Marcionism

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Marcionism was an Early Christian dualist belief system that originated in the teachings of Marcion of Sinope in Rome around the year 144. [1]

Dualism in cosmology is the moral or spiritual belief that two fundamental concepts exist, which often oppose each other. It is an umbrella term that covers a diversity of views from various religions, including both traditional religions and scriptural religions.

Marcion of Sinope Early Christian theologian excommunicated from the proto-orthodox Church

Marcion of Sinope was an important figure in early Christianity. Marcion was well-known for preaching that the god who sent Jesus into the world was a different, higher deity than the creator god of Judaism. He considered himself a follower of Paul the Apostle, who he believed to have been the only true apostle of Jesus Christ.

Rome Capital city and comune in Italy

Rome is the capital city and a special comune of Italy. Rome also serves as the capital of the Lazio region. With 2,872,800 residents in 1,285 km2 (496.1 sq mi), it is also the country's most populated comune. It is the fourth most populous city in the European Union by population within city limits. It is the centre of the Metropolitan City of Rome, which has a population of 4,355,725 residents, thus making it the most populous metropolitan city in Italy. Rome is located in the central-western portion of the Italian Peninsula, within Lazio (Latium), along the shores of the Tiber. The Vatican City is an independent country inside the city boundaries of Rome, the only existing example of a country within a city: for this reason Rome has been often defined as capital of two states.

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Marcion believed that Jesus was the savior sent by God, and Paul the Apostle was his chief apostle, but he rejected the Hebrew Bible and the God of Israel. Marcionists believed that the wrathful Hebrew God was a separate and lower entity than the all-forgiving God of the New Testament.

Jesus in Christianity Jesus in Christianity

These teachings emphasize that as the Lamb of God, Jesus chose to suffer on the cross at Calvary as a sign of his obedience to the will of God, as an "agent and servant of God". Jesus died to atone for sin to make us right with God. Jesus' choice positions him as a man of obedience, in contrast to Adam's disobedience.

Messiah saviour or liberator of a group of people, most commonly in the Abrahamic religions

In Abrahamic religions, a messiah or messias is a saviour or liberator of a group of people. The concepts of moshiach, messianism, and of a Messianic Age originated in Judaism, and in the Hebrew Bible; a moshiach (messiah) is a king or High Priest traditionally anointed with holy anointing oil. Messiahs were not exclusively Jewish: the Book of Isaiah refers to Cyrus the Great, king of the Achaemenid Empire, as a messiah for his decree to rebuild the Jerusalem Temple.

God in Christianity is the eternal being who created and preserves all things. Christians believe God to be both transcendent and immanent. Christian teachings of the immanence and involvement of God and his love for humanity exclude the belief that God is of the same substance as the created universe but accept that God's divine nature was hypostatically united to human nature in the person of Jesus Christ, in an event known as the Incarnation.

Marcionism, similar to Gnosticism, depicted the God of the Old Testament as a tyrant or demiurge (see also God as the Devil). Marcion was the son of a bishop of Sinope in Pontus. About the middle of the second century (140–155) he traveled to Rome, where he joined the Syrian Gnostic Cerdo. [2]

Gnosticism is a modern name for a variety of ancient religious ideas and systems, originating in Jewish Christian milieux in the first and second century AD. These systems believed that the material world is created by an emanation or 'works' of a lower god (demiurge), trapping the divine spark within the human body. This divine spark could be liberated by gnosis, spiritual knowledge acquired through direct experience. Some of the core teachings include the following:

  1. All matter is evil, and the non-material, spirit-realm is good.
  2. There is an unknowable God, who gave rise to many lesser spirit beings called Aeons.
  3. The creator of the (material) universe is not the supreme god, but an inferior spirit.
  4. Gnosticism does not deal with "sin," only ignorance.
  5. To achieve salvation, one needs gnosis (knowledge).

In the Platonic, Neopythagorean, Middle Platonic, and Neoplatonic schools of philosophy, the demiurge is an artisan-like figure responsible for fashioning and maintaining the physical universe. The Gnostics adopted the term "demiurge". Although a fashioner, the demiurge is not necessarily the same as the creator figure in the monotheistic sense, because the demiurge itself and the material from which the demiurge fashions the universe are both considered to be consequences of something else. Depending on the system, they may be considered to be either uncreated and eternal or the product of some other entity.

