Marcion

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Marcion or Markion ( ancient Greek Μαρκίων Markíōn , pronunciation since late Latin times ˈmaʁtsɪɔn ; * between about 85 AD and 100, perhaps in Sinope in Pontus ( Paphlagonia ); † around 160 AD) was the founder of Marcionism , an influential one Christian direction of the 2nd century with Gnostic overtones. His religious aspirations and teachings were fought as misleading ( 'heretic' ) in the process of self-definition of the early church .

The Old Church was based in building their theological positions u. a. on Platonism and also adapted Gnostic and Marcionist positions into their belief system .

biography

Territorial expansion of the Roman Empire in 150 AD, at the time of the reign of Antoninus Pius (see also Languages ​​in the Roman Empire )

Exact biographical data have not been passed down, and the few details mostly come from opponents. From the "legend of heretics", which the early church authors derived from his writings, biographical data were passed down in subsequent historiography under the regime of his opponents. Marcion's year of birth has not been passed down, in scientific literature the years around 85 AD up to the year 100 are assumed. According to older sources, it should come from the Pontus region , at that time it could have meant the Black Sea area as a whole as well as a region of the same name on its south coast, with its most important trading and port city of Sinope on the Black Sea . In more recent Marcion sources from late antiquity , this is his place of birth, a plausible hypothesis, since Marcion is said to have been a shipowner and sea merchant ( ναύκληρος nauklēros ). Such a sea merchant was usually a ship owner or captain of his own or rented ship ( ships of antiquity ), with which he traded in his own name.

The early spread of Christianity (centers = dark pink). Areas of Christian communities around the year 100 AD.

Marcion set out for Rome around 135/140 , where Hyginus was bishop from 136 to 140. There is no single or dominant opinion on whether Marcion was already a Christian when he came to Rome. As a successful merchant, Marcion brought an enormous fortune into his community, sums of 100,000 or 200,000 sesterces are handed down . There he also developed his own theology. Whether Marcion has adopted views such as those of the "bad world creator" and foreign, good God from the Gnostic Addru Cerdo ( Κέρδων Kerdōn ), as suggested, for example, by the Marcion opponent Irenaeus , is apparently uncertain or not likely.

In the year 144 there was a break in Rome, probably because of Marcion's uncompromising comparison of the Old Testament and the Gospel, as a result of which his Roman parish or the Roman parishes were split into followers and opponents, as well as the establishment of his own ecclesiastical community. Marcion was given his gift of money back. Marcion's travels quickly spread his teaching to Egypt and Persia . Marcion himself died before Mark Aurel took office around 160, but in current Marcion research neither place nor year of death are known specifically.

theology

Marcion claimed a fundamental difference between the "good God of love" of the New Testament , as he was proclaimed and lived by the "good God" through Christ, and an "evil God " of the Old Testament or Tanach , who stands for creation , law and court was responsible. Marcion did not regard Christ as the predicted Messiah of the Creator God, but as a divine being with an illusory body ( docetism ; ancient Greek δοκεῖν dokein , "seem"), who was (unexpectedly) sent down by the good, unknown God as his son. He sacrificed his life in the greatest goodness through the death on the cross , in order to free people who were bound to law and sin in God's creation through his grace and love.

The God of the Old Testament and the strange, new God of the Gospel

As is often the case in Gnosis, Marcion understood the material as bad and postulated two gods. Unlike in Gnosis, however, Marcion's theology contains nothing of the extended myth of the genesis of humanity and the world, just as little as the Gnostic idea of ​​a share in the divine Pneuma, a divine spark of light in man. Rather, according to Marcion, man achieves redemption through faith and not, as in the Gnostic systems, through knowledge and knowledge.

According to Marcion, the “bad God” or “known God”, called by him Demiurge , and the “good God”, “unknown, strange God” or the God of love apparently had no relationship or knowledge of one another; the “God of love” was completely unknown ( ignotus ) before his revelation in Christ . In this world of law and sin , the inferior creation of the demiurge or creator God, man lives and the "strange God" or Christ's nature and gospel of the good news is surprisingly revealed to him in merciful love, his effectiveness is shown to him in self-revelation, which is identical with redemption from the imperfect creation of the demiurge and his laws. With Marcion the demiurge is not a fundamental adversary of the strange, good God and according to Marcion creation is not satanic. Rather, it is as good as an imperfect creation that has arisen with law and punishment can be. As a result, Marcion rejected the entire Old Testament ( Tanach ), since it only gave testimony to the Demiurge and his laws, whom, similar to Gnosis , he understood as an "evil God", but above all was YHWH as a "God of the law " to watch. Nevertheless, from Marcion's point of view, the Old Testament remained connected to the new message of grace emanating from the revelation in Christ with his redemption event in order to show the novelty of this revelation and through it in turn to understand the whole dimension of law and sin as well as creation. The people at Marcion cannot free themselves from the law or evil through their own efforts by obeying the law and doing good, but only individually by means of Christ, the apparently incarnate Son of God , who sacrificed himself on the cross in order to protect people from the law of the Creator God redeem. For Marcion, Jesus , the son of God of the “good God” equipped with a dummy body, was love in its purest form and not a human being made of flesh and blood who, like other people, could get angry, suffer and die.

There are similarities between the (reconstructed) views in Marcion's antitheses and those of Paul . Marcion saw a fundamental opposition between the Mosaic Law and the Gospel , with Paul the way of salvation of faith replaced that of the law. The interpretation of the healing of a leper (probably a leper ; Lk 5,12-16 EU ) proved, according to Marcion's conviction, that it is impossible to practice the “gospel” without breaking  the “ law ”. Marcion's doctrine of two gods, the "good God" of the gospel, of faith and the "god of law", can therefore be used in connection with Marcion's radicalization of Pauline theology with its opposition between "law" ( Halacha ) and "gospel" be asked.

Thus, commonalities emerge in Marcion's views and the statements in the Pauline epistles. In the Pauline conception, people find their redemption in his sacrificial death, similar to the Marcionite 'pseudo-corporeal son of the good God', Rom. 5:18  EU . The Pauline 'doctrine of redemption' is tied to the confession of the sacrificial death of Jesus and baptism as the only human act that leads to salvation, nothing else could contribute to it ( Rom. 3.24  EU , Rom. 9.16  EU , 1 Cor 1.29  EU , Gal 2.16  EU ).

Salvation through the good, unknown God of the gospel

For Barbara Aland the essence of sin needs to be clarified. According to Marcion, the evil of factual sins cannot be dealt with by the laws of the Creator God, who created man. Man only obey the law as far as possible, earn impunity as the expected reward, but ultimately get entangled in a cycle of law and sin, according to Marcion, Aland reports. From the usual reward attitude when following the laws of the Creator God also arises almost inevitably the basic sin of not wanting to and not being able to accept the grace of love and redemption through the forgiveness of sins of the foreign good Jesus. Man is so important to the good God that he or Christ can be nailed to the cross by the sinners in order to get them free from the Creator God, his laws. To those who have accepted this grace after being deeply entangled in law and sin, who have only been able to properly recognize the power of this grace, another relationship with God is revealed to them; he no longer avoids sin by obeying the law, he simply no longer wants or does it.

Marcion's exegesis

Marcion is said to have rejected the allegorical exegesis or parable-like interpretation of the writings of the Old Testament that was prevalent in the early church at that time , because by taking particular passages literally, he had the Old Testament as a testimony to the bad Creator God in comparison to passages in his Christian collection of gospels as a testimony to the strange, good God want to characterize. This becomes visible in the text fragments that are attributed to Marcion's antitheses , since they mainly contrast Old and New Testament statements, taken literally, in their contradictions or oppositions. For the New Testament scholar Ulrich Schmid, however, taking literally in the antitheses shows more of an ancient artifice for this literary genre and less comprehensive evidence of Marcion's general rejection of allegory.

