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has he testified of himself? But he, having disregarded everything, says that he is only properly and truly Word; and adds that he would be only Word, and from there he falls into the likeness of human reason. 2.11.1 And hearing that he is light, he does not fall into corporeal light, nor does he say that he is like the sun's brightness, but in the case of the Word he presents it as signifying something and as like the human; so as to say that at one time it is at rest in God and at another it proceeds from God, and is both within and without him, in the likeness of our word, both that which is called indwelling and that which is uttered 2.11.2 and heard through the voice. He says then in these very words: for all that the Father says, he appears everywhere to say these things through the Word. And this is clear even from our own case, as small things may be compared to great and divine ones; for we too do all things that we wish to say and do, as far as possible, by our word. And again he says this: for before all creation there was a certain stillness, as is likely, the Word being in God. Then he adds: 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 active energy, 2.11.3 Having said so much about the Word, hear how he tries to interpret the evangelical voice, writing thus: The sacred apostle and disciple of the Lord, John, teaching clearly and explicitly at the beginning of the Gospel that which was previously unknown among men, naming him the Word of the Almighty, spoke thus: “In the beginning was the Word, and the Word was with God, and the Word was God.” Not using a single testimony he signifies the eternity of the Word. 2.11.4 And again he says: using three successive testimonies he wishes to show the eternity of the Word. And again he adds: that in saying “In the beginning was the Word” he might show that the Word was potentially in the Father—for God is the beginning of all things that have been made, “from whom are all things”—and in “and the Word was with 2.11.5 God,” that the Word was actively with God—“for all things were made through him, and without him was not anything made that was made”—and in having said that the Word was God, not to divide the divinity, since both the Word is in him and he is in the Word; for he says, “The Father is in me, and I in the Father.” Through so many things Marcellus, doing away with the hypostasis of the only-begotten Son of God, calls the divine evangelist to witness to his own false opinion, as if he knew him to be nothing other than a word, at one time active and at another time at rest in God, and being nothing other than God himself. 