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You who have conceived the image in lifelessness and godlessness, and in lack of counsel and weakness and lack of glory and in non-existence, you ought to have had your unholy tongue cut out, having spoken a word against the Lord and having died as a soul that has acted so impiously. For having defined the image of God by lifelessness, you say it is neither Lord nor God, not essence, not counsel, not power, not glory. But you want it to be an immobile image of these things, as if soulless and lifeless, making it exposed outside, and likewise soulless as if constituted only by human art; but you do not want the image of God to be a living one of the living, nor an image of essence from essence, nor an unvarying image of counsel and power and glory from counsel and power and glory. But to say "unvarying" does not mean "unbegotten," but that it possesses the paternal Godhead and all energy as an exact and accurate impression of it.” And after other things. “But your deceitful lips ought to have been made mute, which speak injustice against God in pride and contempt.” For “alone from alone” the Father begot the Only-begotten, even if you do not wish it, now wishing something else, the Son not taking his passage from the cause of the ages of Valentinus, but having his generation from the Father alone, and “perfect from perfect”; for nothing is imperfect in the Father, wherefore neither in the Son, but the perfection of the Son is the genuine offspring of his perfection and super-perfection; and “king from king.” For it is pious for God to reign, before the Son was begotten before the ages and a king who is ruled, through whom also the rest is ruled, thankfully confessing the subjection. For the Father has not begotten a private person, but a king, whose kingdom has neither beginning of days nor end of life. For the dignity is not from without, but contributes to his essence, like the Father who begot him. Wherefore it is also written, “and of his kingdom there shall be no end.” Thus also it has been confessed by us that “Lord” begets “Lord” and “God” begets “God.” And to speak simply, we say he is the image of essence and counsel and power and glory, not soulless and dead, but substantial and with will and powerful and glorious. For power does not beget weakness, but self-power, and glory does not beget lack of glory, but self-glory, and counsel does not beget lack of counsel, but self-counsel, and essence does not beget non-existence, but self-essence. The Word God is therefore an image, living Wisdom, hypostatic, an