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forever and ever, a scepter of uprightness is the scepter of your kingdom. You have loved righteousness and hated iniquity; therefore God, your God, has anointed you with the oil of gladness beyond your companions.” For who else could God, being anointed by God in these words, be, than he who because of the paternal anointing has been proclaimed Christ? 1.20.85 27. And this same one was also the beloved of God, which indeed the superscription of the psalm indicates, containing “A song for the beloved.” 1.20.86 28. But Isaiah called him an arm, saying “the Lord will reveal his holy arm in the sight of all the nations.” 29. And David knew him to be at once righteousness and salvation, wherefore he said, “The Lord has made known his salvation, in the sight of the nations 1.20.87 he has revealed his righteousness,” and again, “Proclaim his salvation from day to day,” and again, “Who will give from Zion the salvation of Israel?” and “Show us, Lord, your mercy, and grant us your salvation.” 30. And why must I recount each one, when it is possible for the lover of learning to collect such things from all the divinely-inspired scripture, through which the men of God, enlightened by the divine Spirit, are shown to have the knowledge of the only-begotten Son of God, a knowledge then ineffable and hidden from the multitudes of the Jewish people. Wherefore they also proclaimed him in different ways with veiled titles. For the grace of the proclamation of the theology concerning him was kept for his own presence, which his church throughout the whole world, having received it as some anciently hidden and silenced mystery, 1.20.88 reveres. At any rate, the divine apostle also teaches this, saying, “according to the stewardship of God which was given to me for you, to fulfill the word of God, the mystery hidden from the ages and from the generations—but now it has been revealed to his saints, to whom God willed to make known what is the riches of the glory of this mystery among the Gentiles, which is Christ in you, the hope of glory.” You see how the Son of God was a mystery formerly hidden, but now 1.20.89 revealed. Wherefore, the prophets of God, by the prophetic spirit, spoke mystically of him as God, but the multitude of the Jewish nation happened to be in ignorance of the hidden mystery. Hence it was taught to know one God, on account of being constantly drawn into polytheistic error, but it was ignorant that God was the Father of an only-begotten Son; for this mystery was kept for the church from the Gentiles, 1.20.90 having been granted to her as an exceptional grace, for in