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You see how malice blinds. For then, after he himself bore witness against one who confessed the Son to be God, and blamed him on this account 20for introducing the Word of God as God subsisting in substance and in power,20 now he slanders the same man for saying that Christ is a mere man, openly lying both in what he has said and in what he subsequently adds again concerning him, saying: but the aforementioned, having paid little heed to the holy prophets, as if expounding 20some secret and hidden theology of the apostle,20 he said, "one God," and "one mediator between God and men, the man Christ Jesus."20 1.4.60 And the one who wrote these things, and greatly boasted in remembering the scriptures, did not consider that the most holy apostle who wrote this also wrote that other thing: "who, being in the form of God, did not consider it robbery to be equal with God, but emptied himself, taking the form of a slave, being made in the likeness of men and being found in fashion 1.4.61 as a man." You see how the sacred apostle, as if foreseeing their wickedness in the spirit, thus in another place wrote "as a man" and "being made in the likeness of men," in order to stop such great blasphemy of theirs. And after other things he slanders the same man in this way: How then, not paying attention to these things, does Eusebius wish 20the Savior to be only a 1.4.62 man?20 Not daring to say this openly, but wishing it, he is convicted by his own sayings. And the one who said these things blamed the same man for proclaiming the Son as God, writing thus: For having dared to divide the Word of God, and naming 20the Word another God,20 20separate from the Father in substance and in power,20 into how great a blasphemy has he fallen. 1.4.63 Having set forth so many things and many more besides, not only against the bishops, but also against the sound and ecclesiastical faith, it would be clear what sort of choice Marcellus himself had. That the man cared nothing for the truth, you might learn by encountering the letters of the bishops themselves, in which you will find him mutilating the whole body of the meaning of the words and hiding the entire context, while seizing upon little phrases 1.4.64 and maliciously making his accusation from these. For instance, he openly slanders Eusebius for having said Christ was a mere man, because in his own letter he made the quotation of the apostolic saying, through which the apostle himself said, "For there is one God, and one mediator between God and