On Ecclesiastical Theology 1.20.88–2.8.5 (On Ecclesiastical Theology)

Eusebius of Caesarea

On Ecclesiastical Theology 1.20.88–2.8.5

Eusebius of Caesarea · On Ecclesiastical Theology · ca. 337–339 · Caesarea · 53 passages

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).

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preface 1, chapter 20

1.20.88Klostermann

τοῦτο γοῦν καὶ ὁ θεῖος ἀπόστολος διδάσκει λέγων »κατὰ τὴν οἰκονομίαν τοῦ θεοῦ τὴν δοθεῖσάν μοι εἰς ὑμᾶς πληρῶσαι τὸν λόγον τοῦ θεοῦ, τὸ μυστήριον τὸ ἀποκεκρυμμένον ἀπὸ τῶν αἰώνων καὶ ἀπὸ τῶν γενεῶν — νυνὶ δὲ ἐφανερώθη τοῖς ἁγίοις αὐτοῦ, οἷς ἠθέλησεν ὁ θεὸς γνωρίσαι τί τὸ πλοῦτος τῆς δόξης τοῦ μυστηρίου τούτου ἐν τοῖς ἔθνεσιν, ὅς ἐστιν Χριστὸς ἐν ὑμῖν, ἡ ἐλπὶς τῆς δόξης«. ὁρᾷς ὅπως μυστήριον ἦν ἀποκεκρυμμένον πρότερον, νυνὶ δὲ φανερωθὲν ὁ υἱὸς τοῦ θεοῦ.

touto goun kai ho theios apostolos didaskei legōn »kata tēn oikonomian tou theou tēn dotheisan moi eis hymas plērōsai ton logon tou theou, to mystērion to apokekrymmenon apo tōn aiōnōn kai apo tōn geneōn — nyni de ephanerōthē tois hagiois autou, hois ēthelēsen ho theos gnōrisai ti to ploutos tēs doxēs tou mystēriou toutou en tois ethnesin, hos estin Christos en hymin, hē elpis tēs doxēs«. horąs hopōs mystērion ēn apokekrymmenon proteron, nyni de phanerōthen ho huios tou theou.

The divine apostle teaches this, at any rate, saying: “according to the stewardship of God given to me for you, to fulfil the word of God, the mystery hidden from the ages and from the generations, but now made manifest to his saints, to whom God willed to make known what is the riches of the glory of this mystery among the nations, which is Christ in you, the hope of glory.” You see how the Son of God was a mystery hidden before but now made manifest.

Col 1:25–27 (quotation, high confidence)

Notes and citation

Summary: Paul calls Christ the mystery hidden for ages and now revealed.

Col 1:25–27.

Notes on the original text

Digital text corrected (stop for comma): ἐν ὑμῖν. ἡ ἐλπὶς → ἐν ὑμῖν, ἡ ἐλπὶς.

Topics: Christology

Cite (SBL): Eusebius, Eccl. theol. 1.20.88 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/1-20-88). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/1-20-88

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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.

1.20.89Klostermann

διόπερ οἱ μὲν τοῦ θεοῦ προφῆται τῷ προφητικῷ πνεύματι μυστικῶς αὐτὸν ἐθεολόγουν, τὸ δὲ πλῆθος τοῦ Ἰουδαίων ἔθνους ἐν ἀγνοίᾳ ἐτύγχανεν τοῦ κεκρυμμένου μυστηρίου. ὅθεν θεὸν μὲν ἐδιδάσκετο ἕνα εἰδέναι διὰ τὸ τῇ πολυθέῳ πλάνῃ συνεχῶς ὑποσύρεσθαι, πατέρα δὲ ὄντα τὸν θεὸν υἱοῦ τοῦ μονογενοῦς ἠγνόει· τοῦτο γὰρ ἐφυλάττετο τῇ ἐξ ἐθνῶν ἐκκλησίᾳ τὸ μυστήριον,

dioper hoi men tou theou prophētai tǭ prophētikǭ pneumati mystikōs auton etheologoun, to de plēthos tou Ioudaiōn ethnous en agnoią etynchanen tou kekrymmenou mystēriou. hothen theon men edidasketo hena eidenai dia to tę̄ polytheǭ planę̄ synechōs hyposyresthai, patera de onta ton theon huiou tou monogenous ēgnoei; touto gar ephylatteto tę̄ ex ethnōn ekklēsią to mystērion,

Therefore the prophets of God spoke of him as God mystically by the prophetic Spirit, but the multitude of the Jewish nation was in ignorance of the hidden mystery. Hence it was taught to know one God, because it was constantly being drawn into the error of many gods, but did not know that God is Father of an only-begotten Son; for this mystery was kept for the church from the nations,

Notes and citation

Summary: Israel was taught one God; the Father of the only Son was revealed to the church of the nations.

Topics: Trinity, Christology, The church and Israel

Cite (SBL): Eusebius, Eccl. theol. 1.20.89 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/1-20-89). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/1-20-89

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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.

1.20.90Klostermann

κατʼ ἐξαίρετον χάριν αὐτῇ δεδωρημένον, ἐν αὐτῷ γάρ εἰσιν κατὰ τὸν ἀπόστολον »πάντες οἱ θησαυροὶ τῆς σοφίας καὶ γνώσεως ἀπόκρυφοι«. ἀλλὰ γὰρ διὰ τοσούτων ὁ τοῦ θεοῦ λόγος, ὁ »ἐν ἀρχῇ πρὸς τὸν θεόν«. οὐ μόνον λόγος κεκλημένος, ὡς Μάρκελλος οἴεται, ἀπεδείχθη. ἀλλὰ καὶ υἱὸς καὶ μονογενὴς καὶ φῶς καὶ ἄρτος καὶ Ἰησοῦς καὶ Χριστὸς καὶ κύριος καὶ ἀρχιερεὺς καὶ ἀπαύγασμα καὶ χαρακτὴρ καὶ εἰκὼν καὶ πρωτότοκος πάσης κτίσεως καὶ πηγὴ ζωῆς καὶ ἀλήθεια καὶ ποταμὸς καὶ δικαιοσύνη καὶ ἥλιος δικαιοσύνης καὶ σοφία καὶ ξύλον ζωῆς καὶ κύριος καὶ θεὸς καὶ ἀγαπητὸς καὶ ἱερεὺς καὶ βραχίων καὶ δικαιοσύνη καὶ σωτήριον. καὶ πάντα ταῦτα ὢν καὶ προϋπάρχων τῆς σαρκὸς ὠνομάζετο, ὡς αἱ παρατεθεῖσαι γραφαὶ δεδηλώκασιν.

katʼ exaireton charin autę̄ dedōrēmenon, en autǭ gar eisin kata ton apostolon »pantes hoi thēsauroi tēs sophias kai gnōseōs apokryphoi«. alla gar dia tosoutōn ho tou theou logos, ho »en archę̄ pros ton theon«. ou monon logos keklēmenos, hōs Markellos oietai, apedeichthē. alla kai huios kai monogenēs kai phōs kai artos kai Iēsous kai Christos kai kyrios kai archiereus kai apaugasma kai charaktēr kai eikōn kai prōtotokos pasēs ktiseōs kai pēgē zōēs kai alētheia kai potamos kai dikaiosynē kai hēlios dikaiosynēs kai sophia kai xylon zōēs kai kyrios kai theos kai agapētos kai hiereus kai brachiōn kai dikaiosynē kai sōtērion. kai panta tauta ōn kai proÿparchōn tēs sarkos ōnomazeto, hōs hai paratetheisai graphai dedēlōkasin.

given to it by special grace, for in him, according to the apostle, are “all the treasures of wisdom and knowledge hidden.” But through so many testimonies the Word of God, who was “in the beginning with God,” has been shown not to be called Word only, as Marcellus thinks, but also Son and only-begotten and light and bread and Jesus and Christ and Lord and high priest and radiance and imprint and image and firstborn of all creation and fountain of life and truth and river and righteousness and sun of righteousness and wisdom and tree of life and Lord and God and beloved and priest and arm and righteousness and salvation. And being all these and pre-existing the flesh, he was so named, as the Scriptures cited have shown.

Col 2:3 (quotation, high confidence) · John 1:2 (quotation, high confidence)

Notes and citation

Summary: Scripture gives the pre-existent Son many titles, not only “Word.”

Col 2:3; John 1:2.

Notes on the original text

Digital text corrected (OCR slip; page-break mark): δεδωρημένον, | ἐν → δεδωρημένον, ἐν; ἥλιος δκαιοσύνης → ἥλιος δικαιοσύνης.

Topics: Christology

Cite (SBL): Eusebius, Eccl. theol. 1.20.90 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/1-20-90). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/1-20-90

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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.

1.20.91Klostermann

τίνι τοίνυν λόγῳ ταῦτα πάντα παρεὶς Μάρκελλος ἐπὶ μόνου τοῦ λόγου ἵσταται, οὐ διαβαίνων μὲν καὶ ἐπὶ τὰς λοιπὰς ἐπωνυμίας, μόνον δὲ λόγον αὐτὸν εἶναι φάσκων τοῦ θεοῦ καὶ λόγον σημαντικόν, ποτὲ μὲν ἡσυχάζοντα ἐν τῷ θεῷ, ποτὲ δὲ ἐνεργείᾳ μόνῃ λαλοῦντα [λέγοντα] ἢ πράττοντα, ἢ διὰ τὸ Σαβελλιάζειν ἄντικρυς καὶ μὴ πιστεύειν εἰς τὸν υἱὸν τοῦ θεοῦ μηδὲ γνωρίζειν τὸ μυστήριον τὸ προϋπάρχον μὲν πάλαι, μόνῃ δὲ τῇ ἐκκλησίᾳ τοῦ Χριστοῦ διὰ τῆς αὐτοῦ φανερωθὲν χάριτος;

tini toinyn logǭ tauta panta pareis Markellos epi monou tou logou histatai, ou diabainōn men kai epi tas loipas epōnymias, monon de logon auton einai phaskōn tou theou kai logon sēmantikon, pote men hēsychazonta en tǭ theǭ, pote de energeią monę̄ lalounta [legonta] ē prattonta, ē dia to Sabelliazein antikrys kai mē pisteuein eis ton huion tou theou mēde gnōrizein to mystērion to proÿparchon men palai, monę̄ de tę̄ ekklēsią tou Christou dia tēs autou phanerōthen charitos?

For what reason, then, does Marcellus, passing over all these, stop at “Word” alone, not going on to the other titles, but saying that he is only God's Word, and a signifying word, sometimes at rest in God, sometimes speaking or acting by activity alone? Is it not because he openly Sabellianizes, and does not believe in the Son of God, nor know the mystery which pre-existed long ago but was made manifest to the church of Christ alone through his grace?

Textual problem in this passage: see the notes.

Notes and citation

Summary: Marcellus clings to “Word” alone because he Sabellianizes and denies the Son.

The editor deletes “saying” (λέγοντα).

Topics: Christology, Heresy, Monarchianism and Sabellianism

Cite (SBL): Eusebius, Eccl. theol. 1.20.91 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/1-20-91). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/1-20-91

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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.

1.20.92Klostermann

εἰ δὲ λέγοι μυστήριον εἶναι ἀγνοούμενον τὸ λόγον ἔχειν ἐν ἑαυτῷ τὸν θεὸν καὶ χρῆσθαι λόγῳ (τοῦτο γὰρ αὐτῷ Μαρκέλλῳ δοκεῖ τοῦτον γράφοντι τὸν τρόπον τί γὰρ ἕτερον ἦν ἀποκεκρυμμένον μυστήριον 〈ἢ τὸ〉 κατὰ τὸν λόγον; οὕτως δὲ ἦν ἀποκεκρυμμένον ἐν τῷ θεῷ τοῦτο πρότερον τὸ μυστήριον, ὥστε μηδένα τοῦ προτέρου λαοῦ σαφῶς τὰ κατὰ τὸν λόγον εἰδέναι) — εἰ δὴ οὖν τοῦτο λέγοι, μανθανέτω ὅτι καὶ πᾶς Ἰουδαίων τῶν τὸν Χριστὸν τοῦ θεοῦ μὴ ἐπεγνωκότων ὁμολογήσειεν ἂν τὸν λόγον ἔχειν τὸν θεὸν καὶ μὴ εἶναι ἄλογον.

ei de legoi mystērion einai agnooumenon to logon echein en heautǭ ton theon kai chrēsthai logǭ (touto gar autǭ Markellǭ dokei touton graphonti ton tropon ti gar heteron ēn apokekrymmenon mystērion 〈ē to〉 kata ton logon? houtōs de ēn apokekrymmenon en tǭ theǭ touto proteron to mystērion, hōste mēdena tou proterou laou saphōs ta kata ton logon eidenai) — ei dē oun touto legoi, manthanetō hoti kai pas Ioudaiōn tōn ton Christon tou theou mē epegnōkotōn homologēseien an ton logon echein ton theon kai mē einai alogon.

And if he should say that the unknown mystery is that God has a word in himself and uses a word (for this is what Marcellus himself thinks, writing in this way: “For what else was the hidden mystery than the mystery concerning the Word? This mystery was formerly so hidden in God that no one of the former people clearly knew the things concerning the Word”) — if, then, he should say this, let him learn that every Jew who has not recognized the Christ of God would confess that God has a word and is not without reason.

Col 1:26 (allusion, medium confidence)

Notes and citation

Summary: Marcellus's “hidden mystery” of a word in God is something every Jew already grants.

Quotation of Marcellus (see Against Marcellus 2.2.35). “than the” (ἢ τὸ) is the editor's supplement.

Topics: Christology, Heresy, Monarchianism and Sabellianism

Cite (SBL): Eusebius, Eccl. theol. 1.20.92 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/1-20-92). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/1-20-92

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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.

1.20.93Klostermann

τοῦτο δὲ καὶ Σαβέλλιος αὐτὸς καὶ πᾶς Ἕλλην τε καὶ βάρβαρος, ὁ θεὸν εἶναι ὑφιστάμενος, ἀναμφιλέκτως φήσαι ἄν· ἅμα γὰρ τῷ θεὸν εἰπεῖν, καὶ σοφὸν αὐτὸν νοεῖ καὶ λογικὸν καὶ δυνατὸν καὶ δίκαιον καὶ ἀγαθόν. ποῖον οὖν μυστήριον ἦν ἀποκεκρυμμένον τὸ τοῖς πᾶσιν ὁμολογούμενον; τίς γὰρ οὐκ ἂν εἴποι ἐν τῷ θεῷ σοφίαν εἶναι καὶ δύναμιν καὶ ζωὴν καὶ φῶς καὶ ἀλήθειαν καὶ δικαιοσύνην καὶ λόγον καὶ πᾶν ὅ τι καλὸν καὶ ἀγαθόν; μᾶλλον δὲ αὐτὸν εἶναι πάντα ταῦτα καὶ εἴ τι τούτων ἀνώτερόν τε καὶ κρεῖττον καὶ ἡμῖν ἄγνωστον· ταῦτα γὰρ αὐτοδίδακτος φύσις ὁμολογεῖν περὶ τοῦ θεοῦ πάντα ἄνθρωπον ἐξαναγκάζει. ἔνθεν καὶ τὸν υἱὸν διδασκόμεθα πάντα ταῦτα εἶναι,

touto de kai Sabellios autos kai pas Hellēn te kai barbaros, ho theon einai hyphistamenos, anamphilektōs phēsai an; hama gar tǭ theon eipein, kai sophon auton noei kai logikon kai dynaton kai dikaion kai agathon. poion oun mystērion ēn apokekrymmenon to tois pasin homologoumenon? tis gar ouk an eipoi en tǭ theǭ sophian einai kai dynamin kai zōēn kai phōs kai alētheian kai dikaiosynēn kai logon kai pan ho ti kalon kai agathon? mallon de auton einai panta tauta kai ei ti toutōn anōteron te kai kreitton kai hēmin agnōston; tauta gar autodidaktos physis homologein peri tou theou panta anthrōpon exanankazei. enthen kai ton huion didaskometha panta tauta einai,

Sabellius himself too, and every Greek and barbarian who holds that God exists, would say this without dispute; for in saying “God” one at once understands him as wise and rational and powerful and just and good. What hidden mystery, then, was this which is confessed by all? For who would not say that in God there is wisdom and power and life and light and truth and righteousness and word and everything fine and good? Or rather that he is all these, and whatever is higher and better than these and unknown to us; for self-taught nature compels every man to confess this about God. Hence we are taught that the Son too is all these,

Notes and citation

Summary: That God is rational and wise is universally known; the mystery is the Son, who is all these.

