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watering and nourishing the angelic powers by the power of his divinity, and such he was before he came to earth, and he was the Son having life 1.20.33 “in himself,” just like the Father who has life “in himself.” For the exceptional and peculiar quality of the Father’s unbegotten and divine life, because of which it is said according to the divine apostle that he “alone has immortality,” the Son alone would have, since he is the image of the Father and is so in this respect; but he has the aforementioned life not as without beginning nor as unbegotten nor 1.20.34 as his own property in the same way as the Father, but having received it from the Father. For thus he says, “and to the Son he gave to have life in himself, as the Father has life in himself.” Therefore, the one gave, and the other has received. And he alone has received this prize, so that life is not supplied to him from some external source like the rest of living things, but he has it welling up in himself, like that in the Father. Therefore, all things that partake of life live from the Son’s provision; but he alone has life welling up in himself, the Father having bestowed this on him for the enjoyment 1.20.35 of those who are to be made alive through him. Which indeed he himself teaches, saying, “As the living Father sent me, and I live because of the Father, so he who eats me will also live because of me. This is the bread that came down from heaven.” Do you see how, even when he was in heaven, he was the bread of life? Therefore it is said somewhere, “Man ate the bread of angels.” And so, before being sent by the Father, he was in heaven and lived because of 1.20.36 the Father, not as a significant word nor as being one and the same with God, but as subsisting and having his own life, which the Father 1.20.37 has given to him. And going on, he next represented the preeminence of the Father’s glory, saying, “As the Father has taught me, I speak these things. And he who sent me is with me; he has not left me alone, because I always do the things that are pleasing to him.” But observe carefully how it says 1.20.38 “always.” For not now, he says, when I associate with men on earth through the flesh, do I do the things pleasing to the Father, but also always. And he testifies that he speaks these things, which he has learned from the Father as from a teacher; therefore he also designates the Father as teacher, being clearly other than him, since every student is other than 1.20.39 the one teaching. But if the Word was in God, because of which he might also be called rational, being a signifier of the Father’s thoughts, how could he become his own teacher? How, being inseparable from God, did he say that he had been sent? And how, being one and