active Word and Son, who is himself substantiated. For this was she “in whom God rejoiced” daily, “when he was delighted having finished the world.” But you, Marcellus, “denying these things before men, will be denied by her herself before the Father who is in heaven,” and you will also be denied before the church under heaven, which writes of you throughout all the earth, “Hear the word of the Lord, write this man down, a proclaimed man, because there will not arise from his seed a ruler still in Judah sitting on the throne of David.” 8. And after Marcellus mentioned other sayings of Asterius, he adds, saying: “Having then laid these things down and proceeding with the denial of the image and essence of our Savior, and of the only-begotten sonship from the Father and of the first-born rights of all creation, and of the oneness of the only-begotten and of the perfection from the perfect and of the kingship from the king and of the lordship from the Lord and of the Godhead from God, and simply of the unvarying image of the essence and counsel and power and glory of God, not with small words ‘denying before men, wherefore also to be denied before his Father,’ 3.263 you openly write these things: ‘20These words clearly present his worthless opinion concerning the Godhead of the Father and the Son.20’ But the denial of these things has clearly convicted your perverse and worthless heterodoxy concerning the Godhead and essence of Christ.” 9. And after other things, he adds Marcellus' words: “Therefore, he adds the following stale things

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τὴν εἰκόνα λαβὼν ἐν ἀζωΐᾳ καὶ ἀθεότητι, ἀβουλίᾳ τε καὶ ἀδυναμίᾳ καὶ ἀδοξίᾳ καὶ τῷ ἀνουσίῳ, ἐκτετμῆσθαι τὴν ἀνοσίαν ὤφειλες γλῶτταν, εἰπὼν ῥῆμα εἰς κύριον καὶ τελευτήσας εἰς ψυχὴν οὕτως ἀσεβήσασαν. τὴν γὰρ εἰκόνα τοῦ θεοῦ ἀζωΐᾳ περιγράψας οὔτε κύριον οὔτε θεὸν οὐκ οὐσίαν οὐ βουλὴν οὐ δύναμιν οὐ δόξαν λέγεις εἶναι ταύτην. τούτων δὲ ἀκίνητον εἰκόνα εἶναι θέλεις αὐτήν, οἱονεὶ ἄψυχον καὶ ἄζωον, ἔξω ἐκτεθεῖσαν αὐτὴν ποιῶν, καὶ ὡσαύτως ἄψυχον ὡς καὶ ἀνθρωπίνῃ τέχνῃ μόνῃ συνεστῶσαν· ζῶντος δὲ ζῶσαν οὐ θέλεις εἶναι τὴν εἰκόνα τοῦ θεοῦ, οὐδὲ οὐσίας οὐσίαν εἰκόνα, οὐδὲ βουλῆς καὶ δυνάμεως καὶ δόξης βουλὴν καὶ δύναμιν καὶ δόξαν ἀπαραλλάκτως εἰκόνα. τὸ δὲ ἀπαραλλάκτως εἰπεῖν οὐχ οἷόν τε καὶ ἀγεννήτως, ἀλλ' ὅτι ἐκτυπῶς καὶ ἀκριβῶς ὡμοιωμένην πρὸς πατρικὴν ἔχει καὶ θεότητα καὶ πᾶσαν ἐνέργειαν.» καὶ μεθ' ἕτερα. «ἔδει δέ σοι ἄλαλα γενηθῆναι τὰ χείλη τὰ δόλια τὰ λαλοῦντα κατὰ τοῦ θεοῦ ἀδικίαν ἐν ὑπερηφανείᾳ καὶ ἐξουδενώσει.» καὶ γὰρ «μόνος μόνον» ἐγέννησεν ὁ πατὴρ τὸν μονογενῆ, κἂν