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composed of a soul, so as to differ in nothing from the common nature of men. But this doctrine also has been driven out of the church; which indeed the Ebionites of old, and recently the Samosatene and those named after him, the Paulianists, having held,1.20.44 suffered the penalty of evil repute. What then remains after this but to introduce the flesh alone, without any indweller, moved like the automata of wonder-workers? And how could the flesh, and the body itself by itself, without one energizing in it, have said, "as he taught me, these things I speak"? How could the flesh have said, "for I always do the things that are pleasing to him"? How did the flesh say that it had been sent from the Father? Is it pious to call God the Father of the flesh, or rather of him who dwells and energizes in it? Who then was this? Was it the Word in God, being himself God according to Sabellius, or, what it is pious and true to say, the living and subsisting 1.20.45 only-begotten Son of God? But if he should say neither of these, he will of necessity posit a human soul, and Christ for him will be a mere man; and no longer a Sabellian, but a Paulianist will our new author be. But if he should say that the Word in God dwelt in the flesh, being nothing 1.20.46 other than a word, and a significant or effective word, then how 1.20.46 could this one have said that he lives a life of his own apart from the Father? How was he himself sent, being always joined and united with God? And how does he say that the Father is his teacher? How did he say that he "always does the things that are pleasing to the Father"? For these would be explicitly the words of a subsisting and living Son, and throughout the whole Gospel, the one who prays to the Father, the one who glorifies the Father, the one who deems it right to be glorified by the Father, what else does he show but that he is subsistent, and especially 1.20.47 when he says, "the testimony of two men is true. I am the one who bears witness about myself, and the Father who sent me bears witness about me"? By so many proofs the Savior himself, having presented himself as living, nowhere named himself Word, but Son and Light and Only-begotten 1.20.48 and Bread of Life and anything rather than Word. And he teaches that he has a word, saying, "if anyone loves me, he will keep my word," but he does not say that he himself is a word. How then after all this does he not blush, who declares that he is only a Word and nothing else? Hear, at any rate, how he wrote, saying, so that it is clear from every side that no other name befits the eternity of the Word than that which the most holy disciple and apostle of God, John, said in the beginning of the Gospel. 