The sentence continues in the next section.

Topics: Christology

Cite (SBL): Eusebius, Eccl. theol. 1.20.93 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/1-20-93). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/1-20-93

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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.

1.20.94Klostermann

ἅτε μονογενῆ υἱὸν καὶ κληρονόμον ὄντα τοῦ πατρὸς καὶ πάντʼ ἔχοντα ὅσα καὶ ὁ πατήρ. διὸ ἐν μορφῇ θεοῦ λέλεκται καὶ εἰκὼν τοῦ θεοῦ κατὰ τὸν θεῖον ἀπόστολον φήσαντα »ὃς ἐν μορφῇ θεοῦ ὑπάρχων οὐχ ἁρπαγμὸν ἡγήσατο εἶναι ἴσα θεῷ«, καὶ πάλιν »ὅς ἐστιν εἰκὼν τοῦ θεοῦ«.

hate monogenē huion kai klēronomon onta tou patros kai pantʼ echonta hosa kai ho patēr. dio en morphę̄ theou lelektai kai eikōn tou theou kata ton theion apostolon phēsanta »hos en morphę̄ theou hyparchōn ouch harpagmon hēgēsato einai isa theǭ«, kai palin »hos estin eikōn tou theou«.

inasmuch as he is the only-begotten Son and heir of the Father and has all that the Father has. Therefore he is said to be in the form of God and image of God, according to the divine apostle, who said, “who, being in the form of God, did not count equality with God a thing to be grasped,” and again, “who is the image of God.”

Heb 1:2 (allusion, medium confidence) · John 16:15 (allusion, medium confidence) · Phil 2:6 (quotation, high confidence) · 2 Cor 4:4 (quotation, high confidence)

Notes and citation

Summary: As only Son and heir, the Son has all that the Father has and is his form and image.

Heb 1:2; John 16:15; Phil 2:6; 2 Cor 4:4.

Topics: Christology

Cite (SBL): Eusebius, Eccl. theol. 1.20.94 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/1-20-94). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/1-20-94

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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.

1.20.95Klostermann

οὐκ ἄρα τὸ λογικὸν εἶναι τὸν θεὸν τοῦτο ἦν »τὸ μυστήριον τὸ ἀποκεκρυμμένον ἀπὸ τῶν αἰώνων καὶ ἀπὸ τῶν γενεῶν«, οὐδὲ τοῦτο »νῦν ἐφανερώθη« τὸ φυσικαῖς ἐννοίαις πᾶσιν ἀνθρώποις ἐγνωσμένον· ἀλλὰ γὰρ ποῖον εἰ ἔροιτό τις, ἀποκρίνεται ὁ ἀπόστολος, »νυνὶ δὲ ἐφανερώθη« λέγων »τοῖς ἁγίοις αὐτοῦ, οἷς ἠθέλησεν ὁ θεὸς γνωρίσαι τί τὸ πλοῦτος τῆς δόξης τοῦ μυστηρίου τούτου ἐν τοῖς ἔθνεσιν, ὅς ἐστιν Χριστὸς ἐν ὑμῖν«.

ouk ara to logikon einai ton theon touto ēn »to mystērion to apokekrymmenon apo tōn aiōnōn kai apo tōn geneōn«, oude touto »nyn ephanerōthē« to physikais ennoiais pasin anthrōpois egnōsmenon; alla gar poion ei eroito tis, apokrinetai ho apostolos, »nyni de ephanerōthē« legōn »tois hagiois autou, hois ēthelēsen ho theos gnōrisai ti to ploutos tēs doxēs tou mystēriou toutou en tois ethnesin, hos estin Christos en hymin«.

So it was not this, that God is rational, that was “the mystery hidden from the ages and from the generations,” nor was what is known to all men by natural notions what “has now been made manifest.” But if anyone asks what it was, the apostle answers, saying, “but now it has been made manifest to his saints, to whom God willed to make known what is the riches of the glory of this mystery among the nations, which is Christ in you.”

Col 1:26–27 (quotation, high confidence)

Notes and citation

Summary: The hidden mystery is not that God is rational, but Christ.

Col 1:26–27.

Topics: Christology

Cite (SBL): Eusebius, Eccl. theol. 1.20.95 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/1-20-95). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/1-20-95

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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.

1.20.96Klostermann

Χριστὸς οὖν ἦν τὸ μυστήριον, δῆλον δʼ ὅτι υἱὸς τοῦ θεοῦ. διὸ μυστικῶς πρότερον οἱ τοῦ θεοῦ προφῆται διαφόροις αὐτὸν ἐδόξαζον ἐπηγορίαις, τὸ ἀπόρρητον ἀποκρύπτοντες καὶ τῇ αὐτοῦ χάριτι τὴν εἰς πάντας ἀποκάλυψιν αὐτοῦ ταμιευόμενοι. ὅτε τοίνυν μετὰ τοσαύτας τῶν γραφῶν μαρτυρίας διισχυρίζεται Μάρκελλος τὸν ἐν ἀρχῇ λόγον πρὶν ἢ τὴν σάρκα ἀναλαβεῖν μηδὲν ἕτερον εἶναι ἢ λόγον καὶ μηδʼ ἑτέρῳ χρηματίσαι ὀνόματι, τότε δὲ διαφόρων ἐπηγοριῶν τετυχηκέναι ὅτε »ὁ λόγος σὰρξ ἐγένετο«, πρὸ τούτου μηδὲν ἕτερον ὄντα ἢ λόγον, πῶς οὐκ ἀμαθὴς καὶ ἀσύνετος τῶν θείων ἐλέγχοιτʼ ἂν ἀναγνωσμάτων; ἀλλὰ γὰρ τούτου συστάντος, φέρε λοιπόν, ὥσπερ ἀναβεβιωκότα τὸν νέον Σαβέλλιον ἐποπτεύσωμεν.

Christos oun ēn to mystērion, dēlon dʼ hoti huios tou theou. dio mystikōs proteron hoi tou theou prophētai diaphorois auton edoxazon epēgoriais, to aporrēton apokryptontes kai tę̄ autou chariti tēn eis pantas apokalypsin autou tamieuomenoi. hote toinyn meta tosautas tōn graphōn martyrias diischyrizetai Markellos ton en archę̄ logon prin ē tēn sarka analabein mēden heteron einai ē logon kai mēdʼ heterǭ chrēmatisai onomati, tote de diaphorōn epēgoriōn tetychēkenai hote »ho logos sarx egeneto«, pro toutou mēden heteron onta ē logon, pōs ouk amathēs kai asynetos tōn theiōn elenchoitʼ an anagnōsmatōn? alla gar toutou systantos, phere loipon, hōsper anabebiōkota ton neon Sabellion epopteusōmen.

So Christ was the mystery, clearly the Son of God. Therefore the prophets of God formerly glorified him mystically with various titles, hiding what was secret and reserving its revelation to all for his grace. When, then, after so many testimonies of Scripture, Marcellus insists that the Word in the beginning, before taking the flesh, was nothing other than Word and was called by no other name, but obtained different titles when “the Word became flesh,” being nothing other than Word before that, how would he not be convicted as ignorant and without understanding of the divine readings? But now that this is established, come, let us look at the new Sabellius as if come back to life.

John 1:14 (quotation, high confidence)

Notes and citation

Summary: Christ is the mystery the prophets veiled; Marcellus is ignorant of Scripture, and Eusebius turns to his Sabellianism.

John 1:14. End of Book 1.

Topics: Christology, Heresy, Monarchianism and Sabellianism

Cite (SBL): Eusebius, Eccl. theol. 1.20.96 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/1-20-96). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/1-20-96

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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.

preface 2, chapter 1

2.1.1Klostermann

Μετὰ τὰς παρατεθείσας τῶν θείων ἀναγνωσμάτων μαρτυρίας, διʼ ὧν ὅτι μὴ μόνον λόγος ὠνόμαστο πρὸ τῆς ἐνσάρκου παρουσίας ὁ υἱὸς τοῦ θεοῦ παρέστη (ὥσπερ οὖν ἐδόκει Μαρκέλλῳ) ἀλλὰ καὶ μυρία ἕτερα, φέρε δὴ λοιπὸν τὸ Σαβελλίου εἴδωλον ὥσπερ ἀπὸ γῆς ἀνακύψαν ἐποπτεύσωμεν. ἐτόλμησεν 〈οὖν〉 εἰπεῖν αὐτὸν τὸν ἐπὶ πάντων θεόν, τὸν πατέρα τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, γεγεννῆσθαι ἐκ τῆς ἁγίας παρθένου καὶ αὐτὸν πεπονθέναι, τοῦτον γράψας τὸν τρόπον τί τοίνυν ἦν τὸ κατελθὸν πρὸ τοῦ ἐνανθρωπῆσαι; πάντως πού φησιν· πνεῦμα. εἰ γάρ τι παρὰ τοῦτο λέγειν ἐθέλοι, οὐ συγχωρήσει αὐτῷ ὁ πρὸς τὴν παρθένον εἰρηκὼς ἄγγελος »πνεῦμα ἅγιον ἐπελεύσεται ἐπὶ σέ«. εἰ δὲ πνεῦμα εἶναι φήσει, ἀκουέτω τοῦ σωτῆρος λέγοντος »πνεῦμα ὁ θεός«.

Meta tas paratetheisas tōn theiōn anagnōsmatōn martyrias, diʼ hōn hoti mē monon logos ōnomasto pro tēs ensarkou parousias ho huios tou theou parestē (hōsper oun edokei Markellǭ) alla kai myria hetera, phere dē loipon to Sabelliou eidōlon hōsper apo gēs anakypsan epopteusōmen. etolmēsen 〈oun〉 eipein auton ton epi pantōn theon, ton patera tou kyriou hēmōn Iēsou Christou, gegennēsthai ek tēs hagias parthenou kai auton peponthenai, touton grapsas ton tropon ti toinyn ēn to katelthon pro tou enanthrōpēsai? pantōs pou phēsin; pneuma. ei gar ti para touto legein etheloi, ou synchōrēsei autǭ ho pros tēn parthenon eirēkōs angelos »pneuma hagion epeleusetai epi se«. ei de pneuma einai phēsei, akouetō tou sōtēros legontos »pneuma ho theos«.

After the testimonies of the divine readings set out above, by which it was established that before the coming in the flesh the Son of God was named not only Word (as Marcellus thought) but countless other things too, come now, let us look at the idol of Sabellius rising up as from the earth. He dared to say that the God over all himself, the Father of our Lord Jesus Christ, was born from the holy Virgin and himself suffered, writing in this way: “What, then, was this that came down before becoming man? Surely, he says, spirit. For if he wished to say anything besides this, the angel who said to the Virgin, ‘The Holy Spirit will come upon you,’ will not allow him. And if he says it is spirit, let him hear the Saviour saying, ‘God is spirit.’”

Luke 1:35 (quotation, high confidence) · John 4:24 (quotation, high confidence)

Notes and citation

Summary: Book 2: Marcellus's reasoning makes the Father himself born of the Virgin.

Quotation of Marcellus (see Against Marcellus 2.2.4). Luke 1:35; John 4:24. “then” (οὖν) is the editor's supplement.

Notes on the original text

Digital text corrected (split word): γεγεν νῆσθαι → γεγεννῆσθαι.

Topics: Christology, Trinity, Heresy, Monarchianism and Sabellianism

Cite (SBL): Eusebius, Eccl. theol. 2.1.1 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/2-1-1). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/2-1-1

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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.

2.1.2Klostermann

διὰ τούτων τὸν τῶν ὅλων θεόν, περὶ οὗ ὁ σωτὴρ καὶ κύριος ἡμῶν ἐδίδαξεν εἰπὼν »πνεῦμα ὁ θεός, καὶ τοὺς προσκυνοῦντας αὐτὸν ἐν πνεύματι καὶ ἀληθείᾳ δεῖ προσκυνεῖν«, τὸ ἐπελθὸν τῇ παρθένῳ πνεῦμα εἶναι ἔφη, ἄντικρυς τὸν Σαβέλλιον ἀνανεούμενος.

dia toutōn ton tōn holōn theon, peri hou ho sōtēr kai kyrios hēmōn edidaxen eipōn »pneuma ho theos, kai tous proskynountas auton en pneumati kai alētheią dei proskynein«, to epelthon tę̄ parthenǭ pneuma einai ephē, antikrys ton Sabellion ananeoumenos.

By this he said that the spirit that came upon the Virgin is the God of all, about whom our Saviour and Lord taught, saying, “God is spirit, and those who worship him must worship in spirit and truth,” openly renewing Sabellius.

John 4:24 (quotation, high confidence)

Notes and citation

Summary: Marcellus identifies the Spirit who came on Mary with God the Father, renewing Sabellius.

John 4:24.

Topics: Trinity, Heresy, Monarchianism and Sabellianism

Cite (SBL): Eusebius, Eccl. theol. 2.1.2 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/2-1-2). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/2-1-2

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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.

2.1.3Klostermann

καὶ προϊὼν ἑξῆς, Ἱερεμίου τοῦ προφήτου περὶ τῆς ἐνανθρωπήσεως τοῦ σωτῆρος σαφῶς εἰρηκότος »μετὰ ταῦτα ἐπὶ τῆς γῆς ὤφθη, καὶ τοῖς ἀνθρώποις συνανεστράφη«, ἐπὶ τὸν πατέρα ἀναφέρει τὸ λόγιον φάσκων αὐτοῖς ῥήμασιν ἀλλʼ ἔοικεν ἐν τῷ λόγῳ ὁ πατὴρ εἶναι, κἂν Ἀστερίῳ μὴ δοκῇ καὶ τοῖς ταὐτὰ ἐκείνῳ φρονοῦσιν.

kai proïōn hexēs, Hieremiou tou prophētou peri tēs enanthrōpēseōs tou sōtēros saphōs eirēkotos »meta tauta epi tēs gēs ōphthē, kai tois anthrōpois synanestraphē«, epi ton patera anapherei to logion phaskōn autois rhēmasin allʼ eoiken en tǭ logǭ ho patēr einai, kan Asteriǭ mē dokę̄ kai tois tauta ekeinǭ phronousin.

And going on next, when the prophet Jeremiah had clearly said about the Saviour's becoming man, “After this he was seen on earth and lived among men,” he refers the saying to the Father, saying in these very words: “But it seems that the Father is in the Word, even if Asterius and those who think the same as he do not think so.”

Notes and citation

Summary: Marcellus applies Bar 3:38 to the Father in the Word.

Bar 3:38 (cited as Jeremiah, as often in the Fathers). From “But it seems” Eusebius quotes Marcellus.

Extrabiblical texts: Bar 3:38 (Baruch [in RC, EO, ETH canons]; quotation)

Topics: Christology, Trinity, Monarchianism and Sabellianism

Cite (SBL): Eusebius, Eccl. theol. 2.1.3 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/2-1-3). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/2-1-3

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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.