Cerdo was a Syrian gnostic who was deemed a heretic by the Orthodox Church around the time of his teaching, circa 138 AD. Cerdo started out as a follower of Simon Magus. He taught at about the same time as Valentinus and Marcion. According to Irenaeus, he was a contemporary of the Roman bishop Hyginus, residing in Rome as a prominent member of the Church until his forced expulsion therefrom.

Marcion's canon, possibly the first Christian canon ever compiled, consisted of eleven books: a gospel consisting of ten sections drawn from the Gospel of Luke; and ten Pauline epistles. [3] Marcion's canon rejected the entire Old Testament, along with all other epistles and gospels of what would become the 27-book New Testament canon, which during his life had yet to be compiled. [4] [5] Paul's epistles enjoy a prominent position in the Marcionite canon, since Paul was considered by Marcion to be Christ's only true apostle. [6]

Gospel of Marcion A text used by the mid-2nd-century Christian teacher Marcion of Sinope

The Gospel of Marcion, called by its adherents the Gospel of the Lord, was a text used by the mid-2nd-century Christian teacher Marcion of Sinope to the exclusion of the other gospels. The gospel was a shorter version of the Gospel of Luke, but scholars are divided on whether the author of Luke added material to Marcion's gospel, or whether Marcion removed passages from Luke.

Pauline epistles New Testament books

The Pauline epistles, also called Epistles of Paul or Letters of Paul, are the thirteen books of the New Testament, composed of letters which are largely attributed to Paul the Apostle, although authorship of some is in dispute. Among these letters are some of the earliest extant Christian documents. They provide an insight into the beliefs and controversies of early Christianity. As part of the canon of the New Testament, they are foundational texts for both Christian theology and ethics. The Epistle to the Hebrews, although it does not bear his name, was traditionally considered Pauline for a thousand years, but from the 16th century onwards opinion steadily moved against Pauline authorship and few scholars now ascribe it to Paul, mostly because it does not read like any of his other epistles in style and content. Most scholars agree that Paul really wrote seven of the Pauline epistles, but that four of the epistles in Paul's name are pseudepigraphic ; scholars are divided on the authenticity of two of the epistles.

Marcionism was denounced by its opponents as heresy and written against – notably by Tertullian in a five-book treatise, Adversus Marcionem (Against Marcion), in about 208. Marcion's writings are lost, though they were widely read and numerous manuscripts must have existed. Even so, many scholars claim it is possible to reconstruct and deduce a large part of ancient Marcionism through what later critics, especially Tertullian, said concerning Marcion. [7]

Heresy belief or theory that is strongly at variance with established beliefs or customs

Heresy is any belief or theory that is strongly at variance with established beliefs or customs, in particular the accepted beliefs of a church or religious organization. A heretic is a proponent of such claims or beliefs. Heresy is distinct from both apostasy, which is the explicit renunciation of one's religion, principles or cause, and blasphemy, which is an impious utterance or action concerning God or sacred things.

Tertullian Christian theologian

Tertullian was a prolific early Christian author from Carthage in the Roman province of Africa. Of Berber origin, he was the first Christian author to produce an extensive corpus of Latin Christian literature. He also was an early Christian apologist and a polemicist against heresy, including contemporary Christian Gnosticism. Tertullian has been called "the father of Latin Christianity" and "the founder of Western theology."

History

According to Tertullian and other writers of early proto-orthodox Christianity, the movement known as Marcionism began with the teachings and excommunication of Marcion around 144. Marcion was reportedly a wealthy shipowner, the son of a bishop of Sinope of Pontus, Asia Minor. He arrived in Rome c. 140, soon after Bar Kokhba's revolt. The organization continued in the East for some centuries later, particularly outside the Byzantine Empire in areas which later would be dominated by Manichaeism.[ citation needed ]

Proto-orthodox Christianity

The term proto-orthodox Christianity or proto-orthodoxy was coined by New Testament scholar Bart D. Ehrman and describes the Early Christian movement which was the precursor of Christian orthodoxy. Ehrman argues that this group from the moment it became prominent by the end of the third century, "stifled its opposition, it claimed that its views had always been the majority position and that its rivals were, and always had been, 'heretics', who willfully 'chose' to reject the 'true belief'." In contrast, Larry W. Hurtado argues that proto-orthodox Christianity is rooted in first century Christianity.

