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of the baptist, he says, "he was not that light, but that he might bear witness of the light, which enlightens every man coming into the world. He was in the world, and the world was made through him, and the world did not know him. He came to his 1.20.4 own, and his own did not receive him." Do you see how by these things he called him not only Logos, as it seemed to Marcellus, but also God and light, and taught that he pre-existed and that the world was made through him. For just as he had said before that all things were made through the God Logos and "without him" was made nothing, so also through the light; 1.20.5 for "the world," he says, "was made through him." So that the light and the God Logos are one and the same. And saying that sometimes the world and sometimes all things were made through him, he shows his service to God. For the evangelist, being able to say: "All things were made by him," and again: "and the world was made by him," did not say "by him" but "through him," so that he might refer us to the 1.20.6 creative authority of the Father of all. But also, "the world," he says, "did not know him." But all men confess the God over all through natural conceptions, and first of all the children of the Jews, being guided by the prophetic writings, as Marcellus himself also shows 1.20.7 in the sections that follow. Therefore, this one whom "the world" "did not know" was another, being and being named God and Logos, light. But not a perceptible light, nor one enlightening the eyes of the flesh like the sun. For thus the nature of irrational animals would have partaken of it. But now he teaches what sort of light it was, saying, "it was the light which enlightens every man coming into the world." Therefore this was the rational light of men alone. 1.20.8 Wherefore by an intellectual and rational power he rendered intellectual and rational the souls made "according to" his "image and likeness." And as it was not a perceptible light, so neither was it he who is beyond all things, God himself. For "God is light and in him is no darkness at all." For the one was unapproachable light, as the divine apostle teaches, saying, "dwelling in unapproach1.20.9 able light, whom no one has seen or can see"; but the other "was in the world," "enlightening every man coming into the world." But the world also, he says, came into being through this light, while the universe was constituted by the greater, that is, the Father, through the Son. These three then, being praises and pious appellations for the powers of the Son of God, were taken up by the theologian at the beginning of the scripture: the Logos, and the God, and the Light. 