1.20.49 And again, to show that if there is any new and more recent name, this came to him from his new and recent economy in the flesh. 1.20.50 And again: Therefore, before he descended and was born through the virgin, he was only the Word. Since what else was it, before taking on human flesh, that descended "in the last days," as he himself has written, and was born of the virgin? It was nothing other than the Word. 1.20.51 Marcellus is permitted to say and declare so many things because of his not confessing the Son of God. To whom the evangelist would have said, crying out loudly: What are you saying, man? I said he was not only Word, but also God, and "the light that enlightens every man coming into the 1.20.52 world," and the only-begotten Son who is "in the bosom of the Father." Let no one then slander the Theologian, but let him understand him accurately, what kind of Word he proposed, having immediately added "and the Word was God," and having appended "all things were made through him." But according to the Savior of all himself, he is not even once named Word, but Son of God and Only-begotten and Light and Life and Truth, and anything rather than Word. 1.20.53 8. But if he should say these things were said from the New Testament, it will be said to him that "in the beginning was the Word" was not from any other source than from it. Therefore, in one and the same Gospel, the same evangelist who called him the Word also wrote all the other things about him. 1.20.54 9. And Paul, the divine apostle, saying, "for us there is one God, the Father, from whom are all things, and one Lord, Jesus Christ, through whom are all things," is clear

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ψυχῆς συνεστῶτα, ὡς μηδὲν τῆς κοινῆς ἀνθρώπων διαλλάττειν φύσεως. ἀλλὰ καὶ τοῦτο τῆς ἐκκλησίας ἀπελήλαται τὸ δόγμα· ὃ δὴ πάλαι μὲν Ἐβιωναῖοι νεωστὶ δὲ ὁ Σαμοσατεὺς καὶ οἱ ἐπίκλην ἐξ αὐτοῦ Παυλιανοὶ φρονή1.20.44 σαντες δυσφήμων ὑπέμειναν δίκην. τί δὴ οὖν λείπεται μετὰ ταῦτα ἢ τὴν σάρκα μόνον εἰσάγειν δίχα παντὸς ἐνοίκου δίκην τῶν παρὰ τοῖς θαυματοποιοῖς αὐτομάτων κινουμένην; καὶ πῶς ἡ σὰρξ καὶ αὐτὸ καθ' ἑαυτὸ τὸ σῶμα δίχα τοῦ ἐνεργοῦντος εἶπεν ἂν «καθὼς ἐδίδαξέν με, ταῦτα λαλῶ»; πῶς δὲ ἡ σὰρξ εἶπεν ἂν «ὅτι ἐγὼ τὰ ἀρεστὰ αὐτῷ ποιῶ πάντοτε»; πῶς δὲ ἡ σὰρξ ἀπεστάλθαι ἑαυτὴν παρὰ τοῦ πατρὸς ἔλεγεν; ἆρα δὲ πατέρα τῆς σαρκὸς τὸν θεὸν λέγειν ὅσιον, ἢ μᾶλλον τοῦ ἐν αὐτῇ κατοικοῦντός τε καὶ ἐνεργοῦντος; τίς οὖν ἦν οὗτος; πότερα ὁ ἐν τῷ θεῷ λόγος, αὐτὸς ὢν ὁ θεὸς κατὰ Σαβέλλιον, ἤ, ὅπερ ὅσιον καὶ ἀληθὲς λέγειν, ὁ ζῶν καὶ ὑφεστὼς 1.20.45 μονογενὴς υἱὸς τοῦ θεοῦ; εἰ δὲ μηδέτερα τούτων λέγοι, ἐξ ἀνάγκης ὑποστήσεται ψυχὴν ἀνθρώπου, καὶ ἔσται αὐτῷ ψιλὸς ἄνθρωπος ὁ Χριστός· καὶ οὐκέτι Σαβελλιανός, Παυλιανὸς δ' ἡμῖν ἔσται