὴ δούλου« ἦν) ἀλλʼ εἰς τὴν δόξαν αὐτοῦ τὴν ἐκτὸς τοῦ σώματος νῷ καθαρῷ θεωρουμένην, »ἐθεασάμεθα τὴν δόξαν αὐτοῦ«, δόξαν ἄρρητον καὶ πάντα θνητῶν λογισμὸν ὑπερβαίνουσαν, ὁποίαν ‹ἄν› τις ἐννοήσειεν »δόξαν« υἱοῦ θεοῦ »μονογενοῦς«.
d′. ēdē de kai tetartēn prostithēsin ho autos, monogenē ton auton apokalōn en hois phēsin »kai ho logos sarx egeneto kai eskēnōsen en hēmin, kai etheasametha tēn doxan autou, doxan hōs monogenous para patros, plērēs charitos kai alētheias«. oukoun kai [ho] monogenēs tou theou prin tēn sarka analabein echrēmatizen. ei gar kai ta malista, phēsin, diʼ hēmas »ho logos sarx egeneto«, allʼ homōs hēmeis, hois katēxiōsen endeixasthai tēn heautou theotēta, ouk eis tēn sarka aphorōntes (hautē gar »morphē doulou« ēn) allʼ eis tēn doxan autou tēn ektos tou sōmatos nǭ katharǭ theōroumenēn, »etheasametha tēn doxan autou«, doxan arrēton kai panta thnētōn logismon hyperbainousan, hopoian ‹an› tis ennoēseien »doxan« huiou theou »monogenous«.
(4) And now the same adds a fourth, calling him only-begotten, where he says, “And the Word became flesh and dwelt among us, and we beheld his glory, glory as of the only-begotten from the Father, full of grace and truth.” So he was called only-begotten of God before he took the flesh. For even if, he says, “the Word became flesh” for our sake, yet we, to whom he deigned to show his own divinity, not looking at the flesh (for this was “the form of a servant”) but at his glory contemplated apart from the body by a pure mind, “beheld his glory,” a glory unspeakable and surpassing all mortal reasoning, such as one might conceive as the “glory” of an “only-begotten” Son of God.
Textual problem in this passage: see the notes.
John 1:14 (quotation, high confidence) · Phil 2:7 (quotation, high confidence)
Notes and citation
Summary: John calls the Word only-begotten, whose glory was seen by the mind, not in the flesh.
- John 1:14; Phil 2:7. The editor deletes “the” (ὁ) and supplies “might” (ἄν).
Notes on the original text
- Digital text corrected (page-break mark; stops for commas): ἡμεῖς. οἷς | κατηξίωσεν ἐνδείξασθαι τὴν ἑαυτοῦ θεότητα. οὐκ εἰς τὴν σάρκα ἀφορῶντες. (αὕτη → ἡμεῖς, οἷς κατηξίωσεν ἐνδείξασθαι τὴν ἑαυτοῦ θεότητα, οὐκ εἰς τὴν σάρκα ἀφορῶντες (αὕτη.
Topics: Christology
Cite (SBL): Eusebius, Eccl. theol. 1.20.10 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/1-20-10). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/1-20-10
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
1.20.11Klostermann
ἦν δὲ αὕτη »παρὰ τοῦ πατρὸς« δόξα. ὁρᾷς ὅπως οὐκ εἶπεν· »καὶ ἐθεασάμεθα τὴν δόξαν αὐτοῦ, δόξαν ὡς« λόγου, καίτοι προειπὼν »ὁ λόγος σὰρξ ἐγένετο«, ἀλλʼ ἵνα διδάξῃ ὁποῖον αὐτὸν ὑπεστήσατο λόγον (ὅτι μὴ σημαντικόν· πῶς γὰρ καὶ οἷόν τε ἦν τὸν τοιοῦτον σάρκα γενέσθαι;), ἀναγκαίως μονογενῆ αὐτὸν προσεῖπεν.
ēn de hautē »para tou patros« doxa. horąs hopōs ouk eipen; »kai etheasametha tēn doxan autou, doxan hōs« logou, kaitoi proeipōn »ho logos sarx egeneto«, allʼ hina didaxę̄ hopoion auton hypestēsato logon (hoti mē sēmantikon; pōs gar kai hoion te ēn ton toiouton sarka genesthai?), anankaiōs monogenē auton proseipen.
