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and God the almighty, the master, saying to him, “Sit at my right hand, until I make your enemies a footstool for your feet.” thinking to separate him by activity alone on account of his human flesh, and as if setting a certain specified time for him for the session at the right hand, he says thus to him, “until I make your enemies a footstool for your feet 3.13.3.” And the holy apostle, interpreting for us more clearly this prophetic saying of David, spoke somewhat thus: “For he must reign until he has put his enemies as a footstool for his feet.” Therefore, his economy and kingdom according to his humanity seem to have a certain limit. and after other things he adds and for this reason the Acts of the Apostles, concerning this man whom the Word of God has taken up and, having taken him up, sits at the right hand of the Father, teach thus, saying, “whom heaven must receive until the times of restoration,” and these words as well, as if setting a certain limit and appointed time. 3.13.4 to which, after other things, he adds How could the form of a servant, which the Word has taken up, being the form of a servant, still be with the Word through him? For indeed clearly and explicitly the divine Paul has said that the economy of the Word according to the flesh on our account has happened to take place in a certain short time of the ages both past and to come, and that this, just as it has a beginning, so also has an end, speaking somewhat thus: “then the end, when he delivers the kingdom to God the Father.” 3.14.1 Through so many arguments Marcellus has both been ignorant of the body “of glory” of the Son and denies his endless kingdom, not having noticed that according to a certain peculiar custom of scripture, the word “until” is customarily used. For so the Savior said to the disciples, “Behold, I am with you all the days until the end of the age,” not abolishing being with them even after the end, but teaching that both now he will be with them “until the end” watching over and guarding all those who are his disciples, and after the end he will be with them in a better way, mak-3.14.2 ing them partakers of his kingdom. So therefore both “Sit at my right hand, until I make your enemies a footstool for your feet” and “whom heaven must receive until the times of restoration” have not been said as if he will no longer be after these things, but as being about to rise up at the time of the end from the paternal throne and to make a second coming from heaven, concerning which the apostle teaches, saying “For the Lord himself will descend from