ὁ νέος συγγραφεύς. εἰ δὲ τὸν ἐν τῷ θεῷ φαίη λόγον ἐνοικῆσαι τῇ σαρκὶ οὐδὲν 1.20.46 ἕτερον ὄντα ἢ λόγον καὶ λόγον σημαντικὸν ἢ ἐνεργητικόν, καὶ πῶς 1.20.46 οὗτος εἶπεν ἂν ζῆν ἰδιάζουσαν ζωὴν παρὰ τὸν πατέρα; πῶς δὲ αὐτὸς ἀπέσταλτο συνημμένος καὶ ἡνωμένος ἀεὶ τῷ θεῷ; πῶς δὲ καὶ διδάσκαλον αὑτοῦ φησὶν εἶναι τὸν πατέρα; πῶς δὲ «τὰ ἀρεστὰ τῷ πατρὶ πάντοτε» πράττειν ἑαυτὸν ἔλεγεν; αὗται γὰρ διαρρήδην υἱοῦ ὑφεστῶτος καὶ ζῶντος εἶεν ἂν φωναί, καὶ δι' ὅλου δὲ τοῦ εὐαγγελίου ὁ εὐχόμενος τῷ πατρί, ὁ δοξάζων τὸν πατέρα, ὁ παρὰ τοῦ πατρὸς δοξασθῆναι ἀξιῶν, τί ἕτερον ἢ ὑφεστῶτα ἑαυτὸν δείκνυσιν, καὶ μά1.20.47 λιστα ὅτε φησὶν «δύο ἀνθρώπων ἡ μαρτυρία ἀληθής ἐστιν. ἐγώ εἰμι ὁ μαρτυρῶν περὶ ἐμαυτοῦ, καὶ ὁ πέμψας με πατὴρ μαρτυρεῖ περὶ ἐμοῦ»; διὰ τοσούτων αὐτὸς ὁ σωτὴρ ζῶντα ἑαυτὸν παραστήσας, οὐδαμοῦ μὲν λόγον ἑαυτὸν ὠνόμασεν, υἱὸν δὲ καὶ φῶς καὶ μονο 1.20.48 γενῆ καὶ ἄρτον ζωῆς καὶ πάντα μᾶλλον ἢ λόγον. καὶ λόγον μὲν ἔχειν διδάσκει φάσκων «ἐάν τις ἀγαπᾷ με, τὸν λόγον μου τηρήσει», ἑαυτὸν δὲ λόγον εἶναι οὐ φησίν. πῶς οὖν μετὰ ταῦτα πάντα οὐκ ἐρυθριᾷ ὁ μόνον λόγον καὶ οὐδὲν ἕτερον εἶναι αὐτὸν ἀποφηνάμενος; ἐπάκουσον γοῦν ὅπως ἔγραφεν λέγων ὥστε πανταχόθεν δῆλόν ἐστιν μηδὲν ἕτερον τῇ ἀιδιότητι τοῦ λόγου ἁρμόττειν ὄνομα ἢ τοῦθ' ὅπερ ὁ ἁγιώτατος τοῦ θεοῦ μαθητὴς καὶ ἀπόστολος Ἰωάννης ἐν ἀρχῇ τοῦ εὐαγγελίου εἶπεν. 1.20.49 καὶ πάλιν ἵνα δείξῃ ὅτι, εἴ τι καινὸν καὶ νεώτερον ὄνομα, τοῦτ' ἀπὸ τῆς καινῆς αὐτῷ καὶ νέας ὑπῆρξε κατὰ σάρκα οἰκονομίας. 1.20.50 καὶ αὖθις οὐκοῦν πρὸ μὲν τοῦ κατελθεῖν καὶ διὰ τῆς παρθένου τεχθῆναι λόγος ἦν μόνον. ἐπεὶ τί ἕτερον ἦν πρὸ τοῦ τὴν ἀν θρωπίνην ἀναλαβεῖν σάρκα τὸ κατελθὸν «ἐπ' ἐσχάτων τῶν ἡμερῶν», ὡς καὶ αὐτὸς γέγραφεν, καὶ γεννηθὲν ἐκ τῆς παρ θένου; οὐδὲν ἕτερον ἦν ἢ λόγος. 1.20.51 τοσαῦτα Μαρκέλλῳ εἰπεῖν καὶ ἀποφήνασθαι πάρεστιν διὰ τὸ μὴ ὁμολογεῖν τὸν υἱὸν τοῦ θεοῦ. πρὸς ὃν εἶπεν ἂν ὁ εὐαγγελιστὴς μέγα ἐπιβοήσας· τί φῄς, ἄνθρωπε; οὐ λόγον αὐτὸν ἔφην μόνον, ἀλλὰ καὶ θεόν, καὶ «φῶς τὸ φωτίζον πάντα ἄνθρωπον ἐρχόμενον εἰς τὸν 1.20.52 κόσμον», καὶ μονογενῆ υἱὸν τὸν «εἰς τὸν κόλπον τοῦ πατρός». μὴ δὴ οὖν συκοφαντείτω τις τὸν θεολόγον, ἀλλ' ἀκριβῶς ἐπαϊέτω αὐτοῦ, ὁποῖον ὑπέθετο λόγον παρὰ πόδας συνάψας «καὶ θεὸς ἦν ὁ λόγος» καὶ προσθεὶς τὸ «πάντα δι' αὐτοῦ ἐγένετο». κατὰ δὲ αὐτὸν τὸν τῶν ὅλων σωτῆρα οὐδὲ ἅπαξ ὠνόμασται λόγος, ἀλλὰ υἱὸς θεοῦ καὶ μονογενὴς καὶ φῶς καὶ ζωὴ καὶ ἀλήθεια καὶ πάντα μᾶλλον ἢ λόγος. 1.20.53 ηʹ. εἰ δὲ λέγοι ταῦτα ἐκ τῆς καινῆς διαθήκης εἰρῆσθαι, λεχθήσεται αὐτῷ ὅτι καὶ τὸ «ἐν ἀρχῇ ἦν ὁ λόγος» οὐδ' ἑτέρωθεν ἦν ἢ ἐξ αὐτῆς. ἓν δὴ οὖν καὶ τὸ αὐτὸ εὐαγγέλιον ὁ αὐτός τε εὐαγγελιστὴς ὁ λόγον αὐτὸν εἰπὼν καὶ τὰ λοιπὰ πάντα περὶ αὐτοῦ συνεγράψατο. 1.20.54 θʹ. καὶ Παῦλος δὲ ὁ θεῖος ἀπόστολος λέγων «ἡμῖν εἷς θεὸς ὁ πατήρ, ἐξ οὗ τὰ πάντα, καὶ εἷς κύριος Ἰησοῦς Χριστός, δι' οὗ τὰ πάντα», δῆλός