And this glory was “from the Father.” You see how he did not say, “and we beheld his glory, glory as” of a word, although he had said before, “the Word became flesh”; but to teach what sort of Word he supposed him to be (that he was not a signifying word; for how could such a word become flesh?), he necessarily called him only-begotten.
John 1:14 (quotation, high confidence)
Notes and citation
Summary: John says “glory as of the only-begotten,” not “of a word,” since a mere word cannot become flesh.
- John 1:14.
Notes on the original text
- Digital text corrected (stop for comma): γενέσθαι;). ἀναγκαίως → γενέσθαι;), ἀναγκαίως.
Topics: Christology
Cite (SBL): Eusebius, Eccl. theol. 1.20.11 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/1-20-11). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/1-20-11
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
1.20.12Klostermann
καὶ τὴν δόξαν αὐτοῦ ταύτην εἶναι διδάσκει, καθʼ ἣν νοεῖται μονογενὴς τοῦ θεοῦ υἱός. ὑπάρχειν τε αὐτῷ φησιν τὴν δόξαν οὐκ ἄλλοθεν ἢ παρὰ τοῦ πατρός· οὐ γὰρ ἀγένητον οὐδὲ ἄναρχον οὐδὲ ἰδιόκτητον εἶχε τὴν δόξαν, ἀλλὰ παρὰ τοῦ πατρὸς λαβών. ὃ δὴ καὶ αὐτὸς παρίστη λέγων »πάτερ δόξασόν με τῇ δόξῃ ᾗ εἶχον πρὸ τοῦ τὸν κόσμον εἶναι παρά σοι«.
kai tēn doxan autou tautēn einai didaskei, kathʼ hēn noeitai monogenēs tou theou huios. hyparchein te autǭ phēsin tēn doxan ouk allothen ē para tou patros; ou gar agenēton oude anarchon oude idioktēton eiche tēn doxan, alla para tou patros labōn. ho dē kai autos paristē legōn »pater doxason me tę̄ doxę̄ hę̄ eichon pro tou ton kosmon einai para soi«.
And he teaches that this is his glory, by which he is understood as only-begotten Son of God. And he says that he has the glory from nowhere else than from the Father; for he did not have the glory unbegotten, nor without beginning, nor of his own acquiring, but received it from the Father. He himself showed this, saying, “Father, glorify me with the glory which I had with you before the world existed.”
John 17:5 (quotation, high confidence)
Notes and citation
Summary: The Son's glory is received from the Father and existed before the world.
- John 17:5.
Notes on the original text
- Digital text corrected (stop for comma): τὴν δόξαν. ἀλλὰ παρὰ → τὴν δόξαν, ἀλλὰ παρὰ.
Topics: Christology, Trinity
Cite (SBL): Eusebius, Eccl. theol. 1.20.12 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/1-20-12). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/1-20-12
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
1.20.13Klostermann
ὃν καὶ ἀμείβεται λέγων ὁ πατὴρ »καὶ ἐδόξασα καὶ πάλιν δοξάσω«. καὶ ἔτι μᾶλλον τὴν ὑπόστασιν αὐτοῦ συνίστησιν ὁ αὐτὸς εὐαγγελιστὴς ἐπιφέρων »Ἰωάννης μαρτυρεῖ περὶ αὐτοῦ καὶ κέκραγεν λέγων· οὗτος ἦν ὁ ὀπίσω μου ἐρχόμενος, ὃς ἔμπροσθέν μου γέγονεν, ὅτι πρῶτός μου ἦν. ὅτι ἐκ τοῦ πληρώματος αὐτοῦ ἡμεῖς πάντες ἐλάβομεν«.
hon kai ameibetai legōn ho patēr »kai edoxasa kai palin doxasō«. kai eti mallon tēn hypostasin autou synistēsin ho autos euangelistēs epipherōn »Iōannēs martyrei peri autou kai kekragen legōn; houtos ēn ho opisō mou erchomenos, hos emprosthen mou gegonen, hoti prōtos mou ēn. hoti ek tou plērōmatos autou hēmeis pantes elabomen«.