heaven with a command, with the voice of an archangel, and with the trumpet of God, and the dead in Christ will rise first, then we who are alive, who are left, will be caught up together with them in the clouds to meet the Lord in the air; and so we will always be with the Lord.” It is necessary, therefore, for the Savior to remain in heaven and to sit at the right hand of the Father “until the end,” and at the very end of all things, having made his glorious and second coming, he will take his saints to be with him always, not up to a certain time but for an infinite age; 3.14.3 “for so,” he says, “we will always be with the Lord.” Therefore the saints, being with him always, will enjoy his kingdom in the proclaimed kingdom of heaven. But the noble one, not understanding these things, with the divine apostle having said concerning our Savior, “For he must reign until he has put the enemies under his feet. The last enemy to be destroyed is death,” and again, “but when 3.14.4 all things are subjected to him, then he himself will also be subjected to him who subjected all things to him, that God may be all in all,” using this custom, he also misinterprets these things, hearing, I know not how, that the Son will be subjected to the Father instead of that the Word will be united to God. For when was he not united to him, if indeed he was the Word eternally existing in God? How then does he say that “then” he “will be subjected” “to God the Father”? 3.15.1 But it is necessary

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καὶ ὁ παντοκράτωρ θεός, ὁ δεσπότης, πρὸς αὐτὸν λέγειν «κάθου ἐκ δεξιῶν μου ἕως ἂν θῶ τοὺς ἐχθρούς σου ὑποπόδιον τῶν ποδῶν σου». ἐνεργείᾳ μόνῃ διὰ τὴν ἀνθρωπίνην σάρκα χωρίζειν αὐτὸν δοκῶν καὶ ὥσπερ ῥητόν τινα χρόνον ὁρίζων αὐτῷ τῆς ἐν δεξιᾷ καθέδρας οὕτω φησὶν πρὸς αὐτὸν «ἕως ἂν θῶ τοὺς ἐχθρούς σου ὑποπόδιον τῶν ποδῶν 3.13.3 σου». τοῦτο δὲ τὸ προφητικὸν τοῦ ∆αυὶδ ῥητὸν σαφέστερον ἡμῖν ἑρμηνεύων ὁ ἱερὸς ἀπόστολος οὕτω πως ἔφη «δεῖ γὰρ αὐτὸν βασιλεύειν ἕως ἂν θῇ τοὺς ἐχθροὺς αὐτοῦ ὑποπόδιον τῶν ποδῶν αὐτοῦ». οὐκοῦν ὅρον τινὰ ἔχειν δοκεῖ ἡ κατὰ ἄνθρωπον αὐτοῦ οἰκονομία τε καὶ βασιλεία. καὶ μεθ' ἕτερα ἐπιλέγει καὶ διὰ τοῦτο αἱ Πράξεις τῶν ἀποστόλων περὶ τοῦ ἀνθρώπου τούτου, ὃν ἀνείληφεν ὁ τοῦ θεοῦ λόγος καὶ ἀνειλη φὼς ἐν δεξιᾷ τοῦ πατρὸς καθέζεται, οὕτως διδάσκουσιν λέγουσαι «ὃν δεῖ οὐρανὸν μὲν δέξασθαι ἄχρι χρόνων ἀποκαταστάσεως», καὶ αὗται ὥσπερ ὅρον τινὰ καὶ προθεσμίαν ὁρίζουσαι. 