A collection of witnesses to the Marcionite texts.

[Ben C. Smith]

Epiphanius, Panarion 42.12d.

Κατὰ Μαρκιωνιστῶν <κβ>, τῆς δὲ ἀκολουθίας <μβ>

Panarion 42. Epiphanius Against the Marcionites

Τῆς πρὸς Ῥωμαίους <δ> ἐπιστολῆς· οὕτως γάρ ἐστι παρὰ τῷ Μαρκίωνι κειμένη, ἵνα μηδὲν ὀρθὸν παρ' αὐτῷ εἴη <α> <καὶ> <κη> <σχόλιον>. «Ὅσοι ἀνόμως ἥμαρτον, ἀνόμως καὶ ἀπολοῦνται, καὶ ὅσοι ἐν νόμῳ ἥμαρτον, διὰ νόμου κριθήσονται. οὐ γὰρ οἱ ἀκροαταὶ τοῦ νόμου δίκαιοι παρὰ τῷ θεῷ, ἀλλ' οἱ ποιηταὶ τοῦ νόμου δικαιωθήσονται». <α> <καὶ> <κη> <ἔλεγχος>. Εἰ ὅσοι ἀνόμως ἥμαρτον, ἀνόμως καὶ ἀπολοῦνται, σωτηρίας ὁ νόμος παραίτιος φυλαττόμενος καὶ μὴ ἐῶν τοὺς φυλάττοντας ἀπόλλυσθαι. καὶ εἰ οἱ διὰ νόμου ἁμαρτήσαντες διὰ νόμου κριθήσονται, ἄρα κριτὴς τῶν παραβάσεων ὁ νόμος, οὐκ ἀπωλείας ὢν ἀλλὰ δικαιοκρισίας, ὁσίως κρίνων τοὺς παραβεβηκότας. «οὐ γὰρ οἱ ἀκροαταὶ νόμου δίκαιοι παρὰ θεῷ, ἀλλὰ οἱ ποιηταὶ νόμου δικαιωθήσονται». εἰ δὲ ποιούμενος ὁ νόμος δικαιοῖ τὸν ποιήσαντα, οὐκ ἄδικος ὁ νόμος οὔτε φαῦλος, δι' ὃν οἱ τελοῦντες τὸν νόμον δίκαιοι καθίστανται. ἐκ δὲ τοῦ νόμου ἐστὶ καὶ ἡ εἰς Χριστὸν προφητευομένη πίστις, χωρὶς οὗ οὐ δικαιωθήσεται οὐδεὶς καὶ ἐν ᾧ πιστεύσας παρὰ τὴν <ὑπὸ> τοῦ νόμου προφητευομένην μαρτυρίαν οὐ δύναται πάλιν δικαιοῦσθαι οὐδείς, ὡς πληρώματος ὄντος τοῦ Χριστοῦ τοῦ νόμου κατὰ τὸ παρὰ τῷ ἀποστόλῳ εἰρημένον ὅτι «πλήρωμα νόμου Χριστὸς εἰς δικαιοσύνην», δεικνύντι ὅτι ἄνευ νόμου καὶ Χριστοῦ οὐκ ἔνι δικαιοσύνη. οὔτε γὰρ Ἰουδαῖοι ἄνευ Χριστοῦ δικαιωθήσονται μὴ λαβόντες Χριστὸν οὔτε σύ, Μαρκίων, δικαιωθήσῃ ἀπαρνούμενος τὸν νόμον. <β> <καὶ> <κθ> <σχόλιον>. «Περιτομὴ μὲν γὰρ ὠφελεῖ, ἐὰν νόμον πράσσῃς· ἐὰν δὲ παραβάτης νόμου ᾖς, ἡ περιτομή σου ἀκροβυστία γέγονεν». <β> <καὶ> <κθ> <ἔλεγχος>. Εἰ ἀποφαίνεται ὁ ἅγιος ἀπόστολος τὴν περιτομὴν ὠφελήσειν, τίς ἐν τοῖς ὠφελοῦσι μῶμον θήσειεν, ἀλλὰ εἰ ἄρα ὅμοιος τῷ ὄφει γενήσεται; ἔοικας γὰρ τούτῳ, ὦ Μαρκίων· κἀκεῖνος γὰρ ἀντιστρέφων τὰ παρὰ θεοῦ εἰρημένα παρέπειθε τὴν Εὔαν λέγων «οὐ θανάτῳ ἀποθανεῖσθε». νόμον γὰρ τῇ περιτομῇ συνέδησε καὶ τὴν περιτομὴν τῷ νόμῳ συμπρέπουσαν ἀπέδειξε καὶ τοῦ αὐτοῦ θεοῦ τὸ πρόσταγμα ὑπάρχειν ὑπέφηνεν τοῦ τὴν περιτομήν ποτε δεδωκότος καὶ νόμον εἰς βοήθειαν δεδωκότος, ἀφ' οὗπερ Χριστὸς πιστευόμενος τὰ τέλεια τοῖς πιστεύουσι λαλεῖν τε καὶ ποιεῖν παρέχεται. <γ> <καὶ> <λ> <σχόλιον>. «Ἔχοντα τὴν μόρφωσιν τῆς γνώσεως καὶ τῆς ἀληθείας ἐν τῷ νόμῳ». <γ> <καὶ> <λ> <ἔλεγχος>. Εἰ ἡ γνῶσις μόρφωσιν ἔχει, ἀπὸ δὲ τῆς μορφώσεως τὸ εἶδος φαίνεται, οἱ δὲ τὴν γνῶσιν καὶ τὴν ἀλήθειαν ἔχοντες ἀπόστολοι καὶ οἱ τούτων μαθηταὶ οἴδασιν ἀπὸ τῆς μορφώσεως τοῦ νόμου τὸ εἶδος κεκτῆσθαι, τουτέστιν τὴν γνῶσιν καὶ τὴν ἀλήθειαν, οὐκ ἄρα ἀλλότριος