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him to the Father. 16. How it is said by the apostle, “then God will be all in all.” 17. How the divine scriptures represent the endless kingdom of our Savior, and how Marcellus with bare head declared that his kingdom would cease. 18. How in the kingdom of the Son all who are deemed worthy of the blessedness of that time will become one. 19. That just as the Father and the Son are said to be one, so also will all the saints be. 20. That as the Father is in the Son, and the Son in the Father, so also will he be in all the saints. 21. How one must understand, “He who has seen me has seen the Father.” 3.1.1 Now the great evangelist John preached the theology of our Savior in various ways in the manner that has been described; but how Marcellus, having denied this, strayed into Jewish unbelief, has been shown by what has been said. And how he also perversely misinterpreted the acknowledged and clear teachings about our Savior, you might learn from many other of his accounts, but especially from the one that runs as follows. In the Proverbs of Solomon, Wisdom is introduced speaking in her own person about herself, relating these things: 3.1.2 “I, wisdom, have made counsel my dwelling, and I have called upon knowledge and understanding. The fear of the Lord hates evil, both insolence and pride and the ways of the wicked; and I have hated the perverted ways of evil men. 3.1.3 Counsel and security are mine; I am understanding, and strength is mine. By me kings reign, and rulers decree justice. By me great men are magnified, and tyrants by me rule the earth. I love those who love me, and those who seek me will find. Riches and glory belong to me, and abundant possession and righteousness. 3.1.4 It is better to bear fruit from me than from gold and precious stone, and my offspring are better than choice silver. I walk in the ways of righteousness, and I move in the midst of the paths of judgment, that I may apportion substance to those who love me, and fill their treasures with good things. If I tell you the things that happen daily, I will remember to recount the things from of old. 3.1.5 The Lord created me as the beginning of his ways for his works; before the age he established me, in the beginning, before he made the earth, before he made the depths, before the springs of waters came forth, before the mountains were settled, and before all the hills he begets me. The Lord made lands and uninhabited places and the inhabited extremities of what is under heaven. When he prepared the heaven, I was with him; when he set apart