Excommunication censure used to deprive, suspend, or limit membership in a religious community

Excommunication is an institutional act of religious censure used to end or at least regulate the communion of a member of a congregation with other members of the religious institution who are in normal communion with each other. The purpose of the institutional act is to deprive, suspend, or limit membership in a religious community or to restrict certain rights within it, in particular, those of being in communion with other members of the congregation, and of receiving the sacraments.

Sinop, Turkey Municipality in Black Sea, Turkey

Sinop, historically known as Sinope, is a city with a population of 36,734 on the isthmus of İnce Burun, near Cape Sinope which is situated on the most northern edge of the Turkish side of the Black Sea coast, in the ancient region of Paphlagonia, in modern-day northern Turkey. The city serves as the capital of Sinop Province.

Schism within Marcionism

By the reign of emperor Commodus (180–192), Marcionism was divided into various opinions with various leaders; among whom was Apelles, whom Rhodo describes as: "...priding himself on his manner of life and his age, acknowledges one principle, but says that the prophecies are from an opposing principle, being led to this view by the responses of a maiden by name Philumene, who was possessed by a demon".[ citation needed ]

However, others, among whom were Potitus and Basilicus, held to two principles, as did Marcion himself. Others consider that there are not only two, but three natures. Of these, Syneros was the leader and chief. [8]

Teachings

The premise of Marcionism is that many of the teachings of Christ are incompatible with the actions of the God of the Old Testament. Focusing on the Pauline traditions of the Gospel, Marcion felt that all other conceptions of the Gospel, and especially any association with the Old Testament religion, was opposed to, and a backsliding from, the truth. He further regarded the arguments of Paul regarding law and gospel, wrath and grace, works and faith, flesh and spirit, sin and righteousness, death and life, as the essence of religious truth. He ascribed these aspects and characteristics as two principles, the righteous and wrathful God of the Old Testament, who is at the same time identical with the creator of the world, and a second God of the Gospel who is only love and mercy. [9]

Marcionites held that the God of the Hebrew Bible was inconsistent, jealous, wrathful and genocidal, and that the material world he created was defective, a place of suffering; the God who made such a world is a bungling or malicious demiurge.

In Marcionite belief, Christ was not a Jewish Messiah, but a spiritual entity that was sent by the Monad to reveal the truth about existence, thus allowing humanity to escape the earthly trap of the demiurge. Marcion called God, the Stranger God, or the Alien God, in some translations, as this deity had not had any previous interactions with the world, and was wholly unknown. See also the Unknown God of Hellenism and the Areopagus sermon.

In various popular sources, Marcion is often reckoned among the Gnostics, but as the Oxford Dictionary of the Christian Church (3rd ed.) puts it, "it is clear that he would have had little sympathy with their mythological speculations" (p. 1034). In 1911 Henry Wace stated:

A primary difference between Marcionites and Gnostics was that the Gnostics based their theology on secret wisdom (as, for example, Valentinius who claimed to receive the secret wisdom from Theudas who received it direct from Paul) of which they claimed to be in possession, whereas Marcion based his theology on the contents of the Letters of Paul and the recorded sayings of Jesus in other words, an argument from scripture, with Marcion defining what was and was not scripture. Also, the Christology of the Marcionites is thought to have been primarily Docetic, denying the human nature of Christ. This may have been due to the unwillingness of Marcionites to believe that Jesus was the son of both God the Father and the demiurge. Scholars of Early Christianity disagree on whether to classify Marcion as a Gnostic: Adolf von Harnack does not classify Marcion as a Gnostic, [11] whereas G. R. S. Mead does. [12] Harnack argued that Marcion was not a Gnostic in the strict sense because Marcion rejected elaborate creation myths, and did not claim to have special revelation or secret knowledge. Mead claimed Marcionism makes certain points of contact with Gnosticism in its view that the creator of the material world is not the true deity, rejection of materialism and affirmation of a transcendent, purely good spiritual realm in opposition to the evil physical realm, the belief Jesus was sent by the "True" God to save humanity, the central role of Jesus in revealing the requirements of salvation, the belief Paul had a special place in the transmission of this "wisdom", and its docetism. According to the 1911 Encyclopædia Britannica article on Marcion: [13]

Marcionism shows the influence of Hellenistic philosophy on Christianity, and presents a moral critique of the Old Testament from the standpoint of Platonism. According to Harnack, the sect may have led other Christians to introduce a formal statement of beliefs into their liturgy (see Creed) and to formulate a canon of authoritative Scripture of their own, thus eventually producing the current canon of the New Testament.

