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glory, as a true and only-begotten Son, which he has received and possesses. But the Father has not received it from anyone, but being himself the beginning and fount and root of all good things, he would reasonably be proclaimed the one and only God. 2.8.1 But being ignorant of these things, Marcellus does not truly wish the Son to have been begotten from the Father, as a living and subsisting Son, but asserts that he came forth from God as a word that signifies or commands something. Hear him, then, saying this openly in these very words: To say, then, that he was begotten before the ages, seems to have been said consistently; for that which has come forth becomes the offspring of the Father who sent it forth. But the other point is no longer held by him soundly or piously. For to say that the one who came forth from him is not the Word, and that this is the true mode of generation, but truly only a Son, is wont to provide to the hearers a certain suggestion of a human appearance. 2.8.2 Then, to establish that the Word was not even begotten from the Father, he speaks thus, word for word: Therefore the holy apostle and disciple of the Lord, John, recalling his eternity, became a true witness of the Word, saying, "In the beginning was the Word, and the Word was with God, and the Word was God," here making no mention of the generation of the Word. Thus, denying the Son of God, he used to say that the Word in God was sometimes within God and at other times went forth from God, and 2.8.3 at another time would run back again to God and be in him, as he was before. Listen to how he says these things in these very terms: But now I believe the divine scriptures, that God is one. And his Word came forth from the Father, so that all things might come to be through him; but after the time of judgment and the restoration of all things and the annihilation of all opposing activity, "then he himself will be subjected to the one who subjected all things to him," to "God and the Father," so that the Word might thus be in God, just as he was before the world existed. For since nothing existed before except God alone, and all things were about to come into being through the Word, the Word came forth with effective energy, being the Word of the Father. 2.8.4 And again he sets forth the same idea more clearly, writing thus: For before the world existed, the Word was in the Father. But when God the Almighty purposed to make all things in the heavens and on earth, the creation of the world required an effective energy; and for this reason, since there was no other except God—for it is confessed that all things were made by him—then the Word, having come forth, became the maker of the world, he who had also previously prepared it intelligibly within. 