2.12.1 And yet the great evangelist and theologian, having mentioned the Word three times in the same passage, has not once said that he is the Word of God. For he did not say: In the beginning was the Word of God, but indefinitely, “In the beginning was the Word,” leaving it for us to seek what sort of Word it was. And again, “and the Word was with God,” he said, though he could have said: and the Word of God was in God. But also “and the Word was God,” not: and the Word was of God, he said, so that we should not suppose him to be some signifying 2.12.2 or creative energy of God. Which Marcellus, thinking him to be the eternal Word of God, that is, unbegotten, has often defined; not perceiving that if he should say the Word is other than God, there will be two eternal beings, the Word and God, and there will no longer be one beginning, but if he should say there is one eternal being, defining God to be the same as the Word, he will confess a naked Sabellius, introducing the one as Father-Son 2.12.3 according to that very man. Therefore, for him the Father will be the one who was begotten and suffered, and he himself will be the one praying to himself and saying he was sent by himself and is a son of himself and only-begotten, not speaking the truth but with irony lying. And what other argument could be more impious than this? But come, let us see what sort of Word the evangelist proclaims to us, saying, “In the beginning was the Word, and the Word was with God, and the Word was God.” 2.13.1 Therefore, the word signifying ‘logos,’ being brought forth through the Greek language, suggests a polysemous consideration from it. a'. for the

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ἑαυτοῦ μεμαρτύρηκεν; ὁ δὲ πάντα παρεὶς μόνον λόγον αὐτὸν κυρίως καὶ ἀληθῶς ὑπάρχειν φησίν· καὶ προστίθησιν ὡς ἄρα μόνον εἴη λόγος, ἐντεῦθέν τε καταπίπτει ἐπὶ τὴν τοῦ ἀνθρωπείου λόγου ὁμοιότητα. 2.11.1 καὶ φῶς μὲν αὐτὸν ἀκούων οὐκ ἐκπίπτει ἐπὶ τὸ σωματικὸν φῶς, οὐδ' ὅμοιον αὐτὸν εἶναί φησι τῷ ἡλίου φέγγει, ἐπὶ δὲ τοῦ λόγου σημαντικὸν αὐτὸν δίδωσιν καὶ ὅμοιον τῷ ἀνθρωπίνῳ· ὡς ποτὲ μὲν λέγειν αὐτὸν ἡσυχάζειν ἐν τῷ θεῷ ποτὲ δὲ προϊέναι τοῦ θεοῦ, καὶ ἐντὸς καὶ ἐκτὸς γίγνεσθαι αὐτοῦ, καθ' ὁμοιότητα τοῦ παρ' ἡμῖν λόγου, τοῦ τε ἐνδιαθέτου καλουμένου καὶ τοῦ κατὰ προφορὰν 2.11.2 διὰ φωνῆς ἐξακουομένου. λέγει δ' οὖν αὐτοῖς ῥήμασιν πάντα γὰρ ὅσα ἂν ὁ πατὴρ λέγῃ, ταῦτα πανταχοῦ διὰ τοῦ λόγου λέγων φαίνεται. τοῦτο δὲ δῆλόν ἐστιν καὶ ἀφ' ἡμῶν αὐτῶν, ὅσα μικρὰ τοῖς μεγάλοις καὶ θείοις ἀπεικάσαι· καὶ ἡμεῖς γὰρ πάντα ὅσα ἂν θέλωμεν κατὰ τὸ δυνατὸν λέγειν τε καὶ ποιεῖν τῷ ἡμετέρῳ ποιοῦμεν λόγῳ. καὶ αὖθις ταῦτά φησιν πρὸ γὰρ τῆς δημιουργίας ἁπάσης ἡσυχία τις ἦν, ὡς εἰκός, ὄντος ἐν τῷ θεῷ τοῦ λόγου. εἶτ' ἐπιφέρει οὐδενὸς γὰρ ὄντος πρότερον ἢ θεοῦ μόνου, πάντων δὲ διὰ τοῦ λόγου