his own throne upon the winds. When he made the clouds above strong, and set the springs under heaven securely, and made the foundations of the earth strong, I was with him, fitting in. I was the one in whom he delighted daily; and I rejoiced in his presence at all times; when he rejoiced at having completed the world, and rejoiced in the sons of men.” 3.2.1 These things, then, wisdom says about herself in Proverbs. And I have set them out in their entirety on purpose and of necessity, showing that it is one person who says these things, with no change of speaker occurring in between; thus wisdom is shown teaching these things about herself. And here it must first be observed that she is named 'wisdom' absolutely; for she says, “I, wisdom, have made counsel my dwelling,” and it does not say 'wisdom of God.' But just as with the evangelist the phrase “in the beginning was the Word” was written absolutely, and again “the Word was with God,” and it did not say 'the Word of God,' lest anyone might think it was spoken of as a relation, or as an accident in God, but as subsisting and living—for which reason he adds “and the Word was God,” not saying 'and of God 3.2.2 was the Word,'—so also in the case of wisdom; for God the Word and wisdom were one and the same. 3.2.2 For this reason she is named absolutely in Proverbs, both in the sayings set forth above, but also in those where it is said in this manner: “blessed is the man who has found wisdom,” and “God by wisdom founded the earth,” and “I said to the

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αὐτὸν τῷ πατρί. ιʹ ὅπως εἴρηται τῷ ἀποστόλῳ τὸ «τότε ἔσται ὁ θεὸς τὰ πάντα ἐν πᾶσιν». ιζʹ ὅπως αἱ θεῖαι γραφαὶ τὰ περὶ τῆς τοῦ σωτῆρος ἡμῶν ἀτελευτήτου βασιλείας παριστῶσιν, καὶ ὡς Μάρκελλος γυμνῇ τῇ κεφαλῇ παυθήσεσθαι αὐτοῦ τὴν βασιλείαν ἀπεφαίνετο. ιηʹ ὅπως ἐν τῇ βασιλείᾳ τοῦ υἱοῦ ἓν γενήσονται πάντες οἱ τῆς τότε μακαριότητος ἀξιούμενοι. ιθʹ ὅτι ὥσπερ ὁ πατὴρ καὶ ὁ υἱὸς ἓν εἶναι λέγονται, οὕτω καὶ πάντες ἔσονται οἱ ἅγιοι. κʹ ὅτι ὡς ὁ πατὴρ ἐν τῷ υἱῷ, καὶ ὁ υἱὸς ἐν τῷ πατρί, οὕτω καὶ ἐν τοῖς ἁγίοις ἅπασιν ἔσται. καʹ ὅπως χρὴ νοεῖν τὸ «ὁ ἑωρακὼς ἐμὲ ἑώρακεν τὸν πατέρα». 3.1.1 Ὁ μὲν οὖν μέγας εὐαγγελιστὴς Ἰωάννης τὴν τοῦ σωτῆρος ἡμῶν θεολογίαν τὸν ἀποδοθέντα τρόπον διαφόρως εὐηγγελίζετο· Μάρκελλος δ' ὅπως ταύτην ἀρνησάμενος ἐπὶ τὴν Ἰουδαϊκὴν ἐξώκειλεν ἀπιστίαν, δεδήλωται δι' ὧν λέλεκται. ὡς δὲ καὶ διαστρόφως τὰς ὁμολογουμένας καὶ σαφεῖς περὶ τοῦ σωτῆρος ἡμῶν παρηρμήνευεν διδασκαλίας, μάθοις ἂν καὶ ἐξ ἑτέρων μὲν πλείστων ὅσων αὐτοῦ διηγήσεων, ἀτὰρ δὴ καὶ ἐκ τῆς οὕτως ἐχούσης. ἐν ταῖς Σολομῶνος Παροιμίαις εἰσάγεται ἡ σοφία