2.8.5 And again, after all this, he adds, saying: And for this reason he does not name himself the Son of God, but everywhere calls himself the Son of Man, so that through such a confession he might by adoption prepare man, through fellowship with him, to become a son of God, and after the completion of the action, again, as Word, be united with God, fulfilling that which was spoken by the apostle: "Then he himself will be subjected to the one who subjected all things to him, that God may be all in all." For he will then be that which he was before. Having said so much about the Word in God, by which we understand him to be rational, Marcellus has fallen into a terrible difficulty, having dared to say that the Word in him was once outside of God, and again within him after the time of judgment, so that he might be in God, united with him, just as he was before. 2.9.1 It is time, then, for him to answer our questions. What, then, should one think about the time in between, when the Word was outside of God? And how did he come forth? And in what state, then, was God, not having his own Word in himself? For if at the consummation of all things the Word will be in God, just as he was before the time of the consummation, how will the Word that came forth from God be? For if, subsisting by himself, he became other than God, the labor of Marcellus is in vain; but if, even after coming forth from God, in the manner of our spoken word, he remained inseparable from the Father, then he was always and through all 2.9.2 things in God, even when he was active. How then does he postpone to the time of judgment, then

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δόξαν, ὡς ἂν υἱὸς γνήσιος καὶ μονογενής, εἰληφὼς ἔχει. ἀλλ' οὐ καὶ ὁ πατὴρ παρά τινος εἴληφεν, πάντων δ' αὐτὸς ὢν ἀρχὴ καὶ πηγὴ καὶ ῥίζα τῶν ἀγαθῶν εἰκότως εἷς καὶ μόνος ἀναγορεύοιτο ἂν θεός. 2.8.1 ἀλλὰ τούτων ἐν ἀγνοίᾳ τυγχάνων Μάρκελλος οὐ βούλεται μὲν ἀληθῶς τὸν υἱὸν ἐκ τοῦ πατρὸς γεγεννῆσθαι, ὡς υἱὸν ζῶντα καὶ ὑφεστῶτα, οἷα δὲ λόγον αὐτὸν σημαντικόν τινος ἢ προστακτικὸν προελθεῖν τοῦ θεοῦ φάσκει. ἄκουε δ' οὖν ἀκαλύπτως καὶ τοῦτο λέγοντος αὐτοῦ ταῖσδε ταῖς φωναῖς τὸ μὲν οὖν πρὸ τῶν αἰώνων αὐτὸν γεγεννῆσθαι φῆσαι, ἀκολούθως εἰρηκέναι δοκεῖ· γέννημα γὰρ τὸ προελθὸν τοῦ προεμένου γίγνεται πατρός. θάτερον δὲ οὐκέτι ὑγιῶς οὐδ' εὐσεβῶς αὐτῷ παρείληπται. τὸ γὰρ μὴ λόγον εἶναι φῆσαι τὸν ἐξ αὐτοῦ προελθόντα, καὶ τοῦτον εἶναι τὸν τῆς γεννήσεως ἀληθῆ τρόπον, ἀλλ' ἀληθῶς υἱὸν μόνον, ἔμφασίν τινα τοῖς ἀκούουσιν ἀνθρωπίνης ὄψεως παρέχειν εἴωθεν. 