On Ecclesiastical Theology 3.5.1–3.13.4
Greek text: Klostermann, GCS 14 (Greek text: Erich Klostermann, Eusebius Werke 4 (GCS 14, 1906), digitized by the First Thousand Years of Greek project (Open Greek and Latin), CC BY-SA 4.0).English: Claude (claude-opus-5-5), public domain (CC0).
preface 3, chapter 5
3.5.1Klostermann
καὶ ὅτι γε ἕτερόν ἐστιν τὸ πνεῦμα τὸ ἅγιον τοῦ υἱοῦ διαρρήδην καὶ διαφόρως λευκοτάτοις ῥήμασιν αὐτὸς ὁ σωτὴρ καὶ κύριος ἡμῶν 〈ἐδίδαξεν〉, ἐν οἷς πρὸς τοὺς αὐτοῦ μαθητὰς ἔλεγεν »ἐὰν ἀγαπᾶτε με, τὰς ἐντολὰς τὰς ἐμὰς τηρήσετε. καὶ ἐγὼ ἐρωτήσω τὸν πατέρα καὶ ἄλλον παράκλητον δώσει ὑμῖν ἵνα ᾖ μεθʼ ὑμῶν εἰς τὸν αἰῶνα. τὸ πνεῦμα τῆς ἀληθείας. ὃ ὁ κόσμος οὐ δύναται λαβεῖν«. ὁρᾷς ὅπως τὸ πνεῦμα τὸ παράκλητον ἕτερον εἶναί φησιν καὶ ἄλλο παρʼ ἑαυτόν. εἰ δὲ ἐμφυσήσας τοῖς μαθηταῖς εἶπεν »λάβετε πνεῦμα ἅγιον«, οὐ χρὴ ἀγνοεῖν ὡς τὸ μὲν ἐμφύσημα καθαρτικόν πως ἦν τῆς τῶν ἀποστόλων ψυχῆς, ἐπιτηδείους αὐτοὺς παρασκευάζον τῆς τοῦ ἁγίου πνεύματος ὑποδοχῆς.
kai hoti ge heteron estin to pneuma to hagion tou huiou diarrēdēn kai diaphorōs leukotatois rhēmasin autos ho sōtēr kai kyrios hēmōn 〈edidaxen〉, en hois pros tous autou mathētas elegen »ean agapate me, tas entolas tas emas tērēsete. kai egō erōtēsō ton patera kai allon paraklēton dōsei hymin hina ę̄ methʼ hymōn eis ton aiōna. to pneuma tēs alētheias. ho ho kosmos ou dynatai labein«. horąs hopōs to pneuma to paraklēton heteron einai phēsin kai allo parʼ heauton. ei de emphysēsas tois mathētais eipen »labete pneuma hagion«, ou chrē agnoein hōs to men emphysēma kathartikon pōs ēn tēs tōn apostolōn psychēs, epitēdeious autous paraskeuazon tēs tou hagiou pneumatos hypodochēs.
And that the Holy Spirit is other than the Son, our Saviour and Lord himself taught expressly and in various ways in the plainest words, where he said to his disciples: “If you love me, you will keep my commandments. And I will ask the Father, and he will give you another Paraclete, to be with you for ever, the Spirit of truth, whom the world cannot receive.” You see how he says that the Spirit, the Paraclete, is other and another besides himself. And if, having breathed on the disciples, he said, “Receive the Holy Spirit,” one must not be ignorant that the breathing was in a way cleansing for the apostles' souls, making them fit for receiving the Holy Spirit.
John 14:15–17 (quotation, high confidence) · John 20:22 (quotation, high confidence)
Notes and citation
Summary: Christ calls the Spirit “another Paraclete,” distinct from himself.
- John 14:15–17; John 20:22. “taught” is the editor's supplement.
Notes on the original text
- Digital text corrected (accent slip): διαρρήδήν → διαρρήδην; καί ἄλλον παράκλητον → καὶ ἄλλον παράκλητον.
Topics: Trinity, The Holy Spirit
Cite (SBL): Eusebius, Eccl. theol. 3.5.1 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-5-1). (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.
3.5.2Klostermann
οὐ γὰρ εἰς τὸ πρόσωπον αὐτῶν ἐμφυσῆσαι λέγεται οὐδʼ ὅτι πνοὴν ζωῆς οὐδʼ ὅτι πνεῦμα ἅγιον, ὡς ἐπὶ τοῦ Ἀδὰμ ἀναγέγραπται ὅτι »ἐνεφύσησεν ὁ θεὸς εἰς τὸ πρόσωπον αὐτοῦ πνοὴν ζωῆς«, ἀλλʼ ἐμφυσῆσαι μὲν εἴρηται πρότερον, ἔπειτα εἰπεῖν »λάβετε πνεῦμα ἅγιον«. τὸ δὲ διδόναι αὐτὸν τὸ πνεῦμα πάλιν ἕτερον αὐτὸν παρίστη τοῦ διδομένου·
ou gar eis to prosōpon autōn emphysēsai legetai oudʼ hoti pnoēn zōēs oudʼ hoti pneuma hagion, hōs epi tou Adam anagegraptai hoti »enephysēsen ho theos eis to prosōpon autou pnoēn zōēs«, allʼ emphysēsai men eirētai proteron, epeita eipein »labete pneuma hagion«. to de didonai auton to pneuma palin heteron auton paristē tou didomenou;
For it is not said that he breathed into their face, nor a breath of life, nor the Holy Spirit, as it is written of Adam, “God breathed into his face the breath of life”; but it is said that he first breathed, and then said, “Receive the Holy Spirit.” And his giving the Spirit again shows him other than what is given;
Gen 2:7 (quotation, high confidence) · John 20:22 (quotation, high confidence)
Notes and citation
Summary: Christ breathed and then gave the Spirit, showing the giver is other than the gift.
- Gen 2:7 (LXX); John 20:22.
Topics: Trinity, The Holy Spirit
Cite (SBL): Eusebius, Eccl. theol. 3.5.2 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-5-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-5-2
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
3.5.3Klostermann
οὐκ ἂν γὰρ ὁ αὐτὸς ἦν ὁ διδοὺς καὶ τὸ διδόμενον. ἀλλʼ ὁ μὲν παρέχων ἦν ὁ σωτήρ, τὸ δὲ διδόμενον τὸ ἅγιον πνεῦμα, οἱ δὲ λαμβάνοντες οἱ ἀπόστολοι, τὸ δʼ ἐμφύσημα καθαρτικὸν ὡς ἔφην τῶν ἀποστόλων ἢ καὶ ἐνεργητικὸν τῆς μεταδόσεως τοῦ ἁγίου πνεύματος, ἑκατέρως γὰρ νοεῖν δυνατόν.
ouk an gar ho autos ēn ho didous kai to didomenon. allʼ ho men parechōn ēn ho sōtēr, to de didomenon to hagion pneuma, hoi de lambanontes hoi apostoloi, to dʼ emphysēma kathartikon hōs ephēn tōn apostolōn ē kai energētikon tēs metadoseōs tou hagiou pneumatos, hekaterōs gar noein dynaton.
for the giver and the given would not be the same. But the one bestowing was the Saviour, what was given was the Holy Spirit, those receiving were the apostles, and the breathing, as I said, was cleansing for the apostles or else effective of the imparting of the Holy Spirit; for one may understand it either way.
Notes and citation
Summary: Giver, gift and recipients are distinct.
Topics: Trinity, The Holy Spirit
Cite (SBL): Eusebius, Eccl. theol. 3.5.3 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-5-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-5-3
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
3.5.4Klostermann
πλὴν ἐκ τούτων δείκνυται ἕτερον ὑπάρχον παρʼ αὐτὸν τὸ ἅγιον πνεῦμα, ὡς καὶ διὰ τῶν ἐπιφερομένων, διʼ ὧν πάλιν ἀναγέγραπται φήσας »ἐάν τις ἀγαπᾷ με, τὸν λόγον μου τηρήσει, καὶ ὁ πατήρ μου ἀγαπήσει αὐτόν, καὶ πρὸς αὐτὸν ἐλευσόμεθα καὶ μονὴν παρʼ αὐτῷ ποιησόμεθα«.
plēn ek toutōn deiknytai heteron hyparchon parʼ auton to hagion pneuma, hōs kai dia tōn epipheromenōn, diʼ hōn palin anagegraptai phēsas »ean tis agapą me, ton logon mou tērēsei, kai ho patēr mou agapēsei auton, kai pros auton eleusometha kai monēn parʼ autǭ poiēsometha«.
But from this it is shown that the Holy Spirit is other than he, as also from what follows, in which again he is recorded to have said, “If anyone loves me, he will keep my word, and my Father will love him, and we will come to him and make our dwelling with him.”
John 14:23 (quotation, high confidence)
Notes and citation
Summary: Christ speaks of himself and the Father as “we,” distinct from the Spirit.
- John 14:23.
Topics: Trinity, The Holy Spirit
Cite (SBL): Eusebius, Eccl. theol. 3.5.4 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-5-4). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-5-4
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
3.5.5Klostermann
οἷς ἐπιφέρει »ταῦτα λελάληκα ὑμῖν παρʼ ὑμῖν μένων· ὁ δὲ παράκλητος, τὸ πνεῦμα τὸ ἅγιον ὃ πέμψει ὁ πατήρ μου ἐν τῷ ὀνόματί μου, ἐκεῖνος ὑμᾶς διδάξει πάντα καὶ ὑπομνήσει ὑμᾶς πάντα ὅσα εἶπον ὑμῖν«. ἀκούεις ὅπως πληθυντικῷ κέχρηται τρόπῳ τὸ »ἐλευσόμεθα καὶ μονὴν παρʼ αὐτῷ ποιησόμεθα« περὶ αὑτοῦ καὶ τοῦ πατρὸς φήσας, καὶ ὡς περὶ τοῦ ἁγίου πνεύματος διαλαλῶν ὡς περὶ ἑτέρου ἔλεγεν τὸ »ἐκεῖνος ὑμᾶς διδάξει πάντα«.
hois epipherei »tauta lelalēka hymin parʼ hymin menōn; ho de paraklētos, to pneuma to hagion ho pempsei ho patēr mou en tǭ onomati mou, ekeinos hymas didaxei panta kai hypomnēsei hymas panta hosa eipon hymin«. akoueis hopōs plēthyntikǭ kechrētai tropǭ to »eleusometha kai monēn parʼ autǭ poiēsometha« peri hautou kai tou patros phēsas, kai hōs peri tou hagiou pneumatos dialalōn hōs peri heterou elegen to »ekeinos hymas didaxei panta«.
To which he adds: “These things I have spoken to you while remaining with you; but the Paraclete, the Holy Spirit, whom my Father will send in my name, he will teach you all things and remind you of all that I said to you.” You hear how he uses the plural, “we will come and make our dwelling with him,” speaking of himself and the Father, and how, speaking about the Holy Spirit, he said as of another, “he will teach you all things.”
John 14:25–26 (quotation, high confidence) · John 14:23 (quotation, high confidence)
Notes and citation
Summary: Christ speaks of the Spirit as another, who will teach.
- John 14:25–26, 23.
Notes on the original text
- Digital text corrected (breathing slip; page-break mark): τὸ πνεῦμα τὸ ἄγιον ὃ πέμψει ὁ πατήρ μου ἐν τῷ ὀνόματί μου, ἐκεῖνος ὑμᾶς διδάξει πάντα καὶ ὑπομνήσει ὑμᾶς πάντα ὅσα εἶπον ὑμῖν«. | → τὸ πνεῦμα τὸ ἅγιον ὃ πέμψει ὁ πατήρ μου ἐν τῷ ὀνόματί μου, ἐκεῖνος ὑμᾶς διδάξει πάντα καὶ ὑπομνήσει ὑμᾶς πάντα ὅσα εἶπον ὑμῖν«..
Topics: Trinity, The Holy Spirit
Cite (SBL): Eusebius, Eccl. theol. 3.5.5 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-5-5). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-5-5
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
3.5.6Klostermann
τοιοῦτον δὲ ἦν καὶ τὸ »ἐγὼ ἐρωτήσω τὸν πατέρα καὶ ἄλλον παράκλητον δώσει ὑμῖν ἵνα μεθʼ ὑμῶν ᾖ εἰς τὸν αἰῶνα, τὸ πνεῦμα τῆς ἀληθείας«. οὐκοῦν ἕτερος ἦν παρʼ αὐτὸν ὁ παράκλητος, περὶ οὗ τὰ τοσαῦτα ἐδίδασκεν. εἰκότως οὖν αὖθις προσετίθει λέγων ταῦτα λελάληκα ὑμῖν παρʼ ὑμῖν μένων· ὁ δὲ παράκλητος, τὸ πνεῦμα τὸ ἅγιον ὃ πέμψει ὁ πατήρ μου ἐν τῷ ὀνόματί μου, ἐκεῖνος ὑμᾶς διδάξει πάντα καὶ ὑπομνήσει ὑμᾶς πάντα ὅσα εἶπον«.
toiouton de ēn kai to »egō erōtēsō ton patera kai allon paraklēton dōsei hymin hina methʼ hymōn ę̄ eis ton aiōna, to pneuma tēs alētheias«. oukoun heteros ēn parʼ auton ho paraklētos, peri hou ta tosauta edidasken. eikotōs oun authis prosetithei legōn tauta lelalēka hymin parʼ hymin menōn; ho de paraklētos, to pneuma to hagion ho pempsei ho patēr mou en tǭ onomati mou, ekeinos hymas didaxei panta kai hypomnēsei hymas panta hosa eipon«.
Such too was “I will ask the Father, and he will give you another Paraclete, to be with you for ever, the Spirit of truth.” So the Paraclete about whom he taught so much was other than he. Rightly, then, he added again, saying, “These things I have spoken to you while remaining with you; but the Paraclete, the Holy Spirit, whom my Father will send in my name, he will teach you all things and remind you of all that I said.”
John 14:16–17 (quotation, high confidence) · John 14:25–26 (quotation, high confidence)
Notes and citation
Summary: The Paraclete, about whom Christ taught, is other than he.
- John 14:16–17, 25–26.
Notes on the original text
- Digital text corrected (accent slip): μεθʼ ὑμῶν ἦ εἰς → μεθʼ ὑμῶν ᾖ εἰς.
Topics: Trinity, The Holy Spirit
Cite (SBL): Eusebius, Eccl. theol. 3.5.6 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-5-6). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-5-6
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
3.5.7Klostermann
ἐγὼ μὲν γὰρ τέως ταῦθʼ ὑμῖν λελάληκα φησίν, τὸ δὲ πνεῦμα τῆς ἀληθείας, ὃ καὶ αὐτὸ πέμψει ὁ πατήρ μου, πάντα ὑμᾶς διδάξει. ὅσα νῦν οὐ μεμαθήκατε διὰ τὸ μὴ χωρεῖν ὑμᾶς·
egō men gar teōs tauthʼ hymin lelalēka phēsin, to de pneuma tēs alētheias, ho kai auto pempsei ho patēr mou, panta hymas didaxei. hosa nyn ou memathēkate dia to mē chōrein hymas;
For I, he says, have spoken these things to you for the time being; but the Spirit of truth, whom my Father too will send, will teach you all things, whatever you have not now learned because you cannot contain them;
John 16:12 (allusion, medium confidence)
Notes and citation
Summary: The Spirit will teach what the disciples could not yet bear.
- Paraphrase of John 14:26; 16:12.
Topics: Trinity, The Holy Spirit
Cite (SBL): Eusebius, Eccl. theol. 3.5.7 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-5-7). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-5-7
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
3.5.8Klostermann
ἀλλʼ ἐκεῖνος ἐλθών, λέγω δὲ ὁ παράκλητος, ἀναπληρώσει τὴν διδασκαλίαν, μετὰ τοῦ καὶ τῶν νῦν λεγομένων ὑπʼ ἐμοῦ μνήμην ὑμῖν ἐμποιῆσαι. καὶ αὖθις ἐπάγει »ὅταν δὲ ἔλθῃ ὁ παράκλητος ὃν ἐγὼ πέμψω ὑμῖν παρὰ τοῦ πατρός, τὸ πνεῦμα τῆς ἀληθείας ὃ παρὰ τοῦ πατρὸς ἐκπορεύεται. ἐκεῖνος μαρτυρήσει περὶ ἐμοῦ. διʼ ὧν ἁπάντων σαφῶς παρίστησιν ἐκεῖνον τὸν ὑπʼ αὐτοῦ πεμπόμενον καὶ [τὸν] μέλλοντα περὶ αὐτοῦ μαρτυρεῖν ἕτερον εἶναι παρʼ ἑαυτόν.
allʼ ekeinos elthōn, legō de ho paraklētos, anaplērōsei tēn didaskalian, meta tou kai tōn nyn legomenōn hypʼ emou mnēmēn hymin empoiēsai. kai authis epagei »hotan de elthę̄ ho paraklētos hon egō pempsō hymin para tou patros, to pneuma tēs alētheias ho para tou patros ekporeuetai. ekeinos martyrēsei peri emou. diʼ hōn hapantōn saphōs paristēsin ekeinon ton hypʼ autou pempomenon kai [ton] mellonta peri autou martyrein heteron einai parʼ heauton.
but he, when he comes (I mean the Paraclete), will fill up the teaching, together with bringing to your memory what is now said by me. And again he adds, “But when the Paraclete comes, whom I will send you from the Father, the Spirit of truth who proceeds from the Father, he will bear witness about me.” By all of which he clearly shows that the one sent by him and about to bear witness about him is other than himself.
Textual problem in this passage: see the notes.
John 15:26 (quotation, high confidence)
Notes and citation
Summary: The Spirit sent by Christ and bearing witness to him is other than he.
- John 15:26. The editor deletes “the” (τὸν).
Notes on the original text
- Digital text corrected (stop for comma): ἀλλʼ ἐκεῖνος ἐλθών. λέγω → ἀλλʼ ἐκεῖνος ἐλθών, λέγω.
Topics: Trinity, The Holy Spirit
Cite (SBL): Eusebius, Eccl. theol. 3.5.8 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-5-8). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-5-8
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
3.5.9Klostermann
ἐπεξεργάζεται δὲ τὸν λόγον ἔτι μᾶλλον καὶ διʼ ὧν ἐπιλέγει »ἀλλʼ ἐγὼ τὴν ἀλήθειαν λέγω ὑμῖν, συμφέρει ὑμῖν ἵνα ἐγὼ ἀπέλθω. ἐὰν γὰρ μὴ ἀπέλθω, ὁ παράκλητος οὐκ ἔρχεται πρὸς ὑμᾶς· ἐὰν δὲ πορευθῶ, πέμψω αὐτὸν πρὸς ὑμᾶς«. ἀπελθεῖν δὲ ἑαυτὸν λέγων ἐν τούτοις τε τὸ πάθος ἑαυτοῦ ἐσήμαινεν καὶ τὴν μετὰ τοῦτο πρὸς τὸν πατέρα ἄνοδον.
epexergazetai de ton logon eti mallon kai diʼ hōn epilegei »allʼ egō tēn alētheian legō hymin, sympherei hymin hina egō apelthō. ean gar mē apelthō, ho paraklētos ouk erchetai pros hymas; ean de poreuthō, pempsō auton pros hymas«. apelthein de heauton legōn en toutois te to pathos heautou esēmainen kai tēn meta touto pros ton patera anodon.
And he works out the argument still more by what he adds: “But I tell you the truth, it is to your advantage that I go away. For if I do not go away, the Paraclete will not come to you; but if I go, I will send him to you.” And saying that he goes away, he signified here both his passion and his ascent to the Father after it.
John 16:7 (quotation, high confidence)
Notes and citation
Summary: The Paraclete comes only after Christ departs.
- John 16:7.
Topics: Trinity, The Holy Spirit
Cite (SBL): Eusebius, Eccl. theol. 3.5.9 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-5-9). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-5-9
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
3.5.10Klostermann
τίς οὖν οὕτως ἠλίθιος ὡς μετὰ τοσαύτας φωνὰς ἕνα καὶ τὸν αὐτὸν εἶναι φάναι τὸν ταῦτα λέγοντα καὶ τὸν περὶ οὗ ταῦτʼ ἔλεγεν, ἀκούων αὐτοῦ σαφῶς διοριζομένου τὴν ἀλήθειαν φάσκειν, καὶ τίς ἡ ἀλήθεια παριστῶντος, ὡς εἰ μὴ ἀπέλθοι αὐτός, μὴ ἄν ποτε ἥξειν τὸ ἅγιον πνεῦμα.
tis oun houtōs ēlithios hōs meta tosautas phōnas hena kai ton auton einai phanai ton tauta legonta kai ton peri hou tautʼ elegen, akouōn autou saphōs diorizomenou tēn alētheian phaskein, kai tis hē alētheia paristōntos, hōs ei mē apelthoi autos, mē an pote hēxein to hagion pneuma.
Who then is so foolish as to say, after so many words, that the one saying these things and the one about whom he said them are one and the same, hearing him clearly insisting that he speaks the truth, and showing what the truth is, that unless he went away the Holy Spirit would never come?
John 16:7 (allusion, high confidence)
Notes and citation
Summary: Only a fool would identify the speaker with the Spirit he speaks of.
- John 16:7.
Notes on the original text
- Digital text corrected (breathing slip): μὴ ἄν ποτε ἥξειν τὸ ἄγιον πνεῦμα → μὴ ἄν ποτε ἥξειν τὸ ἅγιον πνεῦμα.
Topics: Trinity
Cite (SBL): Eusebius, Eccl. theol. 3.5.10 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-5-10). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-5-10
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
3.5.11Klostermann
εἰ δὲ ποτὲ μὲν τὸν πατέρα πέμψειν τὸ πνεῦμα τὸ ἅγιον ποτὲ δὲ ἑαυτὸν διορίζεται, οὐκ ἐναντία δήπουθεν διδάσκει· πάντα γὰρ ὅσα ἐὰν »βλέπῃ τὸν πατέρα ποιοῦντα«, »ταῦτα ὁμοίως καὶ ὁ υἱὸς ποιεῖ« καὶ »καθὼς ἀκούει, κρίνει«. διὸ τῇ τοῦ πατρὸς κρίσει, ὅτε καὶ βούλεται ὁ πατήρ, τηνικαῦτα ὁ υἱὸς καὶ † διʼ αὐτοῦ ὁ σωτὴρ ἀποστέλλει τοῖς αὐτοῦ μαθηταῖς τὸ πνεῦμα τῆς ἀληθείας τὸ παράκλητον, πρὸς τὸ παρακαλεῖν αὐτοὺς καὶ παραμυθεῖσθαι ἐφʼ οἷς κηρύττοντες τὸ εὐαγγέλιον ὑπὸ τῶν ἐλαυνόντων αὐτοὺς ἔπασχον·
ei de pote men ton patera pempsein to pneuma to hagion pote de heauton diorizetai, ouk enantia dēpouthen didaskei; panta gar hosa ean »blepę̄ ton patera poiounta«, »tauta homoiōs kai ho huios poiei« kai »kathōs akouei, krinei«. dio tę̄ tou patros krisei, hote kai bouletai ho patēr, tēnikauta ho huios kai † diʼ autou ho sōtēr apostellei tois autou mathētais to pneuma tēs alētheias to paraklēton, pros to parakalein autous kai paramytheisthai ephʼ hois kēryttontes to euangelion hypo tōn elaunontōn autous epaschon;
And if at one time he defines that the Father will send the Holy Spirit and at another that he himself will, he surely does not teach contradictions; for whatever he “sees the Father doing,” “these the Son also does likewise,” and “as he hears, he judges.” Therefore by the Father's judgment, when the Father too wills, then the Son, … the Saviour, sends to his disciples the Spirit of truth, the Paraclete, to comfort and console them in what they suffered from their persecutors while preaching the gospel;
Textual problem in this passage: see the notes.
John 5:19 (quotation, high confidence) · John 5:30 (quotation, high confidence)
Notes and citation
Summary: Father and Son both send the Spirit, the Son acting by the Father's will.
- John 5:19, 30. A dagger in the text marks a corruption after “the Son”.
Notes on the original text
- Digital text corrected (page-break mark; stop for comma): ὁ υἱὸς | ποιεῖ → ὁ υἱὸς ποιεῖ; ὅτε καὶ βούλεται ὁ πατήρ. τηνικαῦτα → ὅτε καὶ βούλεται ὁ πατήρ, τηνικαῦτα.
Topics: Trinity, The Holy Spirit
Cite (SBL): Eusebius, Eccl. theol. 3.5.11 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-5-11). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-5-11
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
3.5.12Klostermann
οὐ μόνον δὲ πρὸς τὸ παρακαλεῖν αὐτούς, ἀλλὰ καὶ πρὸς τὸ διδάξαι αὐτοὺς πᾶσαν τὴν ἀλήθειαν τῆς καινῆς διαθήκης, ἣν οὐκ ἐχώρουν ὑπὸ τοῦ σωτῆρος διδάσκεσθαι, ὁπηνίκα ταῦτα αὐτοῖς ὡμίλει διὰ τὸ ἔτι τῇ Ἰουδαϊκῇ δεδουλῶσθαι ἀγωγῇ.
ou monon de pros to parakalein autous, alla kai pros to didaxai autous pasan tēn alētheian tēs kainēs diathēkēs, hēn ouk echōroun hypo tou sōtēros didaskesthai, hopēnika tauta autois hōmilei dia to eti tę̄ Ioudaïkę̄ dedoulōsthai agōgę̄.
and not only to comfort them, but also to teach them all the truth of the new covenant, which they could not contain being taught by the Saviour when he spoke with them, because they were still enslaved to the Jewish way of life.
John 16:12–13 (allusion, medium confidence)
Notes and citation
Summary: The Spirit comforts and teaches the full truth of the new covenant.
- John 16:12–13.
Topics: Trinity
Cite (SBL): Eusebius, Eccl. theol. 3.5.12 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-5-12). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-5-12
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
3.5.13Klostermann
ταῦτα δὲ ἔργοις ἐπλήρου μετὰ τὴν ἐκ νεκρῶν ἀνάστασιν αὐτοῦ. μεθʼ ἣν εἰπὼν τῇ Μαρίᾳ »μή μου ἅπτου, οὔπω γὰρ ἀναβέβηκα πρὸς τὸν πατέρα μου«, μετὰ ταῦτα ἅτε δὴ ἀνεληλυθὼς πρὸς τὸν πατέρα τοῖς μαθηταῖς ὤφθη, τοῦ ἁγίου πνεύματος ἀπεσταλμένου καὶ συνόντος αὐτῷ ἑτοίμου τε παρεστῶτος εἰς ἣν τέτακται διακονίαν, ὅτε καὶ ἅψασθαι αὐτοῦ ἐπιτρέπει.
tauta de ergois eplērou meta tēn ek nekrōn anastasin autou. methʼ hēn eipōn tę̄ Marią »mē mou haptou, oupō gar anabebēka pros ton patera mou«, meta tauta hate dē anelēlythōs pros ton patera tois mathētais ōphthē, tou hagiou pneumatos apestalmenou kai synontos autǭ hetoimou te parestōtos eis hēn tetaktai diakonian, hote kai hapsasthai autou epitrepei.
He fulfilled these things in deeds after his resurrection from the dead. After it, having said to Mary, “Do not touch me, for I have not yet ascended to my Father,” afterwards, as having gone up to the Father, he appeared to the disciples, the Holy Spirit having been sent and being with him and standing ready for the ministry to which it is appointed, when he also permits them to touch him.
John 20:17 (quotation, high confidence) · John 20:27 (allusion, medium confidence)
Notes and citation
Summary: After his ascent to the Father Christ appeared with the Spirit ready for its ministry.
- John 20:17, 19–27.
Topics: Trinity
Cite (SBL): Eusebius, Eccl. theol. 3.5.13 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-5-13). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-5-13
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
3.5.14Klostermann
τότε γὰρ »αὐτοῖς ἐνεφύσησεν« καὶ τότε μέρος τι χαρίσματος τοῦ ἁγίου πνεύματος αὐτοῖς, τὸ τῆς ἀφέσεως τῶν ἁμαρτημάτων ποιητικόν, ἐδίδου· »διαιρέσεις« γὰρ »χαρισμάτων εἰσίν«, ὧν ἐκ μέρους μὲν αὐτοῖς ἐδωρεῖτο τότε συνὼν καὶ παρὼν αὐτοῖς, μετὰ δὲ ταῦτα μείζονος αὐτοὺς καὶ τελεωτέρας δυνάμεως ἐπλήρου. περὶ ἧς ἐν ταῖς Πράξεσιν τῶν ἀποστόλων πρὸς αὐτοὺς ἔφη »ὑμεῖς δὲ λήψεσθε ἐξ ὕψους δύναμιν ἐπελθόντος τοῦ ἁγίου πνεύματος ἐφʼ ὑμᾶς«· ὅτε καὶ βαπτισθήσεσθαι αὐτοὺς ἐν πνεύματι ἁγίῳ ἐπηγγέλλετο, ὃ δὴ καὶ αὐτὸ ἐπληροῦτο μετὰ τὴν ἀνάληψιν αὐτοῦ, κατὰ τὴν ἡμέραν τῆς πεντηκοστῆς ἀποσταλέντος αὐτοῖς τοῦ ἁγίου πνεύματος ταῖς αὐτοῦ φωναῖς ἀκολούθως.
tote gar »autois enephysēsen« kai tote meros ti charismatos tou hagiou pneumatos autois, to tēs apheseōs tōn hamartēmatōn poiētikon, edidou; »diaireseis« gar »charismatōn eisin«, hōn ek merous men autois edōreito tote synōn kai parōn autois, meta de tauta meizonos autous kai teleōteras dynameōs eplērou. peri hēs en tais Praxesin tōn apostolōn pros autous ephē »hymeis de lēpsesthe ex hypsous dynamin epelthontos tou hagiou pneumatos ephʼ hymas«; hote kai baptisthēsesthai autous en pneumati hagiǭ epēngelleto, ho dē kai auto eplērouto meta tēn analēpsin autou, kata tēn hēmeran tēs pentēkostēs apostalentos autois tou hagiou pneumatos tais autou phōnais akolouthōs.
For then “he breathed on them,” and then he gave them a part of the gift of the Holy Spirit, that which effects the forgiveness of sins; for “there are varieties of gifts,” of which he gave them a part then, being with them and present to them, but afterwards he filled them with greater and more perfect power. About this, in the Acts of the Apostles, he said to them, “But you will receive power from on high when the Holy Spirit comes upon you”; when he also promised that they would be baptized in the Holy Spirit, which too was fulfilled after his ascension, the Holy Spirit being sent to them on the day of Pentecost, in accordance with his words.
John 20:22–23 (allusion, high confidence) · 1 Cor 12:4 (quotation, high confidence) · Acts 1:8 (quotation, high confidence) · Luke 24:49 (allusion, medium confidence) · Acts 1:5 (allusion, high confidence) · Acts 2:1–4 (allusion, high confidence)
Notes and citation
Summary: The breath gave a partial gift for forgiving sins; the full power came at Pentecost.
- John 20:22–23; 1 Cor 12:4; Acts 1:8 with Luke 24:49; Acts 1:5; Acts 2:1–4.