ὁ νόμος τῆς γνώσεως καὶ τῆς ἀληθείας. διὰ γὰρ τῆς ἐν αὐτῷ μορφώσεως ἐπέγνωσαν οἱ κήρυκες τῆς ἀληθείας τὴν γνῶσιν καὶ τὴν ἀλήθειαν. <δ> <καὶ> <λα> <σχόλιον>. «Ἔτι γὰρ Χριστὸς ὄντων ἡμῶν ἀσθενῶν ἔτι κατὰ καιρὸν ὑπὲρ ἀσεβῶν ἀπέθανεν». <δ> <καὶ> <λα> <ἔλεγχος>. Τό «ἔτι» καὶ <τό> «ἀπέθανεν» οὐ δοκήσεως ἀλλὰ ἀληθείας ἐστὶ σημαντικόν. εἰ γὰρ δόκησις ἦν, τίς χρεία τοῦ «ἔτι» λέγεσθαι, δυναμένου τοῦ Χριστοῦ πάντοτε καὶ τότε καὶ νῦν δοκήσει φαίνεσθαι καὶ μὴ λέγεσθαι «ἔτι ὄντων ἡμῶν ἀσθενῶν»; ἀπὸ τοῦ γὰρ «ἔτι» τὸ τότε θανεῖν * ἀπέδωκε καὶ ἐδικαίωσε τῷ θανάτῳ, ἵνα μηκέτι χρείαν ἔχῃ θανεῖν ὁ ὑπὲρ ἁμαρτωλῶν ἅπαξ ἀποθανὼν καὶ δι' ἑαυτὸν μηκέτι ἀποθνῄσκων. <ε> <καὶ> <λβ> <σχόλιον>. «Ὥστε ὁ μὲν νόμος ἅγιος καὶ ἡ ἐντολὴ ἁγία καὶ δικαία καὶ ἀγαθή». <ε> <καὶ> <λβ> <ἔλεγχος>. Συντίθεται τῷ νόμῳ τῷ ἅγιον αὐτὸν εἶναι καὶ τῇ ἐν αὐτῷ ἐντολῇ γενομένῃ, τρισὶ μαρτυρίαις ἀσφαλισάμενος ταύτην, ἁγίαν αὐτὴν λέγων καὶ δικαίαν καὶ ἀγαθήν, ἵνα ἐλέγξῃ σέ, Μαρκίων, καὶ ἡμᾶς διδάξῃ τοῦ ἁγίου εἶναι τὸν νόμον, οὗ καὶ ἡ ἐντολὴ ἁγία, καὶ αὐτὸν τὸν ἅγιον εἶναι καὶ ἀγαθόν. διὸ ἀγαθοῦ οὖσα ἐντολὴ ἀγαθὴ καλεῖται καὶ ἁγίου οὖσα ἁγία ἐστὶν καὶ δικαίου ὑπάρχουσα δικαία ἐντολὴ καλεῖται, ἑνὸς ὄντος τοῦ τότε καὶ νῦν *, τοῦ ὄντος ἁγίου καὶ δικαίου καὶ ἀγαθοῦ. διὸ καὶ ἡ αὐτοῦ ἐντολὴ ἡ ἀπὸ τότε καὶ νῦν ἐν νόμῳ καὶ ἐν καινῇ διαθήκῃ ἁγία ὑπάρχει καὶ δικαία καὶ ἀγαθή. <Ϛ> <καὶ> <λγ> <σχόλιον>. «Ἵνα τὸ δικαίωμα τοῦ νόμου πληρωθῇ ἐν ἡμῖν». <Ϛ> <καὶ> <λγ> <ἔλεγχος>. Εἰ ἐν τοῖς ἀποστόλοις καὶ ἐν ἡμῖν τὸ δικαίωμα τοῦ νόμου πληροῦται, πῶς σύ, ὦ Μαρκίων, τολμᾷς λέγειν τὸν νόμον ἀλλότριον τῶν κατὰ τὸ πλήρωμα τοῦ νόμου δικαιουμένων ἀποστόλων τοῦ θεοῦ; <ζ> <καὶ> <λδ> <σχόλιον>. «Τέλος γὰρ νόμου Χριστὸς εἰς δικαιοσύνην παντὶ τῷ πιστεύοντι». <ζ> <καὶ> <λδ> <ἔλεγχος>. Εἰ εἰς δικαιοσύνην Χριστὸς ἐλήλυθεν παντὶ τῷ πιστεύοντι, οὐ τοῦ νόμου τελειουμένου, εἰ μὴ Χριστὸς τελειώσῃ τῇ ἑαυτοῦ παρουσίᾳ, οὐκ ἄρα τελειωθήσεσθε, ὦ Ἰουδαῖοι, ἐν νόμῳ μένοντες, ἐὰν μὴ Χριστὸν ἐνδημήσαντα πιστεύσαντες ὑποδέξησθε. ἀλλὰ οὐδὲ σύ, Μαρκίων, δυνήσῃ σωθῆναι ἐν Χριστῷ, τὴν ἀρχὴν τοῦ κηρύγματος καὶ τὴν ῥίζαν ἀποβαλλόμενος, ὅπερ ἐστὶ νόμος, ἀφ' οὗπερ Χριστὸς γινωσκόμενος τελειοῖ τὸν μὴ τὸν νόμον βδελυσσόμενον ὡς ἀλλότριον Χριστοῦ ὑπάρχοντα. <η> <καὶ> <λε> <σχόλιον>. «Ὁ γὰρ ἀγαπῶν τὸν πλησίον νόμον πεπλήρωκεν». <η> <καὶ> <λε> <ἔλεγχος>. Εἰ διὰ τοῦ ἀγαπᾶν τὸν πλησίον νόμος πληροῦται, οὐκ ἀλλότριος Χριστοῦ καὶ θεοῦ πατρὸς τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ καὶ θεοῦ ὁ νόμος, ὁ κελεύων ἀγαπᾶν τὸν πλησίον· διότι ὁ θεὸς ἀγάπη ἐστὶν καὶ πάντα τὰ ὑπ' αὐτοῦ κηρυττόμενα ὁμοίως ἀεὶ κηρύττεται, καὶ τότε καὶ νῦν, καὶ ἐν παλαιᾷ καὶ καινῇ διαθήκῃ.