γίγνεσθαι μελλόντων, προῆλθεν ὁ λόγος δραστικῇ ἐνεργείᾳ, 2.11.3 τοσαῦτα περὶ τοῦ λόγου εἰπών, τὴν εὐαγγελικὴν φωνὴν ἐπάκουσον ὅπως πειρᾶται διερμηνεύειν ὧδε γράφων ὁ δὲ ἱερὸς ἀπόστολός τε καὶ μαθητὴς τοῦ κυρίου Ἰωάννης σαφῶς καὶ διαρρήδην ἐν ἀρχῇ τοῦ Εὐαγγελίου διδάσκων, ὡς ἀγνοούμενον ἐν ἀνθρώποις πρότερον, λόγον αὐτὸν τοῦ παντο κράτορος ὀνομάζων, οὕτως ἔφη «ἐν ἀρχῇ ἦν ὁ λόγος, καὶ ὁ λόγος ἦν πρὸς τὸν θεόν, καὶ θεὸς ἦν ὁ λόγος». οὐ μιᾷ μαρτυρίᾳ χρώ μενος τὴν ἀιδιότητα σημαίνει τοῦ λόγου. 2.11.4 καὶ πάλιν φησὶν τρισὶν ἐπαλλήλοις μαρτυρίαις χρώμενος τὴν ἀιδιότητα τοῦ λόγου δεικνύναι βούλεται. καὶ αὖθις ἐπιλέγει ἵν' ἐν μὲν τῷ φῆσαι «ἐν ἀρχῇ ἦν ὁ λόγος» δείξῃ δυνάμει ἐν τῷ πατρὶ εἶναι τὸν λόγον ἀρχὴ γὰρ ἁπάντων τῶν γεγονότων ὁ θεὸς «ἐξ οὗ τὰ πάντα», ἐν δὲ τῷ «καὶ ὁ λόγος ἦν πρὸς τὸν 2.11.5 θεὸν» ἐνεργείᾳ πρὸς τὸν θεὸν εἶναι τὸν λόγον «πάντα γὰρ δι' αὐτοῦ ἐγένετο, καὶ χωρὶς αὐτοῦ ἐγένετο οὐδὲ ἕν», ἐν δὲ τῷ θεὸν εἶναι τὸν λόγον εἰρηκέναι μὴ διαιρεῖν τὴν θεότητα, ἐπειδὴ ὁ λόγος τε ἐν αὐτῷ καὶ αὐτὸς ἐν τῷ λόγῳ· «ἐν ἐμοὶ» γάρ φησιν «ὁ πατήρ, κἀγὼ ἐν τῷ πατρί». διὰ τοσούτων Μάρκελλος τὴν ὑπόστασιν τοῦ μονογενοῦς υἱοῦ τοῦ θεοῦ ἀναιρῶν, τὸν θεῖον εὐαγγελιστὴν τῆς ἑαυτοῦ κακοδοξίας μαρτύρεται, ὡς οὐδὲν ἕτερον αὐτὸν ἐπιστάμενον ἢ λόγον, ποτὲ μὲν ἐνεργοῦντα ἄλλοτε δὲ ἡσυχάζοντα ἐν τῷ θεῷ καὶ οὐδὲν ἕτερον ὄντα ἢ αὐτὸν τὸν θεόν. 2.12.1 καίτοι ὁ μέγας εὐαγγελιστὴς ἅμα καὶ θεολόγος τρίτον ἐν ταὐτῷ μνημονεύσας τοῦ λόγου, οὐδ' ἅπαξ εἴρηκεν αὐτὸν θεοῦ λόγον. οὐ γὰρ εἶπεν· ἐν ἀρχῇ ἦν ὁ τοῦ θεοῦ λόγος, ἀλλ' ἀορίστως «ἐν ἀρχῇ ἦν ὁ λόγος», ἡμῖν καταλιπὼν ζητεῖν ὁποῖος ἦν λόγος. καὶ πάλιν «καὶ ὁ λόγος ἦν πρὸς τὸν θεὸν» εἶπεν δυνάμενος εἰπεῖν· καὶ ὁ λόγος τοῦ θεοῦ ἦν ἐν τῷ θεῷ. ἀλλὰ καὶ «καὶ θεὸς ἦν ὁ λόγος» οὐχί· καὶ θεοῦ ἦν ὁ λόγος, ἔφη, ἵνα μὴ τοῦ θεοῦ ἐνέργειάν τινα σημαν2.12.2 τικήν τινος ἢ ποιητικὴν εἶναι αὐτὸν ὑπολάβωμεν. ὃ δὴ Μάρκελλος οἰηθεὶς ἀίδιον εἶναι αὐτὸν τοῦ θεοῦ λόγον, τουτέστιν ἀγέννητον, πολλάκις ὡρίσατο· οὐ συνορῶν ὅτι εἰ μὲν ἕτερον τοῦ θεοῦ τὸν λόγον φάσκοι δύο ἔσται ἀίδια ὁ λόγος καὶ ὁ θεός καὶ οὐκέτ' ἔσται ἀρχὴ μία, εἰ δὲ ἓν λέγοι τὸ ἀίδιον τὸν αὐτὸν ὁριζόμενος εἶναι τὸν θεὸν τῷ λόγῳ γυμνὸν τὸν Σαβέλλιον ὁμολογήσει, υἱοπάτορα τὸν 2.12.3 ἕνα κατ' αὐτὸν ἐκεῖνον εἰσάγων. ἔσται οὖν ὁ πατὴρ αὐτῷ γεννηθεὶς καὶ παθών, καὶ αὐτὸς ἔσται ὁ εὐχόμενος ἑαυτῷ καὶ ἀπεστάλθαι λέγων ὑφ' ἑαυτοῦ καὶ υἱὸν ἑαυτοῦ καὶ μονογενῆ, οὐκ ἐπαληθεύων σὺν εἰρωνείᾳ δὲ καταψευδόμενος. καὶ τίς ἂν ἕτερος τούτου δυσσεβέστερος γένοιτ' ἂν λόγος; ἀλλὰ γὰρ ἡμεῖς φέρε ἴδωμεν, ὁποῖον ἡμῖν ὁ εὐαγγελιστὴς λόγον εὐαγγελίζεται φάσκων «ἐν ἀρχῇ ἦν ὁ λόγος, καὶ ὁ λόγος ἦν πρὸς τὸν θεόν, καὶ θεὸς ἦν ὁ λόγος». 2.13.1 ἡ μὲν οὖν τὸν λόγον δηλοῦσα λέξις, δι' Ἑλληνικῆς γλώττης προενηνεγμένη, πολύσημον ὑποβάλλει τὴν ἐξ αὐτῆς θεωρίαν. αʹ. κέκληται γὰρ ὁ