2.8.2 εἶθ' ὅτι μηδὲ γεγέννηται ἐκ τοῦ πατρὸς ὁ λόγος παριστὰς ὧδε λέγει πρὸς λέξιν ὁ τοίνυν ἱερὸς ἀπόστολος καὶ μαθητὴς τοῦ κυρίου Ἰωάν νης ἀιδιότητος αὐτοῦ μνημονεύων ἀληθὴς ἐγίγνετο τοῦ λόγου μάρτυς, «ἐν ἀρχῇ ἦν ὁ λόγος» λέγων «καὶ ὁ λόγος ἦν πρὸς τὸν θεόν, καὶ θεὸς ἦν ὁ λόγος», οὐδὲν γενέσεως ἐνταῦθα μνημο νεύων τοῦ λόγου. οὕτω δὴ τὸν υἱὸν τοῦ θεοῦ ἀρνούμενος, τὸν ἐν τῷ θεῷ λόγον ποτὲ μὲν ἔνδον εἶναι ἐν τῷ θεῷ ἔφασκεν ποτὲ δὲ προϊέναι τοῦ θεοῦ, καὶ 2.8.3 ἄλλοτε πάλιν ἀναδραμεῖσθαι εἰς τὸν θεὸν καὶ ἔσεσθαι ἐν αὐτῷ, ὡς καὶ πρότερον ἦν. ἐπάκουσον δ' ὅπως ταῦτα λέγει τούτοις τοῖς ῥήμασιν νυνὶ δὲ πιστεύω ταῖς θείαις γραφαῖς, ὅτι εἷς ὁ θεός. καὶ ὁ τούτου λόγος προῆλθεν μὲν τοῦ πατρός, ἵνα πάντα δι' αὐτοῦ γένηται· μετὰ δὲ τὸν καιρὸν τῆς κρίσεως καὶ τὴν τῶν ἁπάντων διόρθωσιν καὶ τὸν ἀφανισμὸν τῆς ἀντικειμένης ἁπάσης ἐνεργείας, «τότε αὐτὸς ὑποταγήσεται τῷ ὑποτάξαντι αὐτῷ τὰ πάντα» «θεῷ καὶ πατρί», ἵν' οὕτως ᾖ ἐν τῷ θεῷ ὁ λόγος, ὥσπερ καὶ πρότερον ἦν πρὸ τοῦ τὸν κόσμον εἶναι. οὐδενὸς γὰρ ὄντος πρότερον ἢ τοῦ θεοῦ μόνου, πάντων δὲ διὰ τοῦ λόγου γίγνεσθαι μελλόντων, προῆλθεν ὁ λόγος δραστικῇ ἐνεργείᾳ, λόγος τοῦ πατρὸς ὤν. 2.8.4 καὶ πάλιν τὴν αὐτὴν διάνοιαν λευκότερον τίθησιν ὧδε γράφων πρὸ γὰρ τοῦ τὸν κόσμον εἶναι ἦν ὁ λόγος ἐν τῷ πατρί. ὅτε δὲ ὁ παντοκράτωρ θεὸς πάντα τά τε ἐν οὐρανοῖς καὶ ἐπὶ γῆς προέθετο ποιῆσαι, ἐνεργείας ἡ τοῦ κόσμου γένεσις ἐδεῖτο δραστικῆς· καὶ διὰ τοῦτο, μηδενὸς ὄντος ἑτέρου πλὴν θεοῦ πάντα γὰρ ὁμολογεῖται ὑπ' αὐτοῦ γεγενῆσθαι, τότε ὁ λόγος προελθὼν ἐγίνετο τοῦ κόσμου ποιητής, ὁ καὶ πρότερον ἔνδον νοητῶς ἑτοι μάζων αὐτόν. 2.8.5 καὶ αὖθις μετὰ πάντα ἐπιφέρει λέγων καὶ διὰ τοῦτο οὐχ υἱὸν θεοῦ ἑαυτὸν ὀνομάζει, ἀλλὰ παν ταχοῦ υἱὸν ἀνθρώπου ἑαυτὸν λέγει, ἵνα διὰ τῆς τοιαύτης ὁμο λογίας θέσει τὸν ἄνθρωπον διὰ τῆς πρὸς αὐτὸν κοινωνίας υἱὸν θεοῦ γενέσθαι παρασκευάσῃ καὶ μετὰ τὸ τέλος τῆς πράξεως αὖθις, ὡς λόγος, ἑνωθῇ τῷ θεῷ, πληρῶν ἐκεῖνο τὸ ὑπὸ τοῦ ἀποστόλου εἰρημένον· «τότε αὐτὸς ὑποταγήσεται τῷ ὑποτάξαντι αὐτῷ τὰ πάντα, ἵνα ᾖ τὰ πάντα καὶ ἐν πᾶσιν ὁ θεός». ἔσται γὰρ τηνικαῦτα τοῦθ' ὅπερ πρότερον ἦν. τοσαῦτα Μάρκελλος περὶ τοῦ λόγου εἰπὼν τοῦ ἐν τῷ θεῷ, καθ' ὃν νοοῦμεν αὐτὸν λογικὸν εἶναι, δεινῇ δυσχωρίᾳ περιπέπτωκεν, τολμήσας ἐκτὸς τοῦ θεοῦ γεγονέναι ποτὲ φάναι τὸν ἐν αὐτῷ λόγον, καὶ πάλιν ἐντὸς αὐτοῦ μετὰ τὸν καιρὸν τῆς κρίσεως, ἵν' οὕτως ᾖ ἐν τῷ θεῷ ἑνωθεὶς αὐτῷ, ὥσπερ καὶ πρότερον ἦν. 2.9.1 ὥρα τοίνυν ἐρωτῶσιν ἡμῖν αὐτὸν ἀποκρίνασθαι. τί οὖν ἐν τῷ μεταξὺ χρόνῳ, ὅτε ἐκτὸς ἦν ὁ λόγος τοῦ θεοῦ, προσήκει νοεῖν; πῶς δὲ προῆλθεν; ἐν ὁποίᾳ δὲ ἦν ἄρα καταστάσει ὁ θεός, μὴ ἔχων ἐν ἑαυτῷ τὸν οἰκεῖον λόγον; εἰ γὰρ ἐπὶ συντελείᾳ τοῦ παντὸς ἔσται ὁ λόγος ἐν τῷ θεῷ, ὥσπερ καὶ πρότερον ἦν πρὸ τοῦ καιροῦ τῆς συντελείας, πῶς ἔσται ὁ λόγος ὁ προελθὼν τοῦ θεοῦ; εἰ μὲν γὰρ καθ' ἑαυτὸν ὑφεστὼς ἕτερος ἐγίγνετο τοῦ θεοῦ, μάταιος ὁ Μαρκέλλου πόνος· εἰ δὲ καὶ προελθὼν τοῦ θεοῦ, κατὰ τὸν ἐν ἡμῖν προφορικὸν λόγον, ἔμενεν τοῦ πατρὸς ἀχώριστος, οὐκοῦν ἀεὶ καὶ διὰ παν2.9.2 τὸς ἦν ἐν τῷ θεῷ, καὶ ὅτε ἐνήργει. πῶς οὖν εἰς τὸν τῆς κρίσεως ἀναπέμπει καιρόν, τότε