From the Epistle to the Romans, Epistle Four, for this is where it stands in Marcion, thus making certain that he can get nothing right. Scholion 1 and 28. 'As many as have sinned without law shall also perish without law; and as many as have sinned in the Law shall be judged by the Law. For not the hearers of the Law are just before God, but the doers of the Law shall be justified.' (a) Elenchus 1 and 28. If as many as sinned without law will also perish without law, then the Law, when kept, is conducive of salvation and does not permit those who keep it to perish. And if those who sinned by the Law will be judged by the Law, then the Law is judge of their transgressions; though it is not a Law of destruction but of righteous judgment, judging the transgressors in holiness. (b) 'For not the hearers of the Law are just before God, but the doers of the Law shall be justified.' If the Law, when kept, justifies the person who keeps it, then the Law on account of which those who keep the Law are constituted righteous, is not unrighteous or bad. (c) But from the Law is derived its prophetically proclaimed faith in Christ, without whom no one can be justified and again, by believing in whom no one can be justified if he believes differently than the testimony which is prophetically given by the Law. For Christ is the fulfilment of the Law as is said in the Apostle: 'Christ is the fulfilment of the Law for justification,' to show that there can be no righteousness without the Law and Christ. (d) For neither will the Jews, who have not received Christ, be justified without Christ; nor will you be justified, Marcion, since you deny the Law. Scholion 2 and 29. 'Circumcision verily profiteth, if thou keep the Law; but if thou be a breaker of the Law, thy circumcision is made uncircumcision.' (a) Elenchus 2 and 29. If the holy apostle declares that circumcision will be beneficial, who can cast aspersions on things that are beneficial unless he is going to behave like the serpent? For you are like the serpent, Marcion; it too, turning what God had said around, misled Eve by saying, 'Ye shall certainly not die!' (b) For Paul linked Law with circumcision, showed that circumcision was appropriate to the Law, and declared it to be the ordinance of the same God who had once given circumcision and the Law for our assistance. And when Christ is believed on the Law's authority, he enables the believers to say and do what is perfect. Scholion 3 and 30. 'Which hast the form of knowledge and of the truth in the Law.' Elenchus 3 and 30. If knowledge has a form, and the nature of a thing is apparent from its form, but the apostles and their disciples, who have the knowledge and the truth, have acquired the nature, that is, the knowledge and the truth, from the form of the Law, then the Law is not foreign to the knowledge and the truth. For through the form in the Law the messengers of the truth came to know the knowledge and truth. Scholion 4 and 31. 'For when we were yet without strength, in due time Christ died for the ungodly.' (a) Elenchus 4 and 31. The words 'yet' and 'died' are not indicative of appearance but of reality. If Christ was an appearance what need was there for 'yet' to be said—when Christ could have been manifest in appearance at any time, then and now, without any need to say, 'while we were yet without strength.' (b) For his death then is evident from the word 'yet', (the death) by which he paid in full what was owed for us and justified us by that death, so that he has no further need to die. For he died once for sinners, and need not die any more on his own account. Scholion 5 and 32. 'Wherefore the Law is holy, and the commandment holy, and just, and good.' (a) Elenchus 5 and 32. Paul assents to the holiness of the Law and of the commandment which was given in it, and by calling this commandment holy, just and good, has certified it with three witnesses—to refute you, Marcion, and teach us that it is the Law of the holy One whose commandment is also holy, and that he is himself the holy and good (God). (b) Therefore, as the commandment of a good God, it is called good; as the commandment of a holy God, it is called holy; as the commandment of a just God, it is called just. For he who proclaims it then and now—he who is holy, just and good—is one. Therefore his commandment then and now, in the Law and in the New Testament, is also holy, just and good. Scholion 6 and 33. 'That the requirement of the Law might be fulfilled in us.' Elenchus 6 and 33. If the requirement of the Law is fulfilled in the apostles and in us, Marcion, how dare you call the Law foreign to God's apostles, who are justified in accordance with their fulfilment of the Law? Scholion 7 and 34. 'For Christ is the fulfilment of the Law for righteousness to everyone that believeth.' (a) Elenchus 7 and 34. If Christ has come for righteousness for all who believe, while the Law cannot be fulfilled unless Christ fulfils it by his coming, you will not be perfected, you Jews, by remaining in the Law, unless you believe and accept the Christ who has come. (b) But neither can you be saved in Christ, Marcion, since you reject the first principle and root of the proclamation, which is the Law from which Christ is known and which perfects one who does not despise the Law as alien to Christ. Scholion 8 and 35. 'He that loveth his neighbour hath fulfilled the Law.' Elenchus 8 and 35. If the Law is fulfilled by the love of neighbour, then the Law, which commands the love of neighbour is not foreign to Christ, and to God the Father of our Lord and God Jesus Christ. For God is love, and everything he proclaims is always proclaimed alike, both then and now, in the Old Testament and the New.