Topics: Trinity, Baptism, The Holy Spirit
Cite (SBL): Eusebius, Eccl. theol. 3.5.14 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-5-14). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-5-14
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
3.5.15Klostermann
πλείονος δὲ ἐξεργασίας καὶ σαφηνείας δεομένων τῶν κατὰ τὸν τόπον οὐ νῦν ἐπεξιέναι καιρὸς τῇ τῆς ἐξετάσεως ἀκριβείᾳ, ἐπεὶ μηδὲ τοῦθʼ ἡμῖν πρόκειται, παραστῆσαι δʼ ἐχρῆν ἕτερον εἶναι τοῦ υἱοῦ τὸ παράκλητον πνεῦμα, ὃ δὴ καὶ ἀπεδείχθη διαφόρως διʼ ὧν αὐτὸς ἐπαίδευσεν ὁ σωτήρ, πρός τε τοῖς ἄλλοις καὶ ἐν οἷς ἔλεγεν »ἔτι πολλὰ ἔχω λέγειν ὑμῖν, ἀλλʼ οὐ δύνασθε βαστάζειν ἄρτι· ὅταν δὲ ἔλθῃ 〈ἐκεῖνος, 〉 τὸ πνεῦμα τῆς ἀληθείας, διηγήσεται ὑμῖν τὴν ἀλήθειαν πᾶσαν·
pleionos de exergasias kai saphēneias deomenōn tōn kata ton topon ou nyn epexienai kairos tę̄ tēs exetaseōs akribeią, epei mēde touthʼ hēmin prokeitai, parastēsai dʼ echrēn heteron einai tou huiou to paraklēton pneuma, ho dē kai apedeichthē diaphorōs diʼ hōn autos epaideusen ho sōtēr, pros te tois allois kai en hois elegen »eti polla echō legein hymin, allʼ ou dynasthe bastazein arti; hotan de elthę̄ 〈ekeinos, 〉 to pneuma tēs alētheias, diēgēsetai hymin tēn alētheian pasan;
Since the matters of this passage need more working out and clarity, it is not now the time to go into them with exact examination, since this is not our purpose; but it was necessary to show that the Paraclete Spirit is other than the Son, which has been shown in various ways from what the Saviour himself taught, among other places where he said: “I still have many things to say to you, but you cannot bear them now; but when he comes, the Spirit of truth, he will tell you all the truth;
John 16:12–13 (quotation, high confidence)
Notes and citation
Summary: Eusebius defers fuller discussion; it suffices that the Spirit is other than the Son.
- John 16:12–13. “he” is the editor's supplement.
Topics: Trinity
Cite (SBL): Eusebius, Eccl. theol. 3.5.15 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-5-15). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-5-15
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
3.5.16Klostermann
οὐ γὰρ ἀφʼ ἑαυτοῦ λαλήσει, ἀλλʼ ὅσα ἀκούσει, καὶ τὰ ἐρχόμενα ἀναγγελεῖ ὑμῖν. ἐκεῖνος ἐμὲ δοξάσει, ὅτι ἐκ τοῦ ἐμοῦ λήψεται καὶ ἀναγγελεῖ ὑμῖν«. ἐν οἷς πάλιν ἃ μὴ αὐτὸς ἐδίδαξεν ταῦτα μαθήσεσθαι τοὺς αὐτοῦ μαθητὰς ὑπὸ τοῦ ἁγίου πνεύματος ἐπαγγέλλεται, ὡς περὶ ἑτέρου λέγων τὸ »ὅταν ἔλθῃ ἐκεῖνος« καὶ τὸ »οὐ γὰρ ἀφʼ ἑαυτοῦ λαλήσει« καὶ τὸ ἐκεῖνος ἐμὲ δοξάσει« καὶ τὸ »ὅτι ἐκ τοῦ ἐμοῦ λήψεται«· ταῦτα γὰρ πάντα ὑπολαμβάνειν τὸν σωτῆρα αὐτὸν περὶ ἑαυτοῦ λέγειν δεινὴ καὶ δυσθεράπευτος εὐήθεια.
ou gar aphʼ heautou lalēsei, allʼ hosa akousei, kai ta erchomena anangelei hymin. ekeinos eme doxasei, hoti ek tou emou lēpsetai kai anangelei hymin«. en hois palin ha mē autos edidaxen tauta mathēsesthai tous autou mathētas hypo tou hagiou pneumatos epangelletai, hōs peri heterou legōn to »hotan elthę̄ ekeinos« kai to »ou gar aphʼ heautou lalēsei« kai to ekeinos eme doxasei« kai to »hoti ek tou emou lēpsetai«; tauta gar panta hypolambanein ton sōtēra auton peri heautou legein deinē kai dystherapeutos euētheia.
for he will not speak from himself, but whatever he hears, and he will declare to you the things to come. He will glorify me, because he will take from what is mine and declare it to you.” In which again he promises that his disciples will learn from the Holy Spirit what he himself did not teach, speaking as of another: “when he comes,” and “for he will not speak from himself,” and “he will glorify me,” and “because he will take from what is mine.” For to suppose that the Saviour says all these about himself is a terrible and incurable simplicity.
John 16:13–14 (quotation, high confidence)
Notes and citation
Summary: Christ speaks of the Spirit throughout as another person.
- John 16:13–14.
Notes on the original text
- Digital text corrected (page-break mark): ὑμῖν«. | ἐν οἷς → ὑμῖν«. ἐν οἷς.
Topics: Trinity
Cite (SBL): Eusebius, Eccl. theol. 3.5.16 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-5-16). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-5-16
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
3.5.17Klostermann
ἀλλὰ γὰρ σαφῶς διὰ τούτων αὐτὸς ὁ σωτὴρ τὸ πνεῦμα τὸ ἅγιον ἕτερον ὑπάρχειν παρʼ ἑαυτὸν ἐδίδαξεν, τιμῇ μὲν καὶ δόξῃ καὶ πρεσβείοις ὑπερέχον καὶ κρεῖττον καὶ ἀνώτερον πάσης τῆς νοερᾶς καὶ λογικῆς τυγχάνον οὐσίας (διὸ καὶ συμπαρείληπται τῇ ἁγίᾳ καὶ τρισμακαρίᾳ τριάδι).
alla gar saphōs dia toutōn autos ho sōtēr to pneuma to hagion heteron hyparchein parʼ heauton edidaxen, timę̄ men kai doxę̄ kai presbeiois hyperechon kai kreitton kai anōteron pasēs tēs noeras kai logikēs tynchanon ousias (dio kai sympareilēptai tę̄ hagią kai trismakarią triadi).
But clearly by these the Saviour himself taught that the Holy Spirit is other than himself, surpassing in honour and glory and privileges, and being better and higher than every intellectual and rational substance (therefore it is also included with the holy and thrice-blessed Trinity).
Notes and citation
Summary: The Spirit, distinct from the Son, is above every created rational being and included in the Trinity.
- Eusebius's ranking of the Spirit is translated as written.
Topics: Trinity
Cite (SBL): Eusebius, Eccl. theol. 3.5.17 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-5-17). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-5-17
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
3.5.18Klostermann
ὑποβεβηκός γε μὴν [εἶναι] αὑτοῦ. ὃ δὴ παρίστη εἰπὼν »οὐ γὰρ ἀφʼ ἑαυτοῦ λαλήσει, ἀλλʼ ὅσα ἀκούσει λαλήσει«· παρὰ τίνος δὲ ἀκούσει, διασαφεῖ λέγων »ἐκ τοῦ ἐμοῦ λήψεται καὶ ἀναγγελεῖ ὑμῖν«, ἐκ τοῦ ἐμοῦ δηλαδὴ θησαυροῦ· ἐν αὐτῷ γάρ εἰσιν πάντες οἱ θησαυροὶ τῆς σοφίας καὶ γνώσεως ἀπόκρυφοι«.
hypobebēkos ge mēn [einai] hautou. ho dē paristē eipōn »ou gar aphʼ heautou lalēsei, allʼ hosa akousei lalēsei«; para tinos de akousei, diasaphei legōn »ek tou emou lēpsetai kai anangelei hymin«, ek tou emou dēladē thēsaurou; en autǭ gar eisin pantes hoi thēsauroi tēs sophias kai gnōseōs apokryphoi«.
But it is lower than he. He showed this, saying, “For he will not speak from himself, but whatever he hears he will speak.” And from whom he will hear, he makes clear, saying, “He will take from what is mine and declare it to you,” from mine, that is, from my treasury; for “in him are hidden all the treasures of wisdom and knowledge.”
Textual problem in this passage: see the notes.
John 16:13–14 (quotation, high confidence) · Col 2:3 (quotation, high confidence)
Notes and citation
Summary: Eusebius holds the Spirit to be below the Son, receiving from the Son's treasury.
- John 16:13–14; Col 2:3. The editor deletes “to be” (εἶναι). Eusebius's statement that the Spirit is lower than the Son is translated as written.
Notes on the original text
- Digital text corrected (OCR slip for closing quotation mark): ὅσα ἀκούσει λαλήσεις· → ὅσα ἀκούσει λαλήσει«·.
Topics: Trinity
Cite (SBL): Eusebius, Eccl. theol. 3.5.18 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-5-18). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-5-18
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
3.5.19Klostermann
αὐτὸς μὲν οὖν ἅτε υἱὸς μονογενὴς παρὰ τοῦ πατρὸς λαμβάνει καὶ παρὰ τοῦ πατρὸς ἀκούει, τὸ δὲ πνεῦμα τὸ ἅγιον παρʼ αὐτοῦ χορηγεῖται· διό φησιν »ἐκ τοῦ ἐμοῦ λήψεται καὶ ἀναγγελεῖ ὑμῖν«. λέγεται μὲν οὖν καὶ ὁ ἐπὶ πάντων θεὸς πνεῦμα, ὡς αὐτὸς ἐδίδαξεν ὁ σωτὴρ εἰπὼν »πνεῦμα ὁ θεός, καὶ τοὺς προσκυνοῦντας αὐτὸν ἐν πνεύματι καὶ ἀληθείᾳ δεῖ προσκυνεῖν«, καὶ ἔσται ἀληθῶς ἅγιος ἁγίων αὐτός, καὶ »ἐν ἁγίοις ἀναπαυόμενος«. ἀλλὰ καὶ ὁ υἱὸς τοῦ θεοῦ πνεῦμα ὢν τυγχάνει, καὶ πνεῦμα καὶ αὐτὸς ἁγίων ἄγιον, εἰ δὴ εἰκών ἐστιν τοῦ ἀοράτου·
autos men oun hate huios monogenēs para tou patros lambanei kai para tou patros akouei, to de pneuma to hagion parʼ autou chorēgeitai; dio phēsin »ek tou emou lēpsetai kai anangelei hymin«. legetai men oun kai ho epi pantōn theos pneuma, hōs autos edidaxen ho sōtēr eipōn »pneuma ho theos, kai tous proskynountas auton en pneumati kai alētheią dei proskynein«, kai estai alēthōs hagios hagiōn autos, kai »en hagiois anapauomenos«. alla kai ho huios tou theou pneuma ōn tynchanei, kai pneuma kai autos hagiōn agion, ei dē eikōn estin tou aoratou;
He himself, then, as only-begotten Son, receives from the Father and hears from the Father, while the Holy Spirit is supplied by him; therefore he says, “He will take from what is mine and declare it to you.” The God over all is also called spirit, as the Saviour himself taught, saying, “God is spirit, and those who worship him must worship in spirit and truth,” and he will truly be himself the holy of holies, and “resting among the holy ones.” And the Son of God too is spirit, and he too spirit holy of holies, if indeed he is the image of the invisible God;
John 16:14 (quotation, high confidence) · John 4:24 (quotation, high confidence) · Isa 57:15 (quotation, medium confidence) · Col 1:15 (allusion, high confidence)
Notes and citation
Summary: The Father and the Son are each called spirit; the Spirit is supplied by the Son.
- John 16:14; John 4:24; Isa 57:15 (LXX); Col 1:15.
Topics: Trinity
Cite (SBL): Eusebius, Eccl. theol. 3.5.19 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-5-19). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-5-19
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
3.5.20Klostermann
διὸ καὶ περὶ αὐτοῦ λέλεκται »ὁ δὲ κύριος τὸ πνεῦμά ἐστιν« καὶ »πνεῦμα πρὸ προσώπου ἡμῶν χριστὸς κύριος«.
dio kai peri autou lelektai »ho de kyrios to pneuma estin« kai »pneuma pro prosōpou hēmōn christos kyrios«.
therefore it is said of him too, “Now the Lord is the Spirit,” and “The spirit of our face, Christ the Lord.”
2 Cor 3:17 (quotation, high confidence) · Lam 4:20 (quotation, high confidence)
Notes and citation
Summary: Scripture calls the Son spirit.
- 2 Cor 3:17; Lam 4:20 (LXX).
Topics: Trinity
Cite (SBL): Eusebius, Eccl. theol. 3.5.20 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-5-20). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-5-20
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
3.5.21Klostermann
ἀλλὰ γὰρ τοῦ ἁγίου πνεύματος ἑτέρου ὄντος παρὰ τὸν πατέρα καὶ τὸν υἱόν, τὸ ἰδίωμα παριστὰς ὁ σωτὴρ κέκληκεν αὐτὸ παράκλητον, τὸ κοινὸν τῆς ὁμωνυμίας ἀφορίζων διὰ τῆς τοῦ παρακλήτου προσηγορίας, ἐπεὶ καὶ αἱ ἀγγελικαὶ δυνάμεις εἶεν ἂν πνεύματα· »ὁ« γὰρ »ποιῶν τοὺς ἀγγέλους αὑτοῦ πνεύματα« εἴρηται. ἀλλʼ οὐδὲν τούτων ἐξισοῦσθαι δύναται τῷ παρακλήτῳ πνεύματι. διὸ τῇ ἁγίᾳ καὶ τρισμακαρίᾳ τριάδι μόνον τοῦτο συμπαρείληπται,
alla gar tou hagiou pneumatos heterou ontos para ton patera kai ton huion, to idiōma paristas ho sōtēr keklēken auto paraklēton, to koinon tēs homōnymias aphorizōn dia tēs tou paraklētou prosēgorias, epei kai hai angelikai dynameis eien an pneumata; »ho« gar »poiōn tous angelous hautou pneumata« eirētai. allʼ ouden toutōn exisousthai dynatai tǭ paraklētǭ pneumati. dio tę̄ hagią kai trismakarią triadi monon touto sympareilēptai,
But since the Holy Spirit is other than the Father and the Son, the Saviour, showing its distinctive character, called it Paraclete, marking off what is common in the shared name by the title “Paraclete,” since the angelic powers too would be spirits; for it is said, “who makes his angels spirits.” But none of these can be made equal to the Paraclete Spirit. Therefore it alone is included with the holy and thrice-blessed Trinity,
Ps 104:4 (103:4 LXX) (quotation, high confidence) · Heb 1:7 (quotation, high confidence)
Notes and citation
Summary: “Paraclete” marks the Spirit off from angelic spirits; it alone belongs to the Trinity.
- Ps 104:4 (LXX 103:4); Heb 1:7.
Topics: Trinity, The Holy Spirit
Cite (SBL): Eusebius, Eccl. theol. 3.5.21 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-5-21). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-5-21
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
3.5.22Klostermann
οὐκ ἄλλως τοῦ σωτῆρος τοῖς ἀποστόλοις αὐτοῦ διαταξαμένου τὸ μυστήριον τῆς αὐτοῦ παλιγγενεσίας πᾶσιν τοῖς ἐξ ἐθνῶν εἰς αὐτὸν πιστεύουσιν παραδιδόναι ἢ βαπτίζοντας »αὐτοὺς εἰς τὸ ὄνομα τοῦ πατρὸς καὶ τοῦ υἱοῦ καὶ τοῦ ἁγίου πνεύματος«· τοῦ μὲν πατρὸς αὐθεντοῦντος καὶ δωρουμένου τὴν χάριν, τοῦ δὲ υἱοῦ ταύτῃ διακονουμένου (»ἡ« γὰρ »χάρις καὶ ἡ ἀλήθεια διὰ Ἰησοῦ Χριστοῦ ἐγένετο«), τοῦ δὲ ἁγίου πνεύματος, δηλαδὴ τοῦ παρακλήτου, αὐτοῦ ὄντος τοῦ χορηγουμένου κατὰ τὰς ἐν αὐτῷ διαιρέσεις τῶν χαρισμάτων, »ᾧ μὲν γὰρ διὰ τοῦ πνεύματος δίδοται λόγος σοφίας, ἄλλῳ δὲ λόγος γνώσεως κατὰ τὸ αὐτὸ πνεῦμα, ἑτέρῳ πίστις ἐν τῷ αὐτῷ πνεύματι« καὶ τὰ τούτοις κατηριθμημένα ὁμοίως.
ouk allōs tou sōtēros tois apostolois autou diataxamenou to mystērion tēs autou palingenesias pasin tois ex ethnōn eis auton pisteuousin paradidonai ē baptizontas »autous eis to onoma tou patros kai tou huiou kai tou hagiou pneumatos«; tou men patros authentountos kai dōroumenou tēn charin, tou de huiou tautę̄ diakonoumenou (»hē« gar »charis kai hē alētheia dia Iēsou Christou egeneto«), tou de hagiou pneumatos, dēladē tou paraklētou, autou ontos tou chorēgoumenou kata tas en autǭ diaireseis tōn charismatōn, »hǭ men gar dia tou pneumatos didotai logos sophias, allǭ de logos gnōseōs kata to auto pneuma, heterǭ pistis en tǭ autǭ pneumati« kai ta toutois katērithmēmena homoiōs.
since the Saviour commanded his apostles to hand on the mystery of his rebirth to all from the nations who believe in him in no other way than by baptizing “them into the name of the Father and of the Son and of the Holy Spirit”: the Father having authority and giving the grace, the Son ministering it (for “grace and truth came through Jesus Christ”), and the Holy Spirit, that is, the Paraclete, being itself what is supplied, according to the varieties of gifts in it; “for to one is given through the Spirit the word of wisdom, to another the word of knowledge according to the same Spirit, to another faith by the same Spirit,” and what is listed with these likewise.
