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Fragment number Vinzent 7
Klostermann 42
Rettb. 36
Ancient source used Eusebius, Against Marcellus 2.3
Modern edition M. Vinzent, Markell von Ankyra: Die Fragmente (Leiden, 1997).
Translator’s Notes Here, Marcellus argues for the preexistence of the Logos, but against (in a qualified way) the preexistence of Jesus Christ. The Word has existed from the beginning; at a certain point in history, the Logos took on flesh and became a man known as Jesus Christ. This human element, as well as titles such as “Jesus” or “Christ,” is not eternal.
Marcellus anticipates the counterargument of his critics and opponents: Since many Old Testament passages refer to the Logos as the Anointed One (Christ) and the Son, does that not mean that the Logos existed as Christ even before he became human? Marcellus argues that these passages do not speak about the Logos’s preexistent form, but rather about prophetic events which occur after the Logos has taken on flesh.

The Logos was “in the beginning” (John 1.1), being nothing other than the Logos. But when the man, which had no prior existence, was united with the Logos, he became a man, as John teaches us, saying, “And the Logos became flesh” (1.14). Therefore, it is evidently for this reason that he mentions the Logos only. Whether the Divine Scripture makes mention of the name “Jesus” or “Christ,” it is evident that it is using these names of the Logos of God after he took on humanity and became flesh. But if anyone might claim to be able to show that before the New Testament the name of Christ the Son was applied to the Logos alone, he will find that this was spoken as a prophecy. A clear example is the following passage, which says, “The kings of the earth take their stand and the rulers are gathered together in one place, against the Lord and against his Christ” (Ps. 2.2).

Translated by Daniel Noonan under the supervision of Prof. Glen L. Thompson

Last updated: 12-6-2010

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