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they have confessed to be eternal; but those who denied that the man was the Son of God supposed that a pre-existent God was. But those outside the church have driven to such an extent of error. But he who has been a leader of the church of God for so many years denies the existence of the Son of God, and having ministered at his altar, perhaps he believes that he himself will attain eternal and immortal life, 2.1.10 but he deprives the high priest of this. For we have "a great high priest," according to the apostle, "who has passed through the heavens, Jesus the Son of God," whom he dares to say neither pre-existed nor had a prior subsistence, but will not even exist nor be with the saints of God according to that very promise of the kingdom of heaven. For then, when all the saints share in the kingdom of God in incorruptible and immortal bodies, he deprives only Christ and the flesh which he assu2.1.11med of it. And does he not shudder, declaring that the author of the resurrection, the cause of eternal life for all, will fall not only from the kingdom, but even from life itself; just as if someone should give eyes, but take away the light that supplies their radiance. And neither that great angel of God Gabriel, nor the great prophet Daniel, about whom it was said, "Are you wiser than Daniel?", nor the great Isaiah, nor the rest of the prophets' 2.1.12 chorus persuade the man not to write or think such things, nor the Jews themselves, among whom the Christ still awaited, whom they are accustomed to call the Anointed, is hoped to have an ageless and immortal kingdom. But he has become worse than these, having dared to be impious concerning both the beginning and the end of the Son of God, whom not even the divine apostle could shame from such impiety, saying plainly, "The saying is trustworthy: for if we have died with him, we will also live with him; if we endure, we will also reign with him," and that we will be heirs of God, but not without Christ, for "heirs" 2.1.13 he says, "of God, and co-heirs with Christ, if indeed we suffer with him so that we may also be glorified with him." And again, "But if we died," he says, "with Christ, we believe that we will also live with him, knowing that Christ, having been raised from the dead, will never die again; death no longer has domi2.1.14nion over him," and again "but the free gift of God is eternal life in Christ Jesus our Lord." Therefore eternal life will be provided to us in no other way than "in Christ Jesus our