Marcion's Christology

Marcion taught that Jesus Christ was not born, rather he appeared from heaven in the 15th year of Tiberius . According to Irenäus von Lyon , he appeared directly from there in hominis forma . According to Tertullian's testimony , he was only per imaginem substantiae humanae , and he went on to say that Jesus Christ had no body at all, rather he was a phantasma carnis . Consequently, Marcion also denied the Passion of the Nazarene, because because the Redeemer was not a real, carnal person, that is, had no sarkic body, he could not really have been crucified, died, buried and risen. Hence there was no bodily “resurrection” of the “dead”. For Marcion this also had an influence on the ritual of the Eucharist , because the hoc est corpus meum (“This is my body”) became a figura corporis mei (“this is the form / symbol of my body”). Bread and water were used as elements for the Lord's Supper at Marcion.

asceticism

In the cultic-religious context, in addition to food and the type of food, human sexuality are the most heavily regulated areas of life ( milieu ) in human communities. Both action complexes are indispensable foundations of a biological as well as social (survival) life of individuals and collectives.

The rejection or distance to creation , to the created, material world of the demiurge corresponded to Marcion's demand for asceticism , for example the renunciation of marriage and sexual abstinence in it, as well as the renunciation of meat and wine. For Marcion, the marriage was apparently a “porneia” (“fornication”, derived from ancient Greek πόρνη pórnē whore) and led straight into “phthora” ( ancient Greek ϕϑορά phthorá , German “annihilation, destruction, death and perdition” ). Because of this attitude, he strictly forbade his community of any form of marriage or sexual intercourse. Only those applicants for baptism ( catechumens ) should be baptized and admitted to communion who vowed celibacy or, if they were already married, renounced sexual relations and lived completely celibate . This was also intended to restrict the "multiplication" of the world created by the demiurge, to which humans belonged.

The consumption of fish was very important for the followers of the “Marcionite Church” ; they avoided poultry or red meat . So they can be classified as pescetarists . The consumption of fish was regarded by the Marcionites as a kind of "holy food". In addition to fish, other foods were considered safe, such as bread, honey, milk and vegetables.

Work and effect

Marcion laid down his teachings in the antitheses , among other things , which were a commentary on his collection of scriptures. According to Norelli , the antitheses should have included:

  • a probably annotated list of contradictions (= "antitheses") between "law" and "gospel" and thus between the "evil God" of the Old Testament (demiurge) and the "good God of love" of the New Testament as the originator of both sizes;
  • a sketch of the beginnings of Christianity that Paul wanted to portray as the only real apostle of the gospel of Jesus;
  • an explanation of the contradictions within the church gospel text to show that it was interpolated;
  • Remarks or short comments on the Gospel of Marcion and his collection of Pauline letters, with which the texts are explained from his point of view; in the name of Tertullian also as Instrumentum text.

Marcion's works are not passed on through manuscripts, but only through testimonies from his opponents, especially Tertullian's . Their statements and assertions are imprecise, sometimes contradictory and incomplete, and streaked with polemics, so a reconstruction of his works and views is only partially possible and certain. In the early church of the Roman Empire , Marcion's writings (“Marcion Gospel”) accelerated the formation of an extensive biblical canon in the following decades, in the opinion of M. Vinzent (2014), for example, combined with a renaissance or rediscovery of that of Paul in particular emphasized the resurrection of Christ and the appearances of the risen Christ as the basis of Christian belief.

From a historical perspective, the church and dogma historian Adolf von Harnack should be mentioned, who in his great Marcion book showed himself open to the basic concerns of Marcion - and a. compared Marcion's dispute with his community in Rome to the confrontation at the Worms Reichstag in 1521 .

The Pauline letters were collected from the beginning. From Tertullian's remarks ( Adversus Marcionem 5,2-21) it can be concluded that Marcion first published a collection of Paul's letters, the "Apostolos", with ten letters, including seven authentic ones, around the middle of the 2nd century. Marcion was also apparently the first to call a text εὐαγγέλιον euangelion (see Gospel as a book of the Bible ); Its role in the formation of the canon of the New Testament and with regard to the discussion of the synoptic problem is currently assessed differently from a scientific perspective.

The "Marcionite Church"

Marcion probably lived in Rome from 139 AD. Probably finally in July 144 AD his efforts to implement his reform there, possibly at a presbyter convention of the individual urban Roman church house communities , failed . The division of the Roman parishes into supporters and opponents as well as the establishment of his own ecclesiastical denomination followed, for the Marcionites the founding date of their organization separated from the old church. Marcion created an organizational structure with an episcopal constitution and gathered supporters around him, early church bishops and priests joined them. In contrast to the Gnostic sects, the Marcionite community was tightly organized; It was precisely because of this that it could become serious competition for the emerging Old Church.

The emergence and consolidation of the old church then slowed down further expansion, as did the developing anti-Marcionite and early church theology, and in the first half of the 3rd century the Marcionite communities in the west of the Roman Empire began to decline. In the 4th century, increasingly from around the middle, Marcionism also declined in the east of the Roman Empire, but in Syria and Armenia it still had a significant impact on the non-Greek-speaking areas until the first decades of the fifth century.

Baptism in the Marcionite Church

In general, the predominant meaning of baptism in early Christianity was that of a total break in the life of a believer. According to Eve-Marie Becker (2011), there are no indications in the anti-heretical writings of Marcion's opponents that baptism was practiced in a specific way in the Marcionite congregations, i.e. differently than in non-Marcionite congregations. So much suggests that Marcion stuck to the meaning and seriousness of baptism because he understood it as a commitment to the "good God", which only those who could really agree who had previously been from the Creator God (demiurge) and thus also from the had separated sinful existence embodied in the body.

John Chrysostom reported that some special Christian communities, such as the Marcionites, but also the Kerinthians , Montanists , had practiced vicariate or death baptism as a representative form of baptism in the 2nd and 3rd centuries AD . Baptism in the dead was ultimately forbidden in 397 at the Third Synod of Carthage . Paul mentioned the ritual of vicarious baptism for the deceased ( 1 Cor 15:29  EU ) as an argument in the context of a discussion about the physical resurrection . Paul takes neither a negative nor a positive position on this. Many of the churches went into Manichaeism . According to Petros Sikeliotes, traditions of the Marcionite Church were found among the Paulicians .

The extent to which these intra-Christian, sometimes violent, conflicts also promoted or enabled the later spread of Islam in these regions is controversial.

Marcion's pupil

Marcion produced important students within his community and church structure, each of whom developed more or less strongly their own theological profile over time. Whether Apelles, as the most important student, can actually be considered a student is currently disputed in research; Perhaps he was one of Marcion's students in Rome, in any case Apelles expressly opposed Marcion's positions and founded his own school, taught and also lived in Alexandria , where he developed a Gnostic system. Markus and Lucan, Potitus, Megethius , Basilikus, Syneros and Prepon were other students.

Marcionite compilations or the canonizations of a "Gospel"

A 'Marcionite compilation' based on the canonical Gospel texts or the Gospel of Luke, which is not quite correctly called the 'Marcion Gospel', has been discussed since the 19th century. According to the controversial scientific notion of the 20th century, Marcion is said to have compiled the inventory of circulating Christian texts and merged them into a Marcionite "Bible" which, as a first biblical canon, contained ten Pauline letters and a purified Gospel , the so-called "Marcionite Gospel" should. This is probably very close to the Gospel of Luke (εὐαγγέλιον κατὰ Λουκᾶν) , but does not contain any references to the Old Testament .

