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Journal articles on the topic 'Marcion'

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Published: 4 June 2021

Last updated: 15 June 2025

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1

Roth, Dieter T. "Transfiguring the Transfiguration: Reading Luke 9:35 Adversus Marcionem." Catholic Biblical Quarterly 85, no. 4 (2023): 722–36. http://dx.doi.org/10.1353/cbq.2023.a908821.

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Abstract: In this article, I consider the surprising and striking ways in which the final words of the Lucan transfiguration account, "This is my Son, my Chosen One; listen to him" (Luke 9:35), have been read along the same lines as the interpretation of the famous, second-century, anti-Jewish "arch-heretic" Marcion. Drawing on Tertullian's well-known work against Marcion, I discuss key aspects of this "heretic's" interpretation, along with the manner in which Tertullian, among others, actually reads a significant element in the verse cum Marcione rather than adversus Marcionem . I contend that following Marcion at this point does not do justice to the presentation of the Lucan Jesus in its Second Temple context, nor to the Gospel according to Luke itself. I conclude that, when reading the conclusion of the Lucan transfiguration account, one should read adversus Marcionem and leave this "Marcionite" reading behind.

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2

Meijering, E. P., Tertullien, and Rene Braun. "Contre Marcion." Vigiliae Christianae 46, no. 3 (1992): 299. http://dx.doi.org/10.2307/1584232.

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3

Asim, Duran. "Marcion as an Ancient Forerunner of Modern Biblical Criticism: An Evaluation in the Context of Post-Harnackian Studies Abstract." Eskiyeni 41 (September 20, 2020): 461–89. https://doi.org/10.5281/zenodo.4054971.