[Ben C. Smith]

Epiphanius, Panarion 42.12e.

Κατὰ Μαρκιωνιστῶν <κβ>, τῆς δὲ ἀκολουθίας <μβ>

Panarion 42. Epiphanius Against the Marcionites

Τῆς πρὸς Θεσσαλονικεῖς <<α>>, πέμπτης ἐπιστολῆς (οὕτω γὰρ κεῖται ἐν τῷ Μαρκίωνι), ὀγδόης δὲ οὔσης παρὰ τῷ ἀποστόλῳ, τὰ πάντα τοῦ Μαρκίωνος διεστραμμένως ἀπ' αὐτῆς ἔχοντος οὐδὲν ἐξ αὐτῆς παρεθέμεθα. Τῆς πρὸς Θεσσαλονικεῖς δευτέρας, ἕκτης [δὲ] κειμένης παρὰ τῷ Μαρκίωνι, ἐνάτης δὲ οὔσης παρὰ τῷ ἀποστόλῳ, ὁμοίως διαστραφείσης ὑπ' αὐτοῦ τοῦ Μαρκίωνος, πάλιν οὐδὲν ἐξεθέμεθα. Τῆς πρὸς Ἐφεσίους, <ζ> οὔσης παρὰ τῷ Μαρκίωνι, <ε> δὲ παρὰ τῷ ἀποστόλῳ κειμένης, τάδε· <α> <καὶ> <λϚ> <σχόλιον>. «Μνημονεύοντες ὑμεῖς ποτε τὰ ἔθνη, οἱ λεγόμενοι ἀκροβυστία ὑπὸ τῆς λεγομένης περιτομῆς ἐν σαρκὶ χειροποιήτου, ὅτι ἦτε τῷ καιρῷ ἐκείνῳ χωρὶς Χριστοῦ, ἀπηλλοτριωμένοι τῆς πολιτείας τοῦ Ἰσραὴλ καὶ ξένοι τῶν διαθηκῶν τῆς ἐπαγγελίας, ἐλπίδα μὴ ἔχοντες καὶ ἄθεοι ἐν τῷ κόσμῳ· νυνὶ δὲ ἐν Χριστῷ Ἰησοῦ ὑμεῖς οἱ ποτὲ ὄντες μακρὰν ἐγενήθητε ἐγγὺς ἐν τῷ αἵματι αὐτοῦ. αὐτὸς γάρ ἐστιν ἡ εἰρήνη ἡμῶν, ὁ ποιήσας τὰ ἀμφότερα ἕν» καὶ τὰ ἑξῆς. <α> <καὶ> <λϚ> <ἔλεγχος>. Τό «μνημονεύοντες» καιροῦ σημαίνει τὸ εἶδος καὶ <τό> «οἱ λεγόμενοι ὑπὸ τῆς λεγομένης» τῶν πραγμάτων τοὺς τύπους σημαίνει καὶ τό «ἐν σαρκί», ἵνα δείξῃ τὸν τύπον τὸν ἐν τῇ σαρκὶ ἀπεκδεχόμενον τὸν τοῦ πνεύματος καιρόν, ἵνα τὰ ἐντελέστερα ἀπὸ τοῦ τύπου δείξῃ. χωρὶς γὰρ Χριστοῦ τῆς πολιτείας τοῦ Ἰσραὴλ ἡ ἀκροβυστία ἀπηλλοτρίωτο, ἀπηλλοτριωμένη δὲ ξένη ἦν ἐπαγγελίας καὶ διαθήκης, καὶ οἱ ἀπὸ ταύτης ὁρμώμενοι ἐλπίδα οὐκ εἶχον, ἀλλ' ἄθεοι ἦσαν ἐν τῷ κόσμῳ, ὡς ἀποδέδεικται ἀπὸ τῶν τοῦ ἀποστόλου ῥημάτων. ἀλλὰ σύ, Μαρκίων, οὔτε ὁρᾷς οὔτε ἀκούεις, ἐπεὶ ἂν ἐνόεις πόσων ἀγαθῶν παραίτιον τὸν νόμον φάσκει ὁ ἅγιος ἀπόστολος τοῖς ἐν τῷ νόμῳ πρὸς τὸν τότε καιρὸν πεπολιτευμένοις· «ἐν γὰρ Χριστῷ Ἰησοῦ οἱ ποτὲ μακρὰν νῦν <ἐγενήθητε> ἐγγὺς ἐν τῷ αἵματι αὐτοῦ. αὐτὸς γάρ ἐστιν ἡ εἰρήνη ἡμῶν, ὁ ποιήσας τὰ ἀμφότερα ἕν.» εἰ δὲ τὰ ἀμφότερα ἐποίησεν ἓν καὶ οὐ τὸ μὲν ἀνεῖλεν τὸ δὲ ἕτερον συνεστήσατο, ἄρα γε οὐδὲ τὸ πρότερον ἀλλότριον αὐτοῦ οὐδὲ τὸ δεύτερον διεῖλεν ἀπὸ τοῦ πρώτου, ἀλλὰ τὰ ἀμφότερα εἰς ἓν συνήγαγεν, οὐχ ἁπλῶς οὐδὲ δοκήσει, ἀλλὰ ἐναργῶς ἐν τῷ αἵματι αὐτοῦ, ὡς ἡ ἀσφαλὴς τοῦ ἀποστόλου ὑποδείκνυσι διδασκαλία. <β> <καὶ> <λζ> <σχόλιον>. «Διὸ λέγει· ἔγειρε ὁ καθεύδων καὶ ἀνάστα ἐκ τῶν νεκρῶν καὶ ἐπιφαύσει σοι ὁ Χριστός». <β> <καὶ> <λζ> <ἔλεγχος>. Πόθεν τῷ ἀποστόλῳ τό «διὸ λέγει» ἀλλὰ ἀπὸ τῆς παλαιᾶς δῆλον διαθήκης; τοῦτο δὲ ἐμφέρεται παρὰ τῷ Ἠλίᾳ. πόθεν δὲ ὡρμᾶτο ὁ Ἠλίας; ἀλλὰ εἷς ἦν τῶν προφητῶν τῶν κατὰ νόμον πεπολιτευμένων, ἀπὸ νόμου καὶ προφητῶν ὁρμώμενος. εἰ δὲ ἐν Χριστῷ ἐπροφήτευσε τό «ἔγειρε ὁ καθεύδων καὶ ἀνάστα ἐκ τῶν νεκρῶν καὶ ἐπιφαύσει σοι ὁ Χριστός», ἄρα γε τὸ πρωτότυπον διὰ Λαζάρου καὶ τῶν ἄλλων ἐπεπλήρωτο, περὶ οὗ οἱ αὐτοὶ ἀμφέβαλλον, Μάρθα καὶ Μαρία λέγουσαι «ἤδη ὄζει, τεταρταῖός ἐστι» καὶ τῶν τοῦ ἀρχισυναγώγου λεγόντων «μηκέτι σκύλλετε τὸν διδάσκαλον» καὶ αὐτοῦ λέγοντος «μὴ φοβεῖσθε· οὐ γὰρ ἀπέθανεν, ἀλλὰ καθεύδει». σαφῶς γὰρ ἔκτοτε τὸ κήρυγμα ἐκάλει ἀνάστασιν διὰ Χριστοῦ ἔσεσθαι καὶ τὸ ἐξουσιαστικὸν τῆς εὐχερείας ὑπεδείκνυεν, ἵνα τὸ δυνατὸν τοῦ Χριστοῦ ὑποδείξῃ, ὅτι ὡς τῷ ἀνθρώπῳ εὐχερὲς οὐ τὸν ἀποθανόντα ἀλλὰ τὸν καθεύδοντα διὰ φωνῆς ἐγεῖραι, οὕτως καὶ τῷ Χριστῷ ἦν ἑτοιμότατα τὸ εἰπεῖν· «Λάζαρε, δεῦρο ἔξω» καὶ τό «κουμὶ κουμὶ ταλιθά» τουτέστιν ἀνάστηθι ἡ παῖς. δι' ὧν * καὶ ἐναργῶν ἀποδείξεων ἐσήμανεν ὁ λόγος τὴν ἡμῶν κλῆσιν