1.20.10 4. And the same writer now adds a fourth, calling him only-begotten in the words, "and the Word was made flesh and dwelt among us, and we beheld his glory, the glory as of the only-begotten from the Father, full of grace and truth." Therefore the only-begotten of God was so named even before he took on flesh. For even if, he says, for our sake "the Word was made flesh," nevertheless we, to whom he deigned to show his own divinity, not looking to the flesh, for this was "the form of a servant," but to his glory which is contemplated with a pure mind outside the body, "we beheld his glory," a glory ineffable and surpassing all mortal reasoning, such as one might conceive of as the "glory" of the 1.20.11 "only-begotten" Son of God. And this glory was "from the Father." Do you see how he did not say: "and we beheld his glory, the glory as of" a Logos, although he had said before, "the Word was made flesh," but so that he might teach what sort of Logos he had posited, that it was not merely significative; for how was it possible for such a one to become flesh?, he necessarily called him only-begotten. 1.20.12 And he teaches that his glory is this, by which he is understood as the only-begotten Son of God. And he says that the glory belongs to him not from elsewhere but from the Father; for he did not have the glory as unbegotten nor as without beginning nor as his own property, but having received it from the Father. Which he himself also shows, saying, "Father, glorify me with the glory that I had with you before the 1.20.13 world existed." To whom the Father also answers, saying, "I have both glorified it, and will glorify it again." and still more the

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βαπτιστοῦ φησιν «οὐκ ἦν ἐκεῖνος τὸ φῶς, ἀλλ' ἵνα μαρτυρήσῃ περὶ τοῦ φωτός, ὃ φωτίζει πάντα. ἄνθρωπον ἐρχόμενον εἰς τὸν κόσμον. ἐν τῷ κόσμῳ ἦν, καὶ ὁ κόσμος δι' αὐτοῦ ἐγένετο, καὶ ὁ κόσμος αὐτὸν οὐκ ἔγνω. εἰς τὰ 1.20.4 ἴδια ἦλθεν, καὶ οἱ ἴδιοι αὐτὸν οὐ παρέλαβον». ὁρᾷς ὅπως τούτοις οὐ λόγον μόνον, ὡς ἐδόκει Μαρκέλλῳ, ἀλλὰ καὶ θεὸν καὶ φῶς αὐτὸν ὠνόμασεν, προϋπάρχειν τε αὐτὸν ἐδίδαξεν καὶ τὸν κόσμον δι' αὐτοῦ γεγονέναι. ὥσπερ γὰρ διὰ τοῦ θεοῦ λόγου γεγενῆσθαι τὰ πάντα καὶ «χωρὶς αὐτοῦ» γενέσθαι οὐδὲν προειρήκει, οὕτως καὶ διὰ τοῦ φωτός· 1.20.5 «ὁ» γὰρ «κόσμος» φησὶν «δι' αὐτοῦ ἐγένετο». ὡς εἶναι ἓν καὶ ταὐτὸν τὸ φῶς καὶ τὸν θεὸν λόγον. λέγων δὲ δι' αὐτοῦ γεγενῆσθαι ποτὲ μὲν τὸν κόσμον ποτὲ δὲ τὰ πάντα τὸ ὑπηρετικὸν τοῦ θεοῦ παρίστησιν. δυνάμενος γοῦν ὁ εὐαγγελιστὴς εἰπεῖν· πάντα ὑπ' αὐτοῦ ἐγένετο, καὶ αὖθις· καὶ ὁ κόσμος ὑπ' αὐτοῦ ἐγένετο, οὐχ ὑπ' αὐτοῦ ἔφη ἀλλὰ «δι' αὐτοῦ» ἦν, ἵν' ἡμᾶς ἀναπέμψῃ ἐπὶ τὴν τῶν ὅλων 1.20.6 ποιητικὴν τοῦ πατρὸς αὐθεντίαν. ἀλλὰ καὶ «ὁ κόσμος» φησὶν «αὐτὸν οὐκ ἔγνω». τὸν δὲ ἐπὶ πάντων θεὸν φυσικαῖς