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he and the Father are, but that the Father has imparted to him his own glory, and he also likewise 3.19.4 imparts it to his own, imitating the Father. Therefore he says, "and the glory that you have given me I have given to them, that they may be one even as we are one." "as you, Father, are in me, and I in you, that they also may be in us." Thus therefore the Father and the Son are one according to the communion of glory, which he imparted to his disciples, and deemed them worthy of the same unity. 3.20.1 And again, thus was the Father in him and he in the Father. As the divine apostle also teaches concerning all who are worthy of the heavenly kingdom, saying: "then God will be all in all," as it is also said, "I will dwell in them and walk among them," but also we "in him live and move and have our being." And all these things have been said about us, who subsist and live in our own hypostasis 3.20.2 and have nothing in common with the Father's divinity. Why then should one wonder, if similar sayings are also used concerning the Son, not abolishing his hypostasis nor teaching that he is Father and Son, but representing the Father's distinctive and exceptional honor and glory towards him of the only-begotten and divine communion? 3.21.1 Thus therefore also "he who has seen" him "has seen the Father," because he alone and no other is the image "of the invisible God" and "the radiance of his glory and the exact representation of his being," and exists "in the form of God" according to the apostolic teachings. For just as one who has looked at the royal image, which is precisely conformed to him, by imprinting the features of the form through the picture, imagines the king, in the same way, but rather beyond all reason and all example, one who with a clear mind and with the purified eyes of the soul, illumined by the Holy Spirit, has gazed upon and understood the greatness of the power of the only-begotten Son and Lord, how "in him dwells all the fullness of" the Father's "deity" and how all things "were made through him" and "in him all things were created that are in heaven and that are on earth, visible and invisible," and having considered that the Father begot him alone as only-begotten Son, in all things conformed to himself, will in power also see the Father himself through the Son, who is seen by those whose mind is purified, concerning whom it is said, "blessed are the pure in heart, for they shall see God." 3.21.2 Let these things then be practiced by us in summary, as we have set brevity as our goal. But since the matters in this place require a great deal of working out, whoever is concerned with the accurate comprehension of them, having grounded his thought in the evangelical and apostolic readings, will leisurely gather all the sense from them. Indeed, since countless other things have been incoherently piled together in the writing of Marcellus, and since very many things have been said contrary to the intention of scripture, and others have been forced and have preserved no sequence, believing that the general refutation has been made manifest among the right-minded through what has been examined by us, I shall be content with these things.