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Modern researches, contrary to traditional beliefs, has shown that early period heretics had greater direct and indirect effects on the canonization of Christian scriptures and in the process of the separation of Christianity from Judaism. In this context, many studies that deal with the first three centuries of history of Christianity have brought to light historical figures that were somewhat ignored by the dominant Christian tradition. Also, these studies opened up for discussion some traditional theological assumptions about the place of these heretics in the formation of the Christian belief. Undoubtedly, Marcion (d. 160/161/165) has a special place among the names discussed in these studies. Because he was a person of influential active participants in the institutionalization process of early Christianity. He was also one of the first figures to form his holy canon by taking the initiative in a conscious theological stance. So, most scholars who dealing with the history of Christianity almost agree that Marcion was the first to collect an authoritative canon by set certain selections from the texts already known and accepted by a large part of the Messianic movement in the 2nd century AD. Thus, he was able to somewhat create a belief that was shaped around his own theology and had a permanent effect on her followers. Nevertheless, traditional Christianity has an interesting silence about Marcion’s precursor role in the formation of the Christian canon. Therefore, there is substantially silence about the methodology which he used in his search for the historical life of Jesus and Paul and in his critical studies of the scriptures. For example, Church fathers who were interested in the edition of the scriptures mostly ignored Marcion's influence in the canonization of the New Testament and did not prefer to cite him because he was a heretic. So, his place as a biblical critic has been abandoned to conscious silence by the Church for centuries. Undoubtedly, it was Adolf von Harnack (d. 1930) who pointed out the most important heretic of the second century as a biblical critic by removing him from a long silence for centuries. In the first quarter of the 20th century, Harnack’s success was to both write the monography of Marcion and (to put it in S. Moll’s words) was to convert this most important heretic of the 2nd century to a hero. Harnack, in his monography (Marcion: Das Evangelium vom fremden Gott) first published in German in 1921, not only demonstrated Marcion’s direct or indirect influence on the Christian canonical tradition but also determined the direction of critical studies and discussions in the following years. For this reason, studies on Marcion may be largely divided into two main fields so-called pre-Harnack and post-Harnack. This paper is about Marcion’s place as an ancient forerunner of modern biblical criticism in the context of post-Harnackian studies. In this context, our research aims to reveal possible aspects of the relationship between Marcion’s critical method and the basic features of modern Biblical studies. We do not address some issues that are important about Marcion and his gnostic theology because of exceeding the scope of this article. But in this paper, we discuss various aspects of the theological and methodological background of Marcion’s Old Testament criticism. Also, we try to explore how Marcion organized his New Testament canon and how it related to her Old Testament criticism. From this aspect, the study aims to show the influence of Marcion on modern critical studies in the context of post-Harnackian discusses. We also aim to contribute to the newly developing literature about Marcion in the Turkish-speaking world and to draw attention to his biblical theology in the academic field. This article consists of four-part. In first part, we tried to show how Harnack made Marcion a forerunner of modern biblical criticism and biblical theology. In this context, we have drawn attention to some features of Marcion’s biblical theology and textual criticism. And we discussed the main features of his theology which is centred on faith and salvation and we referred to some common grounds between Marcion's theology and modern biblical theology. In the second part, the philosophical and theological background of Marcion's criticism of the scriptures is tried to be shown. Accordingly, we discussed Marcion's dualistic faith in god. We emphasized the connection between his dualistic faith of god and his understanding of scripture. As various researchers realized before, Marcion used the distinction between the just god (the god of the Jews), namely Demiurge, and the good God as the basis for the distinction between the Old Testament and the New Testament. In the third part of the paper, Marcion’s Old Testament criticism is treated. We tried to show that she approached the Old Testament as a manifestation of the Jewish god. So we argued that Marcion did not approach the Old Testament books as a problem of the source. Because he was not concerned with whether the authenticity of the Old Testament books. His main purpose was to separate Christianity from Jewish origins. Perhaps this was the important feature that distinguished him from modern biblical critics. Also, in this part, we gave some concrete examples of Marcion's Old Testament criticism. In the final part, Marcion New Testament canon was addressed in the context of post-Harnack discussions. For this, firstly, we gave some essential pieces of information about <em>Evangelion</em> and <em>Apostolikon</em> which attributed to him. So, we tried to show that Marcion believed in the existence of an authentic Gospel. Secondly, we dealt with the connection of Marcion's canon with Luke. We discussed the connection of Marcion’s New Testament canon with the Gospel of Luke especially in the context of the views of post-Harnackian researchers such as E. C. Blackman, J. Knox, U. Schmidt, G. Quisbel, M. Vinzent, S. Moll, D. Roth, J. Lieu, J. BeDuhn.

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4

Vinzent, Markus. "Marcion the Jew." Judaïsme Ancien - Ancient Judaism 1 (January 2013): 159–201. http://dx.doi.org/10.1484/j.jaaj.1.103527.

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5

Foster, Paul. "Marcion Without Harnack." Expository Times 121, no. 11 (2010): 554–56. http://dx.doi.org/10.1177/0014524610373324.

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6

Le Roux, J. H. "Von Harnack, Marcion en die Ou Testament." Verbum et Ecclesia 24, no. 1 (2003): 124–36. http://dx.doi.org/10.4102/ve.v24i1.317.

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This article focusses on Adolf Von Harnack’s profound study of Marcion, a theologian of the second century. He was amongst other things fascinated by Marcion’s view of the Old Testament. Marcion rejected the Old Testament because it depicted the creator-god as a mean figure who humiliated human beings. Jesus was in no way related to this god. He came from the good God who is described in the New Testament. Marcion compiled his own Bible which had no Old Testa-ment and only a few books from the New Testament which he purged from all Jewish or Old Testament influence. According to Marcion the newness of the Christ event made the Old Testament superflous.

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7

KLINGHARDT, MATTHIAS. "Markion vs. Lukas: Plädoyer für die Wiederaufnahme eines alten Falles." New Testament Studies 52, no. 4 (2006): 484–513. http://dx.doi.org/10.1017/s0028688506000270.