Marcion is believed to have imposed a severe morality on his followers, some of whom suffered in the persecutions. In particular, he refused to re-admit those who recanted their faith under Roman persecution; see also Lapsi (Christian).

Marcionite canon

Tertullian claimed Marcion was the first to separate the New Testament from the Old Testament. [15] Marcion is said to have gathered scriptures from Jewish tradition, and juxtaposed these against the sayings and teachings of Jesus in a work entitled the Antithesis. [16] Besides the Antithesis, the Testament of the Marcionites was also composed of a Gospel of Christ which was Marcion's version of Luke, and that the Marcionites attributed to Paul, that was different in a number of ways from the version that is now regarded as canonical. [17] It seems to have lacked all prophecies of Christ's coming, as well as the Infancy account, the baptism, and the verses were more terse in general. It also included ten of the Pauline epistles, in the following order: Galatians, 1 Corinthians, 2 Corinthians, Romans, 1 Thessalonians, 2 Thessalonians, Laodiceans, Colossians, Philippians, Philemon. [18]

Marcion's Apostolikon did not include the Pastoral epistles or the Epistle to the Hebrews. According to the Muratorian canon, it included a Marcionite pseudo-Paul's epistle to the Alexandrians and an epistle to the Laodiceans. [19] The contents of this Marcionite Epistle to the Laodiceans are unknown. Some scholars equate it with the Epistle to the Ephesians, because the latter originally did not contain the words 'in Ephesus', and because it is the only non-pastoral Pauline epistle missing from the Marcionite canon, suggesting Laodiceans was simply Ephesians under another name. [20] The Epistle to the Alexandrians is not known from any other source; Marcion himself appears to have never mentioned it.

In bringing together these texts, Marcion redacted what is perhaps the first New Testament canon on record, which he called the Gospel and the Apostolikon, which reflects his belief in the writings of Jesus and the apostle Paul respectively.

The Prologues to the Pauline Epistles (which are not a part of the text, but short introductory sentences as one might find in modern study Bibles [21] ), found in several older Latin codices, are now widely believed to have been written by Marcion or one of his followers. Harnack makes the following claim: [22]

Conversely, several early Latin codices contain Anti-Marcionite prologues to the Gospels.

Comparison

Marcionite canon
(c. 130–140)
Modern canon
(c. 4th century)
SectionBooksSectionBooks
Evangelikon Gospels
(Euangelia)
(nonexistent)(none) Acts
Apostolikon Pauline epistles
(nonexistent)(none) Catholic epistles
(nonexistent)(none) Apocalypses
1. Contents unknown; some scholars equate it with Ephesians.

Reaction to Marcion by early Christians

According to a remark by Origen (Commentary on the Gospel of Matthew 15.3), Marcion "prohibited allegorical interpretations of the scripture". Tertullian disputed this in his treatise against Marcion. [ citation needed ]

Tertullian, along with Epiphanius of Salamis, also charged that Marcion set aside the gospels of Matthew, Mark and John, and used Luke alone. Tertullian cited Luke 6:43-45 (a good tree does not produce bad fruit) [23] and Luke 5:36-38 (nobody tears a piece from a new garment to patch an old garment or puts new wine in old wineskins), [24] in theorizing that Marcion set about to recover the authentic teachings of Jesus. Irenaeus claimed,

Tertullian also attacked this view in De Carne Christi .[ citation needed ]

Polycarp, according to Irenaus in his work, Adversus Haereses, had an encounter with Marcion:

Hippolytus reported that Marcion's phantasmal (and Docetist) Christ was "revealed as a man, though not a man", and did not really die on the cross. [26] However, Ernest Evans, in editing this work, observes:

Islamic accounts

The Arabic name for Marcionism, marḳiyūniyya, is attested to by several historical sources of the Islamic Golden Age which appear to reveal that a meager, though not a non-existent, Marcionite community continued to exist in the lands of the medieval Near East into the tenth-century. For example, the Christian writer Thomas of Margā states that, at the end of the eighth-century, the Metropolitan of Gēlān and Daylam, S̲h̲uwḥālīs̲h̲ōʿ, travelled into the remote parts of his see, preaching "among the pagans, Marcionites and Manichaeans." [27] In a similar way, the tenth-century Muslim bibliographer Ibn al-Nadīm goes so far as to claim that the Marcionites are "numerous in Ḵh̲urāsān" and that there "they practice openly, like the Manichaeans." [28] Although information about the Khorasanite Marcionites is not related in any other historical source, Ibn al-Nadīm nevertheless also quotes a "reliable informant" (t̲h̲iḳa), "whom he says had seen Marcionite books and who reported that their script resembled that of the Manichaeans." [29] [30]

Those medieval Muslim writers who specialized in the study of foreign religions often presented Marcionite theology accurately. For example, al-Masʿūdī (d. 956) states that the Marcionites taught "two principles, good and evil, and justice is a third (principle) between the two," [31] which, according to de Blois, are clear references to the Marcionite belief in "the good god, evil matter, and the just god." [30] In the majority of cases, the Islamic references to Marcionism are really references to what has been termed "Neo-Marcionism," a sub-branch of the sect that seems to have lived in Khorasan in the tenth-century. [30] The classical Muslim thinkers rejected all types of Marcionite theology as deviations from the truth, and some thinkers, such as Ibn al-Malāḥimī (d. c. 1050) wrote polemics against them as others did against Nicene Christianity. [30] This did not, however, prevent many of the same thinkers from studying the Marcionites from an anthropological or sociological point of view, as is evident from Ibn al-Malāḥimī's extended reference to the customs of the Marcionites. [30]

Recent scholarship

In Lost Christianities, Bart Ehrman contrasts the Marcionites with the Ebionites as polar ends of a spectrum with regard to the Old Testament. [32] Ehrman acknowledges that many of Marcion's ideas are very close to what is known today as "Gnosticism", especially its rejection of the Jewish God, the Old Testament, and the material world, and his elevation of Paul as the primary apostle. There were early Christian groups, such as the Ebionites, that did not accept Paul's writings as a part of their canon.

Robert M. Price considers the Pauline canon problem of how, when, and who collected Paul's epistles and sent copies of them to the various churches as a single collection of epistles. [33] Price investigates several historical scenarios and comes to the conclusion that Marcion was the first person known in recorded history to collect Paul's writings to various churches together as a canon. He summarizes,

David Trobisch argues that comparison of the oldest manuscripts of Paul’s letters show evidence that several epistles had been previously assembled as an anthology and published separate from the New Testament, and this anthology as a whole was then incorporated into the New Testament. Trobisch further argues for Paul as the assembler of his own letters for publication. [35]

See also

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And when this letter has been read to you, see that it is also read before the church at Laodicea, and that you yourselves read the letter which will be forwarded from there.

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Apelles was a mid-2nd century Gnostic Christian. He was a disciple of Marcion, probably at Rome, but left the Marcionite society. Tertullian writes that this was because he had become intimate with a woman named Philumena who claimed to be possessed by an angel, who gave her 'revelations' which Apelles read out in public.

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Diversity in early Christian theology

Traditionally in Christianity, orthodoxy and heresy have been viewed in relation to the "orthodoxy" as an authentic lineage of tradition. Other forms of Christianity were viewed as deviant streams of thought and therefore "heterodox", or heretical. This view was challenged by the publication of Walter Bauer's Rechtgläubigkeit und Ketzerei im ältesten Christentum in 1934. Bauer endeavored to rethink Early Christianity historically, independent from the views of the current church. He stated that the 2nd-century church was very diverse and included many "heretical" groups that had an equal claim to apostolic tradition. Bauer interpreted the struggle between the orthodox and heterodox to be the "mainstream" Church of Rome struggling to attain dominance. He presented Edessa and Egypt as places where the "orthodoxy" of Rome had little influence during the 2nd century. As he saw it, the theological thought of the "Orient" at the time would later be labeled "heresy". The response by modern scholars has been mixed. Some scholars clearly support Bauer's conclusions and others express concerns about his "attacking [of] orthodox sources with inquisitional zeal and exploiting to a nearly absurd extent the argument from silence." However, modern scholars have critiqued and updated Bauer's model.