There are suspicions in New Testament research , based on strong textual evidence, that Marcion was the first to compile or receive a "Gospel". Scientists like Matthias Klinghardt or Markus Vinzent continue to postulate that the canonical Gospels were based on the Gospel received by Marcion (Klinghardt) or were developed from Marcion's Gospel (Vinzent).

The "Gospel of Marcion" comprised the following writings: Galatians , 1st Corinthians , 2nd Corinthians , Romans , 1st Thessalonians , 2nd Thessalonians , Colossians , Philippians , Philemon , and the pre-canonical Gospel of Luke . At Marcion his Gospel began with Lk 4,31  EU .

Younger reception and impact history

He went down in church history as a " heretic ", but already had a great impact when a rich apologetic literature was dedicated to him. In 1924, Adolf von Harnack tried to partially rehabilitate Marcion as a kind of founder of the early church or as a reformer, as Hans von Campenhausen later named him in 1968. According to Röhl, Marcion attempted to free early Christianity from its syncretic ties to Greek philosophy , but even more from its anchoring in Judaism, and to lead it to an independent, comprehensive religion with a revelation.

In the opinion of Hans Jonas (1958), for the first time in a Christian, (Marcionite) church, not only a text-critical method was applied, i.e. the rigorous selection of texts in order to separate the real from what he believed to be falsifications, but rather also implemented the idea of ​​a canon at all.

Marcion was one of the most important theologians in the 2nd century, according to Karl Suso Frank , or, as a contemporary of Basilides, one of the most original theologians in Christianity, as previously Kurt Rudolph .

For Hermann Detering (1995), Marcion was less a student of the Apostle Paul than Paul was a restrained apologist of Marcionism.

The British papyrologist and librarian Theodore Cressy Skeat (1997) examined papyri 4 , 64 and 67 . These papyri were a single-ply codex , written in two columns , which probably included all four Gospels . With regard to the dating, Skeat came to the conclusion that the origin of the Gospels was to be placed in the 2nd century. Indications of a mature product of a far advanced handling of the Four Gospels Codex would result from the text structure, the effective use and the planning structure of the Codex. Ulrich Schmid put forward the thesis that Marcion knew these papyri and therefore used the Gospel according to Luke from these texts for his compilation, because u. a. whose evening supper paradosis (from ancient Greek παράδοσης paradosis "tradition") was linked to Paul. Furthermore, in Luke he found echoes of the Pauline doctrine of justification ( Lk 16.15  EU , Lk 18.9.14  EU ).

In 2011 Eduard Lohse disagreed with assessments that see Marcion as the creator of a first draft for a New Testament. For Lohse it was more likely that the beginnings of a canon formation went back to the time before Marcion. The martyr Justin , a contemporary of Marcion, who also dealt critically with Marcion's doctrine, already knew the foursome of the Gospels.

Jason BeDuhn (2012) reconstructed an English text of the "Marcion Gospel" and examined its effects on the Gospel according to Luke and the Acts of the Apostles of Luke , the two-source theory and the source of logic Q (Q hypothesis). BeDuhn postulates that the Gospel according to Luke of Marcion was by no means changed for theological reasons, as various Church Fathers claimed, since a passage with equivalent content can be found for every single motif and every text passage from which a passage is said to have been left out was not present before. Markion's version should therefore be viewed better as a separate variant of the Gospel of Luke, derived from the same ancestor as the later canonized Gospel. BeDuhn also notes that many of the minor agreements between the Gospels of Matthew and Luke are not included in Marcion's Gospel, as is the very small number of narrative episodes that they share with the material in the Logia Source Q.

In 2014, Markus Vinzent postulated that Marcion and his Gospel were of paramount importance for the development of Christianity:

“Marcion played an outstanding role here. His discovery of the Pauline letters and the publication of these letters in connection with a gospel under the title 'New Testament' as an antithesis to the 'Old Testament' provoked, as we have seen, and made it possible to find a Christian identity on the one hand, but also to distinguish it from Judaism on the other . [...] Justin had accepted Markion's idea of ​​the existence of two wills, whereby the new had not only valued higher than the old, but he went beyond Markion by not only attributing the new to the Christians, but also claiming the old for himself . […] The considerations of Irenaeus are similar, but now he develops a position directed more directly against Marcion and formulates even more strongly than Justin that Christ had come to 'fulfill the law'. He sees the phases integrated into a universal history of salvation, and yet he also accepts Markion's antithetical conception and interpretation, as it was reflected in his Gospel and as can be read, for example, in Lk 16:16  EU , according to which Jewish law has come to an end have."

- Markus Vinzent : The resurrection of Christ in early Christianity. Herder, Freiburg 2014, ISBN 978-3-451-31212-0 , pp. 238-239.

Judith Margaret Lieu (2015) sees Marcion involved in the Christian discussion of the 2nd century. For them, too, Marcion and his work can only be recognized by his opponents, so that accordingly each of his opponents presents a slightly different representation of his theology from the different perspective. For Lieu, Justin's point of view counts in a special way, because Justin was an approximate contemporary of Marcion and he also worked temporarily in Rome as a Christian teacher. For them, the final canonical Gospel according to Luke is the result of an overall editorial development that becomes tangible for the first time with a text edition in connection with Marcion and that is both on the level of the text variants and is expressed in the more extensive passages that are probably added .

In 2015 Dieter T. Roth published a reconstruction of the "Marcion Gospel". To listen to the text with the highest possible probability of accurately and reconstruct the passages of three main sources were examined: the Adversus Marcionem of Tertullian , the Panarion (or Adversus haereses ) of Epiphanius of Salamis and the Adamantius dialog ( Περὶ τῆς εἰς θεὸν ὀρθῆς πίστεως Peri tēs eis theon orthēs pisteos ) in order to compare passages in the text that can reflect the Marcionite Gospel. These three sources contain quotations from the "Marcionite Gospel".

Matthias Klinghardt, in his 2015 study on the pre-canonical and pre-Lucan gospel received by Marcion, postulates that the gospel he reconstructed represents a pre-canonical textual state on which all four canonical gospels are dependent. The Gospel used by Marcion is therefore not, as the prevailing opinion assumes, compiled from the passages of the Gospel of Luke that are pleasant to him, but conversely, the Gospel of Luke and in parts also the other canonical Gospels are revised extensions of a text edition received by Marcion.

Ernst Schmitt highlights the difficulties of a uniform terminology at Marcion and in his monograph (2019) tries to judge the ancient source texts not only according to their content, but also according to their form, in order to use terms such as Christ, bonus, malus , but also salus, bonitas , by fidem, credentes etc. to be able to clearly assign to the old or the new testament. The resulting complex ancient way of thinking and expression should make Marcion's habitus more imaginable and apparent and should be verified during the reconstruction of the 'Gospel of Marcion' at selected points (healing of the leper, family parable, Lord's Supper, crucifixion, etc.).

Reconstructed "Marcion Gospel" and the synoptic problem

Model of the relation between the Marcion Gospel and the Synoptics according to Matthias Klinghardt (2015); blue arrows: strong dependence, gray arrows: weaker dependence.

All information that could be gathered about Marcion comes exclusively from the works and texts of his opponents. According to Klinghardt, the main witnesses against the supposed heresy of Marcion are Tertullian , Epiphanius and "Adamantius". Your statements are the most viable source material , which, although it does not allow a complete reconstruction of the Gospel of Marcion ("Mcn"), provides reliable information for the reconstruction. In addition to these three main sources, there are other patristic sources that only offer a few, uncontrollable and thus uncertain, unusable references to the “Mcn”. Thus, the statements regarding the relationship between source and reconstruction should only be understood in such a way that Tertullian, Epiphanius and "Adamantius" etc. explained or indicated that this or that text passages were in a corresponding way in "Marcion's Gospel".