Matt 28:19 (quotation, high confidence) · John 1:17 (quotation, high confidence) · 1 Cor 12:8–9 (quotation, high confidence)
Notes and citation
Summary: Baptism in the triple name: the Father gives grace, the Son ministers it, the Spirit is the gift.
- Matt 28:19; John 1:17; 1 Cor 12:4, 8–9.
Notes on the original text
- Digital text corrected (page-break mark): πνεύματος«· | τοῦ μὲν → πνεύματος«· τοῦ μὲν.
Cite (SBL): Eusebius, Eccl. theol. 3.5.22 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-5-22). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-5-22
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
preface 3, chapter 6
3.6.1Klostermann
τὸ μὲν οὖν ἅγιον πνεῦμα μόνοις ἁγίοις ἐμφιλοχωρεῖν πέφυκεν, διὰ τοῦ υἱοῦ χορηγούμενον οἷς ἂν ὁ πατὴρ κρίνειεν. καὶ τοῦτʼ ἂν εἴη ἔργον αὐτοῦ τὸ πάντας ἁγιάζειν, οἷς ἂν ἑνός τινος ἢ καὶ πλειόνων μεταδιδῷ τῶν ἐν αὐτῷ χαρισμάτων, ὡς καὶ προφήτας καὶ ἀποστόλους καὶ πᾶσαν θεοφιλῆ ψυχήν, εἰκὸς δὲ καὶ τὰς κρείττους καὶ θείας δυνάμεις, τῆς ἐξ αὐτοῦ μεταλαμβάνειν ἁγιότητος. ὁ δὲ υἱὸς μόνος πατρικῇ θεότητι τετιμημένος, ποιητικὸς ἂν εἴη καὶ δημιουργικὸς τῆς τῶν γενητῶν ἁπάντων, ὁρατῶν τε καὶ ἀοράτων, καὶ δὴ καὶ αὐτῆς τῆς τοῦ παρακλήτου πνεύματος ὑπάρξεως· πάντα γὰρ »διʼ αὐτοῦ ἐγένετο,
to men oun hagion pneuma monois hagiois emphilochōrein pephyken, dia tou huiou chorēgoumenon hois an ho patēr krineien. kai toutʼ an eiē ergon autou to pantas hagiazein, hois an henos tinos ē kai pleionōn metadidǭ tōn en autǭ charismatōn, hōs kai prophētas kai apostolous kai pasan theophilē psychēn, eikos de kai tas kreittous kai theias dynameis, tēs ex autou metalambanein hagiotētos. ho de huios monos patrikę̄ theotēti tetimēmenos, poiētikos an eiē kai dēmiourgikos tēs tōn genētōn hapantōn, horatōn te kai aoratōn, kai dē kai autēs tēs tou paraklētou pneumatos hyparxeōs; panta gar »diʼ autou egeneto,
The Holy Spirit, then, is by nature disposed to dwell gladly in the holy alone, supplied through the Son to those whom the Father may judge worthy. And this would be its work, to sanctify all to whom it imparts one or more of the gifts in it, such as prophets and apostles and every God-loving soul, and probably the higher and divine powers too share in the holiness from it. But the Son alone, honoured with the Father's divinity, would be the maker and creator of the existence of all created things, visible and invisible, and indeed of the existence of the Paraclete Spirit itself; for “all things came into being through him,
John 1:3 (quotation, high confidence)
Notes and citation
Summary: Eusebius holds that the Spirit sanctifies, while the Son, alone sharing the Father's divinity, made all things including the Spirit.
- John 1:3. Eusebius's statement that the Spirit came into existence through the Son is translated as written.
Notes on the original text
- Digital text corrected (breathing slip; stop for comma; stray number): 6 τὸ μὲν οὖν → τὸ μὲν οὖν; θείας δυνάμεις. τῆς → θείας δυνάμεις, τῆς; τῶν γενητῶν ἀπάντων → τῶν γενητῶν ἁπάντων.
Topics: Trinity, The Holy Spirit
Cite (SBL): Eusebius, Eccl. theol. 3.6.1 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-6-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-6-1
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
3.6.2Klostermann
καὶ χωρὶς αὐτοῦ ἐγένετο οὐδὲ ἕν« καὶ »ἐν αὐτῷ ἐκτίσθη τὰ πάντα τὰ ἐν τοῖς οὐρανοῖς καὶ τὰ ἐπὶ τῆς γῆς, εἴτε ὁρατὰ εἴτε ἀόρατα«. ὁ δʼ ἐπέκεινα τῶν ὅλων θεὸς καὶ πατὴρ τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, ἄρρητόν τι ὢν ἀγαθὸν καὶ παντὸς λογισμοῦ καὶ διανοίας φωνῆς τε πάσης καὶ ἐνθυμήσεως κρεῖττον, ὁμοῦ τῶν πάντων ὅσα ποτὲ ὄντα καὶ ὁποῖα τυγχάνει, αὐτοῦ τε τοῦ ἁγίου πνεύματος προσέτι δὲ καὶ τοῦ μονογενοῦς υἱοῦ καθηγούμενος, μόνος εἰκότως ὁ ἐπὶ πάντων καὶ διὰ πάντων καὶ ἐν πᾶσιν θεὸς ἀνείρηται παρὰ τῷ ἀποστόλῳ φάντι »εἷς κύριος, μία πίστις, ἕν βάπτισμα· εἷς θεὸς πατὴρ πάντων, ὁ ἐπὶ πάντων καὶ διὰ πάντων καὶ ἐν πᾶσιν«.
kai chōris autou egeneto oude hen« kai »en autǭ ektisthē ta panta ta en tois ouranois kai ta epi tēs gēs, eite horata eite aorata«. ho dʼ epekeina tōn holōn theos kai patēr tou kyriou hēmōn Iēsou Christou, arrēton ti ōn agathon kai pantos logismou kai dianoias phōnēs te pasēs kai enthymēseōs kreitton, homou tōn pantōn hosa pote onta kai hopoia tynchanei, autou te tou hagiou pneumatos proseti de kai tou monogenous huiou kathēgoumenos, monos eikotōs ho epi pantōn kai dia pantōn kai en pasin theos aneirētai para tǭ apostolǭ phanti »heis kyrios, mia pistis, hen baptisma; heis theos patēr pantōn, ho epi pantōn kai dia pantōn kai en pasin«.
and without him nothing came into being,” and “in him were created all things in the heavens and on earth, visible and invisible.” But the God beyond all things and Father of our Lord Jesus Christ, being an unspeakable good, better than all reasoning and thought and every voice and reflection, presiding at once over all things whatever and of whatever kind they are, and over the Holy Spirit itself, and moreover over the only-begotten Son, is rightly called alone the God over all and through all and in all by the apostle, who said, “One Lord, one faith, one baptism; one God, Father of all, who is over all and through all and in all.”
John 1:3 (quotation, high confidence) · Col 1:16 (quotation, high confidence) · Eph 4:5–6 (quotation, high confidence)
Notes and citation
Summary: The Father presides over all, including the Son and the Spirit, and alone is called God over all.
- John 1:3; Col 1:16; Eph 4:5–6.
Notes on the original text
- Digital text corrected (stop for comma): υἱοῦ καθηγούμενος. μόνος → υἱοῦ καθηγούμενος, μόνος.
Cite (SBL): Eusebius, Eccl. theol. 3.6.2 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-6-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-6-2
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
3.6.3Klostermann
καὶ μόνος μὲν αὐτὸς »εἷς θεὸς καὶ πατὴρ« »τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ« χρηματίζοι ἄν, ὁ δὲ υἱὸς »μονογενὴς θεὸς ὁ ὢν εἰς τὸν κόλπον τοῦ πατρός«· τὸ δὲ παράκλητον πνεῦμα οὔτε θεὸς οὔτε υἱός, ἐπεὶ μὴ ἐκ τοῦ πατρὸς ὁμοίως τῷ υἱῷ καὶ αὐτὸ τὴν γένεσιν εἴληφεν, ἓν δέ τι τῶν διὰ τοῦ υἱοῦ γενομένων τυγχάνει, ὅτι δὴ »πάντα διʼ αὐτοῦ ἐγένετο, καὶ χωρὶς αὐτοῦ ἐγένετο οὐδὲ ἕν«.
kai monos men autos »heis theos kai patēr« »tou kyriou hēmōn Iēsou Christou« chrēmatizoi an, ho de huios »monogenēs theos ho ōn eis ton kolpon tou patros«; to de paraklēton pneuma oute theos oute huios, epei mē ek tou patros homoiōs tǭ huiǭ kai auto tēn genesin eilēphen, hen de ti tōn dia tou huiou genomenōn tynchanei, hoti dē »panta diʼ autou egeneto, kai chōris autou egeneto oude hen«.
And he alone would be called “one God and Father” “of our Lord Jesus Christ,” and the Son “only-begotten God, who is in the bosom of the Father”; but the Paraclete Spirit is neither God nor Son, since it has not received its origin from the Father like the Son, but is one of the things that came into being through the Son, since “all things came into being through him, and without him nothing came into being.”
Eph 1:3 (allusion, medium confidence) · John 1:18 (quotation, high confidence) · John 1:3 (quotation, high confidence)
Notes and citation
Summary: Eusebius says the Spirit is neither God nor Son but came into being through the Son.
- Eph 1:3; John 1:18; John 1:3. Eusebius's statement that the Spirit is “neither God nor Son” and among the things made through the Son is translated as written; later councils (Constantinople 381) taught the full divinity of the Spirit.
Notes on the original text
- Digital text corrected (breathing slips; page-break mark): »τοῦ | κυρίου → »τοῦ κυρίου; οὕτε θεὸς οὕτε υἱός → οὔτε θεὸς οὔτε υἱός.
Topics: Trinity
Cite (SBL): Eusebius, Eccl. theol. 3.6.3 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-6-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-6-3
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
3.6.4Klostermann
ταῦτα μὲν οὖν τῇ ἁγίᾳ καὶ καθολικῇ ἐκκλησίᾳ ὧδέ πη διὰ τῶν θείων φωνῶν παραδίδοται τὰ μυστήρια· Μάρκελλος δὲ πάντα φύρας, ποτὲ μὲν εἰς αὐτὸν ὅλον τὸν Σαβελλίου βυθὸν χωρεῖ, ποτὲ δὲ Παύλου τοῦ Σαμοσατέως ἀνανεοῦσθαι πειρᾶται τὴν αἵρεσιν, ποτὲ δὲ Ἰουδαῖος ὢν ἄντικρυς ἀπελέγχεται· μίαν γὰρ ὑπόστασιν τριπρόσωπον ὥσπερ καὶ τριώνυμον εἰσάγει, τὸν αὐτὸν εἶναι λέγων τὸν θεὸν καὶ τὸν ἐν αὐτῷ λόγον καὶ τὸ ἅγιον πνεῦμα.
tauta men oun tę̄ hagią kai katholikę̄ ekklēsią hōde pē dia tōn theiōn phōnōn paradidotai ta mystēria; Markellos de panta phyras, pote men eis auton holon ton Sabelliou bython chōrei, pote de Paulou tou Samosateōs ananeousthai peiratai tēn hairesin, pote de Ioudaios ōn antikrys apelenchetai; mian gar hypostasin triprosōpon hōsper kai triōnymon eisagei, ton auton einai legōn ton theon kai ton en autǭ logon kai to hagion pneuma.
These are the mysteries handed on in some such way to the holy and catholic church through the divine words. But Marcellus, jumbling everything, at one time goes into the whole depth of Sabellius, at another tries to renew the heresy of Paul of Samosata, at another is openly convicted of being a Jew; for he introduces one hypostasis with three faces, as it were, and three names, saying that God and the Word in him and the Holy Spirit are the same.
Notes and citation
Summary: Marcellus makes one hypostasis with three faces and three names.
- τριπρόσωπον: “with three faces (or persons)”.
Notes on the original text
- Digital text corrected (stop for comma): Μάρκελλος δὲ πάντα φύρας. ποτὲ → Μάρκελλος δὲ πάντα φύρας, ποτὲ.
Topics: Trinity, Heresy, Monarchianism and Sabellianism
Cite (SBL): Eusebius, Eccl. theol. 3.6.4 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-6-4). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-6-4
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
3.6.5Klostermann
εἶτʼ ἐντεῦθεν μεταβὰς ἐπὶ τὰς ἀποστολικὰς περὶ τοῦ Χριστοῦ θεολογίας, πάλιν διαστρόφοις κέχρηται ἑρμηνείαις. τοῦ γὰρ θείου ἀποστόλου θεολογοῦντος διαρρήδην τὸν υἱὸν τοῦ θεοῦ καὶ λέγοντος »ὅς ἐστιν εἰκὼν τοῦ θεοῦ τοῦ ἀοράτου, πρωτότοκος πάσης κτίσεως, ὅτι ἐν αὐτῷ ἐκτίσθη τὰ πάντα τά τε ἐν τοῖς οὐρανοῖς καὶ τὰ ἐπὶ τῆς γῆς, εἴτε ὁρατὰ εἴτε ἀόρατα, εἴτε θρόνοι εἴτε κυριότητες εἴτε ἀρχαὶ εἴτε ἐξουσίαι· πάντα διʼ αὐτοῦ καὶ εἰς αὐτὸν ἔκτισται· καὶ αὐτός ἐστιν πρὸ πάντων καὶ τὰ πάντα ἐν αὐτῷ συνέστηκεν«,
eitʼ enteuthen metabas epi tas apostolikas peri tou Christou theologias, palin diastrophois kechrētai hermēneiais. tou gar theiou apostolou theologountos diarrēdēn ton huion tou theou kai legontos »hos estin eikōn tou theou tou aoratou, prōtotokos pasēs ktiseōs, hoti en autǭ ektisthē ta panta ta te en tois ouranois kai ta epi tēs gēs, eite horata eite aorata, eite thronoi eite kyriotētes eite archai eite exousiai; panta diʼ autou kai eis auton ektistai; kai autos estin pro pantōn kai ta panta en autǭ synestēken«,
Then, passing from here to the apostle's theology about Christ, he again uses perverse interpretations. For when the divine apostle expressly speaks of the Son of God as God and says, “who is the image of the invisible God, firstborn of all creation, for in him were created all things in the heavens and on earth, visible and invisible, whether thrones or dominions or principalities or authorities; all things were created through him and for him; and he is before all things, and all things hold together in him,”
Col 1:15–17 (quotation, high confidence)
Notes and citation
Summary: Eusebius quotes Col 1:15–17 before showing Marcellus's misreading.
- Col 1:15–17. The sentence continues in 3.7.1.
Notes on the original text
- Digital text corrected (stop for comma): εἴτε ὁρατὰ εἴτε ἀόρατα. εἴτε θρόνοι → εἴτε ὁρατὰ εἴτε ἀόρατα, εἴτε θρόνοι.