αὐτοπροσώπως περὶ ἑαυτῆς ταῦτα διεξ3.1.2 ερχομένη «ἐγὼ ἡ σοφία κατεσκήνωσα βουλήν, καὶ γνῶσιν καὶ ἔννοιαν ἐγὼ ἐπεκαλεσάμην. φόβος κυρίου μισεῖ κακίαν, ὕβριν τε καὶ ὑπερηφανίαν καὶ ὁδοὺς πονηρῶν· ἐμίσησα δὲ ἐγὼ διεστραμμένας ὁδοὺς 3.1.3 κακῶν. ἐμὴ βουλὴ καὶ ἀσφάλεια, ἐγὼ σύνεσις, ἐμὴ δὲ ἰσχύς. δι' ἐμοῦ βασιλεῖς βασιλεύουσιν, καὶ οἱ δυνάσται γράφουσιν δικαιοσύνην· δι' ἐμοῦ μεγιστᾶνες μεγαλύνονται, καὶ τύραννοι δι' ἐμοῦ κρατοῦσι γῆς. ἐγὼ τοὺς ἐμὲ φιλοῦντας ἀγαπῶ, οἱ δὲ ἐμὲ ζητοῦντες εὑρήσουσιν. πλοῦτος καὶ δόξα μοι ὑπάρχει, καὶ κτῆσις πολλῶν καὶ δικαιοσύνη. 3.1.4 βέλτιον ἐμὲ καρπίζεσθαι ὑπὲρ χρυσίον καὶ λίθον τίμιον, τὰ δὲ ἐμὰ γενήματα κρείσσω ἀργυρίου ἐκλεκτοῦ. ἐν ὁδοῖς δικαιοσύνης περιπατῶ, καὶ ἀνὰ μέσον ὁδῶν δικαιώματος ἀναστρέφομαι, ἵνα μερίσω τοῖς ἐμὲ ἀγαπῶσιν ὕπαρξιν, καὶ τοὺς θησαυροὺς αὐτῶν ἐμπλήσω ἀγαθῶν. ἐὰν ἀναγγείλω ὑμῖν τὰ καθ' ἡμέραν γιγνόμενα, μνημονεύσω τὰ ἐξ 3.1.5 αἰῶνος ἀριθμῆσαι. κύριος ἔκτισέν με ἀρχὴν ὁδῶν αὐτοῦ εἰς ἔργα αὐτοῦ, πρὸ τοῦ αἰῶνος ἐθεμελίωσέν με, ἐν ἀρχῇ πρὸ τοῦ τὴν γῆν ποιῆσαι, πρὸ τοῦ τὰς ἀβύσσους ποιῆσαι, πρὸ τοῦ προελθεῖν τὰς πηγὰς τῶν ὑδάτων, πρὸ τοῦ ὄρη ἑδρασθῆναι, πρὸ δὲ πάντων βουνῶν γεννᾷ με. κύριος ἐποίησεν χώρας καὶ ἀοικήτους καὶ ἄκρα οἰκούμενα τῆς ὑπ' οὐρανῶν. ἡνίκα ἡτοίμαζεν τὸν οὐρανόν, συμπαρήμην αὐτῷ, ἡνίκα ἀφώριζεν τὸν ἑαυτοῦ θρόνον ἐπ' ἀνέμων. ἡνίκα ἰσχυρὰ ἐποίει τὰ ἄνω νέφη, καὶ ὡς ἀσφαλεῖς ἐτίθει πηγὰς τὰς ὑπ' οὐρανόν, καὶ ἰσχυρὰ ἐποίει τὰ θεμέλια τῆς γῆς, ἤμην παρ' αὐτῷ ἁρμόζουσα· ἐγὼ ἤμην ᾗ προσέχαιρεν καθ' ἡμέραν· ηὐφραινόμην δὲ ἐν προσώπῳ αὐτοῦ ἐν παντὶ καιρῷ· ὅτε ηὐφραίνετο τὴν οἰκουμένην συντελέσας, καὶ ηὐφραίνετο ἐφ' υἱοῖς ἀνθρώπων». 3.2.1 ταῦτα μὲν ἐν Παροιμίαις περὶ ἑαυτῆς ἡ σοφία. ὅλα δ' ἐπίτηδες ἀναγκαίως παρεθέμην, δεικνὺς ὡς ἕν ἐστιν πρόσωπον τὸ ταῦτα λέγον, οὐδεμιᾶς ἐν τῷ μεταξὺ γενομένης μεταβολῆς τοῦ λέγοντος· δείκνυται τοίνυν ἡ σοφία ταῦτα περὶ ἑαυτῆς διδάσκουσα. κἀνταῦθα δὲ πρῶτον ἐπιτηρητέον ὡς ἀπολύτως σοφία ὠνόμασται· «ἐγὼ» γάρ φησιν «ἡ σοφία κατεσκήνωσα βουλὴν» καὶ οὐκ εἴρηται· σοφία τοῦ θεοῦ. ἀλλ' ὥσπερ παρὰ τῷ εὐαγγελιστῇ τὸ «ἐν ἀρχῇ ἦν ὁ λόγος» ἀπολύτως ἐγράφετο, καὶ πάλιν «ὁ λόγος ἦν πρὸς τὸν θεόν», καὶ οὐκ εἴρητο· ὁ λόγος τοῦ θεοῦ, ἵνα μὴ τῶν πρός τι νομίσῃ τις αὐτὸν λέγεσθαι, μηδ' ὡς συμβεβηκότα ἐν τῷ θεῷ, ἀλλ' ὡς ὑφεστῶτα καὶ ζῶντα διὸ ἐπιλέγει «καὶ θεὸς ἦν ὁ λόγος», οὐκ εἰπών· καὶ θεοῦ 3.2.2 ἦν ὁ λόγος, οὕτως καὶ ἐπὶ τῆς σοφίας· ἓν γὰρ καὶ ταὐτὸν ἦν ὁ 3.2.2 θεὸς λόγος καὶ ἡ σοφία. διὸ ἀπολύτως ἐν ταῖς Παροιμίαις ὀνομάζεται, ἔν τε τοῖς προτεθεῖσιν ῥητοῖς, οὐ μὴν ἀλλὰ καὶ δι' ὧν τοῦτον εἴρηται τὸν τρόπον «μακάριος ἀνὴρ ὃς εὗρεν σοφίαν» καὶ «ὁ θεὸς τῇ σοφίᾳ ἐθεμελίωσε τὴν γῆν» καὶ «εἶπον τὴν