And the Father answers him, saying, “I have both glorified and will glorify again.” And the same evangelist establishes his hypostasis still more, adding: “John bears witness about him, and cried out, saying: This was he who comes after me, who has come to be before me, because he was before me. For from his fullness we have all received.”
John 12:28 (quotation, high confidence) · John 1:15–16 (quotation, high confidence)
Notes and citation
Summary: The Father's answer and the Baptist's witness confirm the Son's prior existence.
- John 12:28; John 1:15–16.
Topics: Christology
Cite (SBL): Eusebius, Eccl. theol. 1.20.13 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/1-20-13). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/1-20-13
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
1.20.14Klostermann
ἀλλὰ βοῶντος Ἰωάννου ὅτι »πρῶτος ἦν« αὐτοῦ, οὐκ ἀκούει ὁ νέος Σαβέλλιος. καίτοι κατὰ σάρκα προῆγεν τοῦ σωτῆρος τὴν γένεσιν ὁ βαπτιστὴς Ἰωάννης· πῶς οὖν μαρτύρεται, ὅτι πρῶτος αὐτοῦ γέγονεν; τῇ μὲν γὰρ κατὰ σάρκα γενέσει οὐκ ἦν πρῶτος αὐτοῦ ὁ σωτήρ·
alla boōntos Iōannou hoti »prōtos ēn« autou, ouk akouei ho neos Sabellios. kaitoi kata sarka proēgen tou sōtēros tēn genesin ho baptistēs Iōannēs; pōs oun martyretai, hoti prōtos autou gegonen? tę̄ men gar kata sarka genesei ouk ēn prōtos autou ho sōtēr;
But though John cries out that “he was before” him, the new Sabellius does not hear. Yet John the Baptist preceded the Saviour's birth according to the flesh; how then does he testify that he came before him? For in birth according to the flesh the Saviour was not before him;
John 1:15 (quotation, high confidence)
Notes and citation
Summary: John the Baptist, born first, says Christ was before him, so Christ pre-existed.
- John 1:15. “The new Sabellius” is Marcellus.
Topics: Christology
Cite (SBL): Eusebius, Eccl. theol. 1.20.14 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/1-20-14). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/1-20-14
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
1.20.15Klostermann
οὐκοῦν καθʼ ὃ μονογενὴς ἦν τοῦ θεοῦ »πρῶτος« ἦν Ἰωάννου καὶ »ἔμπροσθεν« αὐτοῦ »γέγονεν«. ἆρʼ οὖν ἐπιδέχεται ταῦτα ἐπὶ τὸν πατέρα καὶ θεὸν τῶν ὅλων ἀναφέρεσθαι, ἢ ἐπὶ ἀνούσιον καὶ ἀνυπόστατον ἐν τῷ θεῷ λόγον τὸν αὐτὸν ὄντα τῷ θεῷ; καὶ πῶς ἂν εἴη δυνατὸν περὶ τοῦ μὴ ὑφεστῶτος λόγου λέγεσθαι τὸ »ἔμπροσθέν μου γέγονεν«; τίς δʼ οὕτως 〈ἂν〉 μανείη, ὡς νομίσαι Ἰωάννην τὸν βαπτιστὴν περὶ τοῦ θεοῦ τῶν ὅλων εἰρηκέναι τὸ »ἔμπροσθέν μου γέγονεν« καὶ »ὅτι πρῶτός μου ἦν«;
oukoun kathʼ ho monogenēs ēn tou theou »prōtos« ēn Iōannou kai »emprosthen« autou »gegonen«. arʼ oun epidechetai tauta epi ton patera kai theon tōn holōn anapheresthai, ē epi anousion kai anypostaton en tǭ theǭ logon ton auton onta tǭ theǭ? kai pōs an eiē dynaton peri tou mē hyphestōtos logou legesthai to »emprosthen mou gegonen«? tis dʼ houtōs 〈an〉 maneiē, hōs nomisai Iōannēn ton baptistēn peri tou theou tōn holōn eirēkenai to »emprosthen mou gegonen« kai »hoti prōtos mou ēn«?
so it was as only-begotten of God that he was “before” John and “has come to be before” him. Can these words, then, be referred to the Father and God of all, or to a word in God without substance and without hypostasis, the same as God? And how could “he has come to be before me” be said of a word that does not subsist? And who would be so mad as to think that John the Baptist said of the God of all, “he has come to be before me” and “because he was before me”?