There have been intensive discussions since the 19th century about the temporal and historical relationship between a reconstructed “Marcion Gospel” and the other four Gospels or the Gospel according to Luke. Both Dieter T. Roth and Matthias Klinghardt each presented a reconstruction of the Marcionite Gospel in 2015. Although both pursued different objectives and proceeded from different methodological requirements and used different criteria when creating the reconstruction, the result was an attempt to reconstruct the “Gospel according to Marcion”.

Klinghardt's goal went beyond the actual reconstruction; he tried to solve the synoptic problem through the reconstruction and to find an answer to the question of the direction of processing between the Gospel according to Luke and the reconstructed Gospel of Marcion. To this end, he related textual criticism and the history of transmission to one another and developed a comprehensive model of the history of transmission. The reconstruction of the Marcionite Gospel ("Mcn") took on a control and evidence function. The decision in favor of the “Marcion priority” was the basis for all further considerations at Klinghardt.

The thesis of the “Marcion priority” had further consequences. Because if "Mcn" was the most important source of canonical Luke, the question of the course of the synoptic tradition arose completely new. Since “Mcn” originated before the Gospel of Luke, and was therefore older and was used and edited by him as his main source, an additional source would be available for the first time for the transmission history of the Synoptic Gospels . It would then be in contrast to the logical source Q, which can only be inferred hypothetically on the basis of a methodical postulate in the horizon of the two-source theory . This would make the Marcion Gospel from the 2nd century the primary source of all subsequent canonical gospels; the "Markus priority" would be replaced by "Marcion priority", the assumption of a logia source would be superfluous.

The Marcion priority also implies a model of the late dating of the New Testament Gospels to the 2nd century - a thesis that goes back to David Trobisch , who in the 1996 habilitation thesis accepted in Heidelberg, the conception or thesis of an early, uniform final editing of the New Testament canon in the 2nd century . Century represented.

Works

(all lost)

Polemics against Markion (selection)

literature

Overview representations

Overall presentations and investigations

  • Eve-Marie Becker : Baptism at Marcion - a search for traces. In: David Hellholm et al. (Eds.): Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity. Volume 2 (= Journal for New Testament Science 176 / II). De Gruyter, Berlin 2011, pp. 871-894.
  • Christoph Dohmen : Between Markionism and Markion. In search of the Christian Bible. Topicality of a seemingly timeless question. In: Biblical Journal 61, 2017, pp. 182–203
  • Pier Angelo Gramaglia: Marcione e il Vangelo (di Luca). Un confronto con Matthias Klinghardt. Academia University Press, Turin 2017, ISBN 978-88-99982-37-9 ( archive.org ).
  • Adolf von Harnack : Marcion. The Gospel of the Strange God (= texts and studies on early Christian literature , series 3, volume 15). 2nd, revised and expanded edition. Hinrich'sche Buchhandlung, Leipzig 1924, digitizedhttp: //vorlage_digitalisat.test/1%3D~GB%3D~IA%3DAdolfHarnack.MarcionDasEvangeliumVomFremdenGott%2Fharnack~MDZ%3D%0A~SZ%3Dn4~ double-sided%3D~LT%3D~PUR%3D
  • Uta Heil (Ed.): Special issue Marcion and His Gospel (= Zeitschrift für Antikes Christentum / Journal of Ancient Christianity , Volume 21, Issue 1), May 2017.
  • Raymond Joseph Hoffmann Marcion: on the restitution of christianity: An Essay on the Development of Radical Paulist Theology in the Second Century. Scholars Press, California 1984, ISBN 0-89130-638-2 ( PDF 5.3 MB; 366 pages on gnosis.study/library)
  • Wolfram Kinzig : Harnack, Marcion and Judaism. In addition to an annotated edition of Adolf von Harnack's correspondence with Houston Stewart Chamberlain (= works on the history of the church and theology , vol. 13). Evangelische Verlagsanstalt, Leipzig 2004, ISBN 3-374-02181-6
  • Matthias Klinghardt : The oldest gospel and the origin of the canonical gospels. Investigation - reconstruction - translation - variants. 2 volumes. Francke, Tübingen 2015, ISBN 978-3-7720-8549-9 .
  • Matthias Klinghardt: "Law" with Markion and Lukas. In: Dieter Sänger , Matthias Konradt (ed.): The law in early Judaism and in the New Testament. Festschrift Christoph Burchard (= Novum Testamentum et Orbis Antiquus Volume 57). Göttingen / Friborg 2006, pp. 99–128
  • Judith M. Lieu : Marcion and the Making of a Heretic: God and Scripture in the Second Century. Cambridge University Press, Cambridge 2015, ISBN 978-1-108-43404-1
  • Gerd Lüdemann : Heretic. The other side of early Christianity. Radius, Stuttgart 1995, ISBN 3-87173-085-8 , pp. 154-174
  • Gerhard May , Katharina Greschat (Ed.): Marcion and his church-historical effect / Marcion and His Impact on Church History. De Gruyter, Berlin / New York 2002, ISBN 3-11-017599-1 ( [6] on gnosis.study).
  • Hajo Uden Meyboom : Marcion en de Marcionieten. P. Engels & Zoon, Leiden 1888, ( [7] on dbnl.org)
  • Sebastian Moll : The Arch-Heretic Marcion (= Scientific Studies on the New Testament , Volume 250). Mohr Siebeck, Tübingen 2010, ISBN 978-3-16-151539-2 .
  • John Knox : Marcion and the New Testament: An Essay in the Early History of the Canon. Chicago University Press, Chicago 1942, ISBN 978-0-404-16183-5
  • Randall E. Otto : The Problem With Marcion: A Second-Century Heresy Continues to Infect the Church. Theology Matters, A Publication of Presbyterians for Faith, Family and Ministry, Vol 4 No 5, Sep / Oct 1998 [8]
  • Albrecht Ritschl : The Gospel of Marcions and the canonical Gospel of Lucas: a critical investigation. Osiander'sche Buchhandlung, Tübingen 1846 [9] on books.google.de
  • Dieter T. Roth : The Text of Marcion's Gospel (= New Testament Tools, Studies and Documents , Volume 49). Brill, Leiden / Boston 2015, ISBN 978-90-04-28237-7 .
  • Dieter T. Roth: Towards a New Reconstruction of the Text of Marcion's Gospel: History of Research, Sources, Methodology, and the Testimony of Tertullian. Dissertation, University of Edinburgh 2009 ( era.lib.ed.ac.uk , PDF; 1.58 MB).
  • Ulrike Margarethe Salome Röhl: The Paulus student Markion. A critical study of anti-Judaism in the 2nd century (= scientific articles from Tectum Verlag , Volume 8). Tectum, Marburg 2014, ISBN 978-3-8288-3344-9 .
  • Ulrich Schmid : Marcion and his apostolos. Reconstruction and historical classification of the Marcionite edition of St. Paul (= work on New Testament text research , volume 25). Walter de Gruyter, Berlin / New York 1995, ISBN 978-3-11-088934-5 .
  • Joseph B. Tyson : Marcion and Luke-Acts: A Defining Struggle. University of South Carolina Press, 2006, ISBN 978-1-57003-650-7
  • Joseph B. Tyson: Anti-Judaism in Marcion and His Opponents. Studies in Christian-Jewish Relations Volume 1 (2005–2006): pp. 196–208 [10]
  • Markus Vinzent : Marcion and the Dating of the Synoptic Gospels (= Studia Patristica Supplements 2). Peeters, Leuven 2014, ISBN 978-90-429-3027-8 .
  • Markus Vinzent: Marcion the Jew. In: Judaïsme Ancien - Ancient Judaism, International Journal of History and Philology. Volume 1, 2013, pp. 159-201 ( academia.edu ).
  • Markus Vinzent: Jesus, the Christ, a Greek-Jewish mystery myth? A contribution to Markion's Gospel. In: KERYX. Journal of Antiquity. Published by the Center for Antiquity of the Karl-Franzens-University Graz, Graz 2016, ISBN 978-3-902666-41-3 , pp. 75–86 ( PDF 3.1 MB; 120 pages on static.uni-graz.at)
  • David Salter Williams : Reconsidering Marcion's Gospel. In: Journal of Biblical Literature 108, No. 3, 1989, pp. 477-496