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For the last 150 years the Gospel of Marcion has been considered to be an abbreviated edition of the canonical Luke. This article renews the reverse hypothesis of Marcion's priority to Luke, Luke therefore being a revised and enlarged edition of Marcion. The arguments include a critique of the traditional view, based primarily on its failure to verify Marcion's alleged editorial concept on the basis of his text, and to solve the problem what Marcion would have done with Acts. On the other hand, the beginning of Luke (esp. 1.1–4; 4.16–30) suggests that the differences between both editions are best understood as Lukan additions to Marcion rather than Marcionite abbreviations of Luke. This Lukan, anti-Marcionite revision is very close to the Four-Gospel-collection and first created the unity of Luke–Acts.

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8

McCurdy, Harold. "Marcion (Second Century A.D.)." Theology Today 52, no. 4 (1996): 512–13. http://dx.doi.org/10.1177/004057369605200410.

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9

Lieu, Samuel N. C. "Book Reviews : Harnack's Marcion." Expository Times 103, no. 11 (1992): 347. http://dx.doi.org/10.1177/001452469210301118.

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10

Frend, W. H. C. "Review: Marcion und seine kirchengeschichtliche Wirkung/Marcion and his Impact on Church History." Journal of Theological Studies 55, no. 1 (2004): 328–31. http://dx.doi.org/10.1093/jts/55.1.328.

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11

Mills, Ian N. "Marcion as Textual Critic? Heresiological Rhetoric and the Conventions of Roman Scholarship." Journal of Early Christian Studies 33, no. 1 (2025): 27–53. https://doi.org/10.1353/earl.2025.a954622.

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Abstract: This article reassesses the characterization of Marcion as an ancient philologist in light of Hellenistic and Roman scholarship. Textual criticism, as it was known to Marcion and his critics, was characteristically conservative. The Alexandrian grammarians developed increasingly elaborate methods for recording text critical judgements without altering the received text. Roman scholars imitated Alexandrian methods and maintained the ethic of conservatism in their own editions, commentaries, and treatises. In all these respects, Hellenistic Jews and Christians were unexceptional. In light of this picture of ancient scholarship, we need to reconsider Tertullian and Origen’s descriptions of Marcion as an emendator /διορθωτής. Marcion’s opponents, I argue, describe him as a philologist not because Marcion’s behavior resembles that of second and third-century textual scholarship, but because it does not. It was Marcion’s perceived violation of widespread scholarly norms that motivated Marcion’s opponents to describe him as a failed or fraudulent corrector of scripture. The modern reimagination of Marcion as a second century philologist is, therefore, an unwitting capitulation to an ancient heresiological polemic. Alternative interpretations of Marcion’s behavior are attested in second and third-century authors. In particular, Irenaeus and Tertullian are anxious that Marcion not be perceived as an evangelist—the author of a new gospel. Other second and third-century gospels, I argue, offer a more plausible set of analogies for understanding the origin of Marcion’s distinctive version of the third gospel.

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12

Foster, Paul. "Marcion and the Canonical Gospels." Expository Times 132, no. 9 (2021): 416–17. http://dx.doi.org/10.1177/00145246211017544.

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13

Nielsen, Charlle M. "Polycarp and Marcion: A Note." Theological Studies 47, no. 2 (1986): 297–99. http://dx.doi.org/10.1177/004056398604700206.

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14

Roth, Dieter T. "Book Review: The ‘Heretic’ Marcion." Expository Times 127, no. 8 (2016): 410–11. http://dx.doi.org/10.1177/0014524616632962g.

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15

Fewster, Gregory. "Authors and Their Caretakers." Early Christianity 16, no. 1 (2025): 42–64. https://doi.org/10.1628/ec-2025-0005.