2.1.4Klostermann

καὶ ἐπὶ τοῦ πάθους δὲ τοῦ σωτῆρος ταὐτὸν ποιεῖ. παραθεὶς γὰρ ἀπὸ τῶν Ἱερεμίου Θρήνων τὸ »πνεῦμα προσώπου ἡμῶν Χριστὸς κύριος συνελήφθη ἐν ταῖς διαφθοραῖς αὐτῶν«, ἐπιλέγει κἀνταῦθα ὁμοίως ὁ προφήτης περὶ τοῦ τὴν ἡμετέραν ἀνειληφότος σάρκα λόγου διαλέγεται, καὶ ἐπιφέρει λέγων πνεῦμα σκιᾶς ποιητικὸν οὐκ ἄν ποτε γένοιτο. πνεῦμα δὲ ὅτι αὐτὸς ὁ θεός, ὁ σωτὴρ ἔφη »πνεῦμα ὁ θεός«. ὅτι δὲ ὁ θεὸς φῶς ἐστιν, αὐτὸς διδάσκει ἡμᾶς »ἐγώ εἰμι τὸ φῶς« λέγων. θεωρεῖς ὅπως τὰ περὶ τοῦ σωτῆρος λελεγμένα ἐπὶ τὴν θεότητα τοῦ πατρὸς μεταφέρει.

kai epi tou pathous de tou sōtēros tauton poiei. paratheis gar apo tōn Hieremiou Thrēnōn to »pneuma prosōpou hēmōn Christos kyrios synelēphthē en tais diaphthorais autōn«, epilegei kantautha homoiōs ho prophētēs peri tou tēn hēmeteran aneilēphotos sarka logou dialegetai, kai epipherei legōn pneuma skias poiētikon ouk an pote genoito. pneuma de hoti autos ho theos, ho sōtēr ephē »pneuma ho theos«. hoti de ho theos phōs estin, autos didaskei hēmas »egō eimi to phōs« legōn. theōreis hopōs ta peri tou sōtēros lelegmena epi tēn theotēta tou patros metapherei.

And he does the same with the Saviour's passion. For having set out from Jeremiah's Lamentations “The spirit of our face, Christ the Lord, was taken in their corruptions,” he adds: “Here too the prophet likewise speaks of the Word who assumed our flesh”; and he goes on, saying: “Spirit could never be productive of a shadow. And that God himself is spirit, the Saviour said, ‘God is spirit.’ And that God is light, he himself teaches us, saying, ‘I am the light.’” You see how he transfers what was said about the Saviour to the Father's divinity.

Lam 4:20 (quotation, high confidence) · John 4:24 (quotation, high confidence) · John 8:12 (quotation, high confidence)

Notes and citation

Summary: Marcellus applies Lam 4:20 to the Word and then identifies that spirit with God the Father.

Quotations of Marcellus. Lam 4:20 (LXX); John 4:24; John 8:12.

Topics: Christology, Trinity, Heresy, Monarchianism and Sabellianism

Cite (SBL): Eusebius, Eccl. theol. 2.1.4 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/2-1-4). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/2-1-4

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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.

2.1.5Klostermann

καὶ πάλιν ἀναιρεῖ τὴν ὑπόστασιν τοῦ υἱοῦ γυμνῇ τῇ κεφαλῇ πρὸ τῆς τῶν γεννητῶν δημιουργίας μηδὲν ἕτερον εἶναι πλὴν τοῦ θεοῦ μόνου ἀποφαινόμενος· γράφει δʼ οὖν ὧδε κατὰ λέξιν τὴν δοθεῖσαν αὐτῷ ἐξουσίαν Ἀστέριος δόξαν ὀνομάζει, καὶ οὐ δόξαν μόνον ἀλλὰ καὶ προκόσμιον δόξαν, οὐκ ἐννοῶν ὅτι μήπω τοῦ κόσμου γεγονότος οὐδὲν ἕτερον ἦν πλὴν θεοῦ μόνου. καὶ αὖθις τὸ αὐτὸ βεβαιοῖ λέγων οὐρανὸς καὶ γῆ καὶ πάντα τὰ ἐν οὐρανοῖς καὶ ἐπὶ τῆς γῆς ὄντα ὑπὸ τοῦ θεοῦ γεγένηται· εἰ τοίνυν τοῦτο πιστεύοι, ἀνάγκη αὐτὸν κἀκεῖνο συνομολογεῖν ὅτι πλὴν θεοῦ οὐδὲν ἕτερον 〈ἦν〉.

kai palin anairei tēn hypostasin tou huiou gymnę̄ tę̄ kephalę̄ pro tēs tōn gennētōn dēmiourgias mēden heteron einai plēn tou theou monou apophainomenos; graphei dʼ oun hōde kata lexin tēn dotheisan autǭ exousian Asterios doxan onomazei, kai ou doxan monon alla kai prokosmion doxan, ouk ennoōn hoti mēpō tou kosmou gegonotos ouden heteron ēn plēn theou monou. kai authis to auto bebaioi legōn ouranos kai gē kai panta ta en ouranois kai epi tēs gēs onta hypo tou theou gegenētai; ei toinyn touto pisteuoi, anankē auton kakeino synomologein hoti plēn theou ouden heteron 〈ēn〉.

And again he abolishes the hypostasis of the Son bareheaded, declaring that before the making of begotten things there was nothing else but God alone. He writes thus word for word: “Asterius names the authority given to him glory, and not only glory but glory before the world, not considering that when the world had not yet come into being there was nothing else but God alone.” And again he confirms the same, saying: “Heaven and earth and all things in the heavens and on earth came into being by God; if, then, he believes this, he must also agree that besides God there was nothing else.”

Notes and citation

Summary: Marcellus says that before the world there was only God, abolishing the Son's hypostasis.

Quotations of Marcellus (see Against Marcellus 2.2.26–28). “was” is the editor's supplement.

Notes on the original text

Digital text corrected (page-break mark): 〈ἦν〉.| → 〈ἦν〉..

Topics: Christology, Heresy, Monarchianism and Sabellianism

Cite (SBL): Eusebius, Eccl. theol. 2.1.5 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/2-1-5). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/2-1-5

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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.

preface 2, chapter 2

2.2.1Klostermann

ὁρᾷς Ἰουδαῖον ἄντικρυς τὸν μονογενῆ υἱὸν τοῦ θεοῦ, »διʼ οὗ τὰ πάντα« γέγονεν, ἀρνούμενον. εἰ γὰρ πλὴν θεοῦ οὐδὲν ἕτερον ἦν πρὸ τῆς τοῦ κόσμου γενέσεως, οὐκ ἦν ἄρα ὁ υἱός· καὶ πῶς »πάντα διʼ αὐτοῦ ἐγένετο, καὶ χωρὶς αὐτοῦ ἐγένετο οὐδὲ ἕν«; ὁ μὲν οὖν Ἰουδαῖος, ὁ τὸν Χριστὸν τοῦ θεοῦ ἀρνούμενος, πρὸ τῆς τοῦ κόσμου γενέσεως οὐδὲν οἶδεν πλὴν θεοῦ μόνου, συμμαρτυροῦντος αὐτῷ Μαρκέλλου· ἡ δὲ Χριστοῦ ἐκκλησία σὺν παρρησίᾳ πάσῃ σεμνύνεται λέγουσα »ἡμῖν εἷς θεὸς ὁ πατήρ, ἐξ οὗ τὰ πάντα, καὶ εἷς κύριος Ἰησοῦς Χριστός,

horąs Ioudaion antikrys ton monogenē huion tou theou, »diʼ hou ta panta« gegonen, arnoumenon. ei gar plēn theou ouden heteron ēn pro tēs tou kosmou geneseōs, ouk ēn ara ho huios; kai pōs »panta diʼ autou egeneto, kai chōris autou egeneto oude hen«? ho men oun Ioudaios, ho ton Christon tou theou arnoumenos, pro tēs tou kosmou geneseōs ouden oiden plēn theou monou, symmartyrountos autǭ Markellou; hē de Christou ekklēsia syn parrēsią pasę̄ semnynetai legousa »hēmin heis theos ho patēr, ex hou ta panta, kai heis kyrios Iēsous Christos,

You see a Jew openly denying the only-begotten Son of God, “through whom all things” came into being. For if there was nothing else but God before the coming into being of the world, then the Son did not exist; and how “did all things come into being through him, and without him nothing came into being”? So the Jew, who denies the Christ of God, knows nothing before the coming into being of the world but God alone, with Marcellus testifying with him; but the church of Christ glories with all boldness, saying, “For us there is one God, the Father, from whom are all things, and one Lord Jesus Christ,

1 Cor 8:6 (quotation, high confidence) · John 1:3 (quotation, high confidence)

Notes and citation

Summary: Marcellus agrees with the Jew that only God existed before the world; the church confesses the Lord through whom all things exist.

1 Cor 8:6; John 1:3.

Topics: Christology, Heresy, Jews and Judaism, Monarchianism and Sabellianism

Cite (SBL): Eusebius, Eccl. theol. 2.2.1 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/2-2-1). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/2-2-1

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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.

2.2.2Klostermann

διʼ οὗ τὰ πάντα«. ἐπὰν δὲ λέγῃ »διʼ οὗ τὰ πάντα«, οἶδεν αὐτὸν πρὸ πάντων· ὥστε πρὸ τῆς τοῦ κόσμου γενέσεως ὁ λέγων οὐδὲν ἕτερον εἶναι πλὴν θεοῦ μόνου τῆς ἀληθείας καταψεύδεται. σὺν γὰρ τῷ μόνῳ θεῷ καὶ ὁ μονογενὴς αὐτοῦ υἱὸς ἦν πρὸ τῆς τοῦ κόσμου συστάσεως. καὶ τῷ πατρὶ συνῆν. τοῦτο γὰρ ἐδίδαξεν αὐτὴν καὶ ὁ εἰπὼν »ἐπʼ ἐσχάτου τῶν ἡμερῶν τούτων ἐλάλησεν ἡμῖν ἐν υἱῷ, ὃν ἔθηκεν κληρονόμον πάντων, διʼ οὗ καὶ ἐποίησεν τοὺς αἰῶνας«.

diʼ hou ta panta«. epan de legę̄ »diʼ hou ta panta«, oiden auton pro pantōn; hōste pro tēs tou kosmou geneseōs ho legōn ouden heteron einai plēn theou monou tēs alētheias katapseudetai. syn gar tǭ monǭ theǭ kai ho monogenēs autou huios ēn pro tēs tou kosmou systaseōs. kai tǭ patri synēn. touto gar edidaxen autēn kai ho eipōn »epʼ eschatou tōn hēmerōn toutōn elalēsen hēmin en huiǭ, hon ethēken klēronomon pantōn, diʼ hou kai epoiēsen tous aiōnas«.

through whom are all things.” And when it says “through whom are all things,” it knows him to be before all things; so that the one who says that before the coming into being of the world there was nothing else but God alone lies against the truth. For with the only God his only-begotten Son also existed before the founding of the world, and was with the Father. For this the one also taught it who said, “In the last of these days he has spoken to us in a Son, whom he appointed heir of all things, through whom also he made the ages.”

1 Cor 8:6 (quotation, high confidence) · Heb 1:2 (quotation, high confidence)

Notes and citation

Summary: The Son, through whom all things and ages were made, existed with the Father before the world.

1 Cor 8:6; Heb 1:2.

Topics: Christology, Creation

Cite (SBL): Eusebius, Eccl. theol. 2.2.2 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/2-2-2). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/2-2-2

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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.

2.2.3Klostermann

καὶ ἐν Παροιμίαις διὰ Σολομῶνος αὐτὸς ὁ υἱὸς περὶ ἑαυτοῦ διδάσκει λέγων »ἡνίκα ἡτοίμαζεν τὸν οὐρανόν, συμπαρήμην αὐτῷ«. ἀλλὰ καὶ αὐτὸς »ἦν τὸ φῶς, τὸ φωτίζον πάντα ἄνθρωπον ἐρχόμενον εἰς τὸν κόσμον«, ἐπειδὴ »ἐν τῷ κόσμῳ ἦν, καὶ ὁ κόσμος διʼ αὐτοῦ ἐγένετο«. εἰ δὲ »ὁ κόσμος διʼ αὐτοῦ ἐγένετο«, δῆλον ὡς προϋπῆρχεν τοῦ κόσμου.

kai en Paroimiais dia Solomōnos autos ho huios peri heautou didaskei legōn »hēnika hētoimazen ton ouranon, symparēmēn autǭ«. alla kai autos »ēn to phōs, to phōtizon panta anthrōpon erchomenon eis ton kosmon«, epeidē »en tǭ kosmǭ ēn, kai ho kosmos diʼ autou egeneto«. ei de »ho kosmos diʼ autou egeneto«, dēlon hōs proÿpērchen tou kosmou.

And in Proverbs, through Solomon, the Son himself teaches about himself, saying, “When he was preparing the heaven, I was present with him.” Moreover he “was the light that enlightens every man coming into the world,” since “he was in the world, and the world came into being through him.” And if “the world came into being through him,” clearly he pre-existed the world.

Prov 8:27 (quotation, high confidence) · John 1:9–10 (quotation, high confidence)

Notes and citation

Summary: Proverbs and John show the Son present at creation and existing before the world.

Prov 8:27 (LXX); John 1:9–10.

Topics: Christology

Cite (SBL): Eusebius, Eccl. theol. 2.2.3 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/2-2-3). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/2-2-3

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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.

2.2.4Klostermann

οὐκ ἄρα μόνος ἦν ὁ θεὸς πρὸ τῆς τοῦ κόσμου συστάσεως, συνῆν δὲ αὐτῷ ὁ μονογενὴς αὐτοῦ υἱός. εἰς ὃν ἀφορῶν ὁ πατὴρ ἔχαιρεν, ὡς διδάσκει αὐτὸς ὢν ἡ σοφία, λέγων ἐν Παροιμίαις »ἐγὼ ἤμην ᾗ προσέχαιρεν καθʼ ἡμέραν«. καὶ αὐτὸς δὲ ὁ υἱὸς ταῖς πατρικαῖς ἐννοίαις ἐνατενίζων εὐφροσύνης ἐπληροῦτο, διό φησιν »ηὐφραινόμην δὲ ἐνώπιον αὐτοῦ ἐν παντὶ καιρῷ«. ταῦτα μὲν ἡ Χριστοῦ ἐκκλησία τὰ εὐσεβῆ καὶ θεῖα μυστήρια παραλαβοῦσα φυλάττει. ὁ δὲ λέγων μήπω τοῦ κόσμου γεγονότος μηδὲν ἕτερον εἶναι πλὴν θεοῦ μόνου

ouk ara monos ēn ho theos pro tēs tou kosmou systaseōs, synēn de autǭ ho monogenēs autou huios. eis hon aphorōn ho patēr echairen, hōs didaskei autos ōn hē sophia, legōn en Paroimiais »egō ēmēn hę̄ prosechairen kathʼ hēmeran«. kai autos de ho huios tais patrikais ennoiais enatenizōn euphrosynēs eplērouto, dio phēsin »ēuphrainomēn de enōpion autou en panti kairǭ«. tauta men hē Christou ekklēsia ta eusebē kai theia mystēria paralabousa phylattei. ho de legōn mēpō tou kosmou gegonotos mēden heteron einai plēn theou monou

So God was not alone before the founding of the world, but his only-begotten Son was with him, looking at whom the Father rejoiced, as he himself, being Wisdom, teaches, saying in Proverbs, “I was the one in whom he rejoiced daily.” And the Son himself, gazing on the Father's thoughts, was filled with gladness; therefore he says, “And I was glad before him at every time.” These pious and divine mysteries the church of Christ has received and guards. But the one who says that when the world had not yet come into being there was nothing else but God alone

Prov 8:30 (quotation, high confidence)

Notes and citation

Summary: Wisdom rejoiced with the Father before the world, so God was not alone.

Prov 8:30 (LXX). The sentence continues in the next section.

