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introducing the one and the same as Father and Son, he renewed Sabellius. But the church of God knows the indivisible monad, confessing one principle, the one and unbegotten and unoriginate God; and the only-begotten Son begotten from him, truly being and living and subsisting, it proclaims as savior, not being without origin nor unbegotten, lest it should posit two principles and two gods, but begotten from the Father himself and having the one who begot him as a principle. 2.6.2 Therefore, it has received [the tradition] to believe in one God the Father Almighty and in our Lord Jesus Christ, the only-begotten Son of God, this holy and mystical faith providing regeneration in Christ to those who are enlightened through it. But Marcellus says the monad is expanded by activity, which holds true for bodies, but no longer for the incorporeal and ineffable and inexpressible essence. 2.6.3 For it is neither expanded in acting nor contracted in not acting, nor does it act at all like humans nor is it moved like humans; but God, being an indivisible monad, begot his only-begotten Son from himself, not being divided nor undergoing alteration or 2.6.4 change or flux or any passion. For neither in commanding nor ordering nor legislating does he do these things by speaking with tongue and lips like humans, nor in overseeing the ordering of the universe does he gaze upon it using eyes like us, since he also, by an ineffable and divine power, foresees “things that are not” as already being and 2.6.5 subsisting. But neither in making and creating does he, like our artisans, take pre-existing matter and fashion it with hands and fingers, but again by an ineffable and incomprehensible power he brought the essence of all created things from non-being into being. If, therefore, he made all things in ways ineffable and inconceivable to us, why indeed should one be anxious, lest we should say that some passion happened to him, as to mortal creatures, at the generation of the Son, which he underwent beyond all and before all, not according to anything known to mortal nature, but in a manner known to him alone? 2.7.1 But are you afraid, O man, lest by confessing two hypostases you might introduce two principles and fall away from the monarchical divinity? Learn then that, since there is one unoriginate and unbegotten God and the Son is begotten from him, there will be one principle, and one monarchy and one kingdom, since the Son himself also proclaims his own Father as principle. “For the head 2.7.2 of Christ is God,” according to the apostle. But are you anxious, lest one who confesses that there are two hypostases of Father and Son would be