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he will not be without subsistence but truly the only-begotten Son of God, who "being in the form of God," who "did not consider it robbery to be equal with God, but emptied himself, taking the form of a servant," whom the divine apostle also named Jesus Christ, knowing precisely that he pre-existed the flesh. 1.20.65 11. In addition to these things, the same [apostle] named him mediator of God, saying that the legislation of Moses was given by his hand through the words "the law was ordained through angels, in the hand of a mediator. Now a mediator is not for one party, but God is one." Do you hear how, when calling God by his proper name and naming angels, he introduces the mediator between them, saying "Now a mediator is not for one party"? Therefore he was mediating the legislation even before the incarnation, in the time of Moses. 1.20.66 12. And the same apostle calls him high priest, saying, "Therefore, since we have a great high priest who has passed through the heavens, Jesus the Son of God." 1.20.67 13. Moreover, he also knows him as the radiance of the glory and the character of God and Son and heir, saying, "in these last days he has spoken to us by a Son, whom he appointed heir of all things, through whom also he made the ages; who being the radiance of his glory and the express image of his person." And here just as it was said above concerning the Word, "all things were made through him," and concerning the light, "he was in the world, and the world was made through him," and concerning Jesus Christ, "to us there is one Lord, Jesus Chri1.20.68 st, through whom are all things," see how concerning the same one it is similarly said, "through whom also he made the ages." 14. It is worthwhile to pay attention in these matters to how he is named radiance; for I think the word is representative of the Son's generation from the Father. For since he is often named Son and God is called Father, so that we do not fall into assuming some such manner of generation as that of animals, the apostle uses a more God-befitting image in the case of God, 1.20.69 saying of the Father that he is "dwelling in unapproachable light," and defining the Son as the radiance of the paternal light, so that the radiance is the offspring of the first light, not having come into being according to the generation of mortal animals, but according to the aforesaid example. Reasonably, then, he also calls him the "image of the invisible God," because he exists "in the form of God," and because 1.20.70 he is "the radiance" and "the express image of his person." For it was for these reasons that, writing about him, he said, "who is the image of the invisible God, the firstborn of all creation, because in him all things were created, things in heaven and things on earth, whether visible or 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 in him all things hold 1.20.71 together." For these things were said concerning the divinity of the Son of God, even if Marcellus does not think so. For the divine apostle would not have said such things about the flesh. For this is foolish and unthinkable, in addition to the interpretation of the phrase being incoherent; for how would it be fitting to say of the flesh, "who (masculine) is the image," when it should have been said, if at all, "which (feminine) is the image." 1.20.72 15. And in another place again the same [apostle] named him the image of God, saying, "And even if our gospel is veiled, it is veiled to those who are perishing, in whose case the god of this age has blinded the minds of the unbelievers, so that the illumination of the gospel of Christ, 1.20.73 who is the image of God, might not shine in their hearts." Here also it is fitting to pay attention, how the divine apostle uttered a definitive statement concerning Christ, saying he is the image of God, so that no one might suppose there are two gods, but one who is over all. For if "there is one God, and there is no other besides him," he himself would be the one who is known through the Son as through an image. 1.20.74 Wherefore the Son is also God, because of the formation of the Father in him as in an image. The divine apostle indeed represents this, at one time saying, "who being in the form of God," and at another time defining him as the "image of God." Therefore, with his other titles, the Son both was and

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ἀνυπόστατος ἔσται ἀλλ' υἱὸς ἀληθῶς μονογενὴς τοῦ θεοῦ ὁ «ἐν μορφῇ θεοῦ ὑπάρχων», ὃς «οὐχ ἁρπαγμὸν ἡγήσατο τὸ εἶναι ἴσα θεῷ, ἀλλ' ἑαυτὸν ἐκένωσεν μορφὴν δούλου λαβών», ὃν καὶ Ἰησοῦν Χριστὸν ὠνόμαζεν ὁ θεῖος ἀπόστολος, προϋπάρχοντα αὐτὸν τῆς σαρκὸς ἀκριβῶς ἐπιστάμενος. 1.20.65 ιαʹ. πρὸς τούτοις μεσίτην αὐτὸν τοῦ θεοῦ ὁ αὐτὸς ὠνόμασεν, τὴν Μωσέως νομοθεσίαν ἐν χειρὶ αὐτοῦ δεδόσθαι εἰπὼν δι' ὧν φησιν «ὁ νόμος διαταγεὶς δι' ἀγγέλων, ἐν χειρὶ μεσίτου. ὁ δὲ μεσίτης ἑνὸς οὐκ ἔστιν, ὁ δὲ θεὸς εἷς ἐστιν». ἀκούεις ὅπως ἰδίως τὸν θεὸν ἀποκαλῶν καὶ ἀγγέλους ὀνομάζων, μεταξὺ τὸν μεσίτην εἰσάγει λέγων «ὁ δὲ μεσίτης ἑνὸς οὐκ ἔστιν». ἦν ἄρα καὶ πρὸ τῆς ἐνανθρωπήσεως κατὰ τοὺς Μωσέως χρόνους μεσιτεύων τῇ νομοθεσίᾳ. 1.20.66 ιβʹ. καὶ ἀρχιερέα δὲ αὐτὸν ὁ αὐτὸς ἀπόστολος ἀποκαλεῖ λέγων «ἔχοντες οὖν ἀρχιερέα μέγαν διεληλυθότα τοὺς οὐρανούς, Ἰησοῦν τὸν υἱὸν τοῦ θεοῦ». 