ἀπὸ νεκρῶν ἔργων καὶ ὕπνου βαρέος ἡμῶν τῶν ποτε καθευδόντων, ἀνεγείροντά <τε> τὸν Χριστὸν καὶ διὰ τῆς κλήσεως φωτίζοντα ἡμᾶς· ἥτις γέγονε δευτέρα αὕτη σχέσις. τὸ δὲ τέλειον καὶ καθολικὸν προσδοκώμενον, ὅταν ὁ αὐτὸς ὁ λέγων «ἐγώ εἰμι ἡ ἀνάστασις», πάντας καλέσῃ καὶ ἐγείρῃ σώματι καὶ ψυχῇ καὶ φωτίσῃ ἐν τῇ αὐτοῦ μελλούσῃ παρουσίᾳ. <γ> <καὶ> <λη> <σχόλιον>. «Ἀντὶ τούτου καταλείψει ἄνθρωπος τὸν πατέρα αὐτοῦ καὶ τὴν μητέρα καὶ κολληθήσεται τῇ γυναικί, καὶ ἔσονται οἱ δύο εἰς σάρκα μίαν», παρὰ τό «τῇ γυναικί». <γ> <καὶ> <λη> <ἔλεγχος>. Ἀποδέδεικται πολλάκις μὴ ἀλλότρια εἶναι τὰ ἐν τῷ νόμῳ τοῖς ὑπὸ τοῦ ἀποστόλου διδασκομένοις, κἄν τε σύ, ὦ Μαρκίων, παρακόψῃς τό «<τῇ> γυναικί». ἀπὸ τοῦ γάρ «ἔσονται εἰς σάρκα μίαν» δήλη σου ἔσται ἡ πᾶσα ῥᾳδιουργία. Τῆς πρὸς Κολασσαεῖς, <η> παρὰ τῷ Μαρκίωνι κειμένης, παρὰ δὲ τῷ ἀποστόλῳ <ζ> κειμένης· <α> <καὶ> <λθ> <σχόλιον>. «Μὴ οὖν τις ὑμᾶς κρινέτω ἐν βρώσει ἢ ἐν πόσει ἢ ἐν μέρει ἑορτῆς ἢ νεομηνίας καὶ σαββάτων ὅ ἐστιν σκιὰ τῶν μελλόντων». <α> <καὶ> <λθ> <ἔλεγχος>. Οὐδαμόθεν ὑποπίπτει σκιά, ὦ Μαρκίων, ἀλλ' ἢ ἀπὸ σώματος καὶ σῶμα οὐ δύναται εἶναι, σκιᾶς ἀπ' αὐτοῦ μὴ φαινομένης. ὅθεν πεισθῆναι ὀφείλουσιν οἱ ἀπὸ σοῦ ἠπατημένοι διὰ τῶν ἔτι παρὰ σοῦ φυλαττομένων τῆς ἀληθείας τῶν θείων γραφῶν λειψάνων, ὅτι μελλόντων ἀγαθῶν ἀποκαλύπτεσθαι οὐκ ἀλλότρια ἦν τὰ τότε δικαιώματα, προσκαίρως προστεταγμένα περὶ βρώσεως καὶ πόσεως καὶ μέρους ἑορτῶν καὶ νεομηνιῶν καὶ σαββάτων· ὧν ἀγαθῶν σκιαὶ ἦσαν τὰ προειρημένα, δι' ὧν σκιῶν τὸ σῶμα κατειλήφαμεν τῶν ἐνεστώτων ἀγαθῶν, ἐν νόμῳ μὲν σκιαγραφηθέντων ἐν Χριστῷ δὲ τελειωθέντων. Πρὸς Φιλήμονα <θ>· οὕτως γὰρ παρὰ τῷ Μαρκίωνι κεῖται, παρὰ δὲ τῷ ἀποστόλῳ ἐσχάτη κεῖται· ἔν τισιν δὲ ἀντιγράφοις τρισκαιδεκάτη πρὸ τῆς πρὸς Ἑβραίους τεσσαρεσκαιδεκάτης τέτακται, ἄλλα δὲ ἀντίγραφα ἔχει τὴν πρὸς Ἑβραίους δεκάτην πρὸ τῶν δύο πρὸς Τιμόθεον καὶ Τίτον καὶ Φιλήμονα. πάντα δὲ τὰ ἀντίγραφα τὰ σῷα καὶ ἀληθῆ τὴν πρὸς Ῥωμαίους ἔχουσι πρώτην, οὐχ ὡς σύ, Μαρκίων, τὴν πρὸς Γαλάτας ἔταξας πρώτην. ὅμως ἀπὸ ταύτης τῆς πρὸς Φιλήμονα οὐδὲν παρεθέμεθα, διὰ τὸ ὁλοσχερῶς αὐτὴν ἐνδιαστρόφως παρ' αὐτῷ κεῖσθαι. Πρὸς Φιλιππησίους <ι>· οὕτως γὰρ παρὰ τῷ Μαρκίωνι κεῖται ἐσχάτη καὶ δεκάτη, παρὰ δὲ τῷ ἀποστόλῳ ἕκτη. ὡσαύτως οὐδὲ ἀπ' αὐτῆς, διὰ τὸ διαστρόφως παρ' αὐτῷ κεῖσθαι, οὐδὲν ἐξελεξάμεθα. Αὕτη πεπλήρωται ἡ τοῦ Μαρκίωνος σύνταξις <τῆς τῶν> ἀπὸ τοῦ κατὰ Λουκᾶν εὐαγγελίου καὶ τοῦ ἀποστόλου σῳζομένων λειψάνων λόγων τε ὑποθέσεως· ἀφ' ἧς ἀναλεξάμενοι τὰ κατ' αὐτοῦ ἀπὸ τῶν παρ' αὐτοῦ σῳζομένων τοὺς ἐλέγχους παρεθέμεθα. προσέθετο δὲ ἐν τῷ ἰδίῳ ἀποστολικῷ καλουμένῳ καὶ τῆς καλουμένης πρὸς Λαοδικέας <α> <καὶ> <μ> <σχόλιον>. «Εἷς κύριος, μία πίστις, ἓν βάπτισμα, εἷς θεὸς καὶ πατὴρ πάντων, ὁ ἐπὶ πάντων καὶ διὰ πάντων καὶ ἐν πᾶσιν». <α> <καὶ> <μ> <ἔλεγχος>. Συνᾳδόντως μὲν τῇ πρὸς Ἐφεσίους, ὦ Μαρκίων, καὶ ταύτας τὰς κατὰ σοῦ μαρτυρίας ἀπὸ τῆς λεγομένης πρὸς Λαοδικέας συνήγαγες, ἵνα ἐπὶ τῷ τέλει τοῦ συντάγματος μάθωμεν ἀναγνόντες τὰ παρὰ σοὶ καὶ γνόντες τὰ κατὰ σὲ καταγνῶμεν τῶν διὰ σοῦ ἀλλοτρίως ἐπινενοημένων τριῶν ἀνάρχων ἀρχῶν διαφορὰς πρὸς ἀλλήλας ἐχουσῶν. οὐχ οὕτως γὰρ ἔχει ἡ τοῦ ἁγίου ἀποστόλου ὑπόθεσις καὶ ἠσφαλισμένον κήρυγμα, ἀλλὰ ἄλλως παρὰ τὸ σὸν ποιήτευμα. σαφῶς γὰρ ἔφη «ἕνα κύριον, μίαν πίστιν, ἓν βάπτισμα, ἕνα θεὸν τὸν αὐτὸν πατέρα πάντων, τὸν αὐτὸν ἐπὶ πάντων, τὸν αὐτὸν διὰ πάντων καὶ ἐν πᾶσι», διά τε νόμου καὶ προφητῶν καὶ ἐν πᾶσιν ἀποστόλοις καὶ ἐν τοῖς καθεξῆς.