the same with God, did he testify that he does the things pleasing to him? But if Marcellus should say to these things that the Word, being in the flesh, spoke these words, what shall we say to this in view of his not confessing him to be Son, but only 1.20.40 Word? And how was he in the flesh, when he said these things? Was he indeed living and subsisting and existing outside of the Father? And who was the Father then, not possessing his own Word in himself, but subsisting without the Word? But when the Word was dwelling in the flesh, when he made his sojourns on earth, if he was outside of the Father, living and subsisting and moving the flesh like a soul, he was clearly other than the Father, and again two hypostases existed, both he and the Father, 1.20.41 and all the labor of Marcellus is shown to be futile, defining as an essential Word, living and subsisting, the one who came in the flesh. But if the Word dwelling in the body existed outside of God, but was united and joined to God so as to be one and the same with him, he will of necessity grant either that it was the Father himself in the flesh, or the Son subsisting by himself and acting in the body, or a human soul, or if none of these, that the flesh moved of its own accord, being soulless 1.20.42 and irrational. If then he should say the Father, for him the Father will be the one who was born and suffered and endured every anthropopathic work, which indeed the church of God brought an indictment of impiety against Sabellius for uttering. But if it is not lawful to say the Father became incarnate, it is necessary to confess the Son, being taught by him who teaches this. 1.20.43 But if Marcellus were to deny that this one subsists, it is time to suppose him to be a mere man of body and

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ἀγγελικὰς δυνάμεις ἐπάρδων καὶ τρέφων τῇ τῆς θεότητος αὐτοῦ δυνάμει, καὶ τοσαῦτα ἦν πρὶν ἐπὶ γῆς ἐλθεῖν, υἱός τε ἦν ζωὴν ἔχων 1.20.33 «ἐν ἑαυτῷ», ὁμοίως τῷ πατρὶ ζωὴν ἔχοντι «ἐν ἑαυτῷ». τὸ γὰρ ἐξαίρετον καὶ ἰδιάζον τῆς τοῦ πατρὸς ἀγενήτου καὶ θεϊκῆς ζωῆς, δι' ἣν «μόνος ἔχειν ἀθανασίαν» κατὰ τὸν θεῖον ἀπόστολον εἴρηται, μόνος ἂν ἔχοι ὁ υἱός, ἅτε εἰκὼν τοῦ πατρὸς καὶ κατὰ τοῦτο τυγχάνων· ἔχει δὲ τὴν εἰρημένην ζωὴν οὐκ ἄναρχον οὐδὲ ἀγένητον οὐδὲ 1.20.34 ἰδιόκτητον ὁμοίως τῷ πατρί, ἀλλὰ παρὰ τοῦ πατρὸς λαβών. οὕτως γάρ φησιν «καὶ τῷ υἱῷ ἔδωκεν ζωὴν ἔχειν ἐν ἑαυτῷ, καθὼς ὁ πατὴρ ζωὴν ἔχει ἐν ἑαυτῷ». οὐκοῦν ὁ μὲν ἔδωκεν, ὁ δὲ εἴληφεν. καὶ μόνος τοῦτ' εἴληφεν τὸ γέρας, ὡς μὴ ἔξωθέν ποθεν αὐτῷ πορίζεσθαι ὁμοίως τοῖς λοιποῖς ζῶσιν τὴν ζωήν, ἀλλ' ἐν ἑαυτῷ πηγάζουσαν ἔχειν αὐτὴν κατὰ τὴν ἐν τῷ πατρί. διὸ πάντα μὲν τὰ τῆς ζωῆς μέτοχα ἐξ ἐπιχορηγίας τοῦ υἱοῦ ζῇ· μόνος δὲ αὐτὸς πηγάζουσαν ζωὴν ἔχει ἐν ἑαυτῷ, τοῦ πατρὸς αὐτῷ τοῦτο δωρησαμένου εἰς ἀπόλαυσιν 1.20.35 τῶν μελλόντων δι' αὐτοῦ ζωοποιεῖσθαι. ὃ δὴ καὶ αὐτὸς διδάσκει λέγων «καθὼς ἀπέστειλέν με ὁ ζῶν πατὴρ κἀγὼ ζῶ διὰ τὸν πατέρα, καὶ ὁ τρώγων με κἀκεῖνος ζήσει δι' ἐμέ. οὗτός ἐστιν ὁ ἄρτος ὁ ἐκ τοῦ οὐρανοῦ καταβάς». ὁρᾷς ὅπως καὶ ἐν οὐρανῷ ὑπάρχων ἄρτος ἦν ζωῆς. διὸ λέλεκταί που «ἄρτον ἀγγέλων ἔφαγεν ἄνθρωπος». καὶ πρὶν ἀπεστάλθαι ἄρα ὑπὸ τοῦ πατρὸς ἐν οὐρανῷ ἦν καὶ ἔζη διὰ 1.20.36 τὸν πατέρα, οὐχ ὡς λόγος σημαντικὸς οὐδ' ὡς ἓν καὶ ταὐτὸν ὑπάρχων τῷ θεῷ, ἀλλ' ὡς ὑφεστὼς καὶ ζωὴν ἰδίαν ἔχων, ἣν ὁ πατὴρ 1.20.37 αὐτῷ δέδωκεν. καὶ προϊὼν δὲ ἑξῆς τὸ ὑπερέχον τῆς τοῦ πατρὸς δόξης παριστὰς ἔλεγεν «καθὼς ἐδίδαξέν με ὁ πατήρ, ταῦτα λαλῶ. καὶ ὁ πέμψας με μετ' ἐμοῦ ἐστιν· οὐκ ἀφῆκέν με μόνον, ὅτι ἐγὼ τὰ ἀρεστὰ αὐτῷ ποιῶ πάντοτε». τήρει δὲ ἀκριβῶς, ὅπως εἴρηται 1.20.38 «πάντοτε». οὐ γὰρ νῦν, φησίν, ὅτε ἐπὶ γῆς ἀνθρώποις διὰ σαρκὸς ὁμιλῶ, τὰ ἀρεστὰ τῷ πατρὶ διαπράττομαι, ἀλλὰ καὶ πάντοτε. καὶ ταῦτα δὲ λαλεῖν μαρτύρεται, ἅπερ ὡς παρὰ διδασκάλου παρὰ τοῦ πατρὸς μεμάθηκεν· οὐκοῦν καὶ διδάσκαλον ἐπιγράφεται τὸν πατέρα, ἕτερος ὢν δηλαδὴ παρ' αὐτόν, εἴγε πᾶς ὅ τῳ μαθητευόμενος ἕτερος 1.20.39 τυγχάνει τοῦ διδάσκοντος. εἰ δ' ἐν τῷ θεῷ ἦν ὁ λόγος, δι' ὃν καὶ λογικὸς ἂν ῥηθείη, τῶν τοῦ πατρὸς νοημάτων σημαντικός τις ὤν, πῶς ἂν αὐτὸς ἑαυτοῦ γένοιτο διδάσκαλος; πῶς δ' ἀχώριστος ὢν τοῦ θεοῦ, ἑαυτὸν ἔλεγεν ἀπεστάλθαι; πῶς δὲ ἓν καὶ ταὐτὸν ὑπάρχων τῷ θεῷ τὰ ἀρεστὰ πράττειν αὐτῷ διεμαρτύρετο; εἰ δὲ πρὸς ταῦτα λέγοι Μάρκελλος ἐν τῇ σαρκὶ ὄντα τὸν λόγον ταύτας εἰρηκέναι τὰς φωνάς, καὶ τί τοῦτο φήσομεν πρὸς τὸ μὴ ὁμολογεῖν υἱὸν αὐτὸν 1.20.40 εἶναι, ἀλλὰ λόγον μόνον; πῶς δ' ἐν τῇ σαρκὶ ἦν, ὅτε ταῦτ' ἔλεγεν; ἆρά γε ζῶν καὶ ὑφεστὼς καὶ τοῦ πατρὸς ὑπάρχων ἐκτός; καὶ τίς ἦν ὁ πατὴρ τότε, μὴ τὸν οἰκεῖον κεκτημένος ἐν αὑτῷ λόγον, ἀλλ' ὑφεστὼς ἄνευ λόγου; ἐνοικῶν δ' ἐν τῇ σαρκὶ ὁ λόγος, ὅτ' ἐπὶ γῆς ἐποιεῖτο τὰς διατριβάς, εἰ μὲν τοῦ πατρὸς ἐκτὸς ἦν, ζῶν καὶ ὑφεστὼς καὶ τὴν σάρκα κινῶν ψυχῆς δίκην, ἕτερος δηλαδὴ παρὰ τὸν πατέρα, καὶ δύο πάλιν ὑποστάσεις αὐτός τε καὶ ὁ πατὴρ ὑπῆρχον, 1.20.41 μάταιός τε πᾶς ὁ Μαρκέλλου πεφώραται πόνος οὐσιώδη λόγον ζῶντα καὶ ὑφεστῶτα τὸν ἐν τῇ σαρκὶ γενόμενον ὁριζομένου. εἰ δ' ἐκτὸς ὑπῆρχεν τοῦ θεοῦ ὁ ἐν τῷ σώματι κατοικῶν λόγος, ἥνωτο δὲ καὶ συνῆπτο τῷ θεῷ ὡς ἕν τε καὶ ταὐτὸν εἶναι αὐτῷ, ἐξ ἀνάγκης δώσει ἢ αὐτὸν εἶναι τὸν πατέρα ἐν τῇ σαρκί, ἢ τὸν υἱὸν ὑφεστῶτα καθ' ἑαυτὸν καὶ ἐνεργοῦντα ἐν τῷ σώματι, ἢ ψυχὴν ἀνθρώπου, ἢ εἰ μηδὲν τούτων, αὐτόματον κινεῖσθαι τὴν σάρκα, ἄψυχον 1.20.42 οὖσαν καὶ ἄλογον. εἰ μὲν οὖν τὸν πατέρα λέγοι, ἔσται ὁ πατὴρ αὐτῷ ὁ γεννηθεὶς καὶ παθὼν καὶ πᾶν ἔργον ἀνθρωποπαθὲς ὑπο μείνας, ὃ δὴ φθεγξάμενον τὸν Σαβέλλιον ἀσεβείας ἐγράψατο γραφὴν τοῦ θεοῦ ἡ ἐκκλησία. εἰ δὲ τὸν πατέρα λέγειν οὐ θεμιτὸν ἐνανθρωπήσαντα, τὸν υἱὸν ὁμολογεῖν ἀνάγκη αὐτῷ μαθητευομένους τοῦτο 1.20.43 διδάσκοντι. εἰ δὲ τοῦτον ἀρνοῖτο Μάρκελλος ὑφεστάναι, ὥρα ψιλὸν ἄνθρωπον αὐτὸν ὑποτίθεσθαι ἐκ σώματος καὶ