3.13.4 οἷς μεθ' ἕτερα ἐπιλέγει πῶς ἔτι τὴν τοῦ δούλου μορφήν, ἣν ἀνείληφεν ὁ λόγος, μορφὴν οὖσαν δούλου, συνεῖναι τῷ λόγῳ δι' αὐτοῦ δυνατὸν γένοιτ' ἄν; σαφῶς γοῦν καὶ διαρρήδην ἐν βραχεῖ τινι χρόνῳ τῶν τε παρεληλυθότων καὶ τῶν μελλόντων αἰώνων τὴν κατὰ σάρκα οἰκονομίαν τοῦ λόγου δι' ἡμᾶς γεγενῆσθαι συμβεβηκέναι καὶ ταύτην ὥσπερ ἀρχὴν οὕτω καὶ τέλος ἔχειν ὁ θεσπέσιος εἴρηκεν Παῦλος, οὕτω πως εἰπὼν «εἶτα τὸ τέλος, ὅταν παραδιδῷ τὴν βασιλείαν τῷ θεῷ καὶ πατρί». 3.14.1 διὰ τοσούτων Μάρκελλος καὶ τὸ σῶμα «τῆς δόξης» τοῦ υἱοῦ ἠγνόησεν καὶ τὴν ἀτελεύτητον αὐτοῦ βασιλείαν ἀρνεῖται, οὐκ ἐπιστήσας ὡς κατά τινα συνήθειαν τῆς γραφῆς ἰδιάζουσαν τὸ ἕως παραλαμβάνεσθαι εἴωθεν. οὕτω γοῦν ὁ σωτὴρ τοῖς μαθηταῖς ἔλεγεν «ἰδοὺ ἐγὼ μεθ' ὑμῶν εἰμι πάσας τὰς ἡμέρας ἕως τῆς συντελείας τοῦ αἰῶνος», οὐκ ἀναιρῶν τὸ συνέσεσθαι αὐτοῖς καὶ μετὰ τὴν συντέλειαν, διδάσκων δ' ὅτι καὶ νῦν μὲν ἔσται σὺν αὐτοῖς «ἕως τῆς συντελείας» ἐπισκοπῶν καὶ φυλάττων πάντας τοὺς αὐτῷ μαθητευο μένους, καὶ μετὰ τὴν συντέλειαν δὲ κρειττόνως αὐτοῖς συνέσται κοι3.14.2 νωνοὺς αὐτοὺς ἀποφαίνων τῆς αὐτοῦ βασιλείας. οὕτως οὖν καὶ τὸ «κάθου ἐκ δεξιῶν μου ἕως ἂν θῶ τοὺς ἐχθρούς σου ὑποπόδιον τῶν ποδῶν σου» καὶ τὸ «ὃν δεῖ οὐρανὸν μὲν δέξασθαι ἄχρι χρόνων ἀποκαταστάσεως» οὐχ ὡς μηκέτ' ἐσομένου μετὰ ταῦτα λέλεκται, ἀλλ' ὡς μέλλοντος κατὰ τὸν τῆς συντελείας καιρὸν διανίστασθαι ἀπὸ τοῦ θρόνου τοῦ πατρικοῦ καὶ δευτέραν ποιεῖσθαι κάθοδον ἐκ τοῦ οὐρανοῦ, περὶ ἧς ὁ ἀπόστολος διδάσκει λέγων «ὅτι αὐτὸς ὁ κύριος ἐν κελεύσματι, ἐν φωνῇ ἀρχαγγέλου καὶ ἐν σάλπιγγι θεοῦ, καταβήσεται ἀπ' οὐρανοῦ, καὶ οἱ νεκροὶ ἐν Χριστῷ ἀναστήσονται πρῶτοι, ἔπειτα ἡμεῖς οἱ ζῶντες οἱ περιλειπόμενοι ἅμα σὺν αὐτοῖς ἁρπαγησόμεθα ἐν νεφέλαις εἰς ἀπάντησιν τοῦ κυρίου εἰς ἀέρας· καὶ οὕτω πάντοτε σὺν κυρίῳ ἐσόμεθα». δεῖ τοίνυν τὸν σωτῆρα μένειν ἐν οὐρανῷ καὶ καθέζεσθαι ἐν δεξιᾷ τοῦ πατρὸς «ἕως τῆς συντελείας», κατὰ δὲ αὐτὴν τὴν συντέλειαν τοῦ παντὸς τὴν ἔνδοξον καὶ δευτέραν αὐτοῦ παρουσίαν ποιησάμενος τοὺς ἁγίους αὐτοῦ παραλήψεται εἰς τὸ πάντοτε αὐτῷ συνεῖναι, οὐχὶ μέχρι τινὸς χρόνου ἀλλ' εἰς ἄπειρον αἰῶνα· 3.14.3 «οὕτω» γάρ φησιν «πάντοτε σὺν κυρίῳ ἐσόμεθα». οὐκοῦν οἱ ἅγιοι πάντοτε συνεσόμενοι αὐτῷ τῆς αὐτοῦ βασιλείας ἀπολαύσουσιν ἐν τῇ κατηγγελμένῃ τῶν οὐρανῶν βασιλείᾳ. ἀλλ' ὁ γενναῖος ταῦτα μὴ συνείς, τοῦ θείου ἀποστόλου περὶ τοῦ σωτῆρος ἡμῶν εἰρηκότος τὸ «δεῖ γὰρ αὐτὸν βασιλεύειν ἄχρι οὗ θῇ τοὺς ἐχθροὺς ὑπὸ τοὺς πόδας αὐτοῦ. ἔσχατος ἐχθρὸς καταργεῖται ὁ θάνατος» καὶ πάλιν «ὅταν δὲ 3.14.4 αὐτῷ ὑποταγῇ τὰ πάντα, τότε καὶ αὐτὸς ὑποταγήσεται τῷ ὑποτάξαντι αὐτῷ τὰ πάντα, ἵνα ᾖ ὁ θεὸς τὰ πάντα ἐν πᾶσιν», τῇ συνηθείᾳ ταύτῃ χρησάμενος καὶ ταῦτα παρερμηνεύει, οὐκ οἶδ' ὅπως τὸ ὑποταγήσεσθαι τῷ πατρὶ τὸν υἱὸν ἀντὶ τοῦ ἑνωθήσεσθαι τῷ θεῷ τὸν λόγον ἐξακούων. καὶ πότε γὰρ αὐτῷ οὐκ ἦν ἡνωμένος, εἰ δὴ λόγος ἦν ἀιδίως ὑπάρχων ἐν τῷ θεῷ; πῶς οὖν «τότε» φησὶν «ὑποταγήσεται» «τῷ θεῷ καὶ πατρί»; 3.15.1 χρὴ δὲ