John 1:15 (quotation, high confidence)
Notes and citation
Summary: The Baptist's words fit neither the Father nor a non-subsisting word, but the pre-existing Son.
- John 1:15. “would” (ἂν) is the editor's supplement.
Notes on the original text
- Digital text corrected (page-break mark): πρῶτός μου | ἦν → πρῶτός μου ἦν.
Topics: Christology
Cite (SBL): Eusebius, Eccl. theol. 1.20.15 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/1-20-15). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/1-20-15
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
1.20.16Klostermann
οὐκοῦν δέδεικται διὰ τούτων προϋπάρχων τῆς Ἰωάννου γενέσεως ὁ θεολογούμενος καὶ ἔμπροσθεν αὐτοῦ γεγονώς, συνέστη τε οὐ μόνον λόγος ἀλλὰ καὶ θεὸς καὶ φῶς καὶ μονογενὴς πρὸ τῆς ἐνσάρκου παρουσίας ὑπάρχων τε καὶ ὠνομασμένος. 〈εʹ.〉 τούτων δὲ πόθεν ἡ γνῶσις τῷ εὐαγγελιστῇ, αὐτὸς δηλώσει λέγων ἑξῆς »ὁ μονογενὴς υἱὸς ὁ ὢν εἰς τὸν κόλπον τοῦ πατρός, ἐκεῖνος ἐξηγήσατο«. ὁρᾷς παρὰ τίνος μεμάθηκεν τοῦ υἱοῦ τὴν θεολογίαν.
oukoun dedeiktai dia toutōn proÿparchōn tēs Iōannou geneseōs ho theologoumenos kai emprosthen autou gegonōs, synestē te ou monon logos alla kai theos kai phōs kai monogenēs pro tēs ensarkou parousias hyparchōn te kai ōnomasmenos. 〈eʹ.〉 toutōn de pothen hē gnōsis tǭ euangelistę̄, autos dēlōsei legōn hexēs »ho monogenēs huios ho ōn eis ton kolpon tou patros, ekeinos exēgēsato«. horąs para tinos memathēken tou huiou tēn theologian.
So it has been shown by this that the one spoken of as God pre-existed John's birth and came to be before him, and it has been established that he was not only Word, but also God and light and only-begotten, existing and so named before the coming in the flesh. (5) And from where the evangelist had knowledge of these things, he will show himself, saying next: “The only-begotten Son, who is in the bosom of the Father, he has made him known.” You see from whom he learned the theology of the Son.
John 1:18 (quotation, high confidence)
Notes and citation
Summary: The Son pre-existed as God, light and only-begotten, as the Son himself revealed.
- John 1:18. The number (5) is the editor's supplement.
Topics: Christology
Cite (SBL): Eusebius, Eccl. theol. 1.20.16 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/1-20-16). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/1-20-16
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
1.20.17Klostermann
οὐ γὰρ Μωσῆς φησιν οὐδὲ προφητῶν τις τῶν μετὰ Μωσέα οὐδέ γε ἀγγέλων τις ἢ τῶν κρειττόνων δυνάμεων, ἀλλʼ αὐτὸς »ὁ μονογενὴς υἱὸς τοῦτʼ ἐξηγήσατο«. οὐκοῦν ὁ μὲν ἀόρατος θεὸς οὐκ ἐξηγήσατο, ὁ δὲ μονογενὴς υἱὸς ὁρατὸς γενόμενος τὴν περὶ τοῦ πατρὸς ἀνθρώποις ἐξήγησιν ἐποιήσατο, ἕτερος ὢν δηλαδὴ παρὰ τὸν ἀόρατον θεόν. ἀλλὰ καὶ προϋπάρχων ἦν οὐκ ἐν τῇ διανοίᾳ τοῦ πατρός, ὡς ἐδόκει Μαρκέλλῳ, ἀλλʼ ἐν τοῖς κόλποις αὐτοῦ· ὥσπερ δὴ ἡμῖν ἐπήγγελται ὁ σωτὴρ εἰς κόλπους Ἀβραὰμ καὶ Ἰσαὰκ καὶ Ἰακὼβ διαναπαύσασθαι, οὕτως καὶ ὁ υἱὸς »εἰς τὸν κόλπον« ἦν »τοῦ πατρός«, οὐχ εἷς καὶ ὁ αὐτὸς ὢν τῷ πατρί, ἐπεὶ μηδὲ ἡμεῖς οἱ αὐτοὶ ἐσόμεθα τοῖς ἁγίοις πατράσιν.