Web links

References and comments

  1. ↑ A view - outdated in the current scientific discussion - was given by Gerd Lüdemann : Heretic: The dark side of early Christianity. 2nd Edition. Klampen, Springe 2016, ISBN 978-3-86674-531-5 , pp. 226, 267 reproduced. According to this, there would be no New Testament and no Pauline letters without Marcion . Furthermore, Gerd Lüdemann: How did the canon of the Bible come about? Reader for the workshop on June 10, 2006 in the Theologicum, University of Göttingen ( gwdg.de , PDF; 233 kB, 29 pages) here pp. 14, 21.
  2. ↑ Enrico Norelli , Averil Cameron : Markion and the Biblical Canon. Hans-Lietzmann-Vorlesungen, booklet 11. De Gruyter, Berlin / Boston 2016, ISBN 978-3-11-037405-6 , p. 7.
  3. ↑ Marcion is said to have been excluded from the Sinope community for seducing a virgin by his father, the local bishop (see Pseudo-Tertullian : Libellelus Adversus Omnes Haereses 6.2) - very likely an antiheretic fiction like that of Epiphanios of Salamis and pseudo-Tertullian later spread. (see Epiphanius: Panarion 42,1 and Adolf von Harnack: Marcion: The Gospel from Stranger God. A monograph on the history of the foundation of the Catholic Church. 2nd, improved and increased edition. JC Hinrichs'sche Buchhandlung, Leipzig 1924, p. 23.)
  4. ↑ Gerhard May: The 'ship speaker' Markion. In: Katharina Greschat, Martin Meiser (Ed.): Gerhard May Markion. Collected essays (= publications of the Institute for European History Mainz. Department for Occidental Religious History, Supplement 68.) Philipp von Zabern, Mainz 2005. pp. 51-62, pp. 58 f. First published in 1989 in Studia Patristika , Volume 21, pp. 142-153.
  5. ↑ Peter Lampe : The city-Roman Christians in the first two centuries. Studies on social history. Scientific studies on the New Testament, 2nd series; 18, 2nd edition. Mohr Siebeck, Tübingen 1989, ISBN 978-3-16-145422-6 , p. 204 f.
  6. ^ For example Matthias Klinghardt: The oldest gospel and the origin of the canonical gospels. P. 388, considers both to be possible; Enrico Norelli: Marcion and the Biblical Canon. P. 8, again assumes that Marcion was already a Christian.
  7. ↑ David W. Deakle: Harnack and Cerdo: A Reexamination of the Patristic Evidence for Marcion's Mentor. In: Gerhard May, Katharina Greschat, Martin Meiser (eds.): Marcion and his church-historical impact / Marcion and His Impact on Church History: Lectures of the international specialist conference on Marcion held from 15.-18. August 2001 in Mainz. Walter de Gruyter, New York / Berlin 2002, pp. 177-190, pp. 189 f.
  8. ^ Carl Andresen , Adolf Martin Ritter : History of Christianity. I / 1, Antiquity, Kohlhammer, Stuttgart / Berlin / Cologne 1993, ISBN 3-17-011710-6 , p. 22.
  9. ^ Matthias Klinghardt: The oldest gospel and the origin of the canonical gospels. Volume I: Investigation. Franke Verlag, Tübingen 2015, p. 383, p. 391.
  10. ^ Adolf von Harnack: Marcion. The gospel of the strange god. Texts and studies on early Christian literature, 3rd series, 15th volume. JC Hinrich'sche Buchhandlung, Leipzig 1924, 2nd revised and expanded edition, p. 28
  11. ↑ Barbara Aland: Marcion and the Marcionites. In: Barbara Aland: What is Gnosis? Mohr Siebeck, Tübingen 2009, pp. 330-332. First published in theological real encyclopedia. Volume 22, Walter de Gruyter Verlag, Berlin / New York 1992, pp. 89-101.
  12. ^ Adolf von Harnack : Marcion. The Gospel of the Stranger God. A monograph on the history of the foundation of the Catholic Church. New studies on Marcion. Wissenschaftliche Buchgesellschaft, Darmstadt 1985, reprint JC Hinrich'sche Buchhandlung, Leipzig 1924, ISBN 3-534-01837-0 , pp. 97-106
  13. ^ Wolf-Dieter Hauschild , Volker Henning Drecoll : Textbook of Church and Dogma History. Volume 1. Old Church and Middle Ages. 5th, completely revised new edition. Gütersloher Verlagshaus, Gütersloh 2016, p. 148.
  14. ↑ Hans Leisegang : The Gnosis. A. Kröner, Leipzig 1924 (2nd edition 1936; 5th edition, Stuttgart 1985), ISBN 3-520-03205-8 , pp. 271-280.
  15. ^ Wolf-Dieter Hauschild , Volker Henning Drecoll : Textbook of Church and Dogma History. Volume 1. Old Church and Middle Ages. 5th, completely revised new edition. Gütersloher Verlagshaus, Gütersloh 2016, p. 146, p. 147–148.
  16. ↑ Barbara Aland: Marcion and the Marcionites. In: Barbara Aland: What is Gnosis? Mohr Siebeck, Tübingen 2009, p. 326 f. First published in theological real encyclopedia. Vol. 22, Walter de Gruyter Verlag, Berlin / New York 1992, pp. 89-101.
  17. ↑ Tertullian : Adversus Marcionem. around 207 AD, 4,9,3–15, especially 10.
  18. ↑ Barbara Aland: Marcion and the Marcionites. In: Barbara Aland: What is Gnosis? Mohr Siebeck, Tübingen 2009, p. 327. First published in Theologische Realenzyklopädie. Vol. 22, Walter de Gruyter Verlag, Berlin / New York 1992, pp. 89-101.
  19. ↑ Barbara Aland : Sin and redemption in Marcion and the consequence for the so-called two gods Marcion. In: What is Gnosis ?: Studies on early Christianity, Marcion and imperial philosophy. Mohr Siebeck, Tübingen 2009, ISBN 978-3-16-149967-8 , pp. 341-352. First published in: Georg May , Katharina Greschat (Ed.): Marcion and his effect on the history of the church. Walter de Gruyter, Berlin / New York 2002, pp. 147–157.
  20. ↑ From the 3rd century BC. Chr. , The Hebrew Scriptures were the Tanakh in the Greek transfer, the process dragged on for decades ( Septuagint ). Melanie Köhlmoos : Old Testament. (= UTB 3460), A. Francke, Tübingen / Basel 2011, ISBN 978-3-8252-3460-7 , p. 10; 13 Martin Karrer , Wolfgang Kraus : Extent and text of the Septuagint. Considerations after the completion of the German translation. ( [1] on septuagintaforschung.de), p. 26. From Wolfgang Kraus, Martin Karrer (Eds.): The Septuagint - Texts, Contexts, Lifeworlds. International conference organized by Septuaginta Deutsch (LXX.D), Wuppertal 20.-23. July 2006 . Mohr Siebeck, Tübingen 2008, ISBN 978-3-16-149317-1 . In the old church, the use of the 'Old Testament' from the Tanakh was a process that implied different doctrines and thus delimitation processes, both within the different church administrations (groupings) and against Judaism itself. Canonization only took place after Marcion between 180 until 200 AD