Topics: Christology

Cite (SBL): Eusebius, Eccl. theol. 2.2.4 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/2-2-4). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/2-2-4

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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.

2.2.5Klostermann

δυεῖν θάτερον ἑαυτὸν ὄντα παρίστη, ἢ Ἰουδαῖον ἢ Σαβελλι‹αν›όν. ἢ γὰρ αὐτόθεν ἀρνούμενος τὸν υἱόν, θεὸν δὲ μόνον εἰσάγων, Ἰουδαῖος ἔσται τὸν Χριστὸν ἀρνούμενος· ἢ μέχρι λόγου τὴν τοῦ υἱοῦ πρόσρησιν ἀποδεχόμενος, αὐτὸν δʼ εἶναι φάσκων τὸν ἕνα θεόν, υἱὸν ὁμοῦ καὶ πατέρα, τὸν Σαβέλλιον ἀνανεώσεται. εἰ γὰρ πρὸ τοῦ κόσμου οὐδὲν ἕτερον ἦν πλὴν θεοῦ, ‹ἢ› αὐτὸς ἔσται πατὴρ καὶ υἱὸς ἢ οὐδʼ ἕξει υἱόν.

dyein thateron heauton onta paristē, ē Ioudaion ē Sabelli‹an›on. ē gar autothen arnoumenos ton huion, theon de monon eisagōn, Ioudaios estai ton Christon arnoumenos; ē mechri logou tēn tou huiou prosrēsin apodechomenos, auton dʼ einai phaskōn ton hena theon, huion homou kai patera, ton Sabellion ananeōsetai. ei gar pro tou kosmou ouden heteron ēn plēn theou, ‹ē› autos estai patēr kai huios ē oudʼ hexei huion.

shows himself to be one of two things, either a Jew or a Sabellian. For either, denying the Son outright and bringing in God alone, he will be a Jew denying the Christ; or, accepting the title of Son only in word, but saying that he is the one God, Son and Father at once, he will renew Sabellius. For if before the world there was nothing else but God, either he himself will be Father and Son, or he will not even have a Son.

Notes and citation

Summary: Denying anything but God before the world makes one either a Jew or a Sabellian.

“Sabellian” (-αν-) and “either” (ἢ) are the editor's supplements.

Notes on the original text

Digital text corrected (page-break mark): Σαβελλι‹αν›όν. | ἢ → Σαβελλι‹αν›όν. ἢ.

Topics: Trinity, Heresy, Monarchianism and Sabellianism

Cite (SBL): Eusebius, Eccl. theol. 2.2.5 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/2-2-5). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/2-2-5

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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.

preface 2, chapter 3

2.3.1Klostermann

ἀλλʼ ἔοικεν Μάρκελλος, τὸν ἐν αὐτῷ τῷ θεῷ λόγον, καθʼ ὃν λογικὸς νοεῖται, τοῦτον εἶναι φάσκειν τὸν υἱόν· ὥστε εἶναι αὐτὸν ἑαυτοῦ πατέρα, καὶ αὖ πάλιν αὐτὸν ἑαυτοῦ υἱόν. ἐπάκουσον γοῦν τῶν αὐτοῦ φωνῶν, διʼ ὧν τοῦτον γράφει τὸν τρόπον πρὸ γὰρ τῆς δημιουργίας ἀπάσης ἡσυχία τις ἦν, ὡς εἰκός,

allʼ eoiken Markellos, ton en autǭ tǭ theǭ logon, kathʼ hon logikos noeitai, touton einai phaskein ton huion; hōste einai auton heautou patera, kai au palin auton heautou huion. epakouson goun tōn autou phōnōn, diʼ hōn touton graphei ton tropon pro gar tēs dēmiourgias apasēs hēsychia tis ēn, hōs eikos,

But Marcellus seems to say that the Word in God himself, by which he is understood as rational, is the Son; so that he is his own father and in turn his own son. Hear, at any rate, his words, in which he writes in this way: “For before all creation there was a kind of quiet, as is likely,

Notes and citation

Summary: Marcellus's view makes God his own father and son.

Quotation of Marcellus (see Against Marcellus 2.2.26), continued in the next section.

Topics: Trinity, Heresy, Monarchianism and Sabellianism

Cite (SBL): Eusebius, Eccl. theol. 2.3.1 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/2-3-1). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/2-3-1

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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.

2.3.2Klostermann

ὄντος ἐν τῷ θεῷ τοῦ λόγου. εἰ γὰρ ποιητὴν ἁπάντων τὸν θεὸν Ἀστέριος πεπίστευκεν εἶναι, δῆλον ὅτι συνομολογήσει ἡμῖν καὶ αὐτὸς τὸν μὲν ἀεὶ ὑπάρχειν, μηδεπώποτε ἀρχὴν τοῦ εἶναι λαβόντα, τὰ δὲ γεγενῆσθαί τε ὑπʼ αὐτοῦ καὶ ἐξ οὐκ ὄντων γεγενῆσθαι. ὁρᾷς ὅπως τὸν θεὸν ἄναρχον ὑποστησάμενος τὸν λόγον ἐν αὐτῷ ὄντα ἐν ἡσυχίᾳ εἶναι πρὸ τῆς δημιουργίας ἔφη· καὶ προϊὼν ἑξῆς ἐπιλέγει εἰ τοίνυν τοῦτο πιστεύοι, ἀνάγκη αὐτὸν κἀκεῖνο συνομολογεῖν ὅτι πλὴν θεοῦ οὐδὲν ἕτερον ἦν. εἶχεν οὖν τὴν οἰκείαν δόξαν ὁ λόγος, ὢν ἐν τῷ πατρί.

ontos en tǭ theǭ tou logou. ei gar poiētēn hapantōn ton theon Asterios pepisteuken einai, dēlon hoti synomologēsei hēmin kai autos ton men aei hyparchein, mēdepōpote archēn tou einai labonta, ta de gegenēsthai te hypʼ autou kai ex ouk ontōn gegenēsthai. horąs hopōs ton theon anarchon hypostēsamenos ton logon en autǭ onta en hēsychią einai pro tēs dēmiourgias ephē; kai proïōn hexēs epilegei ei toinyn touto pisteuoi, anankē auton kakeino synomologein hoti plēn theou ouden heteron ēn. eichen oun tēn oikeian doxan ho logos, ōn en tǭ patri.

the Word being in God. For if Asterius has believed that God is maker of all things, it is clear that he too will agree with us that God always exists, never having received a beginning of being, and that the others came into being by him and came into being from nothing.” You see how, supposing God to be without beginning, he said that the Word in him was in quiet before creation; and going on next he adds: “If, then, he believes this, he must also agree that besides God there was nothing else. The Word, then, had his own glory, being in the Father.”

Notes and citation

Summary: Marcellus says the Word rested in God before creation and had glory only by being in the Father.

Quotations of Marcellus (see Against Marcellus 2.2.26–27).

Notes on the original text

Digital text corrected (repeated word): ἐπιλέγει ἐπιλέγει → ἐπιλέγει.

Topics: Christology, Heresy, Monarchianism and Sabellianism

Cite (SBL): Eusebius, Eccl. theol. 2.3.2 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/2-3-2). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/2-3-2

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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.

2.3.3Klostermann

ἐντεῦθεν εἰκότως καὶ ἀίδιον, τοῦτʼ ἔστιν ἀγένητον, εἶναί φησιν τὸν λόγον, ὧδε γράφων ἀκούεις τοίνυν τῆς συμφωνίας τοῦ ἁγίου πνεύματος, διὰ πολλῶν καὶ διαφόρων προσώπων τῇ τοῦ λόγου μαρτυρούσης ἀιδιότητι; καὶ πάλιν καὶ διὰ τοῦτο ἄρχεται μὲν ἀπὸ τῆς ἀιδιότητος τοῦ λόγου, »ἐν ἀρχῇ ἦν ὁ λόγος« λέγων »καὶ ὁ λόγος ἦν πρὸς τὸν θεόν, καὶ θεὸς ἦν ὁ λόγος«. τρισὶν ἐπαλλήλοις μαρτυρίαις χρώμενος τὴν ἀιδιότητα τοῦ λόγου δεικνύναι βούλεται.

enteuthen eikotōs kai aidion, toutʼ estin agenēton, einai phēsin ton logon, hōde graphōn akoueis toinyn tēs symphōnias tou hagiou pneumatos, dia pollōn kai diaphorōn prosōpōn tę̄ tou logou martyrousēs aidiotēti? kai palin kai dia touto archetai men apo tēs aidiotētos tou logou, »en archę̄ ēn ho logos« legōn »kai ho logos ēn pros ton theon, kai theos ēn ho logos«. trisin epallēlois martyriais chrōmenos tēn aidiotēta tou logou deiknynai bouletai.

Hence, rightly, he also says the Word is eternal, that is, unbegotten, writing thus: “Do you hear, then, the agreement of the Holy Spirit, testifying through many different persons to the eternity of the Word?” And again: “And for this reason he begins from the eternity of the Word, saying, ‘In the beginning was the Word, and the Word was with God, and the Word was God.’ Using three successive testimonies, he wants to show the eternity of the Word.”

John 1:1 (quotation, high confidence)

Notes and citation

Summary: Marcellus calls the Word eternal, which Eusebius takes to mean unbegotten.

Quotations of Marcellus (see Against Marcellus 2.2.2–3). John 1:1.

Topics: Christology, Monarchianism and Sabellianism

Cite (SBL): Eusebius, Eccl. theol. 2.3.3 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/2-3-3). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/2-3-3

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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.

2.3.4Klostermann

ὅπως δὲ ἡνῶσθαι τῷ θεῷ καὶ συναγέννητον εἶναι αὐτῷ τὸν λόγον ἔφασκεν, πάρεστιν αὐτοῦ ἐπακοῦσαι ὧδέ πη λέγοντος τὴν μὲν κατὰ σάρκα οἰκονομίαν τῷ ἀνθρώπῳ διαφέρειν γινώσκομεν, τὴν δὲ κατὰ πνεῦμα ἀιδιότητα ἡνῶσθαι τῷ πατρὶ πεπιστεύκαμεν.

hopōs de hēnōsthai tǭ theǭ kai synagennēton einai autǭ ton logon ephasken, parestin autou epakousai hōde pē legontos tēn men kata sarka oikonomian tǭ anthrōpǭ diapherein ginōskomen, tēn de kata pneuma aidiotēta hēnōsthai tǭ patri pepisteukamen.

And how he said that the Word is united to God and co-unbegotten with him, one can hear him saying something like this: “We know that the dispensation according to the flesh belongs to the man, but we have believed that the eternity according to the spirit is united to the Father.”

Notes and citation

Summary: Marcellus says the Word's eternity is united to the Father.

Quotation of Marcellus (see Against Marcellus 2.2.14).

Notes on the original text

Digital text corrected (page-break mark): πεπιστεύκαμεν. | → πεπιστεύκαμεν..

Topics: Christology, Monarchianism and Sabellianism

Cite (SBL): Eusebius, Eccl. theol. 2.3.4 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/2-3-4). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/2-3-4

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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.

preface 2, chapter 4

2.4.1Klostermann

τοῦτον δὴ τὸν τρόπον ἐν τῷ θεῷ δοὺς εἶναι τὸν λόγον, ἓν καὶ ταὐτὸν εἶναι αὐτῷ ἑξῆς ἀποφαίνεται κατὰ λέξιν ὧδε γράφων εἰ μὲν γὰρ ἡ τοῦ πνεύματος ἐξέτασις γίγνοιτο μόνη, ἓν καὶ ταὐτὸν εἰκότως ἂν ὁ λόγος εἶναι τῷ θεῷ φαίνοιτο· εἰ δὲ ἡ κατὰ σάρκα προσθήκη ἐπὶ τοῦ σωτῆρος ἐξετάζοιτο, ἐνεργείᾳ ἡ θεότης μόνῃ πλατύνεσθαι δοκεῖ· ὥστε εἰκότως μονὰς ὄντως ἐστὶν ἀδιαίρετος.

touton dē ton tropon en tǭ theǭ dous einai ton logon, hen kai tauton einai autǭ hexēs apophainetai kata lexin hōde graphōn ei men gar hē tou pneumatos exetasis gignoito monē, hen kai tauton eikotōs an ho logos einai tǭ theǭ phainoito; ei de hē kata sarka prosthēkē epi tou sōtēros exetazoito, energeią hē theotēs monę̄ platynesthai dokei; hōste eikotōs monas ontōs estin adiairetos.

Having granted in this way that the Word is in God, he next declares that he is one and the same with him, writing word for word thus: “For if the examination were of the spirit alone, the Word would rightly appear to be one and the same with God; but if the addition according to the flesh in the Saviour were examined, the Godhead seems to be expanded by activity alone; so that it is rightly truly an indivisible monad.”

Notes and citation

Summary: Marcellus calls God and the Word one indivisible monad, expanded only by activity.

Quotation of Marcellus (see Against Marcellus 2.2.6).

Topics: Trinity, Heresy, Monarchianism and Sabellianism

Cite (SBL): Eusebius, Eccl. theol. 2.4.1 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/2-4-1). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/2-4-1

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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.

2.4.2Klostermann

καὶ πάλιν προϊών φησιν οὐ διὰ τὴν ἐν ἅπασιν οὖν λόγοις τε καὶ ἔργοις ἀκριβῆ συμφωνίαν, ὡς Ἀστέριος ἔφη, ὁ σωτὴρ λέγει »ἐγὼ καὶ ὁ πατὴρ ἕν ἐσμεν«· ἀλλὰ διότι ἀδύνατόν ἐστιν ἢ λόγον θεοῦ ἢ θεὸν τοῦ ἑαυτοῦ μερίζεσθαι λόγου. εἰ δὴ οὖν ἓν καὶ ταὐτὸν ἦν ὁ θεὸς καὶ ὁ ἐν αὐτῷ λόγος, ὡς δοκεῖ Μαρκέλλῳ, ὁ ἐν τῇ ἁγίᾳ παρθένῳ γενόμενος καὶ σαρκωθεὶς καὶ ἐνανθρωπήσας καὶ παθὼν τὰ ἀναγεγραμμένα καὶ ἀποθανὼν ὑπὲρ τῶν ἁμαρτιῶν ἡμῶν αὐτὸς ἦν ὁ ἐπὶ πάντων θεός· ὃ δὴ τολμήσαντα φάναι τὸν Σαβέλλιον ἡ ἐκκλησία τοῦ θεοῦ ἐν ἀθέοις καὶ βλασφήμοις κατέλεξεν.

kai palin proïōn phēsin ou dia tēn en hapasin oun logois te kai ergois akribē symphōnian, hōs Asterios ephē, ho sōtēr legei »egō kai ho patēr hen esmen«; alla dioti adynaton estin ē logon theou ē theon tou heautou merizesthai logou. ei dē oun hen kai tauton ēn ho theos kai ho en autǭ logos, hōs dokei Markellǭ, ho en tę̄ hagią parthenǭ genomenos kai sarkōtheis kai enanthrōpēsas kai pathōn ta anagegrammena kai apothanōn hyper tōn hamartiōn hēmōn autos ēn ho epi pantōn theos; ho dē tolmēsanta phanai ton Sabellion hē ekklēsia tou theou en atheois kai blasphēmois katelexen.

And again, going on, he says: “So it is not because of the exact agreement in all words and deeds, as Asterius said, that the Saviour says, ‘I and the Father are one,’ but because it is impossible either for the Word of God or for God to be separated from his own Word.” If, then, God and the Word in him were one and the same, as Marcellus thinks, the one who came to be in the holy Virgin and became flesh and became man and suffered what is recorded and died for our sins was himself the God over all; which, when Sabellius dared to say it, the church of God listed him among the godless and blasphemers.

John 10:30 (quotation, high confidence) · 1 Cor 15:3 (echo, low confidence)

Notes and citation

Summary: If God and his Word are one, the God over all was born and died, as Sabellius taught.