ou gar Mōsēs phēsin oude prophētōn tis tōn meta Mōsea oude ge angelōn tis ē tōn kreittonōn dynameōn, allʼ autos »ho monogenēs huios toutʼ exēgēsato«. oukoun ho men aoratos theos ouk exēgēsato, ho de monogenēs huios horatos genomenos tēn peri tou patros anthrōpois exēgēsin epoiēsato, heteros ōn dēladē para ton aoraton theon. alla kai proÿparchōn ēn ouk en tę̄ dianoią tou patros, hōs edokei Markellǭ, allʼ en tois kolpois autou; hōsper dē hēmin epēngeltai ho sōtēr eis kolpous Abraam kai Isaak kai Iakōb dianapausasthai, houtōs kai ho huios »eis ton kolpon« ēn »tou patros«, ouch heis kai ho autos ōn tǭ patri, epei mēde hēmeis hoi autoi esometha tois hagiois patrasin.
For he says it was not Moses, nor any of the prophets after Moses, nor any of the angels or the higher powers, but “the only-begotten Son” himself “made this known.” So the invisible God did not make him known, but the only-begotten Son, having become visible, gave men the account of the Father, being clearly other than the invisible God. And he pre-existed, not in the Father's mind, as Marcellus thought, but in his bosom; just as the Saviour has promised us that we shall rest in the bosom of Abraham and Isaac and Jacob, so too the Son was “in the bosom of the Father,” not being one and the same with the Father, since neither shall we be the same as the holy fathers.
John 1:18 (quotation, high confidence) · Matt 8:11 (allusion, medium confidence) · Luke 16:22 (allusion, medium confidence)
Notes and citation
Summary: The Son, distinct from the invisible Father, was in his bosom, as the saints will be in Abraham's.
- John 1:18; Matt 8:11; Luke 16:22.
Notes on the original text
- Digital text corrected (stop for comma): ἐποιήσατο. ἕτερος ὢν → ἐποιήσατο, ἕτερος ὢν.
Topics: Christology, Trinity, Monarchianism and Sabellianism
Cite (SBL): Eusebius, Eccl. theol. 1.20.17 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/1-20-17). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/1-20-17
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
1.20.18Klostermann
ἀλλὰ γὰρ ἐπὶ τούτοις τήρει, ὅπως μετὰ τὸ ἅπαξ ὀνομάσαι λόγον καὶ θεὸν τὸν αὐτὸν ἀνειπεῖν καὶ φῶς ἀποκαλέσαι καὶ μονογενῆ φάναι 〈καὶ〉 υἱὸν θεοῦ ὁμολογῆσαι, οὐκέτι λόγον ὀνομάζει, ἀλλὰ καὶ αὐτὸν λοιπὸν ἱστορεῖ τὸν σωτῆρα οὐ λόγον ἑαυτὸν ἀποκαλοῦντα, ἀλλὰ υἱὸν καὶ μονογενῆ καὶ φῶς καὶ ζωὴν καὶ ἀλήθειαν καὶ ἄλλα μυρία, ὥσπερ οὖν ἀκοῦσαι πάρεστιν αὐτοῦ ὧδέ πη διδάσκοντος »οὕτως γὰρ ἠγάπησεν ὁ θεὸς τὸν κόσμον, ὥστε τὸν υἱὸν αὐτοῦ τὸν μονογενῆ ἔδωκεν, ἵνα πᾶς ὁ πιστεύων εἰς αὐτὸν μὴ ἀπόληται«, καὶ πάλιν »οὐ γὰρ ἀπέστειλεν ὁ θεὸς τὸν υἱὸν εἰς τὸν κόσμον,
alla gar epi toutois tērei, hopōs meta to hapax onomasai logon kai theon ton auton aneipein kai phōs apokalesai kai monogenē phanai 〈kai〉 huion theou homologēsai, ouketi logon onomazei, alla kai auton loipon historei ton sōtēra ou logon heauton apokalounta, alla huion kai monogenē kai phōs kai zōēn kai alētheian kai alla myria, hōsper oun akousai parestin autou hōde pē didaskontos »houtōs gar ēgapēsen ho theos ton kosmon, hōste ton huion autou ton monogenē edōken, hina pas ho pisteuōn eis auton mē apolētai«, kai palin »ou gar apesteilen ho theos ton huion eis ton kosmon,
But note besides this how, after naming him Word once, and calling him God, and naming him light, and saying only-begotten, and confessing him Son of God, he no longer names him Word, but from then on relates that the Saviour himself called himself not Word but Son and only-begotten and light and life and truth and countless other things, as one can hear him teaching in this way: “For God so loved the world that he gave his only-begotten Son, so that everyone who believes in him may not perish,” and again, “For God did not send the Son into the world
John 3:16–17 (quotation, high confidence)
Notes and citation
Summary: After the prologue John never again calls the Son “Word”; Christ calls himself Son and only-begotten.