men, the man 1.4.65 Christ Jesus." This apostolic saying, therefore, as if it were Eusebius', the most wise man has accused, not understanding that he was accusing the apostle; but his own words which are borne in the same letter, and those in his other writings which he labored on concerning the divine scriptures, which indeed have been disseminated in every place, 1.4.66 he has handed over to silence, hiding in silence what he could not slander. And one might find that he has done the same thing also in the case of the other writings which he has accused. Which indeed, sparing a symmetrical account, we shall yield to those who wish to make an exact diagnosis of these things, ourselves hastening now at last to uncover the strange teaching of Marcellus himself concerning the Son of God, so that it may become clear to all how he himself thought concerning the Son of God. 2.t.1 B' a' How Marcellus held that the Son of God neither was nor pre-existed before the birth from the virgin. b' How Marcellus thought concerning the Word in God. c' How Marcellus thought concerning the flesh which the Word assumed. d' What sort of end Marcellus introduces for the kingdom of Christ and for the flesh which he assumed. 2.1.1 The faith of the Galatian, or rather his unbelief regarding the Son of God, the time now calls, after the exposition of those things slandered by him, to bring to light, and the false opinion that for long periods lurked within the man, having briefly gone around the of the

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ὁρᾷς ὅπως ἡ κακία τυφλώττει. τότε γοῦν αὐτὸς μαρτυρήσας θεὸν ὁμολογοῦντι τὸν υἱόν, μεμψάμενός τε ἐπὶ τούτῳ 20ὡς θεὸν οὐσίᾳ καὶ δυνάμει ὑφεστῶτα τὸν τοῦ θεοῦ λόγον20 εἰσάγοντι, νῦν τὸν αὐτὸν συκοφαντεῖ ὡς ψιλὸν ἄνθρωπον λέγοντα εἶναι τὸν Χριστόν, προφανῶς καταψευδόμενος ἔν τε οἷς εἴρηκεν καὶ ἐν οἷς ἑξῆς ἐπάγει αὖθις περὶ αὐτοῦ λέγων ἀλλ' ὁ προειρημένος, βραχέα τῶν ἁγίων προφητῶν φρον τίσας, ὡς 20ἀπόρρητόν τινα καὶ λανθάνουσαν τοῦ ἀποσ τόλου θεολογίαν ἐξηγούμενος, «εἷς θεὸς» ἔφη «εἷς καὶ μεσίτης θεοῦ καὶ ἀνθρώπων, ἄνθρωπος Χριστὸς Ἰησοῦς»20. 1.4.60 καὶ ὁ ταῦτα γράψας καὶ σφόδρα ἐπὶ τῷ μεμνῆσθαι τῶν γρα φῶν μεγαλαυχῶν οὐκ ἐνενόησεν ὅτι ὁ τοῦτο γράψας ἁγιώτατος ἀπόστολος κἀκεῖνο γέγραφεν «ὃς ἐν μορφῇ θεοῦ ὑπάρχων οὐχ ἁρπαγμὸν ἡγήσατο τὸ εἶναι ἴσα θεῷ, ἀλλ' ἐκένωσεν ἑαυτόν, μορ φὴν δούλου λαβών, ἐν ὁμοιώματι ἀνθρώπου γενόμενος καὶ σχή1.4.61 ματι εὑρεθεὶς ὡς ἄνθρωπος». ὁρᾷς ὅπως ὥσπερ προϊδὼν τῷ πνεύματι τὴν τούτων κακουργίαν ὁ ἱερὸς ἀπόστολος οὕτως ἐν ἑτέρῳ μέρει τὸ «ὡς ἄνθρωπος» ἔγραψεν καὶ «ἐν ὁμοιώματι