Lord"; and our hope is not simply to live, but to be glorified with him and to inherit with him and to reign with him; for all things for us are from his 2.1.15 fellowship. This the same one teaches, saying, "God is faithful, by whom you were called into the fellowship of his Son, Jesus Christ our Lord." And what this fellowship is, he shows, saying, "and raised us up with him and seated us with him in the heavenly places in Christ Jesus, so that in the coming ages he might show the immeasurable riches of his grace 2.1.16 in kindness toward us in Christ Jesus." The same one also taught these things about the Savior, saying, "But he, because he continues forever, has an unchangeable priesthood. Therefore he is able to save completely those who draw near to God through him, since he always lives 2.1.17 to make intercession for them." But indeed he also said that Melchizedek remains a priest "forever," because he was made like "the Son of God." But that Marcellus dared to write the opposite to all these things will be set forth a little later, but for now let us first observe what he thought about the Son of God having neither beginning nor subsistence. 2.2.1 Having attacked those who have said that the Son of God is truly a living and subsisting Son, he makes his own opinion clear, writing in these very syllables as follows: Therefore, before he came down and was born through the virgin, he was only Word. For what else was he before the human

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αἰώνιον ὡμολογήκασιν· οἱ δὲ τὸν ἄνθρωπον ἀρνησάμενοι υἱὸν εἶναι θεοῦ θεὸν προόντα ὑπεστήσαντο. ἀλλ' οἱ μὲν τῆς ἐκκλησίας ἀλλότριοι μέχρι τοσούτου πλάνης ἤλασαν. ὁ δὲ τῆς ἐκκλησίας τοῦ θεοῦ τοσούτοις καθηγησάμενος χρόνοις τὴν ὕπαρξιν ἀναιρεῖ τοῦ υἱοῦ τοῦ θεοῦ, τῷ τε αὐτοῦ λειτουργήσας θυσιαστηρίῳ ἑαυτὸν μὲν αἰωνίου καὶ ἀθανάτου ζωῆς τεύξεσθαι τάχα που πιστεύει, 2.1.10 τὸν δ' ἀρχιερέα ταύτης ἀποστερεῖ. ἔχομεν δὲ «ἀρχιερέα μέγαν» κατὰ τὸν ἀπόστολον «διεληλυθότα τοὺς οὐρανούς, Ἰησοῦν τὸν υἱὸν τοῦ θεοῦ», ὃν οὔτε προεῖναι οὔτε προϋφεστάναι τολμᾷ λέγειν, ἀλλὰ μηδὲ ἔσεσθαι μηδὲ τοῖς ἁγίοις τοῦ θεοῦ συνέσεσθαι κατ' αὐτὴν ἐκείνην τὴν ἐπαγγελίαν τῆς τῶν οὐρανῶν βασιλείας. τηνικαῦτα γὰρ τῶν ἁγίων ἁπάντων μεθεξόντων τῆς τοῦ θεοῦ βασιλείας ἐν ἀφθάρτοις καὶ ἀθανάτοις σώμασιν, μόνον τὸν Χριστὸν καὶ τὴν σάρκα ἣν ἀνεί2.1.11 ληφεν ἀποστερεῖ αὐτῆς. καὶ οὐ φρίττει τὸν ἀρχηγὸν τῆς ἀναστάσεως, τὸν τῆς αἰωνίου ζωῆς τοῖς πᾶσιν αἴτιον, ἐκπεσεῖσθαι τῆς βασιλείας οὐ μόνον, ἀλλὰ καὶ αὐτῆς τῆς ζωῆς ἀποφαινόμενος· ὥσπερ ἂν εἴ τις ὀφθαλμοὺς μὲν δῷ, φῶς δὲ τὸ τῆς