Quotation of Marcellus (see Against Marcellus 2.2.16). John 10:30; 1 Cor 15:3.

Topics: Christology, Trinity, Heresy, Monarchianism and Sabellianism

Cite (SBL): Eusebius, Eccl. theol. 2.4.2 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/2-4-2). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/2-4-2

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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.

preface 2, chapter 5

2.5.1Klostermann

εἰ δὲ λέγοι Μάρκελλος τὸν λόγον εἶναι τοῦ θεοῦ τὸν σαρκωθέντα, ἀλλʼ ἀχώριστον αὐτὸν ὡρίσατο εἶναι τοῦ θεοῦ μονάδα δοὺς ἀδιαίρετον, καὶ μίαν ὑπόστασιν τοῦ θεοῦ καὶ τοῦ ἐν αὐτῷ λόγου, ὡς μηδʼ ἕτερον νοεῖν τὸν ἐνανθρωπήσαντα κατʼ αὐτὸν ἢ τὸν ἐπὶ πάντων θεόν. εἰ δὲ μονάς ἐστιν ἀδιαίρετος, ἕν τε καὶ ταὐτὸν ὁ θεὸς καὶ ὁ ἐν αὐτῷ λόγος, καὶ τίνα ἂν εἴποι τις πατέρα, τίνα δὲ υἱόν, ἑνὸς ὄντος τοῦ ὑποκειμένου; οὕτω μὲν δὴ Μάρκελλος υἱοπάτορα τὸν ἕνα καὶ τὸν αὐτὸν εἰσάγων τὸν Σαβέλλιον ἀνενέου.

ei de legoi Markellos ton logon einai tou theou ton sarkōthenta, allʼ achōriston auton hōrisato einai tou theou monada dous adiaireton, kai mian hypostasin tou theou kai tou en autǭ logou, hōs mēdʼ heteron noein ton enanthrōpēsanta katʼ auton ē ton epi pantōn theon. ei de monas estin adiairetos, hen te kai tauton ho theos kai ho en autǭ logos, kai tina an eipoi tis patera, tina de huion, henos ontos tou hypokeimenou? houtō men dē Markellos huiopatora ton hena kai ton auton eisagōn ton Sabellion aneneou.

And if Marcellus should say that it was the Word of God that became flesh, yet he defined him as inseparable from God, granting an indivisible monad and one hypostasis of God and the Word in him, so that on his view one must think the one who became man to be no other than the God over all. And if there is an indivisible monad, and God and the Word in him are one and the same, whom could one call Father and whom Son, when the subject is one? So Marcellus, introducing the one and same as Son-Father, renewed Sabellius.

Notes and citation

Summary: One indivisible hypostasis of God and Word leaves no Father or Son, only Sabellius's Son-Father.

Notes on the original text

Digital text corrected (OCR slips; page-break mark): τὸν σαρκωθέντα. ἅλʼ ἀκώοιστον αὐτὸν ὡρίσατο εἶναι τοῦ θεοῦ μοναδα → τὸν σαρκωθέντα, ἀλλʼ ἀχώριστον αὐτὸν ὡρίσατο εἶναι τοῦ θεοῦ μονάδα; τὸν Σαβέλλιον ἀνενέου. | → τὸν Σαβέλλιον ἀνενέου..

Topics: Trinity, Heresy, Monarchianism and Sabellianism

Cite (SBL): Eusebius, Eccl. theol. 2.5.1 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/2-5-1). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/2-5-1

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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.

preface 2, chapter 6

2.6.1Klostermann

ἡ δὲ ἐκκλησία τοῦ θεοῦ καὶ τὴν μονάδα τὴν ἀδιαίρετον γνωρίζει, μίαν ἀρχὴν ὁμολογοῦσα, τὸν ἕνα καὶ ἀγένητον καὶ ἄναρχον θεόν· καὶ τὸν ἐξ αὐτοῦ δὲ γεννηθέντα μονογενῆ υἱόν, ἀκριβῶς ὄντα καὶ ζῶντα καὶ ὑφεστῶτα, σωτῆρα ἐπιγράφεται, οὐκ ἄναρχον ὄντα οὐδὲ ἀγέννητον, ἵνα μὴ δύο ἀρχὰς καὶ δύο θεοὺς ὑποστήσηται, ἐξ αὐτοῦ δὲ γεννηθέντα τοῦ πατρὸς καὶ ἀρχὴν ἔχοντα τὸν γεγεννηκότα.

hē de ekklēsia tou theou kai tēn monada tēn adiaireton gnōrizei, mian archēn homologousa, ton hena kai agenēton kai anarchon theon; kai ton ex autou de gennēthenta monogenē huion, akribōs onta kai zōnta kai hyphestōta, sōtēra epigraphetai, ouk anarchon onta oude agennēton, hina mē dyo archas kai dyo theous hypostēsētai, ex autou de gennēthenta tou patros kai archēn echonta ton gegennēkota.

But the church of God both knows the indivisible monad, confessing one first principle, the one God, unbegotten and without beginning; and it enrols itself under the only-begotten Son begotten from him, truly existing and living and subsisting, as Saviour, who is not without beginning nor unbegotten, so that it may not set up two first principles and two gods, but was begotten from the Father himself and has the one who begot him as his first principle.

Notes and citation

Summary: The church confesses one unbegotten principle and a subsisting Son who has the Father as his source.

Eusebius's statement that the Son is not “without beginning” (ἄναρχος) means that the Father is his source; translated as written.

Topics: Trinity, Christology

Cite (SBL): Eusebius, Eccl. theol. 2.6.1 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/2-6-1). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/2-6-1

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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.

2.6.2Klostermann

διὸ πιστεύειν παρείληφεν εἰς ἕνα θεὸν πατέρα παντοκράτορα καὶ εἰς τὸν κύριον ἡμῶν Ἰησοῦν Χριστόν, τὸν μονογενῆ τοῦ θεοῦ υἱόν, τῆς ἁγίας ταύτης καὶ μυστικῆς πίστεως τὴν ἐν Χριστῷ παρεχούσης ἀναγέννησιν τοῖς διʼ αὐτῆς φωτιζομένοις. ἀλλὰ τὴν μονάδα φησὶν Μάρκελλος ἐνεργείᾳ πλατύνεσθαι, ‹ὂ› ἐπὶ μὲν σωμάτων χώραν ἔχει, ἐπὶ δὲ τῆς ἀσωμάτου καὶ ἀλέκτου καὶ ἀνεκφράστου οὐσίας οὐκέτι.

dio pisteuein pareilēphen eis hena theon patera pantokratora kai eis ton kyrion hēmōn Iēsoun Christon, ton monogenē tou theou huion, tēs hagias tautēs kai mystikēs pisteōs tēn en Christǭ parechousēs anagennēsin tois diʼ autēs phōtizomenois. alla tēn monada phēsin Markellos energeią platynesthai, ‹o› epi men sōmatōn chōran echei, epi de tēs asōmatou kai alektou kai anekphrastou ousias ouketi.

Therefore it has received the faith in one God, the Father Almighty, and in our Lord Jesus Christ, the only-begotten Son of God, this holy and mystical faith granting rebirth in Christ to those enlightened through it. But Marcellus says the monad is expanded by activity, which has a place in bodies, but no longer in the bodiless, ineffable and inexpressible substance.

Notes and citation

Summary: The baptismal creed confesses Father and Son; “expansion” applies to bodies, not to God.

“Enlightened” refers to baptism. “which” (ὃ) is the editor's supplement.

Topics: Baptism, Trinity, Monarchianism and Sabellianism

Cite (SBL): Eusebius, Eccl. theol. 2.6.2 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/2-6-2). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/2-6-2

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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.

2.6.3Klostermann

οὐδὲ γὰρ ἐν τῷ ἐνεργεῖν πλατύνεται οὐδʼ ἐν τῷ μὴ ἐνεργεῖν συστέλλεται, οὐδʼ ὅλως ὁμοίως ἀνθρώποις ἐνεργεῖ οὐδʼ ὁμοίως ἀνθρώποις κινεῖται· μονὰς δὲ ὢν ἀδιαίρετος ὁ θεὸς τὸν μονογενῆ αὐτοῦ υἱὸν ἐξ ἑαυτοῦ ἐγέννα, οὐ διαιρούμενος οὐδʼ ἀλλοίωσιν ἢ τροπὴν ἢ ῥοὴν ἢ τι πάθος ὑπομένων.

oude gar en tǭ energein platynetai oudʼ en tǭ mē energein systelletai, oudʼ holōs homoiōs anthrōpois energei oudʼ homoiōs anthrōpois kineitai; monas de ōn adiairetos ho theos ton monogenē autou huion ex heautou egenna, ou diairoumenos oudʼ alloiōsin ē tropēn ē rhoēn ē ti pathos hypomenōn.

For he is not expanded in acting nor contracted in not acting, nor does he act at all like men or move like men; but God, being an indivisible monad, begot his only-begotten Son from himself, not being divided nor undergoing alteration or change or flux or any passion.

Notes and citation

Summary: God begot the Son without division, change or passion.

Topics: Trinity, Christology

Cite (SBL): Eusebius, Eccl. theol. 2.6.3 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/2-6-3). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/2-6-3

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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.

2.6.4Klostermann

οὐδὲ γὰρ προστάττων οὐδʼ ἐγκελευόμενος οὐδὲ νομοθετῶν, ὁμοίως ἀνθρώποις γλώττῃ καὶ χείλεσιν λαλῶν, ταῦτα πράττει, οὐδέ γε ἀφορῶν εἰς τὴν τοῦ παντὸς διακόσμησιν ὁμοίως ἡμῖν ὀφθαλμοῖς χρώμενος ἐνατενίζει, ὁπότε καὶ »τὰ μὴ ὄντα« προλαβὼν ἀρρήτῳ καὶ θεϊκῇ δυνάμει ὡς ἤδη ὄντα καὶ ὑφεστῶτα θεωρεῖ.

oude gar prostattōn oudʼ enkeleuomenos oude nomothetōn, homoiōs anthrōpois glōttę̄ kai cheilesin lalōn, tauta prattei, oude ge aphorōn eis tēn tou pantos diakosmēsin homoiōs hēmin ophthalmois chrōmenos enatenizei, hopote kai »ta mē onta« prolabōn arrētǭ kai theïkę̄ dynamei hōs ēdē onta kai hyphestōta theōrei.

For when he commands or gives orders or legislates, he does not do these things speaking with tongue and lips like men; nor, looking upon the ordering of the universe, does he gaze using eyes like us, since he foresees by unspeakable and divine power even “the things that are not” as already existing and subsisting.

Rom 4:17 (allusion, medium confidence)

Notes and citation

Summary: God does not speak or see like men, but foresees by divine power.

Rom 4:17.

Cite (SBL): Eusebius, Eccl. theol. 2.6.4 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/2-6-4). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/2-6-4

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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.

2.6.5Klostermann

ἀλλʼ οὐδὲ ποιῶν καὶ δημιουργῶν ὁμοίως τοῖς παρʼ ἡμῖν τεχνίταις προϋποκειμένην ὕλην λαβὼν χερσὶν καὶ δακτύλοις τεκταίνεται, ἀρρήτῳ δὲ πάλιν καὶ ἀκαταλήπτῳ δυνάμει ἐξ οὐκ ὄντων εἰς τὸ εἶναι τὴν τῶν γενητῶν ἁπάντων ὑπεστήσατο οὐσίαν. εἰ δὴ οὖν πάντα λόγοις ἡμῖν ἀρρήτοις καὶ ἀσυλλογίστοις ἐποίει, τί δὴ χρὴ ἀγωνιᾶν, μὴ ὁμοίως τοῖς θνητοῖς ζῴοις πάθος τι περὶ αὐτὸν εἴποιμεν γεγονέναι ἐπὶ τῇ τοῦ υἱοῦ γεννήσει, ἣν ὑπὲρ πάντα καὶ πρὸ πάντων ὑπέστη, οὐ κατά τι τῶν τῇ θνητῶν φύσει συνεγνωσμένων, κατὰ δὲ τὸν αὐτῷ μόνῳ γνωριζόμενον τρόπον;

allʼ oude poiōn kai dēmiourgōn homoiōs tois parʼ hēmin technitais proÿpokeimenēn hylēn labōn chersin kai daktylois tektainetai, arrētǭ de palin kai akatalēptǭ dynamei ex ouk ontōn eis to einai tēn tōn genētōn hapantōn hypestēsato ousian. ei dē oun panta logois hēmin arrētois kai asyllogistois epoiei, ti dē chrē agōnian, mē homoiōs tois thnētois zǭois pathos ti peri auton eipoimen gegonenai epi tę̄ tou huiou gennēsei, hēn hyper panta kai pro pantōn hypestē, ou kata ti tōn tę̄ thnētōn physei synegnōsmenōn, kata de ton autǭ monǭ gnōrizomenon tropon?

Nor, in making and fashioning, does he take pre-existing matter like our craftsmen and work it with hands and fingers, but again by unspeakable and incomprehensible power he made the substance of all created things subsist from nothing into being. If, then, he made all things in ways unspeakable and unreckonable to us, why must we be anxious lest we say some passion like that of mortal animals happened to him in the generation of the Son, which he made subsist beyond all and before all, not according to anything known to mortal nature, but in the manner known to him alone?

Notes and citation

Summary: As God creates beyond our understanding, he begets the Son without passion in a way known only to him.

Notes on the original text

Digital text corrected (page-break mark; stop for comma): ἐποίει. τί δὴ → ἐποίει, τί δὴ; γεγονέναι | ἐπὶ → γεγονέναι ἐπὶ.

Topics: Christology, Trinity

Cite (SBL): Eusebius, Eccl. theol. 2.6.5 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/2-6-5). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/2-6-5

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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.

preface 2, chapter 7

2.7.1Klostermann

ἀλλὰ φοβῇ, ὦ ἄνθρωπε, μὴ δύο ὑποστάσεις ὁμολογήσας δύο ἀρχὰς εἰσαγάγεις καὶ τῆς μοναρχικῆς θεότητος ἐκπέσοις; μάνθανε τοίνυν ὡς ἑνὸς ὄντος ἀνάρχου καὶ ἀγεννήτου θεοῦ τοῦ δὲ υἱοῦ ἐξ αὐτοῦ γεγεννημένου, μία ἔσται ἀρχὴ μοναρχία τε καὶ βασιλεία μία, ἐπεὶ καὶ αὐτὸς ὁ υἱὸς ἀρχὴν ἐπιγράφεται τὸν αὐτοῦ πατέρα. »κεφαλὴ γὰρ Χριστοῦ ὁ θεὸς« κατὰ τὸν ἀπόστολον.

alla phobę̄, ō anthrōpe, mē dyo hypostaseis homologēsas dyo archas eisagageis kai tēs monarchikēs theotētos ekpesois? manthane toinyn hōs henos ontos anarchou kai agennētou theou tou de huiou ex autou gegennēmenou, mia estai archē monarchia te kai basileia mia, epei kai autos ho huios archēn epigraphetai ton autou patera. »kephalē gar Christou ho theos« kata ton apostolon.

But are you afraid, man, that by confessing two hypostases you may introduce two first principles and fall away from the monarchic Godhead? Learn, then, that since there is one God without beginning and unbegotten, and the Son is begotten from him, there will be one first principle and one monarchy and kingdom, since the Son himself also enrols his own Father as his first principle. For “the head of Christ is God,” according to the apostle.

1 Cor 11:3 (quotation, high confidence)

Notes and citation

Summary: Two hypostases do not mean two first principles, since the Son has the Father as his principle.

1 Cor 11:3.

Notes on the original text

Digital text corrected (stop for comma; stray stop): ἀλλὰ φοβῇ. ὦ ἄνθρωπε → ἀλλὰ φοβῇ, ὦ ἄνθρωπε; μάνθανε τοίνυν ὡς. ἑνὸς → μάνθανε τοίνυν ὡς ἑνὸς.