- John 3:16–17. “and” is the editor's supplement. The sentence continues in the next section.
Topics: Christology
Cite (SBL): Eusebius, Eccl. theol. 1.20.18 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/1-20-18). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/1-20-18
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
1.20.19Klostermann
ἵνα κρίνῃ τὸν κόσμον«, καὶ αὖθις »ὁ δὲ μὴ πιστεύων ἤδη κέκριται, ὅτι οὐ πεπίστευκεν εἰς τὸ ὄνομα τοῦ μονογενοῦς υἱοῦ τοῦ θεοῦ«. καὶ ἐνταῦθα πάλιν ὁ μὲν θεὸς ἐδίδου καὶ »ἀπέστελλεν τὸν υἱὸν σωτῆρα τοῦ κόσμου«, ὁ δὲ ἀπεστέλλετο ἕτερος ὢν δηλαδὴ παρὰ τὸν ἀποστέλλοντα. διό μοι δοκεῖ διὰ τῶν ἑξῆς ὡς πρὸς αὐτὸν Μάρκελλον καὶ πρὸς τοὺς διαφθονουμένους τῇ τοῦ υἱοῦ φύσει ἀναγεγράφθαι αὐτὸς ὁ σωτὴρ ἡμῶν εἰρηκὼς »οὐκ ἔστιν γεγραμμένον ἐν τῷ νόμῳ ὅτι ἐγὼ εἶπα· θεοί ἐστε;
hina krinę̄ ton kosmon«, kai authis »ho de mē pisteuōn ēdē kekritai, hoti ou pepisteuken eis to onoma tou monogenous huiou tou theou«. kai entautha palin ho men theos edidou kai »apestellen ton huion sōtēra tou kosmou«, ho de apestelleto heteros ōn dēladē para ton apostellonta. dio moi dokei dia tōn hexēs hōs pros auton Markellon kai pros tous diaphthonoumenous tę̄ tou huiou physei anagegraphthai autos ho sōtēr hēmōn eirēkōs »ouk estin gegrammenon en tǭ nomǭ hoti egō eipa; theoi este?
to judge the world,” and again, “But he who does not believe has already been judged, because he has not believed in the name of the only-begotten Son of God.” And here again God gave and “sent the Son as Saviour of the world,” and the one sent was clearly other than the one who sent. Therefore, it seems to me, our Saviour himself is recorded in what follows to have said, as if to Marcellus himself and to those who begrudge the Son's nature: “Is it not written in the law, ‘I said, you are gods’?
John 3:17–18 (quotation, high confidence) · 1 John 4:14 (quotation, high confidence) · John 10:34 (quotation, high confidence) · Ps 82:6 (81:6 LXX) (quotation, high confidence)
Notes and citation
Summary: The Son sent by the Father is other than the Father, and Christ answers those who begrudge him the title Son.
- John 3:17–18; 1 John 4:14; John 10:34; Ps 82:6.
Notes on the original text
- Digital text corrected (page-break mark): νόμῳ | ὅτι → νόμῳ ὅτι.