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Tertullian of Carthage routinely depicts Marcion as a bad editor, who both removed passages from the apostolic writings to support his heretical teachings and failed to completely purge the writings of orthodox theology. But as recent scholarship challenges this classic heresiological picture of Marcion, new questions emerge concerning the logic of Tertullians depiction. This article addresses these questions by situating Tertullians philologically oriented heresiology within the antiquarian discourse of the Second Sophistic, showing how Roman intellectuals evaluated the credibility of editors on the basis of their social position. Placing Tertullians evaluation of Marcion as an editor within Roman antiquarian discourse not only contributes to our understanding of Tertullians heresiological argumentation, it helps to fill out our picture of the function of attribution – both authorial and editorial – within Roman antiquarian discourse more broadly.

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16

Wilhite, David E. "Was Marcion a Docetist? The Body of Evidence vs. Tertullian’s Argument." Vigiliae Christianae 71, no. 1 (2017): 1–36. http://dx.doi.org/10.1163/15700720-12341272.

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There is no credible evidence that Marcion was a docetist. Marcion’s alleged belief that Christ was a phantasm is found in accusations made by Tertullian, but these accusations are a form of reductio ad absurdum and not firsthand information on Marcion’s Christology. There are in fact remnants of data in Tertullian’s Adversus Marcionem, which point to Marcion’s teaching about the material flesh of Christ, a flesh that suffers and dies on the cross. Tertullian dismisses these artifacts as proof that Marcion was foolishly inconsistent: he taught docetism, but still accepted Christ’s suffering and death. Scholars should no longer accept Tertullian’s caricature uncritically, especially in light of the overwhelming amount of other second and third century sources that are unanimously silent about any docetic thinking in Marcion. Moreover, much of the confusion in modern scholarship is shown to derive from Adolf von Harnack’s equivocating explanations about Marcion’s alleged docetism.

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17

Wingert, Grzegorz. "Rola Marcjona w procesie kształtowania się Ewangelii kanonicznych. Polemika z poglądami Marcusa Vinzenta." Wrocławski Przegląd Teologiczny 29, no. 1 (2021): 95–107. http://dx.doi.org/10.52097/wpt.3471.

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Artykuł stanowi polemikę z poglądami Markusa Vinzenta zaprezentowanymi w publikacji Marcion and the Dating of the Synoptic Gospels. Badacz ten stawiał sobie za cel zbadanie zależności ewangelii synoptycznych od tekstu, którym posługiwał się Marcjon, a w konsekwencji postawił tezę, iż wszystkie ewangelie kanoniczne pozostają pod bezpośrednim wpływem Marcjona jako twórcy gatunku literackiego ewangelii. W opinii autora niniejszej polemiki samo podjęcie wątku zależności między wspomnianymi tekstami jest istotnym przedsięwzięciem, niemniej zaproponowane przez Vinzenta wyniki, jak również sama metodologia badań, budzą znaczne wątpliwości, które nie pozwalają przychylić się do proponowanej w omawianej książce tezy. Autor wskazuje na niezbędną konieczność zbadania niniejszego problemu przy wykorzystaniu analiz leksykalnych i narratologicznych, sugerując przy tym, że mogą one już na obecnym etapie wskazywać na zasadność któregoś z wariantów hipotezy wielu źródeł.

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18

Norelli, Enrico. "Marcion et les disciples de Jésus." Apocrypha 19 (January 2008): 9–42. http://dx.doi.org/10.1484/j.apocr.3.1.

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19

Winterbottom, M. "Review: Tertullien: Contre Marcion. Book 4." Journal of Theological Studies 53, no. 1 (2002): 328–30. http://dx.doi.org/10.1093/jts/53.1.328.

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20

Foster, Paul. "Book Review: Marcion, Mani and Augustine." Expository Times 122, no. 3 (2010): 154. http://dx.doi.org/10.1177/00145246101220030612.

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21

Tomson, Peter J. "Harnack, Marcion ‐ das Evangelium vom fremden Gott." NTT Journal for Theology and the Study of Religion 67, no. 1 (2013): 57–65. http://dx.doi.org/10.5117/ntt2013.67.057.toms.