Since Marcion has a distorted version of everything from the First Epistle to the Thessalonians, the fifth Epistle—so it stands in Marcion's canon but it is the eighth in the Apostle—I cite nothing from it. Since Second Thessalonians, the sixth Epistle in Marcion but the ninth in The Apostle, has likewise been distorted by Marcion himself, again I cite nothing from it. Of Ephesians, the seventh Epistle in Marcion, but the fifth in The Apostle, (I cite) the following: Scholion 1 and 36. 'Remember that ye, being in time past gentiles, who are called uncircumcision by that which is called the circumcision in the flesh made by hands; that at that time ye were without Christ, being aliens from the commonwealth of Israel, and strangers from the covenants of promise, having no hope, and without God in the world. But now in Christ Jesus, ye who sometimes were far off are made nigh by the blood of him. For he is our peace, who hath made of both one,' and so on. (a) Elenchus 1 and 36. 'Remembering,' by its nature, means the remembrance of a time. 'They who are called by that which is called' means the types of the (real) things, (and Paul says) 'in the flesh' to show that the type in the flesh was awaiting the time of the Spirit, in order to manifest the more perfect things instead of the type. (b) For without Christ the uncircumcised had been alienated from the commonwealth of Israel, and were strangers to covenant and promise. Such people had no hope but were without God in the world, as is shown by the words of the apostle. (c) But you can neither see nor hear, Marcion, or you would realize how many good things there were to which the holy apostle says the Law was conducive for those who had lived by the Law in those days. 'For in Christ Jesus ye who were once afar off have now been made nigh through his blood. For he is our peace, who hath made of both one.' (d) But if he made both one, and if he did not destroy the one but bring the other into being, then that which came first is not foreign to him and he did not separate the second from the first. He gathered them both into one, not anyhow or in appearance, but truthfully by his blood, as the apostle's sound teaching makes clear. Scholion 2 and 37. 'Wherefore he saith, Awake thou that sleepest, and arise from the dead, and Christ shall give thee light.' (a) Elenchus 2 and 37. Where did the apostle get 'Wherefore he saith' but, plainly, from the Old Testament? This is in Elijah. But what was Elijah's background? Surely, he was one of the prophets who lived by the Law, and he can be found in the Law and the Prophets. (b) Now if it was of Christ that he prophesied, 'Awake thou that sleepest and arise from the dead, and Christ shall give thee light' then the type of this had been brought to fulfilment through Lazarus and the others, though they themselves were dubious of it. Martha and Mary said, 'Already he stinketh, for he hath been dead four days,' and the friends of the ruler of the synagogue said, 'Trouble not the master any further,' and the Master himself said, 'Fear not; she is not dead, but sleepeth.' (c) For clearly, from then on the Gospel proclaimed that there would be resurrection through Christ, and to show Christ's capability (of this), showed the masterful ease (with which he raised the dead). For as it is easy for a man to raise, not a dead person but a sleeper, with a call, so it was the easiest thing in the world for Christ to say, 'Lazarus, come forth!' or 'Qumi, qumi, talitha,' 'Get up, child!' (d) Through these plain and manifest demonstrations the Gospel pointed to the call of ourselves, who were then asleep, from our dead works and heavy slumber; and to Christ, raising us and giving us light by his call. This is its second relation (to the prophecy). (e) But the final, universal (fulfilment) is expected when the same Christ who says, 'I am the resurrection,' calls everyone, raises them body and soul, and gives them light by his coming arrival. Scholion 3 and 38. 'For this cause shall a man leave his father and mother, and shall be joined unto his wife, and they two shall be one flesh,' minus the phrase, 'unto his wife.' Elenchus 3 and 38. Even if you falsify the phrase 'unto his wife,' Marcion, it has been shown many times that the contents of the Law are not foreign to the teachings of the apostle. For the whole of your tampering will be evident from the words, 'They shall be one flesh.' From the Epistle to the Colossians, the eighth Epistle in Marcion but the seventh in the Apostle. Scholion 1 and 39. 'Let no man therefore judge you in meat, or in drink, or in respect of an holyday, or of the new moon and sabbath days, which are a shadow of things to come.' (a) Elenchus 1 and 39. A shadow, Marcion, is not cast in any way but by a body, and there cannot be a body if a shadow is not cast by it. (b) Therefore, by the remains of the truth of the sacred scriptures which you still preserve, your dupes should be convinced that the ordinances of those times were not foreign to the good things to be revealed. They were temporary provisions about food and drink, and concerning festivals, new moons and sabbaths. (c) These were the shadows of those good things. And by these shadows we have apprehended the body of the good things now present, which were foreshadowed in the Law and fulfilled in Christ. The Epistle to Philemon, number nine, (a) for this is its position in Marcion; but in the Apostle it stands last. In some copies, however, it is placed thirteenth before Hebrews, which is fourteenth, but other copies have the Epistle to the Hebrews tenth, before the two Epistles to Timothy, the Epistle to Titus, and the Epistle to Philemon. (b) However all sound, accurate copies have Romans first, Marcion, and do not place Galatians first as you do. In any case I cite nothing from this Epistle, Philemon, since Marcion has it in a completely distorted form. The Epistle to the Philippians, number ten, for this is its position in Marcion, tenth and last, but in the Apostle it stands sixth. Likewise I make no selections from it either, since in Marcion it is distorted. This concludes Marcion's arrangement of the remains of the words and their subject which he preserves from Luke's Gospel and The Apostle. From it I have selected the parts of the material he retains which are against him, and have placed the refutations next to them. But in his own Apostolic Canon, as he called it, he also added, of the so-called Epistle to the Laodiceans: Scholion 1 and 40 '(There is) one Lord, one faith, one baptism, one God and Father of all, who is above all, and through all, and in all.' (a) Elenchus 1 and 40. In agreement with the Epistle to the Ephesians, Marcion, you have also gathered these testimonies against yourself from the so-called Epistle to the Laodiceans. Thus, at the end of the work, we may find what you have to say by reading it and, by finding what your teachings are, see through220 your heretical inventions, the three first principles with no first principles of their own which are different from each other. (b) For the holy apostle's thesis and his authentic preaching are nothing like this, but are different from your fabrication. (c) He plainly meant, '(There is) one Lord, one faith, one baptism, one God, the same Father of all, the same above all, the same through all and in all'—through the Law and the prophets, and in all the apostles and the rest.