Topics: Christology
Cite (SBL): Eusebius, Eccl. theol. 1.20.19 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/1-20-19). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/1-20-19
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
1.20.20Klostermann
〈εἰ〉 ἐκείνους εἶπεν θεοὺς πρὸς οὓς ὁ λόγος ἐγένετο τοῦ θεοῦ, καὶ οὐ δύναται λυθῆναι ἡ γραφή, ὃν ὁ πατὴρ ἡγίασεν καὶ ἀπέστειλεν εἰς τὸν κόσμον ὑμεῖς λέγετε ὅτι βλασφημεῖς, ὅτι εἶπον· υἱὸς τοῦ θεοῦ εἰμί«. ἀκούεις ὁσάκις αὐτὸς ὁ σωτὴρ ἑαυτὸν οὐ λόγον, ἀλλὰ υἱὸν ὠνόμασεν καὶ μονογενῆ προσεῖπεν,
〈ei〉 ekeinous eipen theous pros hous ho logos egeneto tou theou, kai ou dynatai lythēnai hē graphē, hon ho patēr hēgiasen kai apesteilen eis ton kosmon hymeis legete hoti blasphēmeis, hoti eipon; huios tou theou eimi«. akoueis hosakis autos ho sōtēr heauton ou logon, alla huion ōnomasen kai monogenē proseipen,
If he called them gods to whom the word of God came, and Scripture cannot be broken, do you say of him whom the Father sanctified and sent into the world, ‘You are blaspheming,’ because I said, ‘I am the Son of God’?” You hear how often the Saviour himself named himself not Word but Son, and called himself only-begotten,
John 10:35–36 (quotation, high confidence)
Notes and citation
Summary: Christ calls himself Son of God, whom the Father sanctified and sent.
- John 10:35–36. “If” is the editor's supplement.
Topics: Christology
Cite (SBL): Eusebius, Eccl. theol. 1.20.20 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/1-20-20). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/1-20-20
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
1.20.21Klostermann
ὅπως δὲ ἀπεστάλθαι ἑαυτὸν καὶ ἡγιάσθαι πρὸ τοῦ ἀποσταλῆναι ὑπὸ τοῦ πατρὸς ἐδίδασκεν, καὶ ὡς τοὺς ὀκνοῦντας υἱὸν αὐτὸν ὁμολογεῖν τοῦ θεοῦ δυσωπεῖ διδάσκων ἐκ τῆς θείας γραφῆς ὡς οὐ μόνον υἱοὶ θεοῦ ἀλλὰ καὶ θεοὶ θνητοὶ τὴν φύσιν ἄνδρες ἐκλήθησαν· διὸ μὴ χρῆναι νομίζειν βλάσφημον εἶναι τὸ καὶ υἱὸν θεοῦ καὶ θεὸν ὁμολογεῖν »ὃν ὁ πατὴρ ἡγίασεν καὶ ἀπέστειλεν εἰς τὸν κόσμον«.
hopōs de apestalthai heauton kai hēgiasthai pro tou apostalēnai hypo tou patros edidasken, kai hōs tous oknountas huion auton homologein tou theou dysōpei didaskōn ek tēs theias graphēs hōs ou monon huioi theou alla kai theoi thnētoi tēn physin andres eklēthēsan; dio mē chrēnai nomizein blasphēmon einai to kai huion theou kai theon homologein »hon ho patēr hēgiasen kai apesteilen eis ton kosmon«.
and how he taught that he was sent and sanctified by the Father before being sent, and how he shames those who hesitate to confess him Son of God, teaching from divine Scripture that men mortal in nature were called not only sons of God but even gods; so that one must not think it blasphemous to confess as both Son of God and God “him whom the Father sanctified and sent into the world.”
John 10:36 (quotation, high confidence)
Notes and citation
Summary: If mortals are called gods, it is not blasphemy to confess the sanctified and sent one as Son and God.
- John 10:36.