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As a student, Adolf [von] Harnack wrote a prize-winning thesis on Marcion, the influential preacher condemned by the church in Rome as a heretic in 144 CE. Basically a collection of sources and never printed, the work kept occupying Harnack until he finally published it half a century later, in 1920. It had become a monograph which not only offered a reconstruction of Marcion’s life and work, based on exhaustive source study, but also an interpretation of his importance. Harnack, having become one of the most important historians of Church and doctrine, brilliantly situated Marcion in a crucial phase of the history of the early Church. Joining in with the anti-Semitic spirit of the age, he also propagated Marcion’s radical rejection of the Old Testament as a recipe for healing twentieth-century Christianity.

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22

Baudoin, Anne-Catherine. "À propos de trois ouvrages sur Marcion." Apocrypha 27 (January 2016): 199–212. http://dx.doi.org/10.1484/j.apocra.5.112695.

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23

Lieu, J. M. "The Arch-Heretic Marcion. By SEVASTIAN MOLL." Journal of Theological Studies 64, no. 1 (2013): 247–50. http://dx.doi.org/10.1093/jts/fls158.

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24

Holmes, Michael W. "The Arch-Heretic Marcion - By Sebastian Moll." Religious Studies Review 37, no. 2 (2011): 139. http://dx.doi.org/10.1111/j.1748-0922.2011.01514_8.x.

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25

Nineham, Dennis. "Book Review: Marcion, Muhammad and the Mahatma." Theology 101, no. 799 (1998): 56–57. http://dx.doi.org/10.1177/0040571x9810100126.

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26

BeDuhn, Jason. "The Arch-Heretic Marcion (review)." Journal of Early Christian Studies 20, no. 2 (2012): 337–39. http://dx.doi.org/10.1353/earl.2012.0015.

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27

Holmes, Michael. "Recovering a "Lost" Author: Marcion of Smyrna." Horizons in Biblical Theology 31, no. 2 (2009): 111–22. http://dx.doi.org/10.1163/019590809x12553238843023.

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AbstractThe Martyrdom of Polycarp, traditionally treated as an anonymous document, is not: it was composed by Marcion of Smyrna. A writer of no small ability, he argues for a particular view of martyrdom on the basis of a sophisticated interpretation of the gospel narrative; portrays Polycarp as the embodiment of both Christian and Greco-Roman virtues and values; and subverts Roman claims to power even as he affirms Christian claims of divine sovereignty. His accomplishments earn him a spot on the roster of second century Christian authors.

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28

Foster, Paul. "Marcion: His Life, Works, Beliefs, and Impact." Expository Times 121, no. 6 (2010): 269–80. http://dx.doi.org/10.1177/0014524609357509.

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29

Nam, Samuel Byungdoo. "A Quest for Understanding Marcion and His Thought." 韓國敎會史學會誌 58 (May 1, 2021): 1–49. http://dx.doi.org/10.22254/kchs.2021.58.01.

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30

BUNDY, D. "Marcion and the Marcionites in Early Syriac Apologetics." Le Muséon 101, no. 1 (1988): 21–32. http://dx.doi.org/10.2143/mus.101.1.2011414.

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31

Johnson, Luke Timothy. "Marcion and Luke-Acts: A Defining Struggle (review)." Journal of Early Christian Studies 16, no. 1 (2008): 104–6. http://dx.doi.org/10.1353/earl.2008.0006.

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32

Quispel, Gilles. "Marcion and the Text of the New Testament." Vigiliae Christianae 52, no. 4 (1998): 349–60. http://dx.doi.org/10.1163/157007298x00227.

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AbstractTwo recent publications drew my attention to a topic upon which I published many years ago, namely, the New Testament text known to Marcion. It is quite remarkable that no comprehensive study of this topic has ever been published. Within the scope of this article, we can do no more than to offer some brief remarks and underscore some points which might otherwise remain unnoticed.