[Ben C. Smith]

Epiphanius, Panarion 42.13-16.

Κατὰ Μαρκιωνιστῶν <κβ>, τῆς δὲ ἀκολουθίας <μβ>	Panarion 42. Epiphanius Against the Marcionites
13. Αὕτη μὲν ἡμῶν ἡ προθεωρηθεῖσα ἐν τοῖς προειρημένοις <σύνταξις>, ἀναλεχθεῖσιν ἀπὸ τῆς παρ' αὐτῷ τῷ Μαρκίωνι ἔτι σῳζομένης γραφῆς, ἧς τὴν ἀνάλεξιν σκοπήσας τις ἐκπλαγείη τὰς <τοῦ> μεγαλοδώρου θεοῦ οἰκονομίας. ἑκάστου γὰρ πράγματος διὰ τριῶν μαρτυριῶν ἐπιβεβαιουμένου καὶ συνισταμένου, ὡς ἐνταῦθα ψιλῶς ὁ θεὸς ἐχαρίσατο συνάψαι (ὡς ἔφην) ἡμᾶς κατὰ οἰκονομίαν ἑβδομήκοντα μὲν ὀκτὼ μαρτυρίας ἀπὸ τοῦ εὐαγγελίου, τεσσαράκοντα δὲ ἀπὸ τοῦ ἀποστόλου; καὶ ταύτας παρ' αὐτῷ εἰς ἔτι καὶ δεῦρο σῳζομένας τε καὶ <οὐκ> ἀμφιβαλλομένας, ὡς εἶναι τὰς πάσας ἑκατὸν δεκαοκτώ, ἀντιλεγούσας δὲ πάσας τῇ αὐτοῦ Μαρκίωνος γνώμῃ, ὡς ἀπὸ προσώπου ὀνόματος κυρίου διὰ τῶν δεκαοκτὼ καὶ τῆς αὐτοῦ ἐνδεξίου εὐλογίας διὰ τῶν ἑκατόν. ἀλλὰ καὶ ἐπ' ἄλλης περισσῆς πρὸς ἐπὶ τούτοις * ἐκτὸς τοῦ εὐαγγελίου καὶ τοῦ ἀποστόλου· οὐ γὰρ ἔδοξε τῷ ἐλεεινοτάτῳ Μαρκίωνι ἀπὸ τῆς πρὸς Ἐφεσίους ταύτην τὴν μαρτυρίαν λέγειν, ἀλλὰ τῆς πρὸς Λαοδικέας, τῆς μὴ οὔσης ἐν τῷ ἀποστόλῳ. αἷς μὴ ἐντυγχάνων ἠλιθίως ὁ κτηνώδης καὶ ἐν πολλοῖς πεσὼν ὁ τάλας οὐχ ὁρᾷ τὴν κατ' αὐτοῦ ἀνατροπὴν καθ' ἑκάστην ἡμέραν ὁμολογουμένην. καὶ μηδεὶς θαυμαζέτω περὶ τούτου. πῶς γὰρ ἠδύνατο οὗτος, ἐπαγγειλάμενος ἔχειν τι τοῦ εὐαγγελίου καὶ τοῦ ἀποστόλου, μὴ οὐχὶ κἂν ὀλίγα τῆς γραφῆς σῴζειν ῥήματα; ὅλου γὰρ τοῦ σώματος ζῶντος ὡς εἰπεῖν τῆς θείας γραφῆς, ποῖον ηὕρισκε μέλος νεκρὸν κατὰ τὴν αὐτοῦ γνώμην, ἵνα παρεισαγάγῃ ψεῦδος κατὰ τῆς ἀληθείας; ἀλλ' ὡς εἰπεῖν ἐλώβησε καὶ ἀκρωτηριάσας παρέκοψε πολλὰ τῶν μελῶν, κατέσχεν δὲ ἔνιά τινα παρ' ἑαυτῷ. καὶ αὐτὰ δὲ τὰ κατασχεθέντα ἔτι ζῶντα οὐ δύναται νεκροῦσθαι, ἀλλ' ἔχει μὲν τὸ ζωτικὸν τῆς ἐμφάσεως, κἄν τε μυρίως παρ' αὐτῷ κατὰ λεπτὸν ἀποτμηθείη.	13:1 This is my treatise, prefaced in the foregoing selections from the scripture which is still preserved in Marcion's own canon. Anyone who examines its collection (of texts) must be struck with awe at the dispensations of the bountiful God. 13:2 If every matter is attested and established by three witnesses, how has God granted me, by a dispensation, to put together here, as I said, a sheer total of 78 testimonies from the Gospel, and 40 from the Apostle? 13:3 And these are preserved in Marcion to this day and not disputed, so that there are 118 altogether, and all contradicting Marcion's own opinion—as though in the person of the Lord's name through eighteen, and in the name of the blessing on its right through the hundred. 13:4 And in addition to these he is refuted in another, further testimony, the one outside of the Gospel and The Apostle. For the utter wretch Marcion did not see fit to quote this testimony from Ephesians but from Laodiceans, which is not in the Apostle. 13:5 Since, among his many failures, the oaf foolishly does not read these testimonies, he pathetically does not see the refutation that awaits him, although it is on record every day. 13:6 And no one need be surprised at this. Since he professed to have some of the Gospel and Apostle, how could he help preserving at least a few words of the scripture? 13:7 Since sacred scripture's whole body, as it were, is alive, what dead limb could he find agreeing with his opinion, in order to drag in a falsehood against the truth? 13:8 Instead he amputated many of the limbs, as we might say, and mutilated and falsified them, but retained some few. But the very limbs he retained are still alive and cannot be killed, but have the life-giving property of their meaning, even if, in his canon, they have been cut off in innumerable small chunks.
14. Ἔτι δὲ μετὰ ταῦτα πάντα ἐπεμνήσθημεν ὡς τινὲς ἀπὸ τῶν αὐτῶν Μαρκιωνιστῶν, εἰς βυθὸν βλασφημίας παραπεπτωκότες καὶ ἀπὸ τῆς ἑαυτῶν δαιμονιώδους διδασκαλίας ἐμβρόντητοι παντάπασι γεγονότες καὶ οὗ ἐδόκουν κυρίου μόνον κἂν δι' ὀνόματος μνημονεύειν καὶ αὐτοῦ ἀθυρογλώσσως ἑτέρως τὴν αὐτοῦ θεότητα ἀποστρέφοντες, τὸ ὄνομα τῆς ἄνωθεν γεννήσεως κακίζειν οὐκ ἐντρέπονται. τινὲς γὰρ αὐτῶν τετολμήκασιν, ὡς ἔφην, αὐτὸν τὸν κύριον εἶναι υἱὸν τοῦ πονηροῦ λέγειν οὐκ αἰσχυνόμενοι, ἄλλοι δὲ οὐχί, ἀλλὰ τοῦ κριτοῦ τε καὶ δημιουργοῦ· εὐσπλαγχνότερον <δὲ> γεγονότα καὶ ἀγαθὸν ὄντα καταλεῖψαι μὲν τὸν ἴδιον αὐτοῦ πατέρα κάτω (πῆ μὲν λεγόντων τὸν δημιουργόν, ἄλλων δὲ τὸν πονηρόν), ἄνω δὲ ἀναδεδραμηκέναι πρὸς τὸν ἐν ἀκατονομάστοις τόποις ἀγαθὸν θεὸν καὶ αὐτῷ προσκεκολλῆσθαι· πεμφθέντα δὲ ὑπ' αὐτοῦ εἰς τὸν κόσμον καὶ πρὸς ἀντιδικίαν τοῦ ἰδίου πατρὸς ἐλθόντα τὸν Χριστὸν [καὶ] καταλῦσαι αὐτοῦ τὰ πάντα ὅσα ὁ κατὰ φύσιν πατὴρ αὐτοῦ ἐνομοθέτει, ἤτοι ὁ λαλήσας ἐν τῷ νόμῳ ἤτοι ὁ τῆς κακίας θεὸς ὁ παρ' αὐτῶν ἐν τῇ τρίτῃ ἀρχῇ ταττόμενος. ἄλλως γὰρ καὶ ἄλλως ἐκτίθενται ὡς ἔφην, ἄλλος μὲν τὸν δημιουργὸν λέγων, ἄλλος δὲ τὸν πονηρόν.	