Topics: Christology
Cite (SBL): Eusebius, Eccl. theol. 3.6.5 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-6-5). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-6-5
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
preface 3, chapter 7
3.7.1Klostermann
ὁ θαυμαστὸς οὗτος αὖθις ἐπὶ τὴν σάρκα 〈κατα〉πεσὼν αὐτὴν εἶναι ἀποφαίνεται τὴν εἰκόνα τοῦ ἀοράτου θεοῦ, οὐκ ἀκούων ὡς ἀρσενικῷ χαρακτῆρι ἐξενήνεκται τὸ »ὅς ἐστιν εἰκών«. τὸ γὰρ »ὃς« οὐκ οἶδ ὅπως ἐφαρμόσας τῇ σαρκί, ταύτην ἔφη δηλοῦσθαι ὡς αὐτῆς οὔσης τῆς εἰκόνος »τοῦ θεοῦ τοῦ ἀοράτου«. καὶ πάλιν τὸ »αὐτός ἐστιν πρὸ πάντων« περὶ τῆς σαρκὸς φησιν εἰρῆσθαι οὐκ αἰδούμενος τὸ »αὐτὸς« ἐπὶ τῆς σαρκὸς ἐκλαμβάνειν.
ho thaumastos houtos authis epi tēn sarka 〈kata〉pesōn autēn einai apophainetai tēn eikona tou aoratou theou, ouk akouōn hōs arsenikǭ charaktēri exenēnektai to »hos estin eikōn«. to gar »hos« ouk oid hopōs epharmosas tę̄ sarki, tautēn ephē dēlousthai hōs autēs ousēs tēs eikonos »tou theou tou aoratou«. kai palin to »autos estin pro pantōn« peri tēs sarkos phēsin eirēsthai ouk aidoumenos to »autos« epi tēs sarkos eklambanein.
this admirable man, falling down again onto the flesh, declares that it is the image of the invisible God, not hearing that “who is the image” is expressed in the masculine form. For fitting “who” to the flesh, I do not know how, he said that it is meant, as if it were itself the image “of the invisible God.” And again he says that “he is before all things” was said about the flesh, not ashamed to take “he” of the flesh.
Col 1:15 (quotation, high confidence) · Col 1:17 (quotation, high confidence)
Notes and citation
Summary: Marcellus applies the masculine “who” and “he” of Col 1 to the flesh.
- Col 1:15, 17. “falling down” (κατα-) is the editor's supplement.
Notes on the original text
- Digital text corrected (stray line number; stray number): 7 ὁ θαυμαστὸς → ὁ θαυμαστὸς; αὐτὴν 5, εἶναι → αὐτὴν εἶναι.
Topics: Christology
Cite (SBL): Eusebius, Eccl. theol. 3.7.1 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-7-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-7-1
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
3.7.2Klostermann
καὶ τὸν »πρωτότοκον πάσης κτίσεως« διὰ τὴν σάρκα κεκλῆσθαι λέγει, ἐπιμένει τε ἀδιατρέπτως ἐν τῇ σαρκὶ φάσκων »τὰ ἐν τοῖς οὐρανοῖς καὶ τὰ ἐπὶ τῆς γῆς« ἐκτίσθαι, »τά τε ὁρατὰ καὶ τὰ ἀόρατα«, οὐδὲ διατρέπεται θρόνους καὶ κυριότητας καὶ ἀρχὰς καὶ ἐξουσίας διὰ τῆς σαρκὸς τοῦ σωτῆρος λέγων τῆς ἐν Χριστῷ κτίσεως ἠξιῶσθαι. ἤδη δὲ διὰ τῆς πρὸ τούτου γραφῆς τὰς περὶ τούτων τοῦ Μαρκέλλου φωνὰς παραθέμενος, λόγου συμμετρίας φειδόμενος, τῇ αὐτῶν ἐκείνων ἀρκεσθήσομαι μαρτυρίᾳ. ὡς δὲ διάστροφος καὶ βεβιασμένη ἡ τοιαύτη τυγχάνει τῆς ἀποστολικῆς λέξεως διήγησις, οὔ μοι δεῖν ἡγοῦμαι κατασκευῆς πλείονος, διὰ τὸ καὶ παντί τῳ κατάφωρον εἶναι τὸ ἀναιδὲς τῆς ἑρμηνείας.
kai ton »prōtotokon pasēs ktiseōs« dia tēn sarka keklēsthai legei, epimenei te adiatreptōs en tę̄ sarki phaskōn »ta en tois ouranois kai ta epi tēs gēs« ektisthai, »ta te horata kai ta aorata«, oude diatrepetai thronous kai kyriotētas kai archas kai exousias dia tēs sarkos tou sōtēros legōn tēs en Christǭ ktiseōs ēxiōsthai. ēdē de dia tēs pro toutou graphēs tas peri toutōn tou Markellou phōnas parathemenos, logou symmetrias pheidomenos, tę̄ autōn ekeinōn arkesthēsomai martyrią. hōs de diastrophos kai bebiasmenē hē toiautē tynchanei tēs apostolikēs lexeōs diēgēsis, ou moi dein hēgoumai kataskeuēs pleionos, dia to kai panti tǭ kataphōron einai to anaides tēs hermēneias.
And he says that the “firstborn of all creation” was so called because of the flesh, and persists unashamed in the flesh, saying that “the things in the heavens and on earth,” “the visible and the invisible,” were created, and he is not ashamed to say that thrones and dominions and principalities and authorities were counted worthy of the creation in Christ through the Saviour's flesh. Since I set out Marcellus's words about these in the preceding writing, sparing proportion in my discourse, I shall be content with their testimony. And since such an exposition of the apostle's wording is perverse and forced, I do not think more argument is needed, because the shamelessness of the interpretation is obvious to everyone.
Col 1:15–16 (quotation, high confidence)
Notes and citation
Summary: Marcellus's reading of Col 1 as the flesh is obviously forced.
- Col 1:15–16. See Against Marcellus 2.3.4–7.
Topics: Christology
Cite (SBL): Eusebius, Eccl. theol. 3.7.2 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-7-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-7-2
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
preface 3, chapter 8
3.8.1Klostermann
πλὴν τοσαῦτα περὶ τῆς σαρκὸς τοῦ σωτῆρος εἰπὼν οὐδʼ αὐτὴν ἡμῖν φυλάττει σώαν· ὡς εἴθε γὰρ κἂν εἰς αὐτὴν τὸν εὐσεβῆ διετήρει λογισμόν. νυνὶ δὲ μετὰ πάντα τὰ περὶ αὐτῆς αὐτῷ λελεγμένα ἐπὶ συντελείᾳ τῶν αἰώνων καταλείπεσθαι αὐτὴν ἔρημον τοῦ λόγου ἀποφαίνεται γράφων οὕτως εἰ οὖν ὁμολογεῖ τὴν σάρκα μηδὲν ὠφελεῖν αὐτόν, πῶς ἐγχωρεῖ τὴν ἐκ γῆς τε οὖσαν καὶ μηδὲν ὠφελοῦσαν καὶ ἐν τοῖς μέλλουσιν αἰῶσιν ὡς αὐτῷ λυσιτελοῦσαν συνεῖναι τῷ λόγῳ;
plēn tosauta peri tēs sarkos tou sōtēros eipōn oudʼ autēn hēmin phylattei sōan; hōs eithe gar kan eis autēn ton eusebē dietērei logismon. nyni de meta panta ta peri autēs autǭ lelegmena epi synteleią tōn aiōnōn kataleipesthai autēn erēmon tou logou apophainetai graphōn houtōs ei oun homologei tēn sarka mēden ōphelein auton, pōs enchōrei tēn ek gēs te ousan kai mēden ōphelousan kai en tois mellousin aiōsin hōs autǭ lysitelousan syneinai tǭ logǭ?
But having said so much about the Saviour's flesh, he does not even keep it safe for us; would that he had kept a pious thought even toward it. But now, after all he has said about it, he declares that at the consummation of the ages it will be left deserted by the Word, writing thus: “If, then, he confesses that the flesh profits him nothing, how is it possible that what is from the earth and profits nothing should be with the Word in the ages to come as though it were of use to him?”
John 6:63 (allusion, high confidence)
Notes and citation
Summary: Marcellus says the flesh will be abandoned by the Word at the end.
- Quotation of Marcellus (see Against Marcellus 2.4.6). John 6:63.
Notes on the original text
- Digital text corrected (missing iota subscript; split word; stray number): 8 πλὴν τοσαῦτα → πλὴν τοσαῦτα; ἀπο φαίνεται → ἀποφαίνεται; συνεῖναι τῷ λόγω; → συνεῖναι τῷ λόγῳ;.
Topics: Christology, Eschatology, Heresy, Monarchianism and Sabellianism
Cite (SBL): Eusebius, Eccl. theol. 3.8.1 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-8-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-8-1
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
preface 3, chapter 9
3.9.1Klostermann
καὶ δευτεροῖ τὸ αὐτὸ ἐν ἑτέρῳ φάσκων εἰ τοίνυν ἐν τῷ καιρῷ τῆς ἀποκαταστάσεως ἁπάντων καὶ αὐτὴν τὴν κτίσιν ἐκ τῆς δουλείας εἰς τὴν ἐλευθερίαν μεταβληθήσεσθαι ὁ Παῦλος ἔφη (λέγει γὰρ »ὅτι καὶ αὐτὴ ἡ κτίσις ἐλευθερωθήσεται ἀπὸ τῆς δουλείας τῆς φθορᾶς εἰς τὴν ἐλευθερίαν τῆς δόξης τῶν τέκνων τοῦ θεοῦ«), πῶς ἔτι τὴν τοῦ δούλου μορφήν, ἣν ἀνείληφεν ὁ λόγος, μορφὴν οὖσαν δούλου, συνεῖναι τῷ λόγῳ [διʼ αὐτὴν] γένοιτʼ ἂν δυνατόν;
kai deuteroi to auto en heterǭ phaskōn ei toinyn en tǭ kairǭ tēs apokatastaseōs hapantōn kai autēn tēn ktisin ek tēs douleias eis tēn eleutherian metablēthēsesthai ho Paulos ephē (legei gar »hoti kai autē hē ktisis eleutherōthēsetai apo tēs douleias tēs phthoras eis tēn eleutherian tēs doxēs tōn teknōn tou theou«), pōs eti tēn tou doulou morphēn, hēn aneilēphen ho logos, morphēn ousan doulou, syneinai tǭ logǭ [diʼ autēn] genoitʼ an dynaton?
And he repeats the same elsewhere, saying: “If, then, Paul said that at the time of the restoration of all things creation itself also will be changed from slavery to freedom (for he says, ‘that creation itself also will be set free from the slavery of corruption into the freedom of the glory of the children of God’), how could the form of the servant, which the Word assumed, being the form of a servant, still be with the Word?”
Textual problem in this passage: see the notes.
Rom 8:21 (quotation, high confidence) · Phil 2:7 (quotation, high confidence)
Notes and citation
Summary: Marcellus repeats that the servant's form cannot remain with the Word.
- Quotation of Marcellus (see Against Marcellus 2.4.11–12). Rom 8:21; Phil 2:7. The editor deletes “because of it” (διʼ αὐτὴν).
Notes on the original text
- Digital text corrected (accent slip; page-break mark): πὼς ἔτι → πῶς ἔτι; ἀνείληφεν | ὁ λόγος → ἀνείληφεν ὁ λόγος.
Topics: Christology, Eschatology, Heresy, Monarchianism and Sabellianism
Cite (SBL): Eusebius, Eccl. theol. 3.9.1 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-9-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-9-1
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
preface 3, chapter 10
3.10.1Klostermann
ὁρᾷς ὁποίας προέσθαι φωνὰς κατὰ τῆς σαρκὸς τοῦ σωτῆρος ἡμῶν τετόλμηκεν οὐκ ἐπιστήσας ὡς καὶ πρὸ τῆς εἰς οὐρανοὺς ἀναλήψεως ἔτι οὖσαν αὐτὴν ἐπὶ γῆς πρὸ τοῦ πάθους οὕτως ἐδόξασεν ἐν τῷ ὄρει, τρισὶν τοῖς ἐκκρίτοις αὐτοῦ μαθηταῖς μόνοις εἰκόνα δεικνὺς τῆς βασιλείας αὐτοῦ, ὡς ἐξαστράψαι τὸ πρόσωπον αὐτοῦ, καὶ φωτὸς μαρμαρυγὰς ἐκλάμψαι
horąs hopoias proesthai phōnas kata tēs sarkos tou sōtēros hēmōn tetolmēken ouk epistēsas hōs kai pro tēs eis ouranous analēpseōs eti ousan autēn epi gēs pro tou pathous houtōs edoxasen en tǭ orei, trisin tois ekkritois autou mathētais monois eikona deiknys tēs basileias autou, hōs exastrapsai to prosōpon autou, kai phōtos marmarygas eklampsai
You see what words he has dared to let out against our Saviour's flesh, not considering that even before the ascension into heaven, while it was still on earth before the passion, he so glorified it on the mountain, showing to his three chosen disciples alone an image of his kingdom, so that his face flashed like lightning and shone with gleams of light
Matt 17:1–2 (allusion, high confidence)
Notes and citation
Summary: The transfiguration showed the glory of Christ's flesh even before the passion.
- Matt 17:1–2. The sentence continues in the next section.
Notes on the original text
- Digital text corrected (stop for comma): ἐν τῷ ὄρει. τρισὶν → ἐν τῷ ὄρει, τρισὶν.
Topics: Christology
Cite (SBL): Eusebius, Eccl. theol. 3.10.1 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-10-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-10-1
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
3.10.2Klostermann
( »ἐγένετο« γάρ φησιν ἡ θεία γραφὴ »τὸ πρόσωπον αὐτοῦ ὡς ὁ ἥλιος καὶ τὰ ἱμάτια αὐτοῦ λευκὰ ὡς τὸ φῶς«), ἀλλʼ οὐδὲ συνεὶς ὁποῖον σῶμα δόξης Χριστοῦ ὁ θεῖος ἀπόστολος ἔλεγεν καὶ ὡς καὶ τὰ ἡμέτερα σώματα σύμμορφα ἔσεσθαι ἐκείνῳ τῷ σώματι ἐδίδασκεν λέγων »ὃς μετασχηματίσει τὸ σῶμα τῆς ταπεινώσεως ἡμῶν σύμμορφον τῷ σώματι τῆς δόξης αὐτοῦ«, ἀλλʼ οὐδὲ νοήσας τίνι τρόπῳ καταποθήσεσθαι τὸ θνητὸν ὑπὸ τῆς ζωῆς ἔγραφεν φάσκων »ἐφʼ ᾧ οὐ θέλομεν ἐκδύσασθαι 〈ἀλλʼ ἐπενδύσασθαι〉, ἵνα καταποθῇ τὸ θνητὸν ὑπὸ τῆς ζωῆς«· τούτων ἀμαθῶς ἔχων τὸν μὲν λόγον διαβεβαιοῦται ἓν καὶ ταὐτὸν μέλλειν γίγνεσθαι τῷ θεῷ ὥσπερ καὶ πρότερον ἦν, τὴν δὲ σάρκα καταλειφθεῖσαν ὑπὸ τοῦ λόγου οὐκ οἶδʼ ὅ τι ποτὲ γενήσεσθαι.
( »egeneto« gar phēsin hē theia graphē »to prosōpon autou hōs ho hēlios kai ta himatia autou leuka hōs to phōs«), allʼ oude syneis hopoion sōma doxēs Christou ho theios apostolos elegen kai hōs kai ta hēmetera sōmata symmorpha esesthai ekeinǭ tǭ sōmati edidasken legōn »hos metaschēmatisei to sōma tēs tapeinōseōs hēmōn symmorphon tǭ sōmati tēs doxēs autou«, allʼ oude noēsas tini tropǭ katapothēsesthai to thnēton hypo tēs zōēs egraphen phaskōn »ephʼ hǭ ou thelomen ekdysasthai 〈allʼ ependysasthai〉, hina katapothę̄ to thnēton hypo tēs zōēs«; toutōn amathōs echōn ton men logon diabebaioutai hen kai tauton mellein gignesthai tǭ theǭ hōsper kai proteron ēn, tēn de sarka kataleiphtheisan hypo tou logou ouk oidʼ ho ti pote genēsesthai.
(for, divine Scripture says, “his face became like the sun and his garments white as the light”); nor did he understand what kind of body of Christ's glory the divine apostle spoke of, and how he taught that our bodies too would be conformed to that body, saying, “who will transform the body of our humiliation to be conformed to the body of his glory”; nor did he understand in what way he wrote that the mortal will be swallowed up by life, saying, “because we do not wish to be unclothed but further clothed, so that the mortal may be swallowed up by life.” Ignorant of these things, he affirms that the Word will become one and the same with God, as he was before, but that the flesh, left by the Word, will become I do not know what.