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33

MOLL, SEBASTIAN. "The Minimised Heretic." Journal of Ecclesiastical History 67, no. 4 (2016): 834–41. http://dx.doi.org/10.1017/s0022046915003358.

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In the last five years, more monographs about Marcion have been published than during the hundred years before. What is it about this man that make scholars worldwide feel the need to interact with him so intensively? And why now, of all times?

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34

Walters, Patricia. "Luke 9:57–62: Ὁδός to Marcion’s God?" Zeitschrift für Antikes Christentum / Journal of Ancient Christianity 27, № 3 (2023): 371–90. http://dx.doi.org/10.1515/zac-2023-0023.

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Abstract The first few centuries of the Common Era saw great theological fluidity in emerging Christian doctrine. A figure looming large in many early controversies is Marcion of Pontus. Not considered truly gnostic by modern scholars, Marcion fueled the ire of early Church Fathers—Justin Martyr, Irenaeus, Tertullian, and others—by spreading his apparently biblically-based, ditheistic theology of a superior Unknown Good God and an inferior Just Creator God. Additionally, Marcion’s gospel, generally considered a version of canonical Luke, witnesses the three Jesus sayings in Luke 9:57–62 (cf. Tertullian, Adversus Marcionem 4,23,9–11; Clement of Alexandria, Stromata 3,4,25). This article examines these sayings—in light of both ancient and modern commentary—as representing a collective theological way or ὁδός to ideate Marcion’s Unknown Good God. Today Marcion’s voice is faint, but in ancient Christianity it was exceedingly strong. This article attempts to find a hint of its former strength.

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35

Feller, Yaniv. "From Aher to Marcion: Martin Buber's Understanding of Gnosis." Jewish Studies Quarterly 20, no. 4 (2013): 374. http://dx.doi.org/10.1628/094457013x13814862384397.

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Trites, Allison A. "Book Review: Marcion: The Gospel of the Alien God." Review & Expositor 88, no. 4 (1991): 466–67. http://dx.doi.org/10.1177/003463739108800427.

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Boamah, Kwaku. "The Making of a Canon: Impact of the Old Testament Scriptures in the Christian Canon Development." International Letters of Social and Humanistic Sciences 80 (January 2018): 7–21. http://dx.doi.org/10.18052/www.scipress.com/ilshs.80.7.

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The formation of the Christian canon was not a one day venture. Some scholars maintain it spanned from the first up to about the fourth centuries. This paper has three main parts: the first draws a linear process of canon generation, beginning from text to scripture and possibly becoming canonical. The second focuses on the creation of the Christian canon by exploring the stages and the implications of naming the canon as `Testaments`. At the heart of the study is a consideration of the use and inclusion or exclusion of the Jewish scripture by Christians as discussed by a heretic (Marcion) and three Anti-heretics (Justin Martyr, Irenaeus and Tertullian) in the 2nd and/or 3rd centuries of the Roman Empire. The third part takes an example of a modern church (Church of Christ) whose reception to the Old Testament is one of skepticism. Furthermore, the level of usage of the Old Testament by the Church of Christ is key for the thesis of this paper. It is, therefore, important to assess a possible relationship between Marcion and the Church of Christ. Historical, theological and an interview are employed to explore these developments. The paper concludes that by the naming of the Christian canon and inclusion of the Jewish scriptures, the Christian identity can be described as Judeo-Christian. This description has impacted Christian formation and development a great deal from antiquity to the modern era. Marcion and his followers did not take this lightly in the first four centuries of the Christian history. On the other hand, in the nineteenth century the Church of Christ seemingly follows this example in antiquity on including the Old Testament as part of the Christian canon.

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38

Krauter, Stefan. "Markus Vinzent, Marcion and the Dating of the Synoptic Gospels." Early Christianity 6, no. 2 (2015): 247. http://dx.doi.org/10.1628/186870315x14322114813579.