  21. ↑ Barbara Aland:  Marcion / Marcioniten (approx. 85-160) . In: Theologische Realenzyklopädie (TRE). Volume 22, de Gruyter, Berlin / New York 1992, ISBN 3-11-013463-2 , pp. 89-101 (here p. 92).
  22. ^ Ulrich Schmid : Marcion and his Apostolos. Reconstruction and historical classification of the Marcionite edition of St. Paul. Walter de Gruyter, Berlin New York 1995, p. 257 f.
  23. ^ Ulrich Schmid: Marcion and his Apostolos. Reconstruction and historical classification of the Marcionite edition of St. Paul. Walter de Gruyter, Berlin New York 1995, p. 258.
  24. ↑ Udo Schnelle : Antidocetic Christology in the Gospel of John. An investigation into the position of the fourth gospel in the Johannine school. Vandenhoeck & Ruprecht, Göttingen 1987, ISBN 3-525-53823-5 , p. 79
  25. ↑ Markus Vinzent: The resurrection of Christ in early Christianity. Herder Verlag, Freiburg 2014, p. 149, p. 219
  26. ^ Irenaeus: Adversus haereses. I 27.2)
  27. ↑ Tertullian: Adversus Marcionem III 10.2
  28. ↑ Tertullian: Adversus Marcionem IV 42.7
  29. ^ Tertullian: De carne Christi 5,2 f.9 [2]
  30. ^ Irenaeus: Adversus haereses. I 27.3)
  31. ↑ Tertullian Adversus Marcionem III 8.6 f .; V 7.4
  32. ↑ Tertullian: Adversus Marcionem IV 40.3
  33. ↑ Epiphanios of Salamis : Πανάριον. (or "Panarion") (Pan. XLII 3,3)
  34. ↑ Kai radio Schmidt: dietary laws. Material service July 2017 ( [3] on ezw-berlin.de)
  35. ↑ Ines Stahlmann: The tied up sex. Female chastity and asceticism in the western part of the Roman Empire . Akademie Verlag, Berlin 1997, p. 174 f.
  36. ↑ Adolf von Harnack: Marcion: The gospel of the foreign god. A monograph on the history of the foundation of the Catholic Church. 2nd, improved and increased edition. JC Hinrichs'sche Buchhandlung, Leipzig 1924, p. 148 f.
  37. ↑ Gerhard May, Katharina Greschat (ed.): Marcion and his church history effect / Marcion and His Impact on Church History. De Gruyter, Berlin / New York 2002, ISBN 3-11-017599-1 , pp. 213-216.
  38. ↑ Joseph B. Tyson : Marcion and Luke Acts: A Defining Struggle. University of South Carolina Press, 2006, ISBN 978-1-57003-650-7 , p. 37.
  39. Jump up ↑ Petrus Franciscus Maria Fontaine: Gnostic Dualism in Asia Minor During the First Centuries, AD II. Brill Academic Publishing, Leiden 1994, ISBN 978-90-50-63346-8 , p. 84.
  40. ↑ Enrico Norelli , Averil Cameron : Markion and the Biblical Canon / Christian Literature and Christian History. Hans-Lietzmann-Vorlesungen, De Gruyter, Berlin 2016, ISBN 978-3-11-037405-6 , p. 8, note 11.
  41. ↑ compare u. a. Christoph Markschies : Imperial Christian theology and its institutions: Prolegomena to a history of ancient Christian theology. Mohr Siebeck, Tübingen 2007, ISBN 978-3-16-149957-9 , p. 252
  42. ^ Matthias Klinghardt: The oldest gospel and the origin of the canonical gospels. Volume I: Investigation. Franke Verlag, Tübingen 2015, p. 29.
  43. ↑ Markus Vinzent: The resurrection of Christ in early Christianity. Herder Verlag, Freiburg 2014, pp. 138–139, pp. 142–143
  44. ↑ Markus Vinzent: The resurrection of Christ in early Christianity. Herder Verlag, Freiburg 2014, ISBN 978-3-451-31212-0 , p. 117.
  45. ↑ according to some sources as early as 135 AD
  46. ↑ Peter Lampe : The city-Roman Christians in the first two centuries. Studies on social history. Scientific studies on the New Testament, 2nd series; 18, 2nd edition. Mohr Siebeck, Tübingen 1989, p. 339.
  47. ↑ Kurt Rudolph: The Gnosis. Vandenhoeck & Ruprecht, Göttingen 1994, ISBN 3-8252-1577-6 , p. 339.
  48. ↑ Walther von Loewenich : The history of the church, I, antiquity and the Middle Ages. 4th edition. Siebenstern Verlag, Hamburg 1971, p. 44.
  49. ↑ Barbara Aland:  Marcion / Marcioniten (approx. 85-160) . In: Theologische Realenzyklopädie (TRE). Volume 22, de Gruyter, Berlin / New York 1992, ISBN 3-11-013463-2 , pp. 89-101 (here pp. 98 f.).
  50. ↑ Hildegard König : Article Marcion von Sinope. Siegmar Döpp , Wilhelm Geerlings (Ed.): Lexicon of ancient Christian literature. Herder, Freiburg im Breisgau 2002, ISBN 3-451-27776-X , pp. 483-485
  51. ↑ Eve-Marie Becker : Baptism at Marcion - a search for traces. In: David Hellholm u. a. (Ed.): Ablution, Inititian, and Baptism, Alte Antiquity, Early Judaism, and Early Christianity. Supplements to the Journal for New Testament Science and the News of the Older Church, Vol. 176 / II. Walter de Gruyter, Berlin / Boston 2011, pp. 871–894, here p. 888.
  52. ^ Rudolf Brändle : Johannes Chrysostomus: The ten gifts (τιμαί or δωρεαί) of baptism. In: David Hellholm u. a. (Ed.): Ablution, initiation, and baptism: late antiquity, early Judaism, and early Christianity = ablutions, initiation and baptism: Late antiquity, early Judaism and early Christianity. Supplements to the Journal for New Testament Science and the News of the Older Church, Vol. 176 / I. Walter de Gruyter, Berlin / Boston 2011, ISBN 978-3-11-024751-0 ; Pp. 1233–1252, here p. 1238 PDF; 244 KB, 20 pages accessed at edoc.unibas.ch
  53. ^ Adolf von Harnack : Marcion. The Gospel of the Stranger God. A monograph on the history of the foundation of the Catholic Church. New studies on Marcion. Wissenschaftliche Buchgesellschaft, Darmstadt 1985, reprint JC Hinrich'sche Buchhandlung, Leipzig 1924, ISBN 3-534-01837-0 , pp. 177-196
  54. ↑ Katharina Greschat : Apelles and Hermogenes: Two theological teachers of the second century. Brill, Leiden 1999, ISBN 978-9-0041-1549-1 , p. 123 ( [4] books.google.de)
  55. ^ Wolf-Dieter Hauschild , Volker Henning Drecoll : Textbook of Church and Dogma History. Volume 1. Old Church and Middle Ages. 5th, completely revised new edition. Gütersloher Verlagshaus, Gütersloh 2016, p. 147.
  56. ↑ Barbara Aland : Marcion and the Marcionites. In: Barbara Aland: What is Gnosis? Mohr Siebeck, Tübingen 2009, p. 335 f. First published in theological real encyclopedia. Volume 22, Walter de Gruyter Verlag, Berlin / New York 1992, pp. 89-101.
  57. ↑ Katharina Bracht : Hippolyt's script in Danielem: Communicative strategies of an early Christian commentary. Vol. 85, studies and texts on antiquity and Christianity, Mohr Siebeck, Tübingen 2014, ISBN 978-3-16-152034-1 , p. 134 ( [5] on books.google.de)