him are, according to the apostle, “all the hidden treasures of wisdom and knowledge.” But indeed, through so many things, the Word of God, he who was “in the beginning with God,” has been shown to be called not only Word, as Marcellus thinks, but also Son and only-begotten and light and bread and Jesus and Christ and lord and high priest and effulgence and character and image and firstborn of all creation and fount of life and truth and river and righteousness and sun of righteousness and wisdom and tree of life and lord and God and beloved and priest and arm and righteousness and salvation. And being all these things and pre-existing his flesh he was named, as the cited 1.20.91 scriptures have shown. For what reason, then, does Marcellus, having passed over all these things, stand on ‘Word’ alone, not passing over to the other appellations, but asserting that he is only the Word of God and a significant word, at one time quiescent in God, at another time by activity alone speaking, saying or doing, or is it because he is openly Sabellianizing and does not believe in the Son of God nor know the mystery that pre-existed long ago, but was revealed to the church of 1.20.92 Christ alone through his grace? But if he should say that the unknown mystery is that God has a word in himself and uses a word—for this seems to be Marcellus's own view, as he writes in this way: “For what other hidden mystery was there than that according to the word?”—so this mystery was formerly hidden in God, so that

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αἰῶνα τοῦ αἰῶνος, ῥάβδος εὐθύτητος ἡ ῥάβδος τῆς βασιλείας σου. ἠγάπησας δικαιοσύνην καὶ ἐμίσησας ἀνομίαν· διὰ τοῦτο ἔχρισέν σε ὁ θεός, ὁ θεός σου, ἔλαιον ἀγαλλιάσεως παρὰ τοὺς μετόχους σου». θεὸς γὰρ ἐν τούτοις χριόμενος ὑπὸ τοῦ θεοῦ τίς ἂν ἕτερος εἴη ἢ αὐτὸς ὁ διὰ τὸ χρῖσμα τὸ πατρικὸν Χριστὸς ἀνηγορευμένος; 1.20.85 κζʹ. ὁ δ' αὐτὸς οὗτος καὶ ἀγαπητὸς ἦν τοῦ θεοῦ, ὃ δὴ παρίστησιν ἡ τοῦ ψαλμοῦ προγραφὴ περιέχουσα «ᾠδὴ ὑπὲρ τοῦ ἀγαπητοῦ». 1.20.86 κηʹ. Ἡσαίας δὲ βραχίονα αὐτὸν ἀπεκάλει λέγων «ἀποκαλύψει κύριος τὸν βραχίονα τὸν ἅγιον αὐτοῦ ἐνώπιον πάντων τῶν ἐθνῶν.» κθʹ. καὶ ∆αυὶδ ὁμοῦ δικαιοσύνην καὶ σωτήριον αὐτὸν ἠπίστατο, διὸ ἔλεγεν «ἐγνώρισεν κύριος τὸ σωτήριον αὐτοῦ, ἐνώπιον τῶν ἐθνῶν 1.20.87 ἀπεκάλυψεν τὴν δικαιοσύνην αὐτοῦ», καὶ πάλιν «εὐαγγελίζεσθε ἡμέραν ἐξ ἡμέρας τὸ σωτήριον αὐτοῦ», καὶ αὖθις «τίς δώσει ἐκ Σιὼν τὸ σωτήριον τοῦ Ἰσραήλ;» καὶ «δεῖξον ἡμῖν, κύριε, τὸ ἔλεός σου, καὶ τὸ σωτήριόν σου δῴης ἡμῖν». λʹ. καὶ τί με δεῖ καθ' ἕκαστον ἀναλέγεσθαι, παρὸν τῷ φιλομαθεῖ τὰ τοιαῦτα συνάγειν ἐξ ἁπάσης τῆς θεοπνεύστου γραφῆς, δι' ἧς φαίνονται οἱ τοῦ θεοῦ ἄνθρωποι τῷ θείῳ πνεύματι