1.20.67 ιγʹ. οὐ μὴν ἀλλὰ καὶ ἀπαύγασμα τῆς δόξης καὶ χαρακτῆρα τοῦ θεοῦ καὶ υἱὸν καὶ κληρονόμον τὸν αὐτὸν οἶδεν λέγων «ἐπ' ἐσχάτου τῶν ἡμερῶν τούτων ἐλάλησεν ἡμῖν ἐν υἱῷ, ὃν ἔθηκεν κληρονόμον πάντων, δι' οὗ καὶ ἐποίησεν τοὺς αἰῶνας· ὃς ὢν ἀπαύγασμα τῆς δόξης καὶ χαρακτὴρ τῆς ὑποστάσεως αὐτοῦ». καὶ ἐνταῦθα ὥσπερ ἀνωτέρω ἐλέγετο περὶ τοῦ λόγου τὸ «πάντα δι' αὐτοῦ ἐγένετο», καὶ περὶ τοῦ φωτὸς τὸ «ἐν τῷ κόσμῳ ἦν, καὶ ὁ κόσμος δι' αὐτοῦ ἐγένετο», καὶ περὶ Ἰησοῦ Χριστοῦ τὸ «ἡμῖν εἷς κύριος Ἰησοῦς Χρι1.20.68 στός, δι' οὗ τὰ πάντα» θέα ὅπως περὶ τοῦ αὐτοῦ ὁμοίως εἴρηται τὸ «δι' οὗ καὶ ἐποίησεν τοὺς αἰῶνας». ιδʹ. ἐπιστῆσαι δὲ τὸν νοῦν ἐν τούτοις ἄξιον, ὅπως ὠνόμασται ἀπαύγασμα· οἶμαι γὰρ τῆς ἐκ τοῦ πατρὸς τοῦ υἱοῦ γεννήσεως παραστατικὸν εἶναι τὸν λόγον. πολλάκις γὰρ ὠνομασμένου υἱοῦ καὶ τοῦ θεοῦ πατρὸς χρηματίσαντος, ἵνα μὴ καταπεσόντες ἐπὶ τὰς τῶν ζῴων γενέσεις τοιοῦτόν τινα τρόπον ὑπολάβοιμεν, ἐπὶ τοῦ θεοῦ 1.20.69 θεοπρεπεστέρᾳ κέχρηται εἰκόνι ὁ ἀπόστολος, περὶ μὲν τοῦ πατρὸς εἰπὼν «φῶς οἰκῶν ἀπρόσιτον», τὸν δὲ υἱὸν ἀπαύγασμα τοῦ πατρικοῦ φωτὸς ὁρισάμενος, ὥστε εἶναι τὸ ἀπαύγασμα γέννημα τοῦ πρώτου φωτός, οὐ κατὰ τὴν τῶν θνητῶν ζῴων ὑποστὰν γένεσιν, κατὰ δὲ τὸ ῥηθὲν παράδειγμα. εἰκότως οὖν καὶ εἰκόνα αὐτὸν «τοῦ θεοῦ τοῦ ἀοράτου» ἀποκαλεῖ, διὰ τὸ «ἐν μορφῇ θεοῦ» ὑπάρχειν, καὶ διὰ 1.20.70 τὸ «ἀπαύγασμα» εἶναι «καὶ χαρακτῆρα τῆς ὑποστάσεως». διὰ ταῦτα γὰρ περὶ αὐτοῦ γράφων ἔλεγεν «ὅς ἐστιν εἰκὼν τοῦ θεοῦ τοῦ ἀοράτου, πρωτότοκος πάσης κτίσεως, ὅτι ἐν αὐτῷ ἐκτίσθη τὰ πάντα τὰ ἐν οὐρανοῖς καὶ τὰ ἐπὶ τῆς γῆς, εἴτε ὁρατὰ εἴτε ἀόρατα, εἴτε θρόνοι εἴτε κυριότητες εἴτε ἀρχαὶ εἴτε ἐξουσίαι· τὰ πάντα δι' αὐτοῦ καὶ εἰς αὐτὸν ἔκτισται· καὶ αὐτός ἐστιν πρὸ πάντων καὶ τὰ πάντα ἐν αὐτῷ συν 1.20.71 έστηκεν». ταῦτα γὰρ περὶ τῆς θεότητος τοῦ υἱοῦ τοῦ θεοῦ, κἂν μὴ Μαρκέλλῳ δοκῇ, εἴρηται. οὐ γὰρ περὶ τῆς σαρκὸς εἶπεν ἂν τοσαῦτα ὁ θεῖος ἀπόστολος. μωρὸν γὰρ τοῦτο καὶ ἀδιανόητον, πρὸς τῷ καὶ ἀσυνάρτητον εἶναι τῆς φράσεως τὴν ἑρμηνείαν· πῶς γὰρ περὶ τῆς σαρκὸς ἥρμοζε λέγειν «ὅς ἐστιν εἰκών», δέον εἰ ἄρα φῆσαι· ἥ ἐστιν εἰκών. 1.20.72 ιεʹ. καὶ ἐν ἑτέρῳ δὲ πάλιν ὁ αὐτὸς εἰκόνα τοῦ θεοῦ αὐτὸν ὠνόμαζεν λέγων «εἰ δὲ καὶ ἔστιν κεκαλυμμένον τὸ εὐαγγέλιον ἡμῶν, ἐν τοῖς ἀπολλυμένοις ἐστὶν κεκαλυμμένον, ἐν οἷς ὁ θεὸς τοῦ αἰῶνος τούτου ἐτύφλωσεν τὰ νοήματα τῶν ἀπίστων πρὸς τὸ μὴ καταυγάσαι ἐν ταῖς καρδίαις αὐτῶν τὸν φωτισμὸν τοῦ εὐαγγελίου τοῦ Χριστοῦ, 1.20.73 ὅς ἐστιν εἰκὼν τοῦ θεοῦ». ἔνθα καὶ προσήκει τὸν νοῦν ἐπιστῆσαι, ὡς ὁ θεῖος ἀπόστολος ὁρικὸν ἐξηνέγκατο λόγον περὶ τοῦ Χριστοῦ εἰπὼν αὐτὸν εἰκόνα τοῦ θεοῦ, ἵνα μή τις δύο θεοὺς ὑπολάβοι εἶναι, ἀλλ' ἕνα τὸν ἐπὶ πάντων. εἰ γὰρ «εἷς θεός, καὶ οὐκ ἔστιν ἕτερος πλὴν αὐτοῦ», αὐτὸς ἂν εἴη ὁ καὶ διὰ τοῦ υἱοῦ ὡς δι' εἰκόνος γνω1.20.74 ριζόμενος. διὸ καὶ ὁ υἱὸς θεός, διὰ τὴν ἐν αὐτῷ τοῦ πατρὸς ὡς ἐν εἰκόνι μόρφωσιν. ὃ δὴ παρίστησιν ὁ θεῖος ἀπόστολος, τοτὲ μὲν λέγων «ὃς ἐν μορφῇ θεοῦ ὑπάρχων», τοτὲ δὲ αὐτὸν «εἰκόνα τοῦ θεοῦ» ὁριζόμενος. οὐκοῦν μετὰ τῶν ἄλλων ἐπηγοριῶν καὶ «εἰκὼν τοῦ θεοῦ» πρὸ τῆς ἐνσάρκου παρουσίας ὁ υἱὸς ἦν τε καὶ