Topics: Christology
Cite (SBL): Eusebius, Eccl. theol. 1.20.21 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/1-20-21). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/1-20-21
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
1.20.22Klostermann
τί οὖν ἐχρῆν παθεῖν τὸν μετὰ τὰς τοσαύτας φωνὰς τολμήσαντα φάναι λόγον εἶναι αὐτὸν καὶ οὐδὲν ἕτερον, αὐτολεξεί τε εἰρηκότα καὶ διὰ τοῦτο οὐχ υἱὸν θεοῦ αὑτὸν ὀνομάζει, ἀλλὰ πανταχοῦ υἱὸν ἀνθρώπου ἑαυτὸν λέγει, ἵνα διὰ τῆς τοιαύτης ὁμολογίας θέσει τὸν ἄνθρωπον διὰ τῆς πρὸς αὐτὸν κοινωνίας υἱὸν θεοῦ γενέσθαι παρασκευάσῃ. ταῦτα γὰρ Μάρκελλος εἰπὼν οὐκ οἶδʼ [ὅπως] ὁποίοις ὀφθαλμοῖς οἷός τε ἦν ἀντιβλέπειν ἢ ποίοις χείλεσιν ἀντιφθέγγεσθαι ταῖς τοσαύταις μαρτυρίαις.
ti oun echrēn pathein ton meta tas tosautas phōnas tolmēsanta phanai logon einai auton kai ouden heteron, autolexei te eirēkota kai dia touto ouch huion theou hauton onomazei, alla pantachou huion anthrōpou heauton legei, hina dia tēs toiautēs homologias thesei ton anthrōpon dia tēs pros auton koinōnias huion theou genesthai paraskeuasę̄. tauta gar Markellos eipōn ouk oidʼ [hopōs] hopoiois ophthalmois hoios te ēn antiblepein ē poiois cheilesin antiphthengesthai tais tosautais martyriais.
What, then, should the man have suffered who, after so many words, dared to say that he was Word and nothing else, and said word for word, “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”? Having said this, I do not know with what eyes Marcellus could look in the face of so many testimonies, or with what lips speak against them.
Textual problem in this passage: see the notes.
Notes and citation
Summary: Marcellus's claim that Christ never calls himself Son of God cannot face the evidence.
- Quotation of Marcellus (see 1.16.1). The text prints a leaked fragment number (81) before “that he was Word”. The editor deletes “how” (ὅπως).
Notes on the original text
- Digital text corrected (leaked fragment number): φάναι = 81) λόγον → φάναι λόγον.
Topics: Christology, Heresy, Monarchianism and Sabellianism
Cite (SBL): Eusebius, Eccl. theol. 1.20.22 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/1-20-22). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/1-20-22
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
1.20.23Klostermann
καὶ φῶς δὲ αὑτὸν εἶναι ὁ σωτὴρ παρίστη συμφώνως τοῖς περὶ τοῦ φωτὸς προαποδοθεῖσιν λέγων »ἐγώ εἰμι τὸ φῶς τοῦ κόσμου«, καὶ πάλιν »ἐγώ εἰμι τὸ φῶς, καὶ ἡ ἀλήθεια καὶ ἡ ζωή«, καὶ αὖθις »ὅτι τὸ φῶς ἐλήλυθεν εἰς τὸν κόσμον καὶ ἠγάπησαν οἱ ἄνθρωποι μᾶλλον τὸ σκότος ἢ τὸ φῶς«.
kai phōs de hauton einai ho sōtēr paristē symphōnōs tois peri tou phōtos proapodotheisin legōn »egō eimi to phōs tou kosmou«, kai palin »egō eimi to phōs, kai hē alētheia kai hē zōē«, kai authis »hoti to phōs elēlythen eis ton kosmon kai ēgapēsan hoi anthrōpoi mallon to skotos ē to phōs«.
And the Saviour showed that he himself is light, in agreement with what was given before about the light, saying, “I am the light of the world,” and again, “I am the light, and the truth and the life,” and again, “that the light has come into the world, and men loved darkness rather than light.”
John 8:12 (quotation, high confidence) · John 14:6 (quotation, medium confidence) · John 3:19 (quotation, high confidence)
Notes and citation
Summary: Christ calls himself the light of the world.
- John 8:12; John 14:6 (Eusebius's form adds “the light”); John 3:19.
Topics: Christology
Cite (SBL): Eusebius, Eccl. theol. 1.20.23 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/1-20-23). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/1-20-23
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.