Matt 17:2 (quotation, high confidence) · Phil 3:21 (quotation, high confidence) · 2 Cor 5:4 (quotation, high confidence)
Notes and citation
Summary: Christ's glorified body and ours, conformed to it, refute Marcellus's view of the flesh.
- Matt 17:2; Phil 3:21; 2 Cor 5:4. “but further clothed” is the editor's supplement.
Topics: Christology, Eschatology, Resurrection of the body, Monarchianism and Sabellianism
Cite (SBL): Eusebius, Eccl. theol. 3.10.2 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-10-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-10-2
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
3.10.3Klostermann
ἐπάκουσον δʼ οὖν ὅπως ταῦτά φησιν εἰ δέ τις περὶ τῆς σαρκὸς ταύτης τῆς ἐν τῷ λόγῳ ἀθανάτου γεγονυίας πυνθάνοιτο, τί φαμεν πρὸς αὐτόν; ὅτι δογματίζειν μὲν ἡμεῖς περὶ ὧν μὴ ἀκριβῶς παρὰ τῶν θείων μεμαθήκαμεν γραφῶν οὐκ ἀσφαλὲς εἶναι νομίζομεν. πῶς γὰρ τοῦτο πράττειν δυνατὸν τοῖς καὶ τὰ ἑτέρων ἀνατρέπουσιν δόγματα;
epakouson dʼ oun hopōs tauta phēsin ei de tis peri tēs sarkos tautēs tēs en tǭ logǭ athanatou gegonuias pynthanoito, ti phamen pros auton? hoti dogmatizein men hēmeis peri hōn mē akribōs para tōn theiōn memathēkamen graphōn ouk asphales einai nomizomen. pōs gar touto prattein dynaton tois kai ta heterōn anatrepousin dogmata?
Hear, then, how he says this: “But if anyone should inquire about this flesh which has become immortal in the Word, what do we say to him? That we do not think it safe to lay down dogmas about things we have not learned exactly from the divine Scriptures. For how could those who overturn the dogmas of others do this?
Notes and citation
Summary: Eusebius quotes Marcellus's refusal to say what becomes of the flesh.
- Quotation of Marcellus (see Against Marcellus 2.4.15–16).
Topics: Christology, Eschatology
Cite (SBL): Eusebius, Eccl. theol. 3.10.3 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-10-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-10-3
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
3.10.4Klostermann
ἀλλʼ ἐροῦμεν πρὸς τοὺς τὸν ἀκριβῆ περὶ τούτου μαθεῖν παρʼ ἡμῶν βουλομένους λόγον, ὅτι πειθόμενοι τῷ ἱερῷ ἀποστόλῳ ἴσμεν ὅτι οὕτως ἡμᾶς ὁρᾶν τὰ ἀποκεκρυμμένα μυστήρια προσήκει, ὡς αὐτὸς ἔφη· βλέπομεν γὰρ ἄρτι« φησὶν διʼ ἐσόπτρου 〈ἐν〉 αἰνίγματι, τότε δὲ πρόσωπον πρὸς πρόσωπον« καὶ τὰ ἑξῆς. ὥστε μή μου πυνθάνου περὶ ὧν σαφῶς παρὰ τῆς θείας γραφῆς μὴ μεμάθηκα· διὰ τοῦτο τοίνυν οὐδὲ περὶ τῆς θείας [γραφῆς] ἐκείνης τῆς τῷ λόγῳ κοινωνησάσης σαρκὸς σαφῶς εἰπεῖν δυνήσομαι. εἶθʼ ὁ μηδὲν λέγειν δύνασθαι ὁμολογῶν μηδὲ μεμαθηκέναι τι ἀπὸ τῆς γραφῆς.
allʼ eroumen pros tous ton akribē peri toutou mathein parʼ hēmōn boulomenous logon, hoti peithomenoi tǭ hierǭ apostolǭ ismen hoti houtōs hēmas horan ta apokekrymmena mystēria prosēkei, hōs autos ephē; blepomen gar arti« phēsin diʼ esoptrou 〈en〉 ainigmati, tote de prosōpon pros prosōpon« kai ta hexēs. hōste mē mou pynthanou peri hōn saphōs para tēs theias graphēs mē memathēka; dia touto toinyn oude peri tēs theias [graphēs] ekeinēs tēs tǭ logǭ koinōnēsasēs sarkos saphōs eipein dynēsomai. eithʼ ho mēden legein dynasthai homologōn mēde memathēkenai ti apo tēs graphēs.
But we shall say to those who wish to learn from us the exact account of this, that, obeying the holy apostle, we know that it is fitting for us to see the hidden mysteries as he himself said: ‘For now we see,’ he says, ‘through a mirror in a riddle, but then face to face,’ and so on. So do not inquire of me about things I have not clearly learned from divine Scripture; for this reason, then, I shall not be able to speak clearly even about that divine flesh which shared in the Word.” Then the one who confesses that he can say nothing and has learned nothing from Scripture
Textual problem in this passage: see the notes.
1 Cor 13:12 (quotation, high confidence)
Notes and citation
Summary: Marcellus pleads ignorance about the flesh, citing 1 Cor 13:12.
- Quotation of Marcellus (see Against Marcellus 2.4.17–18). 1 Cor 13:12. “in” is the editor's supplement; the editor deletes “Scripture” (γραφῆς) after “divine”.
Notes on the original text
- Digital text corrected (page-break mark): καὶ | τὰ ἑξῆς → καὶ τὰ ἑξῆς.
Topics: Eschatology
Cite (SBL): Eusebius, Eccl. theol. 3.10.4 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-10-4). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-10-4
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
3.10.5Klostermann
τοιαῦτα περὶ τῆς σαρκὸς ἀπεφήνατο, οὔτʼ ἀπὸ τῆς γραφῆς λαβὼν οὔτε ἀφʼ ἑτέρων παραλαβὼν οὔτε ἀπὸ τῆς ἐκκλησίας μαθών ἑαυτῷ δὲ ἀναπλάσας καὶ τῆς οἰκείας ἐνθυμήσεως ἐπινοήσας ξένον καὶ τῆς ἀληθείας ἀλλότριον γέννημα, μηδὲ ἐν νῷ λαβὼν τὴν λέγουσαν γραφὴν »μὴ προσθῇς τοῖς λόγοις αὐτοῦ, μή ποτε ἐλέγξῃ σε, καὶ ψευδὴς γένῃ« καὶ »οὐαὶ τοῖς προφητεύουσιν ἀπὸ καρδίας αὐτῶν«.
toiauta peri tēs sarkos apephēnato, outʼ apo tēs graphēs labōn oute aphʼ heterōn paralabōn oute apo tēs ekklēsias mathōn heautǭ de anaplasas kai tēs oikeias enthymēseōs epinoēsas xenon kai tēs alētheias allotrion gennēma, mēde en nǭ labōn tēn legousan graphēn »mē prosthę̄s tois logois autou, mē pote elenxę̄ se, kai pseudēs genę̄« kai »ouai tois prophēteuousin apo kardias autōn«.
declared such things about the flesh, neither taking them from Scripture nor receiving them from others nor learning them from the church, but fashioning for himself and devising from his own reflection a strange offspring alien to the truth, not even keeping in mind the Scripture that says, “Do not add to his words, lest he refute you and you be found a liar,” and “Woe to those who prophesy from their own heart.”
Prov 30:6 (quotation, high confidence) · Ezek 13:3 (quotation, high confidence)
Notes and citation
Summary: Marcellus invented his doctrine of the flesh, against Scripture's warnings.
- Prov 30:6; Ezek 13:3 (LXX).
Topics: Heresy
Cite (SBL): Eusebius, Eccl. theol. 3.10.5 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-10-5). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-10-5
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
3.10.6Klostermann
ὅρα δʼ οὖν ὅσῃ δυσσεβείᾳ περιπέπτωκεν. ὁ γὰρ τὴν πᾶσαν περὶ τοῦ προϋπάρχοντος μονογενοῦς υἱοῦ θεολογίαν ἐπὶ τὴν σάρκα καταβαλὼν αὐτοῖς τε ῥήμασιν νίκης στέφανον αὐτὴν ἀναγορεύσας (οὕτως 〈γὰρ〉 ἔφη τὸν τοῦ θεοῦ λόγον τὴν ἀνθρωπίνην σάρκα διὰ τῆς ἀναστάσεως ἀθάνατον γενέσθαι παρεσκευακέναι καὶ ὥσπερ τινὰ νίκης στέφανον ἀναδησάμενον ἐν δεξιᾷ τοῦ πατρὸς καθέζεσθαι) οὗτος αὐτός φησιν αὐτὴν ἔρημον ἔσεσθαι καὶ ὀρφανὴν ἐν τῷ τοῦ παντὸς τέλει, ἑνῶν μὲν τὸν λόγον τῷ θεῷ τὴν δὲ σάρκα χωρίζων τῆς τοῦ λόγου ἐνεργείας καὶ καταλιπὼν αὐτὴν οὐκ οἶδʼ ὅπως ἀθάνατον μὲν καὶ ἄφθαρτον ἄψυχον δὲ καὶ ἀνενέργητον ὑπὸ τοῦ λόγου.
hora dʼ oun hosę̄ dyssebeią peripeptōken. ho gar tēn pasan peri tou proÿparchontos monogenous huiou theologian epi tēn sarka katabalōn autois te rhēmasin nikēs stephanon autēn anagoreusas (houtōs 〈gar〉 ephē ton tou theou logon tēn anthrōpinēn sarka dia tēs anastaseōs athanaton genesthai pareskeuakenai kai hōsper tina nikēs stephanon anadēsamenon en dexią tou patros kathezesthai) houtos autos phēsin autēn erēmon esesthai kai orphanēn en tǭ tou pantos telei, henōn men ton logon tǭ theǭ tēn de sarka chōrizōn tēs tou logou energeias kai katalipōn autēn ouk oidʼ hopōs athanaton men kai aphtharton apsychon de kai anenergēton hypo tou logou.
See, then, into what impiety he has fallen. For the one who cast down onto the flesh the whole theology about the pre-existing only-begotten Son, and in so many words proclaimed it a crown of victory (for so he said that the Word of God prepared the human flesh to become immortal through the resurrection and, as if crowning himself with a crown of victory, sits at the right hand of the Father), this same man says it will be deserted and orphaned at the end of all, uniting the Word to God but separating the flesh from the Word's activity, and leaving it, I do not know how, immortal and incorruptible but lifeless and without activity from the Word.
Notes and citation
Summary: Marcellus calls the flesh a crown of victory, yet says it will be left lifeless.
- “for” (γὰρ) is the editor's supplement.
Topics: Christology, Eschatology, Heresy
Cite (SBL): Eusebius, Eccl. theol. 3.10.6 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-10-6). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-10-6
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
3.10.7Klostermann
καὶ ταῦτα δὲ πάλιν ἐκ τῶν θείων ἀναγνωσμάτων, ἃ μὴ νενόηκεν, συνιστᾶν πειρᾶται. τοῦ γὰρ σωτῆρος ἡμῶν πρὸς τοὺς μὴ συνιέντας τὰς περὶ τῆς σαρκὸς καὶ τοῦ αἵματος αὐτοῦ διδασκαλίας εἰρηκότος τοῦτο ὑμᾶς σκανδαλίζει; ἐὰν οὖν θεωρῆτε τὸν υἱὸν τοῦ ἀνθρώπου ἀναβαίνοντα ὅπου ἦν τὸ πρότερον; τὸ πνεῦμά ἐστιν τὸ ζωοποιοῦν, ἡ σὰρξ οὐκ ὠφελεῖ οὐδέν· τὰ ῥήματα ἃ ἐγὼ λελάληκα ὑμῖν πνεῦμά ἐστιν καὶ ζωή ἐστιν«,
kai tauta de palin ek tōn theiōn anagnōsmatōn, ha mē nenoēken, synistan peiratai. tou gar sōtēros hēmōn pros tous mē synientas tas peri tēs sarkos kai tou haimatos autou didaskalias eirēkotos touto hymas skandalizei? ean oun theōrēte ton huion tou anthrōpou anabainonta hopou ēn to proteron? to pneuma estin to zōopoioun, hē sarx ouk ōphelei ouden; ta rhēmata ha egō lelalēka hymin pneuma estin kai zōē estin«,
And he tries to establish this again from the divine readings, which he did not understand. For when our Saviour said to those who did not understand his teachings about his flesh and blood, “Does this offend you? What then if you see the Son of Man ascending to where he was before? It is the Spirit that gives life; the flesh profits nothing; the words that I have spoken to you are spirit and are life,”
John 6:61–63 (quotation, high confidence)
Notes and citation
Summary: Marcellus misuses John 6:61–63.
- John 6:61–63. The sentence continues in 3.11.1.
Topics: Christology, Eucharist
Cite (SBL): Eusebius, Eccl. theol. 3.10.7 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-10-7). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-10-7
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
preface 3, chapter 11
3.11.1Klostermann
οὐκ ἐπιστήσας τῇ διανοίᾳ τοῦ λόγου ὑπέλαβεν αὐτὸν ἀθετεῖν τὴν σάρκα ἣν ἀνείληφεν ἐκ τῆς ἁγίας παρθένου. εἶτʼ ἐκ τούτου πειρᾶται κατασκευάζειν ὡς μετὰ τὴν συντέλειαν τοῦ παντὸς ἔρημον τῆς ἑαυτοῦ ἐνεργείας ὁ ἐν τῷ θεῷ λόγος καταλείψει τὴν σάρκα. λέγει γοῦν αὐτοῖς ῥήμασιν περὶ γὰρ τῆς σαρκός, ἣν ἔχων ὡμίλει τοῖς μαθηταῖς, οὕτω λέγει τοῦτο ἡμᾶς σκανδαλίζει; ἐὰν οὖν ἴδητε τὸν υἱὸν τοῦ ἀνθρώπου ἀπιόντα ὅπου ἦν τὸ πρότερον; τὸ πνεῦμα ζωοποιεῖ, ἡ σὰρξ οὐδὲν ὠφελεῖ«. εἰ οὖν ὁμολογεῖ τὴν σάρκα μηδὲν ὠφελεῖν αὐτόν, πῶς ἐγχωρεῖ τὴν ἐκ γῆς τε οὖσαν καὶ μηδὲν ὠφελοῦσαν καὶ ἐν τοῖς μέλλουσιν αἰῶσιν 〈ὡς〉 αὐτῷ λυσιτελοῦσαν συνεῖναι τῷ λόγῳ; ὁρᾷς ὅσῃ κέχρηται τοῦ εὐαγγελικοῦ λόγου διαστροφῇ διὰ τὸ μὴ συνιέναι τοῦ λόγου τὴν σωτήριον φωνήν, ὅπως εἴρηται καὶ διὰ ποίαν αἰτίαν.
ouk epistēsas tę̄ dianoią tou logou hypelaben auton athetein tēn sarka hēn aneilēphen ek tēs hagias parthenou. eitʼ ek toutou peiratai kataskeuazein hōs meta tēn synteleian tou pantos erēmon tēs heautou energeias ho en tǭ theǭ logos kataleipsei tēn sarka. legei goun autois rhēmasin peri gar tēs sarkos, hēn echōn hōmilei tois mathētais, houtō legei touto hēmas skandalizei? ean oun idēte ton huion tou anthrōpou apionta hopou ēn to proteron? to pneuma zōopoiei, hē sarx ouden ōphelei«. ei oun homologei tēn sarka mēden ōphelein auton, pōs enchōrei tēn ek gēs te ousan kai mēden ōphelousan kai en tois mellousin aiōsin 〈hōs〉 autǭ lysitelousan syneinai tǭ logǭ? horąs hosę̄ kechrētai tou euangelikou logou diastrophę̄ dia to mē synienai tou logou tēn sōtērion phōnēn, hopōs eirētai kai dia poian aitian.
not attending to the sense of the saying, he supposed that he was rejecting the flesh which he assumed from the holy Virgin. Then from this he tries to establish that after the consummation of all the Word in God will leave the flesh deserted of his activity. He says in these very words: “For about the flesh, having which he conversed with the disciples, he says thus: ‘Does this offend us? What then if you see the Son of Man going away to where he was before? The Spirit gives life; the flesh profits nothing.’ If, then, he confesses that the flesh profits him nothing, how is it possible that what is from the earth and profits nothing should be with the Word in the ages to come as though it were of use to him?” You see what distortion of the gospel saying he uses, because he does not understand the saving word of the Word, how it was said and for what reason.
