man joined to the Logos[1], after having been exalted, became σύνθρονος τῷ θεῷ[2]. Still more of kinship in tradition is to be seen between Marcellus and Nestorius when in Marcellus Christ appears as the beginner of a new humanity. It was for this purpose, that the Logos took on the man, viz. that he might assist the man who has been deprived by the devil of his position of glory, in gaining victory over the latter[3]. He, the man joined to the Logos, is the πρωτότοκος τῆς καινῆς κτίσεως and the πρωτότοκος ἐκ νεκρῶν[4], the πρῶτος καινὸς ἄνθρωπος, εἰς ὃν τὰ πάντα ἀνακεφαλαιώσασθαι ἐβουλήθη ὁ θεός[5], he is the image of the Logos and thus of the invisible God[6], and, having become κύριος and θεός[7] he received thereby the firstfruits of the
- ↑ Klostermann, 42, p. 192, 8 and 109, p. 208, 25: ὁ τῷ λόγῳ ἑνωθεὶς ἄνθρωπος.
- ↑ Klostermann, 110, p. 208, 30.
- ↑ l. c. 108, p. 208, 21 ff.: ἵνα ὑπὸ τοῦ διαβόλου ἀπατηθέντα πρότερον τὸν ἄνθρωπον αὐτὸν αὖθις νικῆσαι τὸν διάβολον παρασκευάσῃ· διὰ τοῦτο ἀνείληφειν τὸν ἄνθρωπον, ἵνα ἀκολούθως τοῦτον ἀπαρχὴν τῆς ἐξουσίας παραλαβεῖν παρασκευάσῃ.
- ↑ l. c. 2, p. 185, 24: οὐ μόνον τῆς καινῆς κτίσεως πρωτότοκον αὐτὸν ὁ ἀπόστολος εἶναι φησίν, ἀλλὰ καὶ πρωτότοκον ἐκ νεκρῶν.
- ↑ l. c. 6, p. 186, 18 f.
- ↑ l. c. 94, p. 205, 12 ff.: εἰκών ἐστιν τοῦ ἀοράτου θεοῦ· νῦν δηλονότι, ὁπηνίκα τὴν κατ’ εἰκόνα τοῦ θεοῦ γενομένην ἀνείληφε σάρκα … εἰ γὰρ διὰ τῆς εἰκόνος ταύτης τὸν τοῦ θεοῦ λόγον ἠξιώθημεν γνῶναι, πιστεύειν ὀφείλομεν αὐτῷ τῷ λόγῳ διὰ τῆς εἰκόνος λέγοντι· έγὼ καὶ ὁ πατὴρ ἕν ἐσμεν. οὔτε γὰρ τὸν λόγον οὔτε τὸν πατέρα τοῦ λόγου χωρὶς τῆς εἰκόνος ταύτης γνῶναί τινα δυνατόν.
- ↑ l. c. 111, p. 209, 1 f.: τὸν ἄνθρωπον τὸν πρότερον διὰ τὴν παρακοὴν τῆς βασιλείας ἐκπεπτωκότα κύριον καὶ θεὸν γενέσθαι βουλόμενος ὁ θεὸς ταύτην τὴν οἰκονομίαν εἰργάσατο.