φωτισθέντες τὴν τοῦ μονογενοῦς υἱοῦ τοῦ θεοῦ γνῶσιν, ἀπόρρητον οὖσαν τότε καὶ τὰ πλήθη διαλανθάνουσαν τοῦ Ἰουδαίων λαοῦ. διὸ καὶ διαφόρως αὐτὸν ἐξεφώνουν κεκαλυμμέναις ταῖς ἐπηγορίαις. ἐφυλάττετο γὰρ τῇ αὐτοῦ παρουσίᾳ ἡ χάρις τοῦ κηρύγματος τῆς περὶ αὐτοῦ θεολογίας, ἣν καθ' ὅλης τῆς οἰκουμένης ἡ αὐτοῦ ἐκκλησία ὥσπερ τι πάλαι κρύφιον καὶ σεσιγημένον μυστήριον παραλαβοῦσα 1.20.88 σεμνύνεται. τοῦτο γοῦν καὶ ὁ θεῖος ἀπόστολος διδάσκει λέγων «κατὰ τὴν οἰκονομίαν τοῦ θεοῦ τὴν δοθεῖσάν μοι εἰς ὑμᾶς πληρῶσαι τὸν λόγον τοῦ θεοῦ, τὸ μυστήριον τὸ ἀποκεκρυμμένον ἀπὸ τῶν αἰώνων καὶ ἀπὸ τῶν γενεῶν-νυνὶ δὲ ἐφανερώθη τοῖς ἁγίοις αὐτοῦ, οἷς ἠθέλησεν ὁ θεὸς γνωρίσαι τί τὸ πλοῦτος τῆς δόξης τοῦ μυστηρίου τούτου ἐν τοῖς ἔθνεσιν, ὅς ἐστιν Χριστὸς ἐν ὑμῖν, ἡ ἐλπὶς τῆς δόξης». ὁρᾷς ὅπως μυστήριον ἦν ἀποκεκρυμμένον πρότερον, νυνὶ 1.20.89 δὲ φανερωθὲν ὁ υἱὸς τοῦ θεοῦ. διόπερ οἱ μὲν τοῦ θεοῦ προφῆται τῷ προφητικῷ πνεύματι μυστικῶς αὐτὸν ἐθεολόγουν, τὸ δὲ πλῆθος τοῦ Ἰουδαίων ἔθνους ἐν ἀγνοίᾳ ἐτύγχανεν τοῦ κεκρυμμένου μυστηρίου. ὅθεν θεὸν μὲν ἐδιδάσκετο ἕνα εἰδέναι διὰ τὸ τῇ πολυθέῳ πλάνῃ συνεχῶς ὑποσύρεσθαι, πατέρα δὲ ὄντα τὸν θεὸν υἱοῦ τοῦ μονογενοῦς ἠγνόει· τοῦτο γὰρ ἐφυλάττετο τῇ ἐξ ἐθνῶν ἐκκλησίᾳ τὸ 1.20.90 μυστήριον, κατ' ἐξαίρετον χάριν αὐτῇ δεδωρημένον, ἐν αὐτῷ γάρ εἰσιν κατὰ τὸν ἀπόστολον «πάντες οἱ θησαυροὶ τῆς σοφίας καὶ γνώσεως ἀπόκρυφοι». ἀλλὰ γὰρ διὰ τοσούτων ὁ τοῦ θεοῦ λόγος, ὁ «ἐν ἀρχῇ πρὸς τὸν θεόν», οὐ μόνον λόγος κεκλημένος, ὡς Μάρκελλος οἴεται, ἀπεδείχθη, ἀλλὰ καὶ υἱὸς καὶ μονογενὴς καὶ φῶς καὶ ἄρτος καὶ Ἰησοῦς καὶ Χριστὸς καὶ κύριος καὶ ἀρχιερεὺς καὶ ἀπαύγασμα καὶ χαρακτὴρ καὶ εἰκὼν καὶ πρωτότοκος πάσης κτίσεως καὶ πηγὴ ζωῆς καὶ ἀλήθεια καὶ ποταμὸς καὶ δικαιοσύνη καὶ ἥλιος δικαιοσύνης καὶ σοφία καὶ ξύλον ζωῆς καὶ κύριος καὶ θεὸς καὶ ἀγαπητὸς καὶ ἱερεὺς καὶ βραχίων καὶ δικαιοσύνη καὶ σωτήριον. καὶ πάντα ταῦτα ὢν καὶ προϋπάρχων τῆς σαρκὸς ὠνομάζετο, ὡς αἱ παρατε1.20.91 θεῖσαι γραφαὶ δεδηλώκασιν. τίνι τοίνυν λόγῳ ταῦτα πάντα παρεὶς Μάρκελλος ἐπὶ μόνου τοῦ λόγου ἵσταται, οὐ διαβαίνων μὲν καὶ ἐπὶ τὰς λοιπὰς ἐπωνυμίας, μόνον δὲ λόγον αὐτὸν εἶναι φάσκων τοῦ θεοῦ καὶ λόγον σημαντικόν, ποτὲ μὲν ἡσυχάζοντα ἐν τῷ θεῷ, ποτὲ δὲ ἐνεργείᾳ μόνῃ λαλοῦντα λέγοντα ἢ πράττοντα, ἢ διὰ τὸ Σαβελλιάζειν ἄντικρυς καὶ μὴ πιστεύειν εἰς τὸν υἱὸν τοῦ θεοῦ μηδὲ γνωρίζειν τὸ μυστήριον τὸ προϋπάρχον μὲν πάλαι, μόνῃ δὲ τῇ ἐκκλησίᾳ τοῦ 1.20.92 Χριστοῦ διὰ τῆς αὐτοῦ φανερωθὲν χάριτος; εἰ δὲ λέγοι μυστήριον εἶναι ἀγνοούμενον τὸ λόγον ἔχειν ἐν ἑαυτῷ τὸν θεὸν καὶ χρῆσθαι λόγῳ τοῦτο γὰρ αὐτῷ Μαρκέλλῳ δοκεῖ τοῦτον γράφοντι τὸν τρόπον τί γὰρ ἕτερον ἦν ἀποκεκρυμμένον μυστήριον ἢ τὸ κατὰ τὸν λόγον; οὕτως δὲ ἦν ἀποκεκρυμμένον ἐν τῷ θεῷ τοῦτο πρό τερον τὸ μυστήριον, ὥστε