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Journal articles on the topic 'Marcion'

Author: Grafiati

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 tha

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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 bel

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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 ne

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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

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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 li

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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

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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 an

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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 metod

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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 crucia

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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. T

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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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36

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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37

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

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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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41

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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47

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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48

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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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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49

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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50

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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