Topics: Trinity

Cite (SBL): Eusebius, Eccl. theol. 2.7.1 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/2-7-1). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/2-7-1

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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.

2.7.2Klostermann

ἀλλὰ ἀγωνιᾶς, μὴ δύο θεοὺς ἀνάγκη ‹εἴη› παραδέξασθαι τὸν δύο ὑποστάσεις πατρὸς καὶ υἱοῦ εἶναι ὁμολογοῦντα; ἀλλὰ καὶ τοῦτο γίνωσκε, ὡς ὁ δύο δοὺς ὑποστάσεις πατρὸς καὶ υἱοῦ οὐκ ἀναγκάζεται δύο πατέρας εἰπεῖν, οὐδὲ δύο υἱούς, ἀλλὰ τὸν μὲν ἕνα πατέρα δώσει, τὸν δὲ ἕτερον υἱόν. κατὰ τὸν αὐτὸν οὖν τρόπον, οὐ δύο θεοὺς ἀνάγκη δοῦναι τὸν τὰς δύο ὑποστάσεις τιθέντα.

alla agōnias, mē dyo theous anankē ‹eiē› paradexasthai ton dyo hypostaseis patros kai huiou einai homologounta? alla kai touto ginōske, hōs ho dyo dous hypostaseis patros kai huiou ouk anankazetai dyo pateras eipein, oude dyo huious, alla ton men hena patera dōsei, ton de heteron huion. kata ton auton oun tropon, ou dyo theous anankē dounai ton tas dyo hypostaseis tithenta.

But are you anxious lest the one who confesses that there are two hypostases of Father and Son must accept two gods? Know this too, that the one who grants two hypostases of Father and Son is not compelled to speak of two fathers, or two sons, but will grant that one is Father and the other Son. In the same way, then, the one who sets two hypostases is not compelled to grant two gods.

Notes and citation

Summary: Two hypostases of Father and Son no more imply two gods than two fathers.

“must” (εἴη) is the editor's supplement.

Topics: Trinity

Cite (SBL): Eusebius, Eccl. theol. 2.7.2 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/2-7-2). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/2-7-2

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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.

2.7.3Klostermann

οὐδὲ γὰρ ἰσοτίμους αὐτὰς ὁριζόμεθα οὐδʼ ἄμφω ἀνάρχους καὶ ἀγεννήτους, ἀλλὰ μίαν μὲν τὴν ἀγέννητον καὶ ἄναρχον, θατέραν δὲ γεννητὴν καὶ ἀρχὴν τὸν πατέρα κεκτημένην. διὸ καὶ αὐτὸς ὁ υἱὸς καὶ ἑαυτοῦ εἶναι θεὸν τὸν αὐτοῦ πατέρα διδάσκει, ἐν οἷς φησιν »ἀνέρχομαι πρὸς τὸν πατέρα μου καὶ πατέρα ὑμῶν καὶ θεόν μου καὶ θεὸν ὑμῶν«.

oude gar isotimous autas horizometha oudʼ amphō anarchous kai agennētous, alla mian men tēn agennēton kai anarchon, thateran de gennētēn kai archēn ton patera kektēmenēn. dio kai autos ho huios kai heautou einai theon ton autou patera didaskei, en hois phēsin »anerchomai pros ton patera mou kai patera hymōn kai theon mou kai theon hymōn«.

For we do not define them as equal in honour, nor both without beginning and unbegotten, but one as unbegotten and without beginning, and the other as begotten and having the Father as its first principle. Therefore the Son himself teaches that his own Father is his God too, where he says, “I am ascending to my Father and your Father, and my God and your God.”

John 20:17 (quotation, high confidence)

Notes and citation

Summary: The two hypostases are not equal in honour; the Father is the Son's God.

John 20:17. Eusebius's statement that the hypostases are not equal in honour (ἰσότιμοι) is translated as written.

Topics: Trinity, Christology

Cite (SBL): Eusebius, Eccl. theol. 2.7.3 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/2-7-3). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/2-7-3

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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.

2.7.4Klostermann

ὁ μὲν δὴ θεὸς καὶ πατὴρ καὶ αὐτοῦ τοῦ υἱοῦ θεὸς ὢν δείκνυται·

ho men dē theos kai patēr kai autou tou huiou theos ōn deiknytai;

So God the Father is shown to be God of the Son himself too;

Notes and citation

Summary: The Father is shown to be the Son's God.

Topics: Trinity

Cite (SBL): Eusebius, Eccl. theol. 2.7.4 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/2-7-4). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/2-7-4

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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.

2.7.5Klostermann

διὸ δὴ εἷς θεὸς τῇ ἐκκλησίᾳ τοῦ υἱοῦ κηρύττεται. ὁ δὲ υἱός, ὅτε μὲν αὐτὸς παραβάλλεται τῷ πατρί, οὐκέτʼ ἔσται καὶ αὐτοῦ τοῦ πατρὸς θεός, ἀλλʼ υἱὸς μονογενὴς καὶ ἀγαπητὸς αὐτοῦ καὶ »εἰκὼν τοῦ θεοῦ τοῦ ἀοράτου« καὶ »ἀπαύγασμα« τῆς πατρικῆς δόξης, σέβει τε καὶ προσκυνεῖ καὶ δοξάζει τὸν ἑαυτοῦ πατέρα θεὸν αὐτὸν καὶ ἑαυτοῦ ἐπιγραφόμενος (‹ᾧ› καὶ εὔχεσθαι ἀναγέγραπται, ᾧ καὶ εὐχαριστεῖ, ᾧ καὶ »ὑπήκοος μέχρις θανάτου« γίνεται),

dio dē heis theos tę̄ ekklēsią tou huiou kēryttetai. ho de huios, hote men autos paraballetai tǭ patri, ouketʼ estai kai autou tou patros theos, allʼ huios monogenēs kai agapētos autou kai »eikōn tou theou tou aoratou« kai »apaugasma« tēs patrikēs doxēs, sebei te kai proskynei kai doxazei ton heautou patera theon auton kai heautou epigraphomenos (‹hǭ› kai euchesthai anagegraptai, hǭ kai eucharistei, hǭ kai »hypēkoos mechris thanatou« ginetai),

therefore one God is proclaimed to the church of the Son. And the Son, when he is compared with the Father, will no longer be God of the Father too, but his only-begotten and beloved Son and “image of the invisible God” and “radiance” of the Father's glory; and he reverences and worships and glorifies his own Father, enrolling him as his own God (to whom he is recorded to pray, to whom he gives thanks, to whom he becomes “obedient to death”),

Col 1:15 (quotation, high confidence) · Heb 1:3 (quotation, high confidence) · Phil 2:8 (quotation, high confidence)

Notes and citation

Summary: The Son, compared with the Father, is his image who worships and obeys him as his God.

Col 1:15; Heb 1:3; Phil 2:8. “to whom” (ᾧ) is the editor's supplement.

Notes on the original text

Digital text corrected (OCR slip; page-break mark; stop for comma): τῷ πατρί. οὐκέτʼ → τῷ πατρί, οὐκέτʼ; ἀοράτους« → ἀοράτου«; γίνεται), | → γίνεται),.

Topics: Trinity, Christology

Cite (SBL): Eusebius, Eccl. theol. 2.7.5 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/2-7-5). (abbreviation not yet checked)

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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.

2.7.6Klostermann

ὁμολογεῖ τε ζῆν »διὰ τὸν πατέρα« καὶ μηδὲν δύνασθαι πράττειν ἄνευ τοῦ πατρὸς καὶ μὴ τὸ ἑαυτοῦ θέλημα ποιεῖν ἀλλὰ τὸ τοῦ πατρός. λέγει δʼ οὖν αὐταῖς συλλαβαῖς »ὅτι καταβέβηκα ἐκ τοῦ οὐρανοῦ οὐχ ἵνα ποιήσω τὸ θέλημα τὸ ἐμὸν ἀλλὰ τὸ θέλημα τοῦ πέμψαντός με«, καὶ αὖθις »οὐ δύναμαι ἐγὼ ποιεῖν ἀπʼ ἐμαυτοῦ οὐδέν· καθὼς ἀκούω κρίνω, καὶ ἡ κρίσις ἡ ἐμὴ δικαία ἐστίν, ὅτι οὐ ζητῶ τὸ θέλημα τὸ ἐμὸν ἀλλὰ τὸ θέλημα τοῦ πέμψαντός με«. καὶ ὅτι γε ἕτερος ἦν ὁ πέμψας αὐτὸν παρʼ αὐτὸν παρίστησιν ἑξῆς λέγων »ἐὰν ἐγὼ μαρτυρῶ περὶ ἐμαυτοῦ, ἡ μαρτυρία μου οὐκ ἔστιν ἀληθής·

homologei te zēn »dia ton patera« kai mēden dynasthai prattein aneu tou patros kai mē to heautou thelēma poiein alla to tou patros. legei dʼ oun autais syllabais »hoti katabebēka ek tou ouranou ouch hina poiēsō to thelēma to emon alla to thelēma tou pempsantos me«, kai authis »ou dynamai egō poiein apʼ emautou ouden; kathōs akouō krinō, kai hē krisis hē emē dikaia estin, hoti ou zētō to thelēma to emon alla to thelēma tou pempsantos me«. kai hoti ge heteros ēn ho pempsas auton parʼ auton paristēsin hexēs legōn »ean egō martyrō peri emautou, hē martyria mou ouk estin alēthēs;

and he confesses that he lives “because of the Father,” and can do nothing without the Father, and does not do his own will but the Father's. He says, then, in these very syllables, “For I have come down from heaven not to do my own will but the will of him who sent me,” and again, “I can do nothing of myself; as I hear, I judge, and my judgment is just, because I do not seek my own will but the will of him who sent me.” And that the one who sent him was other than he, he shows next, saying, “If I bear witness about myself, my testimony is not true;

John 6:57 (quotation, high confidence) · John 6:38 (quotation, high confidence) · John 5:30–31 (quotation, high confidence)

Notes and citation

Summary: The Son lives because of the Father and does the will of the one who sent him.

John 6:57; John 6:38; John 5:30–31.

Notes on the original text

Digital text corrected (OCR slip): οὐ δύναμαι ἔχω ποιεῖν → οὐ δύναμαι ἐγὼ ποιεῖν.

Topics: Trinity, Christology

Cite (SBL): Eusebius, Eccl. theol. 2.7.6 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/2-7-6). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/2-7-6

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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.

2.7.7Klostermann

ἄλλος ἐστὶν ὁ μαρτυρῶν περὶ ἐμοῦ«. εἶτα μνημονεύσας τοῦ βαπτιστοῦ, τὸν πατέρα μάρτυρα εἶναι αὐτοῦ διδάσκει φάσκων »καὶ ὁ πέμψας με πατήρ, αὐτὸς μεμαρτύρηκεν περὶ ἐμοῦ«, καὶ προστίθησιν »εἰ ἠγαπᾶτέ με, ἐχάρητε ἂν ὅτι πορεύομαι πρὸς τὸν πατέρα· ὅτι ὁ πατήρ μου μείζων μού ἐστιν«.

allos estin ho martyrōn peri emou«. eita mnēmoneusas tou baptistou, ton patera martyra einai autou didaskei phaskōn »kai ho pempsas me patēr, autos memartyrēken peri emou«, kai prostithēsin »ei ēgapate me, echarēte an hoti poreuomai pros ton patera; hoti ho patēr mou meizōn mou estin«.

there is another who bears witness about me.” Then, having mentioned the Baptist, he teaches that the Father is his witness, saying, “And the Father who sent me has himself borne witness about me,” and he adds, “If you loved me, you would rejoice that I am going to the Father, because my Father is greater than I.”

John 5:32 (quotation, high confidence) · John 5:37 (quotation, high confidence) · John 14:28 (quotation, high confidence)

Notes and citation

Summary: The Father bears witness to the Son and is greater than he.

John 5:32, 37; John 14:28.

Notes on the original text

Digital text corrected (accent slip; stop for comma): ὁ μαρτυρῶν περὶ ἐμοὺ« → ὁ μαρτυρῶν περὶ ἐμοῦ«; μεμαρτύρηκεν περὶ ἐμοὺ« → μεμαρτύρηκεν περὶ ἐμοῦ«; εἰ ἠγαπᾶτέ με. ἐχάρητε → εἰ ἠγαπᾶτέ με, ἐχάρητε.

Topics: Trinity, Christology

Cite (SBL): Eusebius, Eccl. theol. 2.7.7 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/2-7-7). (abbreviation not yet checked)

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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.

2.7.8Klostermann

διʼ ὧν ἁπάντων ἕτερον ἑαυτὸν τοῦ πατρὸς δείκνυσιν. καὶ τὸ ὑπερέχον τῆς δόξης τοῦ πατρὸς παρίστησιν διὰ τοῦ τὸν μὲν ἀπεσταλκέναι λέγειν, ἑαυτὸν δὲ ἀπεστάλθαι καὶ ἐκ τοῦ οὐρανοῦ κατεληλυθέναι »οὐχ ἵνα ποιήσῃ τὸ θέλημα τὸ ἑαυτοῦ ἀλλὰ τὸ τοῦ πέμψαντος« αὐτόν. καὶ τί ἂν πρὸς ταῦτα φαίη Μάρκελλος, ἀκούων τοῦ κατεληλυθότος ἐξ οὐρανοῦ ταῦτα διδάσκοντος; οὐ γὰρ δήπου καὶ νῦν τὴν σάρκα τοῦ σωτῆρος ταῦτα φάσκειν ἐρεῖ· οὐ γὰρ ἡ σάρξ ἐκ τοῦ οὐρανοῦ κατελήλυθεν.

diʼ hōn hapantōn heteron heauton tou patros deiknysin. kai to hyperechon tēs doxēs tou patros paristēsin dia tou ton men apestalkenai legein, heauton de apestalthai kai ek tou ouranou katelēlythenai »ouch hina poiēsę̄ to thelēma to heautou alla to tou pempsantos« auton. kai ti an pros tauta phaiē Markellos, akouōn tou katelēlythotos ex ouranou tauta didaskontos? ou gar dēpou kai nyn tēn sarka tou sōtēros tauta phaskein erei; ou gar hē sarx ek tou ouranou katelēlythen.

By all these he shows himself to be other than the Father, and he shows the superiority of the Father's glory by saying that the Father sent and that he himself was sent and came down from heaven “not to do his own will but that of him who sent” him. And what would Marcellus say to this, hearing the one who came down from heaven teaching this? For surely he will not say now that the Saviour's flesh says this; for the flesh did not come down from heaven.

John 6:38 (quotation, high confidence)

Notes and citation

Summary: The one who came down from heaven to do the sender's will is other than the Father, and not the flesh.

John 6:38.

Topics: Trinity, Christology

Cite (SBL): Eusebius, Eccl. theol. 2.7.8 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/2-7-8). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/2-7-8

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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.

2.7.9Klostermann

τίνα τοίνυν ἐρεῖ τὸν ἐκ τοῦ οὐρανοῦ κατεληλυθότα καὶ ταῦτα διδάσκοντα; πότερα τὸν θεὸν αὐτὸν ἢ τὸν τούτῳ συνημμένον λόγον; ἀλλʼ εἰ λέγοι τὸν πατέρα, γυμνῶς ἀνακαλύψας τὸν Σαβέλλιον, αὐτὸς αὐτὸν ὁ σωτὴρ ἐψευσμένον ἀπελέγξει λέγων »καταβέβηκα ἐκ τοῦ οὐρανοῦ οὐχ ἵνα ποιήσω τὸ θέλημα τὸ ἐμὸν ἀλλὰ τὸ θέλημα τοῦ πέμψαντός με«,

tina toinyn erei ton ek tou ouranou katelēlythota kai tauta didaskonta? potera ton theon auton ē ton toutǭ synēmmenon logon? allʼ ei legoi ton patera, gymnōs anakalypsas ton Sabellion, autos auton ho sōtēr epseusmenon apelenxei legōn »katabebēka ek tou ouranou ouch hina poiēsō to thelēma to emon alla to thelēma tou pempsantos me«,

Whom, then, will he say came down from heaven and taught this? God himself, or the Word joined to him? But if he should say the Father, openly unveiling Sabellius, the Saviour himself will refute him as a liar, saying, “I have come down from heaven not to do my own will but the will of him who sent me,”

John 6:38 (quotation, high confidence)

Notes and citation

Summary: It cannot be the Father who came down, for the Son came to do the will of his sender.