References

  1. (115 years and 6 months from the Crucifixion, according to Tertullian's reckoning in Adversus Marcionem, xv)
  2. History of the Christian Church, Volume II: Ante-Nicene Christianity. A.D. 100-325. Marcion and his School by PHILIP SCHAFF
  3. Ehrman, Bart,D (2005). Misquoting Jesus: The Story Behind Who Changed the Bible and Why. New York: HarperOne. p. 33. ISBN   978-0-06-085951-0.
  4. "Eusebius' Church History". Ccel.org. 2005-06-01. Retrieved 2013-01-25.
  5. Ehrman, Bart, D. Misquoting Jesus. pp. 33–34.
  6. Ehrman, Bart, D. Misquoting Jesus. pp. 33–34.
  7. Ehrman, Bart, D. Misquoting Jesus. p. 163.
  8. Eusebius of Caesarea, Ecclesiastical History, Book v. Chapter xiii.
  9. Adolf von Harnack, History of Dogma, vol. 1, ch. 5, p. 269
  10. Harnack, idem., p.271
  11. Article on Adolf von Harnack
  12. G. R. S. Mead, Fragments of a Faith Forgotten: Some Short Sketches among the Gnostics of the First Two Centuries (London, 1906), p. 246.
  13. "MARCION - Online Information article about MARCION". Encyclopedia.jrank.org. Retrieved 2012-07-31.
  14. Harnack, Origin of the New Testament, appendix 6, pp. 222-23
  15. McDonald & Sanders, editors, The Canon Debate, 2002, chapter 18 by Everett Ferguson, page 310, quoting Tertullian's De praescriptione haereticorum 30: "Since Marcion separated the New Testament from the Old, he is necessarily subsequent to that which he separated, inasmuch as it was only in his power to separate what was previously united. Having been united previous to its separation, the fact of its subsequent separation proves the subsequence also of the man who effected the separation." Page 308, note 61 adds: "[Wolfram] Kinzig suggests that it was Marcion who usually called his Bible testamentum [Latin for testament]."
  16. Gnostic Society Library presentation of Marcion's Antithesis
  17. Marcionite Research Library presentation of The Gospel of Marcion
  18. Harris, R. Laird (2008). Inspiration and Canonicity of the Scriptures. Eugene, Oregon: Wipf and Stock Publishers. p. 222. ISBN   9781556358876 . Retrieved 18 July 2018.
  19. Mead 1931.
  20. Adrian Cozad. "Book Seven of the Apostolicon: The Epistle of the Apostle Paul To the Laodiceans" (PDF). Marcionite Research Library. Melissa Cutler. Retrieved 6 July 2018.
  21. "Origin of the New Testament - Christian Classics Ethereal Library". Ccel.org. 2005-07-22. Retrieved 2012-07-31.
  22. "Origin of the New Testament - Christian Classics Ethereal Library". Ccel.org. 2005-07-22. Retrieved 2012-07-31.
  23. Ernest Evans (2001-12-08). "Tertullian "Against Marcion" 1.2". Tertullian.org. Retrieved 2013-01-25.
  24. Tertullian (2002-06-22). ""Against Marcion" 4.11.9". Translated by Ernest Evans. Tertullian.org. Retrieved 2013-01-25.
  25. Against Heresies , 1.27.3
  26. Tertullian Adversus Marcionem ("Against Marcion"), translated and edited by Ernest Evans
  27. Thomas of Margā, Book of Governors, Syriac text, ed. Budge, London 1893, p. 261
  28. Fihrist , ed. Tad̲j̲addud, p. 402
  29. Fihrist , ed. Tad̲j̲addud, p. 19
  30. 1 2 3 4 5 de Blois, F.C., “Marḳiyūniyya”, in: Encyclopaedia of Islam, Second Edition, Edited by: P. Bearman, Th. Bianquis, C.E. Bosworth, E. van Donzel, W.P. Heinrichs.
  31. al-Masʿūdī, Tanbīh, 127
  32. Interview by Deborah Caldwell (2011-02-17). "Interview with Bart Ehrman about Lost Christianities". Beliefnet.com. Retrieved 2013-01-25.
  33. "''The Evolution of the Pauline Canon'' by Robert Price". Depts.drew.edu. Retrieved 2013-01-25.
  34. Price, Robert (2012). The Amazing Colossal Apostle. Signature Books. ISBN   978-1-56085-216-2.[ page needed ]
  35. Trobisch, David (2001). Paul’s Letter Collection. Quiet Water Publications. ISBN   978-0-96639667-6.[ page needed ]

Further reading