  58. ↑ Bernd Kollmann : New Testament compact . 1st edition. Kohlhammer, Stuttgart 2014, ISBN 3-17-021235-4 , pp. 16 .
  59. ↑ In Luke's part of the Gospel of Marcion nothing has been added; see Paul-Gerhard Klumbies : Marcion as interpreter of Paul and Luke. In: Markus Lang (Ed.): A new gender? Development of early Christian self-confidence. Volume 105 Novum Testamentum et Orbis Antiquus / Studies on the Environment of the New Testament, Vandenhoeck & Ruprecht, Göttingen 2013, ISBN 978-3-647-59364-7 , pp. 101–121. The main omissions found are as follows:
    • The entire first chapter of the well-known Gospel of Luke is missing: both the preface, in which it is expressly said that it is a revision, as well as the narrative of the birth of the Baptist, the Annunciation and the Magnificat (hymn of praise of Mary ( Lk 1.46 –55  EU )) and the Benedictus (hymn of praise of Zacharias ( Lk 1.68–79  EU )).
    • The entire second chapter is missing with the narration of the birth and childhood of Jesus ( Lk 1.26  EU , Lk 2.1  EU ).
    • The third chapter lacks the invitation to the Baptist's revolt and the genealogy of Jesus ( Lk 3.1  EU , Lk 4.13  EU , Lk 3.23  EU ).
    • Various sentences in the intermediate chapters, all relating to Israel and the Old Testament, are missing.
    • Almost the entire last chapter 24 ( Lk 24  EU ) and especially the account of the apparitions is missing.
  60. ↑ Tertullian : Adversus Marcionem. IV 5.4
  61. ↑ In his Adversus Marcionem , Tertullian spoke of the fact that Marcion had compiled the Gospel, and saw it as something new and unique to him.
  62. ↑ Markus Vinzent: The resurrection of Christ in early Christianity. Herder, Freiburg 2014, p. 137
  63. ^ Matthias Klinghardt: The oldest gospel and the origin of the canonical gospels. Investigation - reconstruction - translation - variants. 2 volumes. Francke, Tübingen 2015, ISBN 978-3-7720-8549-9 , pp. 24-25, 29 f., 351 f.
  64. ^ Matthias Klinghardt: The oldest gospel and the origin of the canonical gospels. Investigation - reconstruction - translation - variants. 2 volumes. Francke, Tübingen 2015, ISBN 978-3-7720-8549-9 , pp. 24-25, 29 f., 351 f.
  65. ↑ Markus Vinzent: The resurrection of Christ in early Christianity. Herder, Freiburg 2014, p. 137
  66. ↑ Ulrich Schmid : Marcion and his Apostolos: Reconstruction and historical classification of the Marcionite edition of St. Paul. Work on New Testament Text Research, Volume 25, De Gruyter, Berlin 1995; ISBN 978-3-11-014695-0 , pp. 243-245.
  67. ^ Matthias Klinghardt: The oldest gospel and the origin of the canonical gospels. Investigation - reconstruction - translation - variants. 2 volumes. Francke, Tübingen 2015, p. 22.
  68. ↑ Ulrich Schmid : Marcion and his Apostolos: Reconstruction and historical classification of the Marcionite edition of St. Paul. Vol. 25 papers on New Testament text research, Walter de Gruyter, Berlin 2012, ISBN 978-3-11-088934-5 , p. 261 f.
  69. ↑ to ancient Greek αἱρέομαι haireomai "I choose"; αἵρεσις haíresis "choice", "view", "school"
  70. ↑ Adolf von Harnack : Marcion: The gospel of the foreign god. A monograph on the history of the foundation of the Catholic Church. http: //vorlage_digitalisat.test/1%3D~GB%3D~IA%3DAdolfHarnack.MarcionDasEvangeliumVomFremdenGott~MDZ%3D%0A~SZ%3Dn4~ double-sided%3D~LT%3D%27%27Marcion%3Av%20Das%% 20of% 20Strangers% 20God.% 20A% 20Monograph% 20for% 20History% 20der% 20Fundament% 20der% 20Catholic% 20Church.% 27% 27 ~ PUR% 3D2nd, improved and increased edition. JC Hinrichs'sche Buchhandlung, Leipzig 1924.
  71. ↑ Hans von Campenhausen : The emergence of the Christian Bible. Mohr, Tübingen 1968; Reprinted in 2003.
  72. ↑ Ulrike Margarethe Salome Röhl: The Paulus student Markion. A critical examination of 2nd century anti-Judaism. Volume 8, Scientific articles from Tectum Verlag, Tectum, Marburg 2014, ISBN 978-3-8288-3344-9 , p. 416.
  73. ↑ Hans Jonas : Gnosis: The message of the strange god. Verlag der Weltreligionen, Insel, Frankfurt am Main / Leipzig 2008 (2nd edition 2018), originally in English 1958, ISBN 978-3-458-72008-9 , pp. 181–182.
  74. ^ Karl Suso Frank : Textbook of the history of the old church. Ferdinand Schöningh, Würzburg 2002, ISBN 978-3-506-72601-8 , p. 155.
  75. ↑ Kurt Rudolph : The Gnosis . Vandenhoeck & Ruprecht, Göttingen 1994, ISBN 3-8252-1577-6 , p. 337.
  76. ↑ Hermann Detering : The fake Paul. Early Christianity in the twilight. Patmos, Düsseldorf 1995, ISBN 978-3-491-77969-3 , pp. 139 f
  77. ^ Theodore Cressy Skeat : The Oldest Manuscript of the Four Gospels? New Testament Studies 43 (1997), pp. 1-43.
  78. ↑ Ulrich Schmid : Marcions Gospel and the New Testament Gospels. Questions about the history and canonization of the Gospel tradition. In: Gerhard May , Katharina Greschat (Hrsg.): Marcion and his church-historical impact / Marcion and His Impact on Church History: Lectures of the international specialist conference on Marcion, held from 15.-18. August 2001 in Mainz. Texts and studies on the history of early Christian literature, volume 150. Walter de Gruyter, Berlin 2013, ISBN 978-3-11-090559-5 , pp. 67-77 ( books.google.de text excerpt).
  79. ^ Theodore Cressy Skeat: The Oldest Manuscript of the Four Gospels? New Testament Studies 43 (1997), p. 15.
  80. ↑ Eduard Lohse : From the one gospel to the four gospels. To the beginnings of early Christian literature. Presented by Eduard Lohse at the meeting on January 7, 2011. In: Werner Lehfeldt (Hrsg.): Studies on History, Theology and History of Science, Volume 18, Treatises of the Academy of Sciences in Göttingen. Walter de Gruyter, Berlin 2012, pp. 55–76, here p. 73 ( PDF; 429 kB, 24 pages on rep.adw-goe.de).
  81. ↑ Jason BeDuhn : The Myth of Marcion as Redactor: The Evidence of “Marcion's” Gospel. Against an Assumed Marcionite Redaction. Annali di Storia dell'Esegesi (ASE) 29/1 (2012) 21-48 PDF; 324 kB, pages 28
  82. ↑ Jason BeDuhn: The First New Testament: Marcion's Scriptural Canon. Polebridge Press, Salem (Oregon) 2013, ISBN 978-1-59815-131-2
  83. ↑ Jason David BeDuhn: The First New Testament: Marcion's Scriptural Canon. Polebridge Press, Salem (Oregon) 2013, ISBN 978-1-59815-131-2 , p. 83.
  84. ↑ Jason BeDuhn: The First New Testament: Marcion's Scriptural Canon. Polebridge Press, Salem (Oregon) 2013, ISBN 978-1-59815-131-2 , pp. 86-92.