John 6:38.

Topics: Trinity, Heresy

Cite (SBL): Eusebius, Eccl. theol. 2.7.9 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/2-7-9). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/2-7-9

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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.

2.7.10Klostermann

καὶ »οὐ δύναμαι ἐγὼ ἀπʼ ἐμαυτοῦ ποιεῖν οὐδέν· καθὼς ἀκούω κρίνω«, καὶ »οὐ ζητῶ τὸ θέλημα τὸ ἐμὸν ἀλλὰ τὸ θέλημα τοῦ πέμψαντός με«, καὶ »ὁ πατήρ μου μείζων μού ἐστιν«. ταῦτα γὰρ οἴεσθαι τὸν πατέρα φάσκειν ἐσχάτης ἂν εἴη μανίας.

kai »ou dynamai egō apʼ emautou poiein ouden; kathōs akouō krinō«, kai »ou zētō to thelēma to emon alla to thelēma tou pempsantos me«, kai »ho patēr mou meizōn mou estin«. tauta gar oiesthai ton patera phaskein eschatēs an eiē manias.

and “I can do nothing of myself; as I hear, I judge,” and “I do not seek my own will but the will of him who sent me,” and “my Father is greater than I.” For to think that the Father says this would be the height of madness.

John 5:30 (quotation, high confidence) · John 14:28 (quotation, high confidence)

Notes and citation

Summary: These sayings cannot be the Father's.

John 5:30; John 14:28.

Topics: Trinity

Cite (SBL): Eusebius, Eccl. theol. 2.7.10 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/2-7-10). (abbreviation not yet checked)

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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.

2.7.11Klostermann

εἰ δὲ τὸν ἐν τῷ θεῷ συμφυᾶ λόγον καὶ τὴν διάνοιαν αὐτοῦ, καθʼ ἣν λογίζεται καὶ ἔνδον ἐν ἑαυτῷ διανοεῖται, τὰ προκείμενα διεξιέναι φησίν, καὶ πῶς ἂν ἡ ἐνθύμησις τοῦ θεοῦ καὶ ἡ ἐν αὐτῷ διάνοια καταβέβηκεν ἐκ τοῦ οὐρανοῦ; πῶς δʼ ἐν τῇ σαρκὶ ᾗ ἀνείληφεν γενομένη ταῦτα διεξῄει; πῶς δʼ ‹ὁ› ἐν τῷ θεῷ λόγος ἐρεῖ καταβεβηκέναι »οὐχ ἵνα ποιήσῃ τὸ θέλημα αὐτοῦ ἀλλὰ τὸ τοῦ πέμψαντος« αὐτόν;

ei de ton en tǭ theǭ symphya logon kai tēn dianoian autou, kathʼ hēn logizetai kai endon en heautǭ dianoeitai, ta prokeimena diexienai phēsin, kai pōs an hē enthymēsis tou theou kai hē en autǭ dianoia katabebēken ek tou ouranou? pōs dʼ en tę̄ sarki hę̄ aneilēphen genomenē tauta diexę̄ei? pōs dʼ ‹ho› en tǭ theǭ logos erei katabebēkenai »ouch hina poiēsę̄ to thelēma autou alla to tou pempsantos« auton?

But if he says that the Word innate in God, and his mind, by which he reasons and thinks within himself, set out the things mentioned, how could God's thought and the mind in him have come down from heaven? How did it, having come to be in the flesh it assumed, set these things out? And how will the Word in God say he came down “not to do his own will but that of him who sent” him?

John 6:38 (quotation, high confidence)

Notes and citation

Summary: God's internal thought could not come down and speak of doing another's will.

John 6:38. “the” (ὁ) is the editor's supplement.

Notes on the original text

Digital text corrected (page-break mark): πέμψαντος« αὐτόν; | → πέμψαντος« αὐτόν;.

Topics: Christology, Heresy

Cite (SBL): Eusebius, Eccl. theol. 2.7.11 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/2-7-11). (abbreviation not yet checked)

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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.

2.7.12Klostermann

διὰ τούτων μὲν ὁ υἱὸς τοῦ θεοῦ τὸ πρὸς τὸν πατέρα σέβας ἑαυτοῦ παρίστησιν· ὅτε δὲ τῶν γεννητῶν ἁπάντων καθηγεῖται τῶν διʼ αὐτοῦ γεγενημένων, ὡς ἂν ἀπάντων ὑπάρχων σωτὴρ καὶ κύριος καὶ δημιουργός (»πάντα γὰρ διʼ αὐτοῦ ἐγένετο, καὶ χωρὶς αὐτοῦ ἐγένετο οὐδὲ ἕν«), τηνικαῦτα καὶ θεὸς καὶ δεσπότης καὶ σωτὴρ καὶ βασιλεὺς ἀναγορεύοιτο ἄν.

dia toutōn men ho huios tou theou to pros ton patera sebas heautou paristēsin; hote de tōn gennētōn hapantōn kathēgeitai tōn diʼ autou gegenēmenōn, hōs an apantōn hyparchōn sōtēr kai kyrios kai dēmiourgos (»panta gar diʼ autou egeneto, kai chōris autou egeneto oude hen«), tēnikauta kai theos kai despotēs kai sōtēr kai basileus anagoreuoito an.

By these the Son of God shows his reverence toward the Father; but when he presides over all begotten things that came into being through him, as being Saviour and Lord and Creator of all (“for all things came into being through him, and without him nothing came into being”), then he would be proclaimed God and Master and Saviour and King.

John 1:3 (quotation, high confidence)

Notes and citation

Summary: Toward creation the Son is proclaimed God, Lord and King.

John 1:3.

Topics: Christology

Cite (SBL): Eusebius, Eccl. theol. 2.7.12 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/2-7-12). (abbreviation not yet checked)

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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.

2.7.13Klostermann

διὸ καὶ σέβειν καὶ προσκυνεῖν καὶ τιμᾶν αὐτὸν οἷα θεὸν ἡ ἐκκλησία αὐτοῦ δεδίδακται, τοῦτο πράττειν παρʼ αὐτοῦ μαθοῦσα.

dio kai sebein kai proskynein kai timan auton hoia theon hē ekklēsia autou dedidaktai, touto prattein parʼ autou mathousa.

Therefore his church has been taught to reverence and worship and honour him as God, having learned to do this from him.

Notes and citation

Summary: The church worships the Son as God, as he taught.

Topics: Christology, Worship

Cite (SBL): Eusebius, Eccl. theol. 2.7.13 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/2-7-13). (abbreviation not yet checked)

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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.

2.7.14Klostermann

λέγει δʼ οὖν αὐτὸς ὁ σωτὴρ »οὐδὲ γὰρ ὁ πατὴρ κρίνει οὐδένα, ἀλλὰ τὴν ἅπασαν κρίσιν δέδωκεν τῷ υἱῷ, ἵνα πάντες τιμῶσιν τὸν υἱὸν καθὼς τιμῶσιν τὸν πατέρα«. διαρρήδην παρακελευόμενος τιμᾶν αὐτὸν μὴ ὁμοίως τοῖς προφήταις μηδʼ ὁμοίως ἀγγέλοις ἢ ταῖς τούτων διαφερούσαις δυνάμεσιν, ἀλλʼ αὐτῷ τῷ πατρὶ παραπλησίως. τοῦτο γὰρ αὐτὸς ὁ πατὴρ βουληθεὶς »πᾶσαν τὴν κρίσιν δέδωκεν τῷ υἱῷ, ἵνα πάντες τιμῶσιν αὐτὸν καθὼς τιμῶσι τὸν πατέρα«.

legei dʼ oun autos ho sōtēr »oude gar ho patēr krinei oudena, alla tēn hapasan krisin dedōken tǭ huiǭ, hina pantes timōsin ton huion kathōs timōsin ton patera«. diarrēdēn parakeleuomenos timan auton mē homoiōs tois prophētais mēdʼ homoiōs angelois ē tais toutōn diapherousais dynamesin, allʼ autǭ tǭ patri paraplēsiōs. touto gar autos ho patēr boulētheis »pasan tēn krisin dedōken tǭ huiǭ, hina pantes timōsin auton kathōs timōsi ton patera«.

For the Saviour himself says, “For the Father judges no one, but has given all judgment to the Son, so that all may honour the Son as they honour the Father,” expressly commanding that he be honoured not like the prophets, nor like angels or the powers that excel them, but like the Father himself. For the Father himself, wishing this, “has given all judgment to the Son, so that all may honour him as they honour the Father.”

John 5:22–23 (quotation, high confidence)

Notes and citation

Summary: The Son is to be honoured as the Father is honoured.

John 5:22–23.

Notes on the original text

Digital text corrected (stop for comma): κρίνει οὐδένα. ἀλλὰ → κρίνει οὐδένα, ἀλλὰ.

Topics: Christology, Worship

Cite (SBL): Eusebius, Eccl. theol. 2.7.14 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/2-7-14). (abbreviation not yet checked)

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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.

2.7.15Klostermann

ἃ δὴ καὶ Θωμᾶς ὁ Δίδυμος ἀκριβῶς ἐπιστάμενος, ἅτε τοῦ χοροῦ τῶν δώδεκα γεγονὼς μαθητῶν, λαμπροῖς ῥήμασιν καὶ θεὸν αὐτὸν καὶ κύριον ἐπεγράφετο λέγων »ὁ κύριός μου καὶ ὁ θεός μου«. διὸ δὴ καὶ ἡμᾶς προσήκει μόνον τὸν υἱὸν καὶ μηδένα ἕτερον θεϊκῇ τιμῇ σέβειν, καθὼς τιμῶμεν τὸν πατέρα. καὶ ἐν τούτῳ τοῦ πατρὸς διὰ τοῦ υἱοῦ τιμωμένου·

ha dē kai Thōmas ho Didymos akribōs epistamenos, hate tou chorou tōn dōdeka gegonōs mathētōn, lamprois rhēmasin kai theon auton kai kyrion epegrapheto legōn »ho kyrios mou kai ho theos mou«. dio dē kai hēmas prosēkei monon ton huion kai mēdena heteron theïkę̄ timę̄ sebein, kathōs timōmen ton patera. kai en toutǭ tou patros dia tou huiou timōmenou;

Thomas called Didymus, knowing this exactly, since he was of the choir of the twelve disciples, enrolled him in brilliant words as both God and Lord, saying, “My Lord and my God.” Therefore it is fitting for us too to reverence the Son alone, and no one else, with divine honour, as we honour the Father; and in this the Father is honoured through the Son;

John 20:28 (quotation, high confidence)

Notes and citation

Summary: Thomas confessed Christ as Lord and God; we give the Son alone divine honour, and so honour the Father.

John 20:28.

Topics: Christology

Cite (SBL): Eusebius, Eccl. theol. 2.7.15 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/2-7-15). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/2-7-15

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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.

2.7.16Klostermann

ὃ δὴ καὶ αὐτὸ διδάσκει λέγων »ὁ τιμῶν τὸν υἱὸν τιμᾷ τὸν πατέρα τὸν πέμψαντα αὐτόν«. ὥσπερ γὰρ καὶ βασιλέως καταπεμφθεῖσαν εἰκόνα τιμῶντες τὸ πρωτότυπον τῆς εἰκόνος αὐτὸν ἂν τιμήσαιμεν τὸν βασιλέα, τὸν αὐτὸν τρόπον ὁ πατὴρ ἂν εἴη διὰ τοῦ υἱοῦ τιμώμενος, ὡς καὶ διʼ αὐτοῦ ὁρώμενος.

ho dē kai auto didaskei legōn »ho timōn ton huion timą ton patera ton pempsanta auton«. hōsper gar kai basileōs katapemphtheisan eikona timōntes to prōtotypon tēs eikonos auton an timēsaimen ton basilea, ton auton tropon ho patēr an eiē dia tou huiou timōmenos, hōs kai diʼ autou horōmenos.

which he himself teaches, saying, “He who honours the Son honours the Father who sent him.” For just as, honouring an image of the king that has been sent out, we would honour the original of the image, the king himself, in the same way the Father would be honoured through the Son, as also seen through him.

John 5:23 (quotation, high confidence)

Notes and citation

Summary: Honouring the Son honours the Father, as honouring the king's image honours the king.

John 5:23.

Topics: Christology, Trinity

Cite (SBL): Eusebius, Eccl. theol. 2.7.16 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/2-7-16). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/2-7-16

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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.

2.7.17Klostermann

»ὁ« γὰρ »ἑωρακὼς« τὸν υἱὸν »ἑώρακεν τὸν πατέρα«, τὴν ἀγέννητον θεότητα, οἷα ἐν εἰκόνι καὶ κατόπτρῳ, ἐν τῷ υἱῷ χαρακτηριζομένην ὁρῶν· »ἀπαύγασμα γάρ ἐστιν φωτὸς ἀιδίου, καὶ ἔσοπτρον ἀκηλίδωτον τῆς τοῦ θεοῦ ἐνεργείας, καὶ εἰκὼν τῆς ἀγαθότητος αὐτοῦ«. πάντα δὲ ταῦτα παρὰ τοῦ πατρὸς λαβών, ἐξ αὐτοῦ τε καὶ τῆς θεότητος τὴν δόξαν, ὡς ἂν υἱὸς γνήσιος καὶ μονογενής, εἰληφὼς ἔχει. ἀλλʼ οὐ καὶ ὁ πατὴρ παρά τινος εἴληφεν, πάντων δʼ αὐτὸς ὢν ἀρχὴ καὶ πηγὴ καὶ ῥίζα τῶν ἀγαθῶν εἰκότως εἷς καὶ μόνος ἀναγορεύοιτο ἂν θεός.

»ho« gar »heōrakōs« ton huion »heōraken ton patera«, tēn agennēton theotēta, hoia en eikoni kai katoptrǭ, en tǭ huiǭ charaktērizomenēn horōn; »apaugasma gar estin phōtos aidiou, kai esoptron akēlidōton tēs tou theou energeias, kai eikōn tēs agathotētos autou«. panta de tauta para tou patros labōn, ex autou te kai tēs theotētos tēn doxan, hōs an huios gnēsios kai monogenēs, eilēphōs echei. allʼ ou kai ho patēr para tinos eilēphen, pantōn dʼ autos ōn archē kai pēgē kai rhiza tōn agathōn eikotōs heis kai monos anagoreuoito an theos.

For “he who has seen” the Son “has seen the Father,” seeing the unbegotten Godhead portrayed in the Son as in an image and mirror; “for he is a radiance of eternal light, and a spotless mirror of the working of God, and an image of his goodness.” All these things he has received from the Father, and from him he has received and holds the glory of the Godhead too, as a genuine and only-begotten Son. But the Father has not received from anyone; being himself the source and spring and root of all good things, he would rightly be proclaimed the one and only God.

John 14:9 (quotation, high confidence)

Notes and citation

Summary: The Son mirrors the Father and has received all from him; the Father, receiving from none, is the one God.

John 14:9; Wis 7:26.

Notes on the original text

Digital text corrected (page-break mark): ἀναγορεύοιτο ἂν θεός. | → ἀναγορεύοιτο ἂν θεός..