τούτων χορηγὸν ἐκλάμψεως ἀνέλοι. καὶ οὔτε ὁ τοσοῦτος τοῦ θεοῦ ἄγγελος Γαβριὴλ οὔτε ὁ μέγας προφήτης ∆ανιήλ, περὶ οὗ ἐλέχθη «μὴ σὺ σοφώτερος εἶ τοῦ ∆ανιήλ;» οὔτε ὁ τοσοῦτος Ἡσαΐας οὔθ' ὁ λοιπὸς τῶν προφητῶν 2.1.12 χορὸς τοιαῦτα μὴ γράφειν μηδὲ φρονεῖν τὸν ἄνδρα ἔπεισαν, οὔτ' αὐτοὶ Ἰουδαῖοι, παρ' οἷς ὁ προσδοκώμενος εἰσέτι νῦν Χριστός, ὃν Ἠλειμμένον καλεῖν εἰώθασιν, ἀγήρω τὴν βασιλείαν καὶ ἀθάνατον ἕξειν ἐλπίζεται. ἀλλὰ καὶ τούτων γέγονε χείρων ὁ καὶ εἰς τὴν ἀρχὴν ὁμοῦ καὶ εἰς τὸ τέλος τοῦ υἱοῦ τοῦ θεοῦ ἀσεβῆσαι τολμήσας, ὃν οὐδ' αὐτὸς ὁ θεῖος ἀπόστολος κατεδυσώπησεν μὴ τοιαῦτα ἀσεβεῖν, ἄντικρυς λέγων «πιστὸς ὁ λόγος· εἰ γὰρ συναπεθάνομεν, καὶ συζήσομεν· εἰ ὑπομένομεν, καὶ συμβασιλεύσομεν», καὶ κληρονόμους μὲν ἡμᾶς ἔσεσθαι τοῦ θεοῦ, οὐ μὴν δίχα Χριστοῦ, «κληρονόμοι» γάρ 2.1.13 φησιν «θεοῦ, συγκληρονόμοι δὲ τοῦ Χριστοῦ, εἴπερ συμπάσχομεν ἵνα καὶ συνδοξασθῶμεν». καὶ πάλιν «εἰ δὲ ἀπεθάνομεν» φησὶν «σὺν Χριστῷ, πιστεύομεν ὅτι καὶ συζήσομεν αὐτῷ, εἰδότες ὅτι Χριστὸς ἐγερθεὶς ἐκ νεκρῶν οὐκέτι ἀποθνῄσκει· θάνατος αὐτοῦ οὐκέτι κυ2.1.14 ριεύσει», καὶ αὖθις «τὸ δὲ χάρισμα τοῦ θεοῦ ζωὴ αἰώνιος ἐν Χριστῷ Ἰησοῦ τῷ κυρίῳ ἡμῶν». οὐκοῦν ἡ αἰώνιος ζωὴ οὐκ ἄλλως ἡμῖν πορισθήσεται ἢ «ἐν Χριστῷ Ἰησοῦ τῷ κυρίῳ ἡμῶν»· καὶ ἡ ἐλπὶς ἡμῶν οὐχ ἁπλῶς ζῆσαι, ἀλλὰ σὺν αὐτῷ δοξασθῆναι καὶ σὺν αὐτῷ κληρονομῆσαι καὶ σὺν αὐτῷ βασιλεῦσαι· πάντα γὰρ ἡμῖν ἐκ τῆς αὐτοῦ 2.1.15 κοινωνίας ὑπάρξει. ὃ διδάσκει ὁ αὐτὸς φήσας «πιστὸς ὁ θεός, δι' οὗ ἐκλήθητε εἰς κοινωνίαν τοῦ υἱοῦ αὐτοῦ Ἰησοῦ Χριστοῦ τοῦ κυρίου ἡμῶν». τίς δ' ἡ κοινωνία, παρίστησιν «καὶ συνήγειρεν» λέγων «καὶ συνεκάθισεν ἐν τοῖς ἐπουρανίοις ἐν Χριστῷ Ἰησοῦ, ἵνα ἐνδείξηται ἐν τοῖς αἰῶσιν τοῖς ἐπερχομένοις τὸ ὑπερβάλλον πλοῦτος τῆς χάριτος 2.1.16 ἐν χρηστότητι ἐφ' ἡμᾶς ἐν Χριστῷ Ἰησοῦ». ὁ δ' αὐτὸς καὶ ταῦτα περὶ τοῦ σωτῆρος ἐδίδασκεν φάσκων «ὁ δὲ διὰ τὸ μένειν αὐτὸν εἰς τὸν αἰῶνα ἀπαράβατον ἔχει τὴν ἱερωσύνην· ὅθεν καὶ σώζειν εἰς τὸ παντελὲς δύναται τοὺς προσιόντας δι' αὐτοῦ τῷ θεῷ, πάντοτε ζῶν 2.1.17 εἰς τὸ ἐντυγχάνειν ὑπὲρ αὐτῶν». οὐ μὴν ἀλλὰ καὶ τὸν Μελχισεδὲκ «εἰς τὸ διηνεκὲς» ἱερέα μένειν ἔλεγεν διὰ τὸ ἀφωμοιωμένον εἶναι «τῷ υἱῷ τοῦ θεοῦ». ἀλλ' ὅτι μὲν τούτοις ἅπασιν Μάρκελλος τἀναντία γράφειν ἐτόλμα μικρὸν ὕστερον παρατεθήσεται, νυνὶ δὲ ὅπως ἐφρόνει περὶ τοῦ μηδὲ τὴν ἀρχὴν εἶναι μηδ' ὑφεστάναι τὸν τοῦ θεοῦ υἱὸν θεασώμεθα πρότερον. 2.2.1 Ἐπισκήψας τοῖς εἰρηκόσιν τὸν υἱὸν τοῦ θεοῦ ἀληθῶς υἱὸν εἶναι 2.2.1 ζῶντα καὶ ὑφεστῶτα, τὴν ἑαυτοῦ δόξαν φανερὰν καθίστησιν αὐταῖς συλλαβαῖς γράφων οὕτως οὐκοῦν πρὸ μὲν τοῦ κατελθεῖν καὶ διὰ τῆς παρθένου τεχθῆναι λόγος ἦν μόνον. ἐπεὶ τί ἕτερον ἦν πρὸ τοῦ τὴν ἀνθρω πίνην