  85. ^ Judith Margaret Lieu : Marcion and the Making of a Heretic: God and Scripture in the Second Century. Cambridge University Press, Cambridge 2015, ISBN 978-1-108-43404-1 , ( gnosis.study PDF; 2.9 MB), 520 pages.
  86. ^ Judith M. Lieu: Marcion and the Making of a Heretic: God and Scripture in the Second Century. Cambridge University Press, Cambridge 2015, ISBN 978-1-108-43404-1 , pp. 209 f.
  87. ^ Dieter T. Roth : The Text of Marcion's Gospel. New Testament Tools, Studies and Documents 49, Brill, Leiden 2015, ISBN 978-90-04-24520-4 .
  88. ^ Matthias Klinghardt: The oldest gospel and the origin of the canonical gospels. Volume I: Investigation. Tübingen 2015.
  89. ↑ Berthold Seewald: Oldest Gospel reconstructed from the heretic Bible. In: Die Welt , July 21, 2015, accessed on January 28, 2019.
  90. ↑ Ernst Schmitt: Markion Separator of the Law and the Gospel. Attempting a new hermeneutics of the New Testament. BoD-Verlag, Norderstedt 2019. This article from October 2019 offers an introduction to the complex ancient way of thinking: ( PDF; 1.6 MB, 28 pages ).
  91. ^ Matthias Klinghardt: The oldest gospel and the origin of the canonical gospels. Investigation - reconstruction - translation - variants. 2 volumes. Francke Verlag, Tübingen 2015, p. 191.
  92. ^ Ulrich Schmid: Marcion and his Apostolos. Reconstruction and historical classification of the Marcionite edition of St. Paul. Work on New Testament Text Research Volume 25, De Gruyter, Berlin 1995, ISBN 978-3-11-088934-5 , p. 6.
  93. ^ Matthias Klinghardt: The oldest gospel and the origin of the canonical gospels. Investigation - reconstruction - translation - variants. 2 volumes. Francke, Tübingen 2015, ISBN 978-3-7720-8549-9 , pp. 41-55.
  94. ^ For example, Irenaeus of Lyon , Isidore of Pelusium , Justin the Martyr , Ephrem the Syrian , Filastrius of Brescia , Rufinus of Aquileia and Origen .
  95. ^ Matthias Klinghardt: The oldest gospel and the origin of the canonical gospels. Investigation - reconstruction - translation - variants. 2 volumes. Francke, Tübingen 2015, ISBN 978-3-7720-8549-9 , p. 55.
  96. ^ Dieter T. Roth: The Text of Marcion's Gospel. New Testament Tools, Studies and Documents, Volume 49, Brill, Leiden / Boston 2015.
  97. ^ Matthias Klinghardt: The oldest gospel and the origin of the canonical gospels. Investigation - reconstruction - translation - variants. 2 volumes. Francke, Tübingen 2015, ISBN 978-3-7720-8549-9 .
  98. ^ Daniel Dalke: Comparison of the reconstructions of the Mcn by Roth and Klinghardt - results. Posted June 11, 2018 on Eastern Non-Interpolations. Digital Humanities and New Testament in Saxony enipolatio.hypotheses.org
  99. ↑ Mogens Müller, Heike Omerzu: Gospel Interpretation and the Q-Hypothesis. Bloomsbury Publishing, London / New York / Sydney / Delhi 2018, ISBN 978-0-567-67004-5 .
  100. ^ Matthias Klinghardt: The oldest gospel and the origin of the canonical gospels. Investigation - reconstruction - translation - variants. 2 volumes. Francke, Tübingen 2015, ISBN 978-3-7720-8549-9 , pp. 191, 183.
  101. ↑ David Trobisch : The final editing of the New Testament: an investigation into the origin of the Christian Bible. Universitäts-Verlag, Freiburg, Switzerland; Vandenhoeck & Ruprecht, Göttingen 1996, zugl .: Heidelberg, Univ., Habil.-Schr., 1994, ISBN 3-525-53933-9 (Vandenhoeck & Ruprecht), ISBN 3-7278-1075-0 (Univ.-Verl .) (= Novum testamentum et orbis antiquus 31).
  102. ↑ Jan Heilmann, Matthias Klinghardt (Ed.): The New Testament and its text in the 2nd century. (TANZ 61), Narr Francke Attempto, Tübingen 2018, p. 9.
  103. ↑ Ulrich Schmid: Marcion and his Apostolos: Reconstruction and historical classification of the Marcionite edition of St. Paul. Work on New Testament Text Research, Volume 25, De Gruyter, Berlin 1995, p. 1.
  104. ^ Adolf von Harnack : Marcion. The Gospel of the Stranger God. A monograph on the history of the foundation of the Catholic Church. New studies on Marcion. Wissenschaftliche Buchgesellschaft, Darmstadt 1985, reprint JC Hinrich'sche Buchhandlung, Leipzig 1924, ISBN 3-534-01837-0 , pp. 256-313
  105. ^ Adolf von Harnack : Marcion. The Gospel of the Stranger God. A monograph on the history of the foundation of the Catholic Church. New studies on Marcion. Wissenschaftliche Buchgesellschaft, Darmstadt 1985, reprint JC Hinrich'sche Buchhandlung, Leipzig 1924, ISBN 3-534-01837-0 , pp. 40-176
  106. ↑ Ulrich Schmid: Marcion and his Apostolos: Reconstruction and historical classification of the Marcionite edition of St. Paul. Work on New Testament Text Research, Volume 25, De Gruyter, Berlin 1995, pp. 243–245.
  107. ^ Matthias Klinghardt: The oldest gospel and the origin of the canonical gospels. Investigation - reconstruction - translation - variants. 2 volumes. Francke, Tübingen 2015, p. 22.
  108. ↑ Ἀδαμάντιος was an unknown author and likely contemporary of Methodios of Olympos
  109. ^ Matthias Klinghardt: The oldest gospel and the origin of the canonical gospels: Volume I investigation. Francke Verlag, Tübingen 2015, p. 50 f.
  110. ↑ incorrectly the Origen attributed
  111. ^ Ulrich Schmid : Marcion and his Apostolos. Reconstruction and historical classification of the Marcionite edition of St. Paul. Work on New Testament Text Research, Volume 25. Walter de Gruyter, Berlin / New York 1995, p. 150 f.
  112. ↑ Markus Vinzent: The resurrection of Christ in early Christianity. Herder Verlag, Freiburg 2014, p. 131 f., P. 280 f.
  113. ↑ Ρόδων was a pupil of Tatian , handed down only by Eusebius of Caesarea : Church history (Historia Ecclesiastica) , fifth book, 13th chapter. '
  114. ↑ Otto Bardenhewer : History of the early church literature. Volume One: From the End of the Apostolic Age to the End of the Second Century. Herdersche Verlagbuchhandlung, Freiburg i. Br. 1913, 2nd, revised edition. P. 392.
  115. ↑ Eus. HE V 13.1: "Rhodon, who came from Asia Minor, became a pupil of Tatian in Rome, as he himself reports , whom we met in earlier sections, and wrote various writings (...)"
personal data
SURNAME Marcion
ALTERNATIVE NAMES Marcion, Μαρκίων
BRIEF DESCRIPTION Christian theologian
DATE OF BIRTH at 85
PLACE OF BIRTH Sinope
DATE OF DEATH around 160