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Fragment number Vincent 97
Klostermann 76
Ancient source used Eusebius, Ecclesiastical Theology 2.19
Modern edition M. Vinzent, Markell von Ankyra: Die Fragmente (Leiden, 1997).

And if he wants to hear another prophesy which confirms for us that there is one God, he says, “I God am the first, and I am unto eternity” (Isaiah 41:4). The “I” denotes one person (prosopon), and the two words together indicate to us a single person. For when he says “I”, he then says “am”, so that through the two parts of the saying, the pronoun and the verb, he testifies to the Monad of the divinity (theotes).

And if another testimony is required, I will again furnish for him the same prophet, who says, “I am the first, and I am after these things; apart from me, there is no god” (Isaiah 44:6 LXX). If Asterius supposes that the Son is divided from the Father in substance (hypostasis), as is a human son, because he is offended by the human flesh which the Son assumed for our sake, let him show us who speaks such things. For that which is said here refers to one person. And so who is it that says, “There is no god apart from me?” (Isaiah 44:6 LXX).

Let him hear another prophesy which says, “There is none righteous, no savior, apart from me” (Isaiah 45:21). If he supposes that there are two gods, he will necessarily have to conclude that one of them is not righteous, and not a savior. And if he is not righteous or a savior, how can he yet be God? For only one is declared the righteous one and savior. And again he says, “Before me there was not another, nor will there be after me. I am God, and there will be none who saves, except me” (Isaiah 43:10-11).

And if he is willing to listen to another word of prophesy, which may perhaps have been spoken for him and those who are disposed to think in a similar way as he about the divinity, let him hear Isaiah, who says, “Repent, you who are deceived, turn back in your heart, and remember the things from ages past, that I am God, and there is no other apart from me” (Isaiah 46:8-9). He does not say, “I am God (without the Greek definite article), but through the addition of the article he shows clearly that there is only one God.

And what about Hosea the prophet? Does he not also give the same testimony, saying, “I myself brought you up out of Egypt, so that you would realize that there is no god other than me, and you have no savior except for me” (Hosea 13:4). Again, Malachi says, “Did not one God create you? Do you not all have one Father?” (Malachi 2:10).

But perhaps Asterius will allege that David didn’t say a word about this, although after Moses he is the most ancient of the prophets. For this reason he is unclear whether or not it is proper to suppose that there are two Gods, divided in substance (hypostasis). Therefore, to prevent him from saying this, I consider it fitting that I should point out to him that he [David] says the same things as the saints quoted above, “Hear, my people, and I will speak to you, Israel, and I will testify to you… If you listen to me, no new god will be found among you, nor will you worship another god. For I am the Lord, your God” (Psalm 80:9-11 LXX [81:8-10 English]). Since he revealed himself by saying, “I am” (Exodus 3:14), is he not clearly saying that there is only one God, namely himself?

note – the Psalm quoted at the end of the previous paragraph is attributed to Asaph in the LXX (and Masoretic text). It is not clear if Marcellus is misremembering the Psalm’s author, or if his Bible lacked the superscription.

Translated by AJW

Last updated: 12-6-2010

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