ἀνθρώπου γενόμενος», ἵνα παύσῃ αὐτῶν τὴν τοσαύτην βλασ φημίαν. καὶ μεθ' ἕτερα τὸν αὐτὸν συκοφαντεῖ ὧδέ πως πῶς οὖν τούτοις μὴ προσσχὼν Εὐσέβιος 20μόνον ἄν1.4.62 θρωπον τὸν σωτῆρα εἶναι20 βούλεται; οὐ φανερῶς μὲν τοῦτο λέγειν τολμῶν, τοῦτο δὲ βουλόμενος ὑπὸ τῶν ἰδίων ἐλέγχεται ῥήσεων. καὶ ὁ ταῦτα εἰπὼν τὸν αὐτὸν κατεμέμφετο ὡς θεὸν ἀναγορεύοντα τὸν υἱόν, γράφων οὕτως διελεῖν γὰρ τὸν λόγον τοῦ θεοῦ τολμήσας, καὶ 20ἕτερον θεὸν τὸν λόγον20 ὀνομάσας, 20οὐσίᾳ τε καὶ δυνάμει διεστῶτα τοῦ πατρός20, εἰς ὅσην βλασφημίαν ἐκπέπτωκεν. 1.4.63 τοσαῦτα καὶ τούτων ἔτι μακρῷ πλείονα, οὐ κατὰ μόνων τῶν ἐπισκόπων, ἀλλὰ καὶ κατὰ τῆς ὑγιοῦς καὶ ἐκκλησιαστικῆς πίστεως ἐκθέμενος Μάρκελλος, δῆλος ἂν εἴη ὁποίας αὐτὸς ὑπῆρχεν προαιρέσεως. ὅτι δ' οὐδὲν τῆς ἀληθείας ἔμελεν τῷ ἀνδρί, μάθοις ἂν αὐταῖς ἐντυχὼν ταῖς τῶν ἐπισκόπων ἐπιστολαῖς, ἐν αἷς εὑρήσεις αὐτὸν τὸ μὲν πᾶν σῶμα τῆς διανοίας τῶν λέξεων ἀκρωτηριάζοντα καὶ τὸν μὲν πάντα εἱρμὸν ἀποκρύπτοντα, ῥηματίων δὲ ἀντιλαμβανόμενον 1.4.64 καὶ τούτων κακούργως ποιούμενον τὴν διαβολήν. αὐτίκα γοῦν συκοφαντεῖ τὸν Εὐσέβιον ἐκ τοῦ προφανοῦς, ὡς ψιλὸν ἄνθρωπον τὸν Χριστὸν εἰρηκότα, ἐπειδὴ τῆς ἀποστολικῆς φωνῆς ἐν τῇ ἑαυτοῦ ἐπιστολῇ τὴν παράθεσιν πεποίηται, δι' ἧς αὐτὸς εἶπεν ὁ ἀπόστολος «εἷς γὰρ ὁ θεός, εἷς καὶ μεσίτης θεοῦ καὶ ἀνθρώπων, ἄνθρωπος 1.4.65 Χριστὸς Ἰησοῦς». ταύτην μὲν οὖν τὴν ἀποστολικὴν λέξιν ὡσανεὶ Εὐσεβίου οὖσαν, διαβέβληκεν μὴ συνιεὶς ὁ σοφώτατος ὅτι τὸν ἀπόστολον διέβαλλεν· τὰς δ' αὐτοῦ φωνὰς τὰς ἐν τῇ αὐτῇ φερομένας ἐπιστολῇ, τάς τε ἐν τοῖς λοιποῖς αὐτοῦ συγγράμμασιν τοῖς εἰς τὰς θείας γραφὰς πεπονημένοις, ἃ δὴ κατὰ πάντα τόπον διαδέδοται, 1.4.66 σιωπῇ παραδέδωκεν, κρύψας τῇ σιωπῇ ἃ μὴ ἦν συκοφαντεῖν. τὸ ὅμοιον δ' ἂν εὕροι τις αὐτὸν πεποιηκότα καὶ ἐπὶ τῶν λοιπῶν ὧν διαβέβληκεν γραμμάτων. ἃ δή, λόγου συμμετρίας φειδόμενοι, τοῖς ἐθέλουσιν τὴν τούτων ἀκριβῆ ποιεῖσθαι διάγνωσιν παραχωρήσομεν, σπεύδοντες αὐτοὶ τὴν αὐτοῦ Μαρκέλλου περὶ τοῦ υἱοῦ τοῦ θεοῦ ξενοφωνίαν ἤδη λοιπὸν ἀποκαλύψαι, ὡς ἂν φανερὸν γένοιτο τοῖς πᾶσιν ὅπως αὐτὸς ἐφρόνει περὶ τοῦ υἱοῦ τοῦ θεοῦ. 2.τ.1 Βʹ αʹ ὅπως Μάρκελλος μήτε εἶναι μήτε προϋπάρχειν τὸν υἱὸν τοῦ θεοῦ πρὸ τῆς ἐκ παρθένου γεννήσεως ἐδόξαζεν. βʹ ὅπως Μάρκελλος ἐφρόνει περὶ τοῦ ἐν τῷ θεῷ λόγου. γʹ ὅπως ἐφρόνει Μάρκελλος περὶ τῆς σαρκὸς ἧς ἀνείληφεν ὁ λόγος. δʹ ὁποῖον Μάρκελλος ἐπάγει τέλος τῇ τοῦ Χριστοῦ βασιλείᾳ καὶ τῇ σαρκὶ ᾗ ἀνείληφεν. 2.1.1 Τὴν τοῦ Γαλάτου πίστιν ἢ καὶ μᾶλλον τὴν ἀπιστίαν τὴν εἰς τὸν υἱὸν τοῦ θεοῦ, καιρὸς ἤδη καλεῖ μετὰ τὴν ἔκθεσιν τῶν ὑπ' αὐτοῦ διαβληθέντων εἰς φῶς ἀγαγεῖν, καὶ τὴν χρόνοις μακροῖς ἐνδομυχήσασαν τῷ ἀνδρὶ κακοδοξίαν βραχὺ περιελθόντας τοῦ τῆς