compelled to accept two gods? But know this also, that he who grants two hypostases of Father and Son is not compelled to speak of two fathers, nor two sons, but will grant the one to be Father, and the other to be Son. In the same way, therefore, he who posits the 2.7.3 two hypostases is not compelled to grant two gods. For we neither define them as of equal honor nor both as unoriginate and unbegotten, but one as the unbegotten and unoriginate, and the other as begotten and possessing the Father as principle. Wherefore the Son himself also teaches that his own Father is his God, in what he says: “I am ascending to my Father and your Father, 2.7.4 and to my God and your God.” So then God and Father is shown to be God even 2.7.5 of the Son himself; wherefore indeed one God is preached to the church by the Son. But the Son, when he himself is compared to the Father, will no longer be God of the Father himself, but his only-begotten and beloved Son and “image of the invisible God” and “radiance” of the Father’s glory, and he reveres and worships and glorifies his own Father, proclaiming him as God even of himself, to whom it is recorded that he also prays, to whom he also gives thanks, to whom he also becomes “obedient unto death,” 2.7.6 and he confesses to live “through the Father” and to be able to do nothing without the Father and not to do his own will but that of the Father. So he says in these very syllables, “For I have come down from heaven, not to do my own will but the will of him who sent me,” and again, “I can do nothing on my own; as I hear

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υἱοπάτορα τὸν ἕνα καὶ τὸν αὐτὸν εἰσάγων τὸν Σαβέλλιον ἀνενέου. ἡ δὲ ἐκκλησία τοῦ θεοῦ καὶ τὴν μονάδα τὴν ἀδιαίρετον γνωρίζει, μίαν ἀρχὴν ὁμολογοῦσα, τὸν ἕνα καὶ ἀγέννητον καὶ ἄναρχον θεόν· καὶ τὸν ἐξ αὐτοῦ δὲ γεννηθέντα μονογενῆ υἱόν, ἀκριβῶς ὄντα καὶ ζῶντα καὶ ὑφεστῶτα, σωτῆρα ἐπιγράφεται, οὐκ ἄναρχον ὄντα οὐδὲ ἀγέννητον, ἵνα μὴ δύο ἀρχὰς καὶ δύο θεοὺς ὑποστήσηται, ἐξ αὐτοῦ δὲ γεννηθέντα τοῦ πατρὸς καὶ ἀρχὴν ἔχοντα τὸν γεγεννηκότα. 2.6.2 διὸ πιστεύειν παρείληφεν εἰς ἕνα θεὸν πατέρα παντοκράτορα καὶ εἰς τὸν κύριον ἡμῶν Ἰησοῦν Χριστόν, τὸν μονογενῆ τοῦ θεοῦ υἱόν, τῆς ἁγίας ταύτης καὶ μυστικῆς πίστεως τὴν ἐν Χριστῷ παρεχούσης ἀναγέννησιν τοῖς δι' αὐτῆς φωτιζομένοις. ἀλλὰ τὴν μονάδα φησὶν Μάρκελλος ἐνεργείᾳ πλατύνεσθαι, ὃ ἐπὶ μὲν σωμάτων χώραν ἔχει, ἐπὶ δὲ τῆς ἀσωμάτου καὶ ἀλέκτου καὶ ἀνεκφράστου οὐσίας οὐκέτι. 