σὺ μὴ θέλῃς, νῦν ἄλλο τι θέλων, οὐκ ἐξ αἰτίας τῶν αἰώνων Οὐαλεντίνου τὴν πάροδον λαβόντος τοῦ υἱοῦ, ἀλλ' ἐκ μόνου πατρὸς τὴν γέννησιν ἔχοντος, καὶ «τέλειος τέλειον»· ἀτελὲς γὰρ οὐδὲν ἐν πατρί, διὸ οὐδὲ ἐν υἱῷ, ἀλλὰ τῆς ἐκείνου τελει3.262 ότητος καὶ ὑπερτελειότητος γέννημα γνήσιον τοῦ υἱοῦ τελειότης· καὶ «βασιλεὺς βασιλέα». εὐσεβὲς γὰρ τὸν θεὸν βασιλεύειν, πρὸ τοῦ πρὸ τῶν αἰώνων γεννηθέντος τοῦ υἱοῦ καὶ βασιλευομένου βασιλέως, δι' οὗ καὶ τὰ λοιπὰ βασιλεύεται, εὐχαρίστως ὁμολογοῦντος τὴν ὑποταγήν. οὐκ ἰδιώτην γάρ, ἀλλὰ βασιλέα γεγέννηκεν ὁ πατήρ, τῆς βασιλείας αὐτοῦ οὔτε ἀρχὴν ἡμερῶν οὔτε ζωῆς τέλος ἐχούσης. οὐ γὰρ ἔξωθεν τὸ ἀξίωμα, εἰς οὐσίαν δὲ αὐτῷ συντελεῖ, ὁμοίως πατρὶ γεννήσαντι. διὸ καὶ γέγραπται τὸ «καὶ τῆς βασιλείας αὐτοῦ οὐκ ἔσται τέλος.» οὕτως δὲ καὶ «κύριος κύριον» καὶ «θεὸς θεὸν» γεννᾶν παρ' ἡμῶν ὡμολόγηται. καὶ ἁπλῶς εἰπεῖν, οὐσίας καὶ βουλῆς καὶ δυνάμεως καὶ δόξης εἰκόνα λέγομεν, οὐκ ἄψυχον καὶ νεκράν, ἀλλ' οὐσιώδη καὶ βουλητικὴν καὶ δυνατὴν καὶ ἔνδοξον. δύναμις γὰρ οὐκ ἀδυναμίαν γεννᾷ, ἀλλὰ αὐτοδύναμιν, καὶ δόξα οὐκ ἀδοξίαν γεννᾷ, ἀλλὰ αὐτοδόξαν, καὶ βουλὴ οὐκ ἀβουλίαν γεννᾷ, ἀλλὰ αὐτοβουλήν, καὶ οὐσία οὐ τὸ ἀνούσιον, ἀλλὰ αὐτοούσιον. εἰκὼν ἄρα ἐστὶν ὁ λόγος θεός, ζῶσα σοφία, ὑποστατική, λόγος ἐνεργὴς καὶ υἱός, αὐτὴ οὐσιωμένη. αὕτη γὰρ ἦν «ᾗ προσέχαιρε» καθ' ἡμέραν ὁ θεός, «ὅτε ηὐφραίνετο τὴν οἰκουμένην συντελέσας». σὺ δέ, Μάρκελλε, «ταῦτα ἀρνούμενος ἔμπροσθεν τῶν ἀνθρώπων, ἀρνηθήσῃ μὲν ὑπ' αὐτῆς ἐκείνης ἔμπροσθεν τοῦ πατρὸς τοῦ ἐν τοῖς οὐρανοῖς», ἀρνηθήσῃ δὲ καὶ ἔμπροσθεν τῆς ἐκκλησίας τῆς ὑπὸ τὸν οὐρανόν, γραφούσης περὶ σοῦ πανταχοῦ τῇ γῇ «ἄκουε λόγον κυρίου, γράψον τὸν ἄνδρα τοῦτον, ἐκκήρυκτον ἄνθρωπον, ὅτι οὐ μὴ αὐξηθῇ ἐκ τοῦ σπέρματος αὐτοῦ ἄρχων ἔτι ἐν τῷ Ἰούδᾳ καθήμενος ἐπὶ θρόνου ∆αυίδ». 8. καὶ μεθ' ἕτερα μνημονεύσαντος Μαρκέλλου τῶν Ἀστερίου ῥητῶν ἐπιφέρει λέγων· «Θεὶς οὖν ταῦτα καὶ χωρῶν τῇ ἀρνήσει τῆς τοῦ σωτῆρος ἡμῶν εἰκόνος καὶ οὐσίας, καὶ τῆς μονογενοῦς υἱότητος ἐκ πατρὸς καὶ τῶν πρωτοτοκίων πάσης κτίσεως, καὶ τῆς τοῦ μονογενοῦς μονότητος καὶ τῆς ἐκ τελείου τελειότητος καὶ τῆς ἐκ βασιλέως βασιλείας καὶ τῆς ἐκ κυρίου κυριότητος καὶ τῆς ἐκ θεοῦ θεότητος, οὐσίας τε ἁπλῶς καὶ βουλῆς καὶ δυνάμεως καὶ δόξης θεοῦ εἰκόνος ἀπαραλλάκτου, οὐ μικροῖς λόγοις «ἀρνούμενος ἔμπροσθεν τῶν ἀνθρώπων, διὸ καὶ ἀρνηθησόμενος ἔμπροσθεν τοῦ πατρὸς αὐτοῦ», 3.263 ἄντικρυς ταῦτα γράφεις· «20ταῦτα τὰ ῥήματα σαφῶς τὴν φαύλην αὐτοῦ περὶ θεότητος πατρὸς καὶ υἱοῦ παρίστησι δόξαν.20» ἡ δὲ τούτων ἄρνησις τὴν σὴν ἐνδιάστροφον καὶ φαύλην περὶ θεότητος καὶ οὐσίας Χριστοῦ σαφῶς ἤλεγξεν ἑτεροδοξίαν.» 9. Καὶ μεθ' ἕτερα ἐπιφέρει τὰ Μαρκέλλου· «Ἕωλα οὖν τὰ ἑξῆς ἐπιφέρει