ἐννοίαις ἅπαντες ὁμολογοῦσιν ἄνθρωποι, καὶ πρῶτοί γε Ἰουδαίων παῖδες ἐκ τῶν προφητικῶν γραφῶν χειραγωγούμενοι, ὡς καὶ αὐτὸς παρίστη Μάρκελλος 1.20.7 ἐν τοῖς ἑξῆς προϊών. οὐκοῦν ἕτερος ἦν οὗτος, ὃν «ὁ κόσμος» «οὐκ ἔγνω», θεὸς καὶ λόγος, φῶς ὑπάρχων τε καὶ ὠνομασμένος. φῶς δὲ οὐκ αἰσθητὸν οὐδὲ σαρκῶν ὀφθαλμοὺς ὁμοίως ἡλίῳ φωτίζον. οὕτω γὰρ ἂν καὶ ἡ τῶν ἀλόγων ζῴων φύσις μετεῖχεν αὐτοῦ. νυνὶ δὲ διδάσκει ὁποῖον ἦν φῶς, λέγων «ἦν τὸ φῶς τὸ φωτίζον πάντα ἄνθρωπον ἐρχόμενον εἰς τὸν κόσμον». μόνον ἄρα ἦν ἀνθρώπων τὸ 1.20.8 λογικὸν τοῦτο φῶς. διὸ δυνάμει νοερᾷ καὶ λογικῇ τὰς «κατ' εἰκόνα» τὴν αὐτοῦ «καὶ ὁμοίωσιν» πεποιημένας ψυχὰς νοερὰς καὶ λογικὰς ἀπειργάζετο. ὡς δὲ οὐκ αἰσθητὸν ἐτύγχανεν φῶς, οὕτως οὐδὲ τὸ ἐπέκεινα τῶν ὅλων, αὐτὸς ὁ θεός, ἦν. «ὁ» γὰρ «θεὸς φῶς ἐστιν καὶ σκοτία οὐκ ἔστιν ἐν αὐτῷ οὐδεμία». καὶ γὰρ ὁ μὲν φῶς ἀπρόσιτον ἦν, ὡς ὁ θεῖος ἀπόστολος διδάσκει λέγων «φῶς οἰκῶν ἀπρόσ1.20.9 ιτον, ὃν εἶδεν οὐδεὶς οὐδὲ ἰδεῖν δύναται»· ὁ δ' «ἐν τῷ κόσμῳ ἦν», «φωτίζων πάντα ἄνθρωπον ἐρχόμενον εἰς τὸν κόσμον». ἀλλὰ καὶ ὁ κόσμος, φησίν, διὰ τοῦδε τοῦ φωτὸς γέγονεν, τοῦ κρείττονος, δηλαδὴ τοῦ πατρός, διὰ τοῦ υἱοῦ τὸ πᾶν συνισταμένου. τρεῖς μὲν δὴ αὗται κατὰ τὸ αὐτὸ τῶν τοῦ υἱοῦ τοῦ θεοῦ δυνάμεων εὔφημοι καὶ εὐσεβεῖς ἐπηγορίαι τῷ θεολόγῳ τῆς γραφῆς ἀρχομένῳ παρελήφθησαν· ὁ λόγος καὶ ὁ θεὸς καὶ τὸ φῶς. 1.20.10 δʹ. ἤδη δὲ καὶ τετάρτην προστίθησιν ὁ αὐτός, μονογενῆ τὸν αὐτὸν ἀποκαλῶν ἐν οἷς φησιν «καὶ ὁ λόγος σὰρξ ἐγένετο καὶ ἐσκήνωσεν ἐν ἡμῖν, καὶ ἐθεασάμεθα τὴν δόξαν αὐτοῦ, δόξαν ὡς μονογενοῦς παρὰ πατρός, πλήρης χάριτος καὶ ἀληθείας». οὐκοῦν καὶ ὁ μονογενὴς τοῦ θεοῦ πρὶν τὴν σάρκα ἀναλαβεῖν ἐχρημάτιζεν. εἰ γὰρ καὶ τὰ μάλιστα, φησίν, δι' ἡμᾶς «ὁ λόγος σὰρξ ἐγένετο», ἀλλ' ὅμως ἡμεῖς, οἷς κατηξίωσεν ἐνδείξασθαι τὴν ἑαυτοῦ θεότητα, οὐκ εἰς τὴν σάρκα ἀφορῶντες, αὕτη γὰρ «μορφὴ δούλου» ἦν ἀλλ' εἰς τὴν δόξαν αὐτοῦ τὴν ἐκτὸς τοῦ σώματος νῷ καθαρῷ θεωρουμένην, «ἐθεασάμεθα τὴν δόξαν αὐτοῦ», δόξαν ἄρρητον καὶ πάντα θνητῶν λογισμὸν ὑπερβαίνουσαν, ὁποίαν ἄν τις ἐννοήσειεν «δόξαν» υἱοῦ θεοῦ 1.20.11 «μονογενοῦς». ἦν δὲ αὕτη «παρὰ τοῦ πατρὸς» δόξα. ὁρᾷς ὅπως οὐκ εἶπεν· «καὶ ἐθεασάμεθα τὴν δόξαν αὐτοῦ, δόξαν ὡς» λόγου, καίτοι προειπὼν «ὁ λόγος σὰρξ ἐγένετο», ἀλλ' ἵνα διδάξῃ ὁποῖον αὐτὸν ὑπεστήσατο λόγον ὅτι μὴ σημαντικόν· πῶς γὰρ καὶ οἷόν τε ἦν τὸν τοιοῦτον σάρκα γενέσθαι;, ἀναγκαίως μονογενῆ αὐτὸν προσεῖπεν. 1.20.12 καὶ τὴν δόξαν αὐτοῦ ταύτην εἶναι διδάσκει, καθ' ἣν νοεῖται μονογενὴς τοῦ θεοῦ υἱός. ὑπάρχειν τε αὐτῷ φησιν τὴν δόξαν οὐκ ἄλλοθεν ἢ παρὰ τοῦ πατρός· οὐ γὰρ ἀγένητον οὐδὲ ἄναρχον οὐδὲ ἰδιόκτητον εἶχε τὴν δόξαν, ἀλλὰ παρὰ τοῦ πατρὸς λαβών. ὃ δὴ καὶ αὐτὸς παρίστη λέγων «πάτερ δόξασόν με τῇ δόξῃ ᾗ εἶχον πρὸ τοῦ τὸν 1.20.13 κόσμον εἶναι παρά σοι». ὃν καὶ ἀμείβεται λέγων ὁ πατὴρ «καὶ ἐδόξασα καὶ πάλιν δοξάσω». καὶ ἔτι μᾶλλον τὴν