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he showed it to be a work of fatherly love, clarifying next and saying, "for the Father loves the Son and shows him all that he himself does." Therefore, as the Father shows his own secrets, the Son, beholding them, accomplishes through works the works of the Father's counsel. Thus, then, being with the Father and being present with him as he prepared the heaven and the things upon it, he taught this, saying, "when he prepared 3.3.57 the heaven, I was present with him." And the Father rejoiced before the world came to be, looking upon his own only-begotten Son and, as in an image, mirroring himself in him; wherefore Wisdom says, "I was she in whom he delighted daily." But the Son also was filled with gladness, rejoicing at the sight of the Father; at any rate, he himself teaches this, saying, "And I rejoiced before him at all 3.3.58 times, when he rejoiced, having completed the inhabited world," with "inhabited world" being understood here as the completion of all created things, at which, being brought forth from non-being into being through the Son, the God of all rejoiced. The true account, therefore, as presented from the divine scripture in a brief and summary narrative, would be something like this. But he, carried headlong, ran his thought aground on the flesh of our Savior, distorting and misinterpreting the 3.3.59 true meaning of the divinely inspired scripture. But moving on to the Word, he says that it is the one within the Father, as in a thought 3.3.60 and reflection, that prepared the heaven. At any rate, he said in these very words: for before making the world, the Word was in the Father. But when God the almighty proposed to make all things in the heavens and on the earth, the creation of the world required an active energy, and for this reason, since there was no other besides God—for all things are acknowledged to have come into being by him—then the Word, having come forth, became the maker of the world, he who previously was preparing it intellectually within, as the prophet Solomon teaches us, saying, "when he prepared the heaven, I was present with him." 3.3.61 In which matters it is fitting to consider how, willfully deaf, he does not hear the "I was present with," which explicitly signifies the presence of the Son with the Father, but declares contrary to scripture that there was no other besides God before the created things came to be; and he did not shudder at uttering this statement, which is a denial of the Son, nor was he shamed by the divine scripture which testifies that before the creation of the heaven he alone was present with the