2.6.3 οὐδὲ γὰρ ἐν τῷ ἐνεργεῖν πλατύνεται οὐδ' ἐν τῷ μὴ ἐνεργεῖν συστέλλεται, οὐδ' ὅλως ὁμοίως ἀνθρώποις ἐνεργεῖ οὐδ' ὁμοίως ἀνθρώποις κινεῖται· μονὰς δὲ ὢν ἀδιαίρετος ὁ θεὸς τὸν μονογενῆ αὐτοῦ υἱὸν ἐξ ἑαυτοῦ ἐγέννα, οὐ διαιρούμενος οὐδ' ἀλλοίωσιν ἢ τρο2.6.4 πὴν ἢ ῥοὴν ἤ τι πάθος ὑπομένων. οὐδὲ γὰρ προστάττων οὐδ' ἐγκελευόμενος οὐδὲ νομοθετῶν, ὁμοίως ἀνθρώποις γλώττῃ καὶ χείλεσιν λαλῶν ταῦτα πράττει, οὐδέ γε ἀφορῶν εἰς τὴν τοῦ παντὸς διακόσμησιν ὁμοίως ἡμῖν ὀφθαλμοῖς χρώμενος ἐνατενίζει, ὁπότε καὶ «τὰ μὴ ὄντα» προλαβὼν ἀρρήτῳ καὶ θεϊκῇ δυνάμει ὡς ἤδη ὄντα καὶ 2.6.5 ὑφεστῶτα θεωρεῖ. ἀλλ' οὐδὲ ποιῶν καὶ δημιουργῶν ὁμοίως τοῖς παρ' ἡμῖν τεχνίταις προϋποκειμένην ὕλην λαβὼν χερσὶν καὶ δακτύλοις τεκταίνεται, ἀρρήτῳ δὲ πάλιν καὶ ἀκαταλήπτῳ δυνάμει ἐξ οὐκ ὄντων εἰς τὸ εἶναι τὴν τῶν γενητῶν ἁπάντων ὑπεστήσατο οὐσίαν. εἰ δὴ οὖν πάντα λόγοις ἡμῖν ἀρρήτοις καὶ ἀσυλλογίστοις ἐποίει, τί δὴ χρὴ ἀγωνιᾶν, μὴ ὁμοίως τοῖς θνητοῖς ζῴοις πάθος τι περὶ αὐτὸν εἴποιμεν γεγονέναι ἐπὶ τῇ τοῦ υἱοῦ γεννήσει, ἣν ὑπὲρ πάντα καὶ πρὸ πάντων ὑπέστη, οὐ κατά τι τῶν τῇ θνητῶν φύσει συνεγνωσμένων, κατὰ δὲ τὸν αὐτῷ μόνῳ γνωριζόμενον τρόπον; 2.7.1 ἀλλὰ φοβῇ, ὦ ἄνθρωπε, μὴ δύο ὑποστάσεις ὁμολογήσας δύο ἀρχὰς εἰσαγάγοις καὶ τῆς μοναρχικῆς θεότητος ἐκπέσοις; μάνθανε τοίνυν ὡς, ἑνὸς ὄντος ἀνάρχου καὶ ἀγεννήτου θεοῦ τοῦ δὲ υἱοῦ ἐξ αὐτοῦ γεγεννημένου, μία ἔσται ἀρχὴ μοναρχία τε καὶ βασιλεία μία, ἐπεὶ καὶ αὐτὸς ὁ υἱὸς ἀρχὴν ἐπιγράφεται τὸν αὐτοῦ πατέρα. «κε 2.7.2 φαλὴ γὰρ Χριστοῦ ὁ θεὸς» κατὰ τὸν ἀπόστολον. ἀλλὰ ἀγωνιᾷς, μὴ δύο θεοὺς ἀνάγκη εἴη παραδέξασθαι τὸν δύο ὑποστάσεις πατρὸς καὶ υἱοῦ εἶναι ὁμολογοῦντα; ἀλλὰ καὶ τοῦτο γίνωσκε, ὡς ὁ δύο δοὺς ὑποστάσεις πατρὸς καὶ υἱοῦ οὐκ ἀναγκάζεται δύο πατέρας εἰπεῖν, οὐδὲ δύο υἱούς, ἀλλὰ τὸν μὲν ἕνα πατέρα δώσει, τὸν δὲ ἕτερον υἱόν. κατὰ τὸν αὐτὸν οὖν τρόπον οὐ δύο θεοὺς ἀνάγκη δοῦναι τὸν τὰς 2.7.3 δύο ὑποστάσεις τιθέντα. οὐδὲ γὰρ ἰσοτίμους αὐτὰς ὁριζόμεθα οὐδ' ἄμφω ἀνάρχους καὶ ἀγεννήτους, ἀλλὰ μίαν μὲν τὴν ἀγέννητον καὶ ἄναρχον, θατέραν δὲ γεννητὴν καὶ ἀρχὴν τὸν πατέρα κεκτημένην. διὸ καὶ αὐτὸς ὁ υἱὸς καὶ ἑαυτοῦ εἶναι θεὸν τὸν αὐτοῦ πατέρα διδάσκει, ἐν οἷς φησιν «ἀνέρχομαι πρὸς τὸν πατέρα μου καὶ πατέρα 2.7.4 ὑμῶν καὶ θεόν μου καὶ θεὸν ὑμῶν». ὁ μὲν δὴ θεὸς καὶ πατὴρ καὶ 2.7.5 αὐτοῦ τοῦ υἱοῦ θεὸς ὢν δείκνυται· διὸ δὴ εἷς θεὸς τῇ ἐκκλησίᾳ τοῦ υἱοῦ κηρύττεται. ὁ δὲ υἱός, ὅτε μὲν αὐτὸς παραβάλλεται τῷ πατρί, οὐκέτ' ἔσται καὶ αὐτοῦ τοῦ πατρὸς θεός, ἀλλ' υἱὸς μονογενὴς καὶ ἀγαπητὸς αὐτοῦ καὶ «εἰκὼν τοῦ θεοῦ τοῦ ἀοράτου» καὶ «ἀπαύγασμα» τῆς πατρικῆς δόξης, σέβει τε καὶ προσκυνεῖ καὶ δοξάζει τὸν ἑαυτοῦ πατέρα θεὸν αὐτὸν καὶ ἑαυτοῦ ἐπιγραφόμενος ᾧ καὶ εὔχεσθαι ἀναγέγραπται, ᾧ καὶ εὐχαριστεῖ, ᾧ καὶ «ὑπήκοος μέχρις θανάτου» 2.7.6 γίνεται, ὁμολογεῖ τε ζῆν «διὰ τὸν πατέρα» καὶ μηδὲν δύνασθαι πράττειν ἄνευ τοῦ πατρὸς καὶ μὴ τὸ ἑαυτοῦ θέλημα ποιεῖν ἀλλὰ τὸ τοῦ πατρός. λέγει δ' οὖν αὐταῖς συλλαβαῖς «ὅτι καταβέβηκα ἐκ τοῦ οὐρανοῦ οὐχ ἵνα ποιήσω τὸ θέλημα τὸ ἐμὸν ἀλλὰ τὸ θέλημα τοῦ πέμψαντός με», καὶ αὖθις «οὐ δύναμαι ἐγὼ ποιεῖν ἀπ' ἐμαυτοῦ οὐδέν· καθὼς ἀκούω