John 6:61–63 (quotation, high confidence)
Notes and citation
Summary: Marcellus misreads John 6:63 as a rejection of Christ's own flesh.
- Quotation of Marcellus (see Against Marcellus 2.4.6). John 6:61–63. “as though” (ὡς) is the editor's supplement.
Notes on the original text
- Digital text corrected (OCR slip; page-break mark): οὐκ ἐπστήσας → οὐκ ἐπιστήσας; τὴν σάρκα | ἣν → τὴν σάρκα ἣν; καταστευάζειν → κατασκευάζειν.
Topics: Christology, Eschatology, Heresy
Cite (SBL): Eusebius, Eccl. theol. 3.11.1 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-11-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-11-1
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
preface 3, chapter 12
3.12.1Klostermann
ἀλλὰ σύ γε ἀναλαβὼν τὴν εὐαγγελικὴν γραφήν, θέα τὴν πᾶσαν τοῦ σωτῆρος ἡμῶν διδασκαλίαν ὅπως οὐ περὶ ἧς ἀνείληφεν σαρκὸς διελέγετο, περὶ δὲ τοῦ μυστικοῦ σώματός τε καὶ αἵματος. ἐπειδὴ γὰρ τοῖς πέντε ἄρτοις ἔθρεψεν τὰ πλήθη, μέγα δὲ θαῦμα τοῦτο παρέσχεν τοῖς ἑωρακόσιν, Ἰουδαίων δὲ οἱ πλεῖστοι ἐξευτελίζοντες τὸ γεγονὸς ἔλεγον αὐτῷ »τί οὖν ποιεῖς σὺ σημεῖον, ἵνα ἴδωμεν καὶ πιστεύσωμεν«, εἶτα παρέβαλλον τὸ μάννα τὸ ἐν τῇ ἐρήμῳ λέγοντες οἱ πατέρες ἡμῶν τὸ μάννα ἔφαγον ἐν τῇ ἐρήμῳ, καθώς ἐστιν γεγραμμένον· ἄρτον ἐκ τοῦ οὐρανοῦ ἔδωκεν αὐτοῖς φαγεῖν«,
alla sy ge analabōn tēn euangelikēn graphēn, thea tēn pasan tou sōtēros hēmōn didaskalian hopōs ou peri hēs aneilēphen sarkos dielegeto, peri de tou mystikou sōmatos te kai haimatos. epeidē gar tois pente artois ethrepsen ta plēthē, mega de thauma touto pareschen tois heōrakosin, Ioudaiōn de hoi pleistoi exeutelizontes to gegonos elegon autǭ »ti oun poieis sy sēmeion, hina idōmen kai pisteusōmen«, eita pareballon to manna to en tę̄ erēmǭ legontes hoi pateres hēmōn to manna ephagon en tę̄ erēmǭ, kathōs estin gegrammenon; arton ek tou ouranou edōken autois phagein«,
But you, taking up the gospel Scripture, see how the whole teaching of our Saviour was not about the flesh he assumed, but about the mystical body and blood. For when he had fed the multitudes with the five loaves, and offered this great wonder to those who saw it, most of the Jews, belittling what had happened, said to him, “What sign then do you do, that we may see and believe?” Then they compared the manna in the wilderness, saying, “Our fathers ate the manna in the wilderness, as it is written: He gave them bread from heaven to eat,”
John 6:30–31 (quotation, high confidence) · Ps 78:24 (77:24 LXX) (quotation, high confidence)
Notes and citation
Summary: The discourse of John 6 concerns the mystical body and blood, prompted by the manna.
- John 6:30–31; Ps 78:24. Eusebius's interpretation of John 6 is translated as written.
Notes on the original text
- Digital text corrected (OCR slip): οὐ περ ἧς ἀνείληφεν → οὐ περὶ ἧς ἀνείληφεν.
Topics: Eucharist
Cite (SBL): Eusebius, Eccl. theol. 3.12.1 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-12-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-12-1
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
3.12.2Klostermann
πρὸς ταῦτα ὁ σωτὴρ ἀπεκρίνατο »ἀμὴν ἀμὴν λέγω ὑμῖν, οὐ Μωσῆς δέδωκεν ὑμῖν τὸν ἄρτον ἐκ τοῦ οὐρανοῦ, ἀλλʼ ὁ πατήρ μου δίδωσιν ὑμῖν τὸν ἄρτον τὸν ἀληθινὸν ἐκ τοῦ οὐρανοῦ«. εἶτʼ ἐπιφέρει »ἐγώ εἰμι ὁ ἄρτος τῆς ζωῆς« καὶ πάλιν »ἐγώ εἰμι ὁ ἄρτος ὁ καταβὰς ἐκ τοῦ οὐρανοῦ« καὶ αὖθις »ὁ δὲ ἄρτος ὃν ἐγὼ δώσω τὸ σῶμά μού ἐστιν«. καὶ πάλιν προστίθησιν ἀμὴν ἀμὴν λέγω ὑμῖν, ἐὰν 〈μὴ〉 φάγητε τὴν σάρκα τοῦ υἱοῦ τοῦ ἀνθρώπου καὶ πίητε αὐτοῦ τὸ αἷμα, οὐκ ἔχετε ζωὴν ἐν ἑαυτοῖς.
pros tauta ho sōtēr apekrinato »amēn amēn legō hymin, ou Mōsēs dedōken hymin ton arton ek tou ouranou, allʼ ho patēr mou didōsin hymin ton arton ton alēthinon ek tou ouranou«. eitʼ epipherei »egō eimi ho artos tēs zōēs« kai palin »egō eimi ho artos ho katabas ek tou ouranou« kai authis »ho de artos hon egō dōsō to sōma mou estin«. kai palin prostithēsin amēn amēn legō hymin, ean 〈mē〉 phagēte tēn sarka tou huiou tou anthrōpou kai piēte autou to haima, ouk echete zōēn en heautois.
the Saviour answered: “Truly, truly, I say to you, it was not Moses who gave you the bread from heaven, but my Father gives you the true bread from heaven.” Then he adds, “I am the bread of life,” and again, “I am the bread that came down from heaven,” and again, “And the bread that I will give is my body.” And again he adds, “Truly, truly, I say to you, unless you eat the flesh of the Son of Man and drink his blood, you have no life in yourselves.
John 6:32 (quotation, high confidence) · John 6:35 (quotation, high confidence) · John 6:41 (quotation, high confidence) · John 6:51 (quotation, medium confidence) · John 6:53 (quotation, high confidence)
Notes and citation
Summary: Eusebius quotes John 6 on the true bread from heaven.
- John 6:32, 35, 41, 51 (Eusebius has “body” for “flesh”), 53. “unless” (μὴ) is the editor's supplement.
Topics: Eucharist
Cite (SBL): Eusebius, Eccl. theol. 3.12.2 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-12-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-12-2
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
3.12.3Klostermann
ὁ τρώγων μου τὴν σάρκα καὶ πίνων μου τὸ αἷμα ἔχει ζωὴν αἰώνιον, κἀγὼ ἀναστήσω αὐτὸν ἐν τῇ ἐσχάτῃ ἡμέρᾳ. ἡ γὰρ σάρξ μου ἀληθής ἐστιν βρῶσις, καὶ τὸ αἷμά μου ἀληθής ἐστιν πόσις.
ho trōgōn mou tēn sarka kai pinōn mou to haima echei zōēn aiōnion, kagō anastēsō auton en tę̄ eschatę̄ hēmerą. hē gar sarx mou alēthēs estin brōsis, kai to haima mou alēthēs estin posis.
He who eats my flesh and drinks my blood has eternal life, and I will raise him up on the last day. For my flesh is true food, and my blood is true drink.
John 6:54–55 (quotation, high confidence)
Notes and citation
Summary: Eusebius continues quoting John 6.
- John 6:54–55.
Topics: Eucharist
Cite (SBL): Eusebius, Eccl. theol. 3.12.3 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-12-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-12-3
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
3.12.4Klostermann
ὁ τρώγων μου τὴν σάρκα καὶ πίνων μου τὸ αἷμα ἐν ἐμοὶ μένει κἀγὼ ἐν αὐτῷ«. ταῦτα καὶ τὰ τοιαῦτα μυστικώτερον αὐτοῦ διεξιόντος τινὲς τῶν αὐτοῦ μαθητῶν εἶπον »σκληρός ἐστιν ὁ λόγος, τίς δύναται αὐτοῦ ἀκούειν;« πρὸς οὓς ἀπεκρίνατο ὁ σωτὴρ λέγων τοῦτο ὑμᾶς σκανδαλίζει; ἐὰν οὖν θεωρῆτε τὸν υἱὸν τοῦ ἀνθρώπου ἀναβαίνοντα ὅπου ἦν τὸ πρότερον;
ho trōgōn mou tēn sarka kai pinōn mou to haima en emoi menei kagō en autǭ«. tauta kai ta toiauta mystikōteron autou diexiontos tines tōn autou mathētōn eipon »sklēros estin ho logos, tis dynatai autou akouein?« pros hous apekrinato ho sōtēr legōn touto hymas skandalizei? ean oun theōrēte ton huion tou anthrōpou anabainonta hopou ēn to proteron?
He who eats my flesh and drinks my blood abides in me and I in him.” When he went through these and such things more mystically, some of his disciples said, “This saying is hard; who can listen to it?” To them the Saviour answered, saying, “Does this offend you? What then if you see the Son of Man ascending to where he was before?
John 6:56 (quotation, high confidence) · John 6:60–62 (quotation, high confidence)
Notes and citation
Summary: The disciples found the saying hard, and Jesus answered them.
- John 6:56, 60–62.
Topics: Eucharist
Cite (SBL): Eusebius, Eccl. theol. 3.12.4 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-12-4). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-12-4
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
3.12.5Klostermann
τὸ πνεῦμά ἐστιν τὸ ζωοποιοῦν, ἡ σὰρξ οὐκ ὠφελεῖ οὐδέν· τὰ ῥήματα ἃ λελάληκα ὑμῖν πνεῦμά ἐστιν καὶ ζωή ἐστιν«. διʼ ὧν ἐπαίδευεν αὐτοὺς πνευματικῶς ἀκούειν τῶν περὶ τῆς σαρκὸς καὶ τοῦ αἵματος αὐτοῦ λελεγμένων· μὴ γὰρ τὴν σάρκα 〈, φησίν.〉 ἣν περίκειμαι νομίσητέ με λέγειν, ὡς δέον αὐτὴν ἐσθίειν, μηδὲ τὸ αἰσθητὸν καὶ σωματικὸν αἷμα πίνειν ὑπολαμβάνετέ με προστάττειν, ἀλλʼ εὖ ἴστε ὅτι »τὰ ῥήματά μου ἃ λελάληκα ὑμῖν πνεῦμά ἐστιν καὶ ζωή ἐστιν«, ὥστε αὐτὰ εἶναι τὰ ῥήματα καὶ τοὺς λόγους αὐτοὺς τὴν σάρκα καὶ τὸ αἷμα. ὧν ὁ μετέχων ἀεὶ ὡσανεὶ ἄρτῳ οὐρανίῳ τρεφόμενος τῆς οὐρανίου μεθέξει ζωῆς.
to pneuma estin to zōopoioun, hē sarx ouk ōphelei ouden; ta rhēmata ha lelalēka hymin pneuma estin kai zōē estin«. diʼ hōn epaideuen autous pneumatikōs akouein tōn peri tēs sarkos kai tou haimatos autou lelegmenōn; mē gar tēn sarka 〈, phēsin.〉 hēn perikeimai nomisēte me legein, hōs deon autēn esthiein, mēde to aisthēton kai sōmatikon haima pinein hypolambanete me prostattein, allʼ eu iste hoti »ta rhēmata mou ha lelalēka hymin pneuma estin kai zōē estin«, hōste auta einai ta rhēmata kai tous logous autous tēn sarka kai to haima. hōn ho metechōn aei hōsanei artǭ ouraniǭ trephomenos tēs ouraniou methexei zōēs.
It is the Spirit that gives life; the flesh profits nothing; the words that I have spoken to you are spirit and are life.” By this he taught them to hear spiritually what was said about his flesh and blood. For do not think, he says, that I am speaking of the flesh which I wear, as if it must be eaten, nor suppose that I am commanding you to drink the perceptible and bodily blood; but know well that “my words that I have spoken to you are spirit and are life”; so that the words and sayings themselves are the flesh and the blood. He who shares in them always, as if nourished by heavenly bread, will share in the heavenly life.
John 6:63 (quotation, high confidence)
Notes and citation
Summary: Eusebius reads John 6:63 as teaching that Christ's words are the flesh and blood to be received spiritually.
- John 6:63. “he says” is the editor's supplement. Eusebius's spiritual interpretation of the eucharistic language of John 6 is translated as written.
Topics: Eucharist
Cite (SBL): Eusebius, Eccl. theol. 3.12.5 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-12-5). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-12-5
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
3.12.6Klostermann
μὴ δὴ οὖν, φησίν, σκανδαλιζέτω ὑμᾶς τοῦτο, ὃ περὶ βρώσεως τῆς ἐμῆς σαρκὸς καὶ περὶ πόματος τοῦ ἐμοῦ αἵματος εἴρηκα, μηδὲ ταραττέτω ὑμᾶς ἡ πρόχειρος ἀκοὴ τῶν περὶ τῆς σαρκὸς καὶ αἵματος εἰρημένων μοι· ταῦτα γὰρ »οὐδὲν ὠφελεῖ« αἰσθητῶς ἀκουόμενα, τὸ δὲ πνεῦμά ἐστιν τὸ ζωοποιοῦν τοὺς πνευματικῶς ἀκούειν δυναμένους.
mē dē oun, phēsin, skandalizetō hymas touto, ho peri brōseōs tēs emēs sarkos kai peri pomatos tou emou haimatos eirēka, mēde tarattetō hymas hē procheiros akoē tōn peri tēs sarkos kai haimatos eirēmenōn moi; tauta gar »ouden ōphelei« aisthētōs akouomena, to de pneuma estin to zōopoioun tous pneumatikōs akouein dynamenous.
So, he says, let not this offend you, what I have said about eating my flesh and drinking my blood, nor let the surface hearing of what I said about flesh and blood trouble you; for these “profit nothing” when heard in a perceptible way, but it is the Spirit that gives life to those able to hear spiritually.
John 6:63 (quotation, high confidence)
Notes and citation
Summary: Christ's words profit those who hear them spiritually.
- John 6:63.
Topics: Eucharist
Cite (SBL): Eusebius, Eccl. theol. 3.12.6 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-12-6). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-12-6
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
3.12.7Klostermann
ἀλλʼ ὁ καινὸς ἐξηγητὴς τῶν εὐαγγελικῶν μαθημάτων μηδὲν τούτων συνείς, ἐπάκουσον ὅπως γράφει λέγων αὐταῖς συλλαβαῖς τοῦ ἀνθρωπίνου ἁψάμενος σώματος καὶ δείξας αὐτὸ τοῖς ὁρῶσιν τοῦτο ὑμᾶς σκανδαλίζει;« ἔφη ἐὰν οὖν ἴδητε τὸν υἱὸν τοῦ ἀνθρώπου ἀνιόντα, ὅπου ἦν τὸ πρότερον; τὸ πνεῦμα ζωοποιεῖ, ἡ σὰρξ οὐδὲν ὠφελεῖ«.
allʼ ho kainos exēgētēs tōn euangelikōn mathēmatōn mēden toutōn syneis, epakouson hopōs graphei legōn autais syllabais tou anthrōpinou hapsamenos sōmatos kai deixas auto tois horōsin touto hymas skandalizei?« ephē ean oun idēte ton huion tou anthrōpou anionta, hopou ēn to proteron? to pneuma zōopoiei, hē sarx ouden ōphelei«.