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τυγχάνει αὐτὸς καὶ ὁ πατήρ, ἀλλ' ὅτι τοῦ πατρὸς μεταδεδωκότος αὐτῷ τῆς οἰκείας δόξης, καὶ αὐτὸς ὁμοίως 3.19.4 τοῖς οἰκείοις, τὸν πατέρα μιμούμενος, μεταδίδωσιν. διό φησιν, «κἀγὼ τὴν δόξαν ἣν ἔδωκάς μοι δέδωκα αὐτοῖς, ἵνα ὦσιν ἓν καθὼς ἡμεῖς ἕν.» «καθὼς σύ, πάτερ, ἐν ἐμοὶ κἀγὼ ἐν σοί, ἵνα καὶ αὐτοὶ ἐν ἡμῖν ὦσιν.» οὕτως οὖν ἕν εἰσιν ὁ πατὴρ καὶ ὁ υἱὸς κατὰ τὴν κοινωνίαν τῆς δόξης, ἧς τοῖς αὐτοῦ μαθηταῖς μεταδιδοὺς τῆς αὐτῆς ἑνώσεως καὶ αὐτοὺς ἠξίου. 3.20.1 καὶ πάλιν οὕτως ἦν ὁ πατὴρ ἐν αὐτῷ καὶ αὐτὸς ἐν τῷ πατρί. ὡς ὁ θεῖος ἀπόστολος καὶ περὶ πάντων διδάσκει τῶν τῆς ἐπουρανίου βασιλείας ἀξίων λέγων· «τότε ἔσται ὁ θεὸς πάντα ἐν πᾶσιν», ὡς καὶ τὸ «ἐνοικήσω ἐν αὐτοῖς καὶ ἐμπεριπατήσω» λέλεκται, ἀλλὰ καὶ ἡμεῖς «ἐν αὐτῷ ζῶμεν καὶ κινούμεθα καί ἐσμεν». καὶ ταῦτα πάντα περὶ ἡμῶν λέλεκται, τῶν κατ' ἰδίαν ὑπόστασιν ὑφεστώτων καὶ ζώντων 3.20.2 καὶ μηδὲν ἐχόντων κοινὸν πρὸς τὴν πατρικὴν θεότητα. τί δὴ οὖν χρὴ θαυμάζειν, εἰ καὶ ἐπὶ τοῦ υἱοῦ αἱ παραπλήσιοι φέρονται φωναί, οὐκ ἀναιροῦσαι μὲν αὐτοῦ τὴν ὑπόστασιν οὐδ' αὐτὸν εἶναι πατέρα καὶ υἱὸν διδάσκουσαι, τὴν δὲ τοῦ πατρὸς πρὸς αὐτὸν ἰδιάζουσαν καὶ ἐξαίρετον τιμὴν καὶ δόξαν τῆς μονογενοῦς καὶ θεϊκῆς κοινωνίας παριστῶσαι; 3.21.1 οὕτως οὖν καὶ «ὁ ἑωρακὼς» αὐτὸν «ἑώρακεν τὸν πατέρα», τῷ μόνον αὐτὸν καὶ μηδένα ἄλλον εἰκόνα εἶναι «τοῦ θεοῦ τοῦ ἀοράτου» καὶ «ἀπαύγασμα τῆς δόξης καὶ χαρακτῆρα τῆς ὑποστάσεως αὐτοῦ» «ἐν μορφῇ» τε «θεοῦ» ὑπάρχειν κατὰ τὰς ἀποστολικὰς διδασκαλίας. ὡς γὰρ καὶ ὁ τὴν βασιλικὴν εἰκόνα τὴν ἐπ' ἀκριβὲς ἀφωμοιωμένην αὐτῷ τεθεαμένος τοὺς τῆς μορφῆς τύπους διὰ τῆς γραφῆς ἀποματτόμενος φαντασιοῦται τὸν βασιλέα, τὸν αὐτὸν τρόπον μᾶλλον δ' ὑπὲρ πάντα λόγον παντός τε ἐπέκεινα παραδείγματος ὁ νῷ διαυγεῖ καὶ ψυχῆς κεκαθαρμένοις ἁγίῳ τε πνεύματι πεφωτισμένοις ὄμμασιν τῷ τε μεγέθει τῆς τοῦ μονογενοῦς υἱοῦ καὶ κυρίου δυνάμεως ἐνατενίσας καὶ ἐννοήσας, ὅπως «ἐν αὐτῷ κατοικεῖ πᾶν τὸ πλήρωμα τῆς» πατρικῆς «θεότητος» καὶ ὡς τὰ σύμπαντα «δι' αὐτοῦ ἐγένετο» καὶ «ἐν αὐτῷ ἐκτίσθη τὰ πάντα τὰ ἐν τοῖς οὐρανοῖς καὶ τὰ ἐπὶ τῆς γῆς, τὰ ὁρατὰ καὶ τὰ ἀόρατα», λογισάμενός τε ὡς μόνον αὐτὸν υἱὸν μονογενῆ ἐγέννα ὁ πατὴρ κατὰ πάντα ἀφωμοιωμένον αὐτῷ, δυνάμει καὶ αὐτὸν ὄψεται τὸν πατέρα διὰ τοῦ υἱοῦ, θεωρούμενον τοῖς τὴν διάνοιαν κεκαθαρμένοις περὶ ὧν εἴρηται τὸ «μακάριοι οἱ καθαροὶ τῇ καρδίᾳ, ὅτι αὐτοὶ τὸν θεὸν ὄψονται». 3.21.2 ταῦτα μὲν οὖν προθεμένοις ἡμῖν σκοπὸν τὴν βραχυλογίαν ὡς ἐν ἐπιτομῇ γεγυμνάσθω. πλείστης δὲ ὅσης ἐξεργασίας δεομένων τῶν κατὰ τὸν τόπον ὅτῳ μέλει τῆς τούτων ἀκριβοῦς καταλήψεως τοῖς εὐαγγελικοῖς καὶ ἀποστολικοῖς ἀναγνώσμασιν τὴν διάνοιαν ἐπερείσας τὸν πάντα νοῦν ἐξ αὐτῶν ἐπὶ σχολῆς ἀναλέξεται. μυρίων γε μὴν καὶ ἄλλων ἀσυναρτήτως ἐν τῷ Μαρκέλλου συγγράμματι συμπεφορημένων, πλείστων τε ὅσων ἐναντίως τῷ βουλήματι τῆς γραφῆς εἰρημένων ἑτέρων τε βεβιασμένων καὶ μηδεμίαν σωσάντων ἀκολουθίαν, κοινὸν τὸν ἔλεγχον κατάφωρον γεγονέναι παρὰ τοῖς εὖ φρονοῦσιν διὰ τῶν ἡμῖν ἐξητασμένων ἡγούμενος, τούτοις ἀρκεσθήσομαι.