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39

Carleton Paget, James. "Marcion and the Resurrection: Some Thoughts on a Recent Book." Journal for the Study of the New Testament 35, no. 1 (2012): 74–102. http://dx.doi.org/10.1177/0142064x12453666.

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40

Monier, Mina. "Justin against Marcion: Defining the Christian Philosophy. By Andrew Hayes." Journal of Theological Studies 69, no. 2 (2018): 815–17. http://dx.doi.org/10.1093/jts/fly045.

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Guignard, Christophe. "Marcion et les Évangiles canoniques. À propos d'un livre récent." Études théologiques et religieuses 88, no. 3 (2013): 347. http://dx.doi.org/10.3917/etr.0883.0347.

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42

Moll, Sebastian. "Marcion: A New Perspective on his Life, Theology, and Impact." Expository Times 121, no. 6 (2010): 281–86. http://dx.doi.org/10.1177/0014524609357510.

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43

van den BERG, JAN. "English Deism and Germany: The Thomas Morgan controversy." Journal of Ecclesiastical History 59, no. 1 (2008): 48–61. http://dx.doi.org/10.1017/s0022046907002278.

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The work of the English Deist Thomas Morgan (d. 1743), a Marcion in his time, received much negative criticism in England and abroad, especially in Germany. His views aroused comments in books, dissertations and journals. Only in the first half of the twentieth century was he to be praised by theologians such as Adolf von Harnack and Emanuel Hirsch, who likewise disparaged the Old Testament.

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44

Toom, Tarmo. "Marcion and Luke-Acts: A Defining Struggle - By Joseph B. Tyson." Reviews in Religion & Theology 15, no. 1 (2007): 20–23. http://dx.doi.org/10.1111/j.1467-9418.2007.00367_9.x.

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45

Madigan, Patrick. "Marcion and Luke-Acts: a Defining Struggle. By Joseph B. Tyson." Heythrop Journal 49, no. 2 (2008): 311–12. http://dx.doi.org/10.1111/j.1468-2265.2008.00376_3.x.

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46

Madigan, Patrick. "Marcion and Luke-Acts: a Defining Struggle. By Joseph B. Tyson." Heythrop Journal 50, no. 6 (2009): 1032–33. http://dx.doi.org/10.1111/j.1468-2265.2009.00523_31.x.

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Skinner, Matthew L. "Marcion and Luke–Acts: A Defining Struggle – By Joseph B. Tyson." Religious Studies Review 33, no. 3 (2007): 236. http://dx.doi.org/10.1111/j.1748-0922.2007.00203_31.x.

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Filipowicz, Adam M. "Zagadnienie zła w polemice Tertuliana z Gnozą." Studia Ecologiae et Bioethicae 7, no. 2 (2009): 39–58. http://dx.doi.org/10.21697/seb.2009.7.2.04.

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Abstract:

The article presents the views of Tertullian on the causes and origin of evil in the context of his polemic with heretics remaining under the influence of Gnostic thought. The analysis refers to the following treatises of Tertullian: Adversus Hermogenem, Adversus Valentinianos, Against Marcion, De anima, Apologeticum. The subject covers the following points: 1. Introduction. 2. the origin of evil. 3. Free will and choice between good and evil. 4. Responsibility for the evil that is the question of rewards and punishments.

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BeDuhn, Jason David. "Marcion and the Dating of the Synoptic Gospels, written by Markus Vinzent." Vigiliae Christianae 69, no. 4 (2015): 452–57. http://dx.doi.org/10.1163/15700720-12301234.

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Poorthuis, Marcel. "The A-Cosmic Doctrine of Marcion and Paul's Apocalypticism: Theo-Political Implications." Political Theology 17, no. 3 (2016): 289–96. http://dx.doi.org/10.1080/10773525.2016.1186999.

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