But the new interpreter of the gospel teachings, understanding none of this, hear how he writes, saying in these very syllables: “Touching the human body and showing it to those who saw, he said, ‘Does this offend you? What then if you see the Son of Man going up to where he was before? The Spirit gives life; the flesh profits nothing.’”
John 6:61–63 (quotation, high confidence)
Notes and citation
Summary: Marcellus says Jesus touched his own body when saying the flesh profits nothing.
- Quotation of Marcellus. John 6:61–63.
Topics: Christology, Heresy
Cite (SBL): Eusebius, Eccl. theol. 3.12.7 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-12-7). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-12-7
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
3.12.8Klostermann
πρὸς ὃν ἦν εἰπεῖν· καὶ πόθεν σοι, ὦ γενναῖε, ἡ προσθήκη τῶν μὴ φερομένων ἐν τῇ εὐαγγελικῇ γραφῇ; τὸ γὰρ τοῦ ἀνθρωπίνου σώματος ἁψάμενον τὸν σωτῆρα καὶ δείξαντα αὐτὸ τοῖς ὁρῶσιν εἰρηκέναι τοῦτο ὑμᾶς σκανδαλίζει;« παρὰ σαυτοῦ πλάττεις καὶ τὴν προσθήκην ἀπὸ σαυτοῦ ποιεῖσθαι τολμᾷς. ὃ δὴ τόλμημα παρʼ ἑαυτοῦ λαβὼν ἐντεῦθεν οἴεται παρασκευάζειν, ἔρημον τῆς ἐνεργείας τοῦ λόγου τὴν σάρκα τοῦ σωτῆρος καταλειφθήσεσθαι, λέγων εἰ οὖν ὁμολογεῖ τὴν σάρκα μηδὲν ὠφελεῖν αὐτόν, πῶς ἐγχωρεῖ τὴν ἐκ γῆς τε οὖσαν καὶ μηδὲν ὠφελοῦσαν καὶ ἐν τοῖς μέλλουσιν αἰῶσιν ὡς αὐτῷ λυσιτελοῦσαν συνεῖναι τῷ λόγῳ; οὕτω μὲν οὖν ἀμαθῶς καὶ ἀνεπιστημόνως τὴν εὐαγγελικὴν παρερμηνεῦσαι φωνὴν ὡρμήθη. καὶ τῶν ἀποστολικῶν δὲ ὁμοίως ῥημάτων διαστρόφους ἐξηγήσεις ἐποιεῖτο.
pros hon ēn eipein; kai pothen soi, ō gennaie, hē prosthēkē tōn mē pheromenōn en tę̄ euangelikę̄ graphę̄? to gar tou anthrōpinou sōmatos hapsamenon ton sōtēra kai deixanta auto tois horōsin eirēkenai touto hymas skandalizei?« para sautou platteis kai tēn prosthēkēn apo sautou poieisthai tolmąs. ho dē tolmēma parʼ heautou labōn enteuthen oietai paraskeuazein, erēmon tēs energeias tou logou tēn sarka tou sōtēros kataleiphthēsesthai, legōn ei oun homologei tēn sarka mēden ōphelein auton, pōs enchōrei tēn ek gēs te ousan kai mēden ōphelousan kai en tois mellousin aiōsin hōs autǭ lysitelousan syneinai tǭ logǭ? houtō men oun amathōs kai anepistēmonōs tēn euangelikēn parermēneusai phōnēn hōrmēthē. kai tōn apostolikōn de homoiōs rhēmatōn diastrophous exēgēseis epoieito.
To him one might say: And where do you get, noble fellow, the addition of things not found in the gospel Scripture? For that the Saviour, touching the human body and showing it to those who saw, said, “Does this offend you?”, you invent from yourself, and you dare to make the addition yourself. Taking this daring from himself, he thinks to prepare from it that the Saviour's flesh will be left deserted of the Word's activity, saying: “If, then, he confesses that the flesh profits him nothing, how is it possible that what is from the earth and profits nothing should be with the Word in the ages to come as though it were of use to him?” So ignorantly and unskilfully did he set out to misinterpret the gospel saying. And he likewise made perverse expositions of the apostle's words.
John 6:61 (quotation, high confidence)
Notes and citation
Summary: Marcellus added to the Gospel that Jesus touched his body, to support his view.
- John 6:61. The quotation of Marcellus repeats Against Marcellus 2.4.6.
Notes on the original text
- Digital text corrected (page-break mark): συνεῖναι τῷ λόγῳ; | οὕτω → συνεῖναι τῷ λόγῳ; οὕτω.
Topics: Christology, Heresy
Cite (SBL): Eusebius, Eccl. theol. 3.12.8 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-12-8). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-12-8
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
preface 3, chapter 13
3.13.1Klostermann
αὐτίκα γοῦν ἐν ταῖς Πράξεσιν τῶν ἀποστόλων τοῦ Πέτρου περὶ τοῦ σωτῆρος ἡμῶν εἰρηκότος »ὃν δεῖ οὐρανὸν μὲν δέξασθαι ἄχρι χρόνων ἀποκαταστάσεως«, μὴ νοήσας τὴν τοῦ λόγου διάνοιαν ἐντεῦθεν τὴν βασιλείαν τοῦ Χριστοῦ περιγράφειν πειρᾶται, ὅρον τινὰ φάσκων καὶ προθεσμίαν τῆς βασιλείας αὐτοῦ δηλοῦσθαι διὰ τὸ λέγεσθαι »ἄχρι χρόνων ἀποκαταστάσεως«.
autika goun en tais Praxesin tōn apostolōn tou Petrou peri tou sōtēros hēmōn eirēkotos »hon dei ouranon men dexasthai achri chronōn apokatastaseōs«, mē noēsas tēn tou logou dianoian enteuthen tēn basileian tou Christou perigraphein peiratai, horon tina phaskōn kai prothesmian tēs basileias autou dēlousthai dia to legesthai »achri chronōn apokatastaseōs«.
At once, then, when Peter in the Acts of the Apostles said of our Saviour, “whom heaven must receive until the times of restoration,” not understanding the sense of the saying, he tries from this to circumscribe the kingdom of Christ, saying that a limit and appointed time of his kingdom is shown, because it says “until the times of restoration.”
Acts 3:21 (quotation, high confidence)
Notes and citation
Summary: Marcellus reads Acts 3:21 as limiting Christ's kingdom.
- Acts 3:21.
Notes on the original text
- Digital text corrected (missing space before quotation mark): εἰρηκότος«ὃν → εἰρηκότος »ὃν.
Topics: Christology, Eschatology, Heresy, Monarchianism and Sabellianism
Cite (SBL): Eusebius, Eccl. theol. 3.13.1 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-13-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-13-1
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
3.13.2Klostermann
τὸ αὐτὸ δὲ τοῦτο συνίστασθαί φησιν καὶ διὰ τοῦ φάσκοντος Ψαλμοῦ »κάθου ἐκ δεξιῶν μου ἕως ἂν θῶ τοὺς ἐχθρούς σου ὑποπόδιον τῶν ποδῶν σου«, καὶ Παῦλον δὲ τὸν ἀπόστολον διὰ τοῦτο εἰρηκέναι τὸ δεῖ γὰρ αὐτὸν βασιλεύειν ἕως ἂν θῇ τοὺς ἐχθροὺς ὑπὸ τοὺς πόδας αὐτοῦ«· τὸ γὰρ »ἕως« καὶ τὸ »ἄχρι« περιωρισμένου χρόνου σημαντικὸν εἶναι ὑπέλαβεν. ἐπάκουσον γοῦν ὅπως κατὰ λέξιν γράφει λέγων διὰ τοῦτο γάρ μοι δοκεῖ καὶ ὁ παντοκράτωρ θεός, ὁ δεσπότης, πρὸς αὐτὸν λέγειν »κάθου ἐκ δεξιῶν μου ἕως ἂν θῶ τοὺς ἐχθρούς σου ὑποπόδιον τῶν ποδῶν σου«. ἐνεργείᾳ μόνῃ διὰ τὴν ἀνθρωπίνην σάρκα χωρίζειν αὐτὸν δοκῶν καὶ ὥσπερ ῥητόν τινα χρόνον ὁρίζων αὐτῷ τῆς ἐν δεξιᾷ καθέδρας οὕτω φησὶν πρὸς αὐτὸν »ἕως ἂν θῶ τοὺς ἐχθρούς σου ὑποπόδιον τῶν ποδῶν σου«.
to auto de touto synistasthai phēsin kai dia tou phaskontos Psalmou »kathou ek dexiōn mou heōs an thō tous echthrous sou hypopodion tōn podōn sou«, kai Paulon de ton apostolon dia touto eirēkenai to dei gar auton basileuein heōs an thę̄ tous echthrous hypo tous podas autou«; to gar »heōs« kai to »achri« periōrismenou chronou sēmantikon einai hypelaben. epakouson goun hopōs kata lexin graphei legōn dia touto gar moi dokei kai ho pantokratōr theos, ho despotēs, pros auton legein »kathou ek dexiōn mou heōs an thō tous echthrous sou hypopodion tōn podōn sou«. energeią monę̄ dia tēn anthrōpinēn sarka chōrizein auton dokōn kai hōsper rhēton tina chronon horizōn autǭ tēs en dexią kathedras houtō phēsin pros auton »heōs an thō tous echthrous sou hypopodion tōn podōn sou«.
And he says the same is established by the Psalm that says, “Sit at my right hand until I make your enemies a footstool for your feet,” and that Paul the apostle for this reason said, “For he must reign until he puts his enemies under his feet”; for he supposed that “until” signifies a limited time. Hear, then, how he writes word for word, saying: “For this reason, it seems to me, the Almighty God, the Master, also says to him, ‘Sit at my right hand until I make your enemies a footstool for your feet.’ Seeming to separate him by activity alone because of the human flesh, and as it were fixing for him a definite time for the session at the right hand, he says to him thus: ‘until I make your enemies a footstool for your feet.’
Ps 110:1 (109:1 LXX) (quotation, high confidence) · 1 Cor 15:25 (quotation, high confidence)
Notes and citation
Summary: Marcellus takes “until” in Ps 110:1 and 1 Cor 15:25 as a limit.
- Quotation of Marcellus (see Against Marcellus 2.4.7). Ps 110:1 (LXX 109:1); 1 Cor 15:25.
Topics: Christology, Eschatology, Heresy, Monarchianism and Sabellianism
Cite (SBL): Eusebius, Eccl. theol. 3.13.2 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-13-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-13-2
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
3.13.3Klostermann
τοῦτο δὲ τὸ προφητικὸν τοῦ Δαυὶδ ῥητὸν σαφέστερον ἡμῖν ἑρμηνεύων ὁ ἱερὸς ἀπόστολος οὕτω πως ἔφη δεῖ γὰρ αὐτὸν βασιλεύειν ἕως ἂν θῇ τοὺς ἐχθροὺς αὐτοῦ ὑποπόδιον τῶν ποδῶν αὐτοῦ«. οὐκοῦν ὅρον τινὰ ἔχειν δοκεῖ ἡ κατὰ ἄνθρωπον αὐτοῦ οἰκονομία τε καὶ βασιλεία. καὶ μεθʼ ἕτερα ἐπιλέγει καὶ διὰ τοῦτο αἱ Πράξεις τῶν ἀποστόλων περὶ τοῦ ἀνθρώπου τούτου, ὃν ἀνείληφεν ὁ τοῦ θεοῦ λόγος καὶ ἀνειληφὼς ἐν δεξιᾷ τοῦ πατρὸς καθέζεται, οὕτως διδάσκουσιν λέγουσαι »ὃν δεῖ οὐρανὸν μὲν δέξασθαι ἄχρι χρόνων ἀποκαταστάσεως«, καὶ αὗται ὥσπερ ὅρον τινὰ καὶ προθεσμίαν ὁρίζουσαι.
touto de to prophētikon tou Dauid rhēton saphesteron hēmin hermēneuōn ho hieros apostolos houtō pōs ephē dei gar auton basileuein heōs an thę̄ tous echthrous autou hypopodion tōn podōn autou«. oukoun horon tina echein dokei hē kata anthrōpon autou oikonomia te kai basileia. kai methʼ hetera epilegei kai dia touto hai Praxeis tōn apostolōn peri tou anthrōpou toutou, hon aneilēphen ho tou theou logos kai aneilēphōs en dexią tou patros kathezetai, houtōs didaskousin legousai »hon dei ouranon men dexasthai achri chronōn apokatastaseōs«, kai hautai hōsper horon tina kai prothesmian horizousai.
And the holy apostle, interpreting this prophetic saying of David more clearly for us, said something like this: ‘For he must reign until he has put his enemies as a footstool for his feet.’ So his human dispensation and kingdom seems to have some limit.” And after other things he adds: “And for this reason the Acts of the Apostles too teach thus about this man, whom the Word of God assumed and, having assumed him, sits at the right hand of the Father, saying, ‘whom heaven must receive until the times of restoration,’ these too as it were fixing a limit and appointed time.”
1 Cor 15:25 (quotation, high confidence) · Acts 3:21 (quotation, high confidence)
Notes and citation
Summary: Eusebius quotes Marcellus's argument for a limited kingdom.
- Quotations of Marcellus (see Against Marcellus 2.4.8, 2.4.10). 1 Cor 15:25; Acts 3:21.
Topics: Christology, Eschatology, Heresy, Monarchianism and Sabellianism
Cite (SBL): Eusebius, Eccl. theol. 3.13.3 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-13-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-13-3
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
3.13.4Klostermann
οἷς μεθʼ ἕτερα ἐπιλέγει πῶς ἔτι τὴν τοῦ δούλου μορφήν, ἣν ἀνείληφεν ὁ λόγος μορφὴν οὖσαν δούλου, συνεῖναι τῷ λόγῳ [διʼ αὐτοῦ] δυνατὸν γένοιτʼ ἄν; σαφῶς γοῦν καὶ διαρρήδην ἐν βραχεῖ τινι χρόνῳ τῶν τε παρεληλυθότων καὶ τῶν μελλόντων αἰώνων τὴν κατὰ σάρκα οἰκονομίαν τοῦ λόγου διʼ ἡμᾶς γεγενῆσθαι συμβεβηκέναι καὶ ταύτην ὥσπερ ἀρχὴν οὕτω καὶ τέλος ἔχειν ὁ θεσπέσιος εἴρηκεν Παῦλος, οὕτω πως εἰπὼν εἶτα τὸ τέλος, ὅταν παραδιδῷ τὴν βασιλείαν τῷ θεῷ καὶ πατρί«.
hois methʼ hetera epilegei pōs eti tēn tou doulou morphēn, hēn aneilēphen ho logos morphēn ousan doulou, syneinai tǭ logǭ [diʼ autou] dynaton genoitʼ an? saphōs goun kai diarrēdēn en brachei tini chronǭ tōn te parelēlythotōn kai tōn mellontōn aiōnōn tēn kata sarka oikonomian tou logou diʼ hēmas gegenēsthai symbebēkenai kai tautēn hōsper archēn houtō kai telos echein ho thespesios eirēken Paulos, houtō pōs eipōn eita to telos, hotan paradidǭ tēn basileian tǭ theǭ kai patri«.
To which after other things he adds: “How could the form of the servant, which the Word assumed, being the form of a servant, still be with the Word? Clearly and expressly the inspired Paul said that the Word's dispensation according to the flesh took place for our sake in a short time of the past and future ages, and that it has, as a beginning, so also an end, saying something like this: ‘Then the end, when he hands over the kingdom to God and the Father.’”
Textual problem in this passage: see the notes.
Phil 2:7 (quotation, high confidence) · 1 Cor 15:24 (quotation, high confidence)
Notes and citation
Summary: Marcellus says the incarnation will end when the kingdom is handed over.
- Quotation of Marcellus (see Against Marcellus 2.4.12). Phil 2:7; 1 Cor 15:24. The editor deletes “through him” (διʼ αὐτοῦ).
Topics: Christology, Eschatology, Heresy, Monarchianism and Sabellianism
Cite (SBL): Eusebius, Eccl. theol. 3.13.4 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-13-4). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-13-4
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.