Father. "For when," it says, "he prepared the heaven, 3.3.62 I was present with him." For the preposition "with" (syn-), attached to "to be present," indicates a presence at the same time with another. He teaches, therefore, not simply that he was present, but that he was present with the Father. And the Father did not simply rejoice, but he delighted in the presence of the 3.3.63 Son; wherefore it says, "I was she in whom he delighted daily." And how could his rejoicing "before the Father" be fitting for a Word not subsisting, but being in God himself and operating merely significatively, when "rejoicing" and "before him" openly present his hypostasis. But Marcellus, taking no account of these things, rejects the Son, but says that the Word, being within God, sometimes goes forth with an active energy, and at other times is within him, not acting; and he does not see that to say something is inside and outside of God supposes some composite and corporeal affection, which is not 3.3.64 lawful to admit in the case of the unbegotten and incorporeal nature. And how, having come forth, did the Word become the maker of the world? By tongue and voice, or did God by all means use dialect too? And to whom would he have spoken, when no other was with him? To whom would he have conversed, when no one was present? But did he converse with himself, using voice and dialect, so that the Word came forth from him? 3.3.65 And why, while the Word was within him, did he not by an active power constitute those things which he wished, since even among men most artisans, even in silence, accomplish their works, and especially when no one is present with them

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τῆς πατρικῆς ἀγάπης ἔργον εἶναι παρίστη διασαφῶν ἑξῆς καὶ λέγων «ὁ γὰρ πατὴρ φιλεῖ τὸν υἱὸν καὶ πάντα δείκνυσιν αὐτῷ ἃ αὐτὸς ποιεῖ». δεικνύντος ἄρα τοῦ πατρὸς τὰ ἑαυτοῦ κρύφια θεωρῶν ὁ υἱὸς δι' ἔργων ὑφίστη τὰ τῆς πατρικῆς βουλῆς ἔργα. οὕτως οὖν συνὼν τῷ πατρὶ καὶ συμπαρὼν αὐτῷ προετοιμάζοντι τὸν οὐρανὸν καὶ τὰ ἐπ' αὐτῷ τοῦτ' ἐδίδασκε λέγων «ἡνίκα ἡτοίμαζεν 3.3.57 τὸν οὐρανόν, συμπαρήμην αὐτῷ». ἔχαιρέν τε ὁ πατὴρ πρὶν ἢ καὶ τὸν κόσμον γενέσθαι, εἰς αὐτὸν ἀφορῶν τὸν ἑαυτοῦ μονογενῆ υἱὸν καὶ ὥσπερ ἐν εἰκόνι ἑαυτὸν ἐνοπτριζόμενος ἐν αὐτῷ· διό φησιν ἡ σοφία «ἐγὼ ἤμην ᾗ προσέχαιρεν καθ' ἡμέραν». ἀλλὰ καὶ ὁ υἱὸς εὐφροσύνης ἐπληροῦτο γανύμενος ἐπὶ τῇ τοῦ πατρὸς θέᾳ· τοῦτο γοῦν αὐτὸς διδάσκει λέγων «ηὐφραινόμην δὲ ἐνώπιον αὐτοῦ ἐν παντὶ 3.3.58 καιρῷ, ὅτε ηὐφραίνετο τὴν οἰκουμένην συντελέσας», οἰκουμένης ἐνταῦθα νοουμένης τῆς τῶν γενητῶν ἁπάντων συμπληρώσεως, ἧς ἐκ τοῦ μὴ ὄντος εἰς τὸ εἶναι διὰ τοῦ υἱοῦ προαγομένης ὁ τῶν ἁπάντων ηὐφραίνετο θεός. ὁ μὲν οὖν ἀληθὴς λόγος, ὡς ἐν βραχέσιν καὶ ἐν ἐπιτόμῳ διηγήσει παριστάμενος ἐκ τῆς θείας γραφῆς, τοιοῦτός τις ἂν εἴη. ὁ δ' ἄνωθεν κάτω φερόμενος ἐπὶ τὴν σάρκα τοῦ σωτῆρος ἡμῶν τὴν διάνοιαν ἐξώκειλεν παρατρέπων καὶ παρερμηνεύων τὸν 3.3.59 ἀληθῆ νοῦν τῆς θεοπνεύστου γραφῆς. ἀλλὰ καὶ ἐπὶ τὸν λόγον μεταβὰς αὐτὸν εἶναί φησιν τὸν ἔνδον ἐν τῷ πατρὶ ὡς ἐν διαλογισμῷ 3.3.60 καὶ ἐνθυμήσει τὸν οὐρανὸν ἡτοιμακότα. ἔλεγεν γοῦν αὐτοῖς ῥήμασιν· πρὸ γὰρ τοῦ τὸν κόσμον ποιῆσαι ἦν ὁ λόγος ἐν τῷ πατρί. ὅτε δὲ ὁ παντοκράτωρ θεὸς πάντα τὰ ἐν οὐρανοῖς καὶ τὰ ἐπὶ τῆς γῆς ποιῆσαι προέθετο, 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 ποιητὴς τοῦ κόσμου, ὁ καὶ πρότερον ἔνδον νοητῶς ἑτοιμάζων αὐτόν, ὡς διδάσκει ἡμᾶς ὁ προφήτης Σολομὼν «ἡνίκα ἡτοίμαζεν τὸν οὐρανόν, συμπαρήμην αὐτῷ» λέγων. 3.3.61 ἐν οἷς προσήκει ἐπισκέψασθαι τίνα τρόπον ἐθελοκωφῶν τοῦ μὲν «συμπαρήμην» οὐκ ἀκούει, ὃ σημαίνει διαρρήδην παρουσίαν τοῦ υἱοῦ σὺν τῷ πατρί, ἀποφαίνεται δὲ τῇ γραφῇ ἐναντίως μηδένα εἶναι ἕτερον πλὴν τοῦ θεοῦ πρὶν γενέσθαι τὰ γενόμενα· καὶ οὐκ ἔφριξεν ταύτην ἀφεὶς τὴν φωνήν, ἀρνητικὴν οὖσαν τοῦ υἱοῦ, οὐδὲ τὴν θείαν γραφὴν ἐδυσωπήθη μαρτυροῦσαν πρὸ τῆς τοῦ οὐρανοῦ κτίσεως μόνον αὐτὸν συμπαρεῖναι τῷ πατρί. «ἡνίκα» γάρ φησιν «ἡτοίμαζεν τὸν οὐρανόν, 3.3.62 συμπαρήμην αὐτῷ». ἡ γὰρ σὺν πρόθεσις τῷ παρεῖναι προσκειμένη τὴν κατὰ τὸ αὐτὸ σὺν ἑτέρῳ παρουσίαν δηλοῖ. οὐχ ἁπλῶς οὖν παρεῖναι, ἀλλὰ συμπαρεῖναι ἑαυτὸν τῷ πατρὶ διδάσκει. καὶ ὁ πατὴρ δὲ οὐχ ἁπλῶς ἔχαιρεν, ἀλλὰ προσέχαιρεν τῇ παρουσίᾳ τοῦ 3.3.63 υἱοῦ· διό φησιν «ἐγὼ ἤμην ᾗ προσέχαιρεν καθ' ἡμέραν». τὸ δὲ καὶ εὐφραίνεσθαι αὐτὸν ἐνώπιον τοῦ πατρὸς πῶς ἂν ἁρμόσειεν μὴ ὑφε στῶτι λόγῳ, ἐν αὐτῷ δὲ τῷ θεῷ ὄντι καὶ σημαντικῶς ἐνεργοῦντι, ἄντικρυς τοῦ εὐφραίνεσθαι καὶ τοῦ «ἐνώπιον αὐτοῦ» τὴν ὑπόστασιν αὐτοῦ παριστώντων. ἀλλὰ τούτων Μάρκελλος οὐδένα λόγον ποιησάμενος ἀθετεῖ μὲν τὸν υἱόν, λόγον δέ φησιν ἔνδον ὄντα ἐν τῷ θεῷ ποτὲ μὲν ἐνεργείᾳ δραστικῇ προϊέναι, ποτὲ δὲ ἔνδον εἶναι ἐν αὐτῷ μὴ ἐνεργοῦντα· καὶ οὐχ ὁρᾷ ὅτι τὸ λέγειν εἶναί τι ἐντὸς καὶ ἐκτὸς τοῦ θεοῦ σύνθετόν τι ὑποτίθεται καὶ σωματικὸν πάθος, ὅπερ οὐ 3.3.64 θέμις ἐπὶ τῆς ἀγενήτου καὶ ἀσωμάτου φύσεως παραδέχεσθαι. πῶς δὲ καὶ προελθὼν ὁ λόγος ἐγίνετο τοῦ κόσμου ποιητής; πότερα γλώττῃ καὶ φωνῇ, ἢ πάντως δήπου καὶ διαλέκτῳ χρησαμένου τοῦ θεοῦ; καὶ τίνι ἂν διελέχθη μηδενὸς ἑτέρου συνόντος αὐτῷ; τίνι δ' ἂν καὶ ὡμίλησεν μὴ παρόντος τινός; ἀλλ' αὐτὸς ἑαυτῷ προσωμίλει φωνῇ καὶ διαλέκτῳ χρώμενος, ὡς καὶ τὸν λόγον ἐξ αὐτοῦ προελθεῖν; 3.3.65 καὶ πῶς οὐχὶ καὶ ἔνδον ὄντος ἐν αὐτῷ τοῦ λόγου δραστικῇ δυνάμει ταῦθ' ἅπερ ἐβούλετο συνίστη, ἐπεὶ καὶ παρὰ ἀνθρώποις οἱ πλεῖστοι τῶν δημιουργῶν καὶ σιωπῶντες τὰ ἑαυτῶν ἐκτελοῦσιν ἔργα, καὶ μάλιστα ὅτε μηδεὶς αὐτοῖς πάρεστι