Extrabiblical texts: Wis 7:26 (Wisdom of Solomon [in RC, EO, ETH canons]; quotation)

Topics: Trinity, Christology

Cite (SBL): Eusebius, Eccl. theol. 2.7.17 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/2-7-17). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/2-7-17

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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.

preface 2, chapter 8

2.8.1Klostermann

ἀλλὰ τούτων ἐν ἀγνοίᾳ τυγχάνων Μάρκελλος οὐ βούλεται μὲν ἀληθῶς τὸν υἱὸν ἐκ τοῦ πατρὸς γεγεννῆσθαι, ὡς υἱὸν ζῶντα καὶ ὑφεστῶτα, οἷα δὲ λόγον αὐτὸν σημαντικόν τινος ἢ προστακτικὸν προελθεῖν τοῦ θεοῦ φάσκει. ἄκουε δʼ οὖν ἀκαλύπτως καὶ τοῦτο λέγοντος αὐτοῦ ταῖσδε ταῖς φωναῖς τὸ μὲν οὖν πρὸ τῶν αἰώνων αὐτὸν γεγεννῆσθαι φῆσαι, ἀκολούθως εἰρηκέναι δοκεῖ· γέννημα γὰρ τὸ προελθὸν τοῦ προεμένου γίγνεται πατρός. θάτερον δὲ οὐκέτι ὑγιῶς οὐδʼ εὐσεβῶς αὐτῷ παρείληπται. τὸ γὰρ μὴ λόγον εἶναι φῆσαι τὸν ἐξ αὐτοῦ προελθόντα, καὶ τοῦτον εἶναι τὸν τῆς γεννήσεως ἀληθῆ τρόπον, ἀλλʼ ἀληθῶς υἱὸν μόνον, ἔμφασίν τινα τοῖς ἀκούουσιν ἀνθρωπίνης ὄψεως παρέχειν εἴωθεν.

alla toutōn en agnoią tynchanōn Markellos ou bouletai men alēthōs ton huion ek tou patros gegennēsthai, hōs huion zōnta kai hyphestōta, hoia de logon auton sēmantikon tinos ē prostaktikon proelthein tou theou phaskei. akoue dʼ oun akalyptōs kai touto legontos autou taisde tais phōnais to men oun pro tōn aiōnōn auton gegennēsthai phēsai, akolouthōs eirēkenai dokei; gennēma gar to proelthon tou proemenou gignetai patros. thateron de ouketi hygiōs oudʼ eusebōs autǭ pareilēptai. to gar mē logon einai phēsai ton ex autou proelthonta, kai touton einai ton tēs gennēseōs alēthē tropon, allʼ alēthōs huion monon, emphasin tina tois akouousin anthrōpinēs opseōs parechein eiōthen.

But Marcellus, being in ignorance of these things, does not want the Son to have been truly begotten from the Father as a Son living and subsisting, but says that he went forth from God like a word signifying something or commanding. Hear him saying this too without disguise in these words: “To say, then, that he was begotten before the ages seems to have been said consistently; for what goes forth becomes the offspring of the father who sent it forth. But the other point he has taken up neither soundly nor piously. For to say that the one who went forth from him is not Word, and that this is not the true manner of the generation, but only truly Son, usually gives the hearers an impression of a human sight.”

Notes and citation

Summary: Marcellus allows a going forth before the ages but rejects a true Son as too human.

Quotation of Marcellus (see Against Marcellus 2.2.7–8; here “only truly Son” for “simply only Son”).

Topics: Christology, Heresy, Monarchianism and Sabellianism

Cite (SBL): Eusebius, Eccl. theol. 2.8.1 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/2-8-1). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/2-8-1

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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.

2.8.2Klostermann

εἶθʼ ὅτι μηδὲ γεγέννηται ἐκ τοῦ πατρὸς ὁ λόγος παριστὰς ὧδε λέγει πρὸς λέξιν ὁ τοίνυν ἱερὸς ἀπόστολος καὶ μαθητὴς τοῦ κυρίου Ἰωάννης ἀιδιότητος αὐτοῦ μνημονεύων ἀληθὴς ἐγίγνετο τοῦ λόγου μάρτυς, »ἐν ἀρχῇ ἦν ὁ λόγος« ‹λέγων› »καὶ ὁ λόγος ἦν πρὸς τὸν θεόν, καὶ θεὸς ἦν ὁ λόγος«, οὐδὲν γενέσεως ἐνταῦθα μνημονεύων τοῦ λόγου. οὕτω δὴ τὸν υἱὸν τοῦ θεοῦ ἀρνούμενος, τὸν ἐν τῷ θεῷ λόγον ποτὲ μὲν ἔνδον εἶναι ἐν τῷ θεῷ ἔφασκεν ποτὲ δὲ προϊέναι τοῦ θεοῦ, καὶ ἄλλοτε πάλιν ἀναδραμεῖσθαι εἰς τὸν θεὸν καὶ ἔσεσθαι ἐν αὐτῷ,

eithʼ hoti mēde gegennētai ek tou patros ho logos paristas hōde legei pros lexin ho toinyn hieros apostolos kai mathētēs tou kyriou Iōannēs aidiotētos autou mnēmoneuōn alēthēs egigneto tou logou martys, »en archę̄ ēn ho logos« ‹legōn› »kai ho logos ēn pros ton theon, kai theos ēn ho logos«, ouden geneseōs entautha mnēmoneuōn tou logou. houtō dē ton huion tou theou arnoumenos, ton en tǭ theǭ logon pote men endon einai en tǭ theǭ ephasken pote de proïenai tou theou, kai allote palin anadrameisthai eis ton theon kai esesthai en autǭ,

Then, showing that the Word was not even begotten from the Father, he says word for word: “The holy apostle and disciple of the Lord John, then, mentioning his eternity, became a true witness of the Word, saying, ‘In the beginning was the Word, and the Word was with God, and the Word was God,’ mentioning nothing here of a generation of the Word.” So, denying the Son of God, he said that the Word in God was at one time within God, at another went forth from God, and at another time would run back into God and be in him,

John 1:1 (quotation, high confidence)

Notes and citation

Summary: Marcellus denies the Word's generation and says he goes forth from God and returns.

Quotation of Marcellus (see Against Marcellus 2.2.13–14). John 1:1. “saying” is the editor's supplement.

Topics: Christology, Heresy, Monarchianism and Sabellianism

Cite (SBL): Eusebius, Eccl. theol. 2.8.2 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/2-8-2). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/2-8-2

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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.

2.8.3Klostermann

ὡς καὶ πρότερον ἦν. ἐπάκουσον δʼ ὅπως ταῦτα λέγει τούτοις τοῖς ῥήμασιν νυνὶ δὲ πιστεύω ταῖς θείαις γραφαῖς, ὅτι εἷς ὁ θεός, καὶ ὁ τούτου λόγος προῆλθεν μὲν τοῦ πατρός, ἵνα πάντα διʼ αὐτοῦ γένηται· μετὰ δὲ τὸν καιρὸν τῆς κρίσεως καὶ τὴν τῶν ἁπάντων διόρθωσιν καὶ τὸν ἀφανισμὸν τῆς ἀντικειμένης ἁπάσης ἐνεργείας, »τότε αὐτὸς ὑποταγήσεται τῷ ὑποτάξαντι αὐτῷ τὰ πάντα« »θεῷ καὶ πατρί«, ἵνʼ οὕτως ᾖ ἐν τῷ θεῷ ὁ λόγος, ὥσπερ καὶ πρότερον ἦν πρὸ τοῦ τὸν κόσμον εἶναι. οὐδενὸς γὰρ ὄντος πρότερον ἢ τοῦ θεοῦ μόνου, πάντων δὲ διὰ τοῦ λόγου γίγνεσθαι μελλόντων, προῆλθεν ὁ λόγος δραστικῇ ἐνεργείᾳ, λόγος τοῦ πατρὸς ὤν.

hōs kai proteron ēn. epakouson dʼ hopōs tauta legei toutois tois rhēmasin nyni de pisteuō tais theiais graphais, hoti heis ho theos, kai ho toutou logos proēlthen men tou patros, hina panta diʼ autou genētai; meta de ton kairon tēs kriseōs kai tēn tōn hapantōn diorthōsin kai ton aphanismon tēs antikeimenēs hapasēs energeias, »tote autos hypotagēsetai tǭ hypotaxanti autǭ ta panta« »theǭ kai patri«, hinʼ houtōs ę̄ en tǭ theǭ ho logos, hōsper kai proteron ēn pro tou ton kosmon einai. oudenos gar ontos proteron ē tou theou monou, pantōn de dia tou logou gignesthai mellontōn, proēlthen ho logos drastikę̄ energeią, logos tou patros ōn.

as he was before. Hear how he says this in these words: “But now I believe the divine Scriptures, that God is one, and that his Word came forth from the Father, so that all things might come into being through him; but after the time of the judgment, and the setting right of all things, and the destruction of every opposing activity, ‘then he himself will be subjected to him who subjected all things to him,’ ‘to God and the Father,’ so that thus the Word may be in God, as he was before the world existed. For since nothing existed before but God alone, and all things were going to come into being through the Word, the Word came forth by effective activity, being the Word of the Father.”

John 1:3 (quotation, high confidence) · 1 Cor 15:28 (quotation, high confidence) · 1 Cor 15:24 (quotation, high confidence)

Notes and citation

Summary: Marcellus's creed: the Word went forth for creation and returns into God after the judgment.

Quotation of Marcellus (see Against Marcellus 2.2.39). John 1:3; 1 Cor 15:28, 24.

Notes on the original text

Digital text corrected (OCR slip; stop for comma): εἷς ὁ θεός. καὶ ὁ τούτου → εἷς ὁ θεός, καὶ ὁ τούτου; ἵνʼ οὕτως ιἦ ἐν → ἵνʼ οὕτως ᾖ ἐν.

Topics: Christology, Eschatology, Heresy, Monarchianism and Sabellianism

Cite (SBL): Eusebius, Eccl. theol. 2.8.3 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/2-8-3). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/2-8-3

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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.

2.8.4Klostermann

καὶ πάλιν τὴν αὐτὴν διάνοιαν λευκότερον τίθησιν ὧδε γράφων πρὸ γὰρ τοῦ τὸν κόσμον εἶναι ἦν ὁ λόγος ἐν τῷ πατρί. ὅτε δὲ ὁ παντοκράτωρ θεὸς πάντα τά τε ἐν οὐρανοῖς καὶ ἐπὶ γῆς προέθετο ποιῆσαι, ἐνεργείας ἡ τοῦ κόσμου γένεσις ἐδεῖτο δραστικῆς· καὶ διὰ τοῦτο, μηδενὸς ὄντος ἑτέρου πλὴν θεοῦ (πάντα γὰρ ὁμολογεῖται ὑπʼ αὐτοῦ γεγενῆσθαι), τότε ὁ λόγος προελθὼν ἐγίνετο τοῦ κόσμου ποιητής, ὁ καὶ πρότερον ἔνδον νοητῶς ἑτοιμάζων αὐτόν.

kai palin tēn autēn dianoian leukoteron tithēsin hōde graphōn pro gar tou ton kosmon einai ēn ho logos en tǭ patri. hote de ho pantokratōr theos panta ta te en ouranois kai epi gēs proetheto poiēsai, energeias hē tou kosmou genesis edeito drastikēs; kai dia touto, mēdenos ontos heterou plēn theou (panta gar homologeitai hypʼ autou gegenēsthai), tote ho logos proelthōn egineto tou kosmou poiētēs, ho kai proteron endon noētōs hetoimazōn auton.

And again he puts the same meaning more plainly, writing thus: “For before the world existed the Word was in the Father. But when Almighty God purposed to make all things in the heavens and on earth, the coming into being of the world needed effective activity; and for this reason, since nothing else existed besides God (for all things are agreed to have come into being by him), then the Word came forth and became the maker of the world, he who before was also preparing it mentally within.”

Notes and citation

Summary: Marcellus says the Word came forth from the Father to make the world.

Quotation of Marcellus (see Against Marcellus 2.2.40).

Notes on the original text

Digital text corrected (page-break mark): ἐν τῷ πατρί. | ὅτε → ἐν τῷ πατρί. ὅτε.

Topics: Christology, Heresy, Monarchianism and Sabellianism

Cite (SBL): Eusebius, Eccl. theol. 2.8.4 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/2-8-4). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/2-8-4

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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.

2.8.5Klostermann

καὶ αὖθις μετὰ πάντα ἐπιφέρει λέγων 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 καὶ μετὰ τὸ τέλος τῆς πράξεως αὖθις, ὡς λόγος, ἑνωθῇ τῷ θεῷ, πληρῶν ἐκεῖνο τὸ ὑπὸ τοῦ ἀποστόλου εἰρημένον· »τότε αὐτὸς ὑποταγήσεται τῷ ὑποτάξαντι αὐτῷ τὰ πάντα, ἵνα ᾖ τὰ πάντα καὶ ἐν πᾶσιν ὁ θεός«. ἔσται γὰρ τηνικαῦτα τοῦθʼ ὅπερ πρότερον ἦν. τοσαῦτα Μάρκελλος περὶ τοῦ λόγου εἰπὼν τοῦ ἐν τῷ θεῷ, καθʼ ὃν νοοῦμεν αὐτὸν λογικὸν εἶναι, δεινῇ δυσχωρίᾳ περιπέπτωκεν, τολμήσας ἐκτὸς τοῦ θεοῦ γεγονέναι ποτὲ φάναι τὸν ἐν αὐτῷ λόγον, καὶ πάλιν ἐντὸς αὐτοῦ μετὰ τὸν καιρὸν τῆς κρίσεως, ἵνʼ οὕτως ᾖ ἐν τῷ θεῷ ἑνωθεὶς αὐτῷ, ὥσπερ καὶ πρότερον ἦν.

kai authis meta panta epipherei legōn 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 kai meta to telos tēs praxeōs authis, hōs logos, henōthę̄ tǭ theǭ, plērōn ekeino to hypo tou apostolou eirēmenon; »tote autos hypotagēsetai tǭ hypotaxanti autǭ ta panta, hina ę̄ ta panta kai en pasin ho theos«. estai gar tēnikauta touthʼ hoper proteron ēn. tosauta Markellos peri tou logou eipōn tou en tǭ theǭ, kathʼ hon nooumen auton logikon einai, deinę̄ dyschōrią peripeptōken, tolmēsas ektos tou theou gegonenai pote phanai ton en autǭ logon, kai palin entos autou meta ton kairon tēs kriseōs, hinʼ houtōs ę̄ en tǭ theǭ henōtheis autǭ, hōsper kai proteron ēn.

And again after all this he adds, saying: “And for this reason he does not name himself Son of God, but everywhere calls himself Son of Man, so that by such a confession he may prepare the man to become Son of God by adoption through fellowship with him, and after the completion of the work may again, as Word, be united to God, fulfilling what was said by the apostle: ‘Then he himself will be subjected to him who subjected all things to him, so that God may be all in all.’ For then he will be what he was before.” Having said so much about the Word in God, by which we understand him to be rational, Marcellus has fallen into a terrible difficulty, daring to say that the Word in him was at one time outside God, and again within him after the time of the judgment, so that thus he may be in God, united to him, as he was before.

1 Cor 15:28 (quotation, high confidence)

Notes and citation

Summary: Marcellus makes God's Word go out of God and return into him, a grave difficulty.

Quotation of Marcellus (see Against Marcellus 2.2.41). 1 Cor 15:28.

Notes on the original text

Digital text corrected (OCR slip): ἵνα ιἦ τὰ πάντα → ἵνα ᾖ τὰ πάντα.

Topics: Christology, Eschatology, Heresy, Monarchianism and Sabellianism

Cite (SBL): Eusebius, Eccl. theol. 2.8.5 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/2-8-5). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/2-8-5

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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.