14:1 But after all this I recall further that some of these same Marcionites who, blundering into an abyss of blasphemy and completely cracked from their own devilish teaching, are not ashamed to give a bad name to the heavenly generation of the Lord whom they barely saw fit to mention even by name—and that in rejecting his divinity in some other insolent way. 14:2 For some of them have dared, as I said, shamelessly to call the Lord himself the son of the evil one. Others disagree, but call him the son of the judge and demiurge. 14:3 But since he is the more compassionate and good, he has abandoned his own father below—the demiurge, say some, others say the evil one—and has taken refuge on high with the good God in realms ineffable, and come over to his side. 14:4 And Christ has been sent into the world by him and come in opposition to his own father, to annul all the legislation of his real father—either of the God who spoke in the Law or of the God of evil whom they rank as the third principle. (For they explain him variously, as I said, one calling him the demiurge, another the evil one.)
15. Ταῦτα δὲ δῆλα παντί τῳ σύνεσιν κεκτημένῳ ὑπάρχει, ὅτι ἀκαθάρτου πνεύματός ἐστιν ἡ φρόνησις καὶ ἡ διδασκαλία καὶ οὔτε χρεία ἦν περὶ ταύτης τῆς ὑποθέσεως ἀπολογεῖσθαι ἢ ἔλεγχον παριστᾶν καταντικρὺ Μαρκίωνος τοῦ ἑαυτοῦ κατὰ πάντα τὴν ἐπιλησμονὴν τῆς ζωῆς ποιησαμένου. φωραθήσεται γὰρ παρὰ πᾶσι τοῖς συνετοῖς τὸ βλάσφημον αὐτοῦ κενοφώνημα καὶ τολμηρὸν τῆς ἀπωλείας ἐνέργημα. ἀλλ' ἐπειδὴ εἰώθαμεν μὴ ἐᾶν ἀκανθῶν τόπον, ἀλλὰ ἐκτέμνειν τῇ τοῦ θεοῦ μαχαίρᾳ, «τῇ ὑπὲρ πᾶσαν μάχαιραν δίστομον <τομωτέρῳ> καὶ διικνουμένῃ ἄχρι μερισμῶν ψυχῆς καὶ πνεύματος, ἁρμῶν τε καὶ μυελῶν» κατὰ τὸ γεγραμμένον, ὀλίγα καὶ εἰς τοῦτο εἰπεῖν οὐκ ἀποκνήσομεν.	15:1 But to anyone with sense it is plain that these things are the thought and teaching of an unclean spirit. There should be no need to defend ourselves on this subject or supply a counter-argument against Marcion, who has become completely forgetful of his own salvation. 15:2 All intelligent people can detect his blasphemous nonsense and shameless work of destruction. 15:3 But since it is my policy not to leave room for thorns but to hew them out with God's sword—which scripture calls 'sharper than any two-edged sword, piercing even to the dividing asunder of soul and spirit, of joints and marrow'—I do not mind saying a few things even to this.
16. Πρῶτον μὲν γὰρ ὅτι εἰ ἀγαθὸς ἐκ πονηροῦ γεγένηται, οὐκέτι τῶν ἀρχῶν σταθήσεται ὁ λόγος. δύναται γὰρ καὶ ὁ αὐτοῦ πατήρ, εἰ πονηρὸς ὑπάρχει (ὅπερ μὴ γένοιτο, ἀλλὰ ἀγαθός ἐστι), μεταβληθῆναι τὴν γνώμην, ὥσπερ ὁ ὑπ' αὐτοῦ γεγεννημένος μεταβέβληται. τὸ δὲ ἕτερον· εἰ ὅλως ἦλθεν ὁ μονογενὴς ἀνθρώπους σῶσαι καὶ λῃστὴν εἰσαγαγεῖν εἰς παράδεισον καὶ τελώνην καλέσαι ἀπὸ τελωνίου εἰς μετάνοιαν καὶ πόρνην ἀλείφουσαν αὐτοῦ τοὺς πόδας ἰάσασθαι ἀπὸ πορνείας, ἔτι δὲ καὶ <ἄλλα> ἀγαθὰ πράττει, διότι ἀγαθὸς ὑπάρχει καὶ εὔσπλαγχνος καὶ ἐλεήμων, πολλῷ οὖν μᾶλλον ἔδει ἐπὶ τὸν ἴδιον αὐτοῦ πατέρα τὸν οἶκτον αὐτοῦ ἀναλαβεῖν καὶ αὐτὸν πρῶτον μεταθεῖναι εἰς τὸ σωτηριῶδες, ἵνα πρῶτον τὸν πατέρα αὐτοῦ μεταβαλὼν τελείως ἐνδείξηται τὴν τελείαν ἀγαθότητα, τὸν πατέρα αὐτοῦ οἰκτείρας, ὡς καὶ γέγραπται «ποιεῖν τὸ ἀγαθὸν πρῶτον εἰς τοὺς οἰκείους τῆς πίστεως», πόσῳ γε μᾶλλον ἐλεᾶν τοὺς ἑαυτῶν πατέρας. Τὸ δὲ ἕτερον ἔτι προστέθεικα τῇ φράσει καὶ τῷ ἐλέγχῳ τῷ πρὸς τὸν Μαρκίωνα, ὅτι εἰ μὲν τοῦ ἑνός ἐστιν υἱὸς καὶ πρὸς τὸν ἕτερον προσέφυγεν, οὐ πιστὸς παραδεχθήσεται παρὰ τῷ ἑτέρῳ. ὁ γὰρ συνείδησιν εἰς τὸν ἴδιον αὐτοῦ πατέρα μὴ φυλάξας οὐδὲ παρὰ τῷ ἑτέρῳ πιστευθήσεται ἀπὸ τῶν παρ' αὐτοῦ προαγόντως πεπραγμένων. ἀλλὰ καὶ ἄλλως πάλιν· ἆρά γε τοῦ ἀγαθοῦ θεοῦ κατηγορήσει<ς> πάλιν, ὦ Μαρκίων, δι' ἀπορίαν τοῦ πεμπομένου μὴ δυνηθέντος σῶσαι τοὺς παρ' αὐτοῦ σῳζομένους καὶ παρ' αὐτοῦ διὰ Χριστοῦ ἐλεηθέντας; εἰ μὴ γὰρ ἀπέφυγε κατὰ τὸν τοῦ Μαρκίωνος λόγον ὁ Χριστὸς πρὸς τὸν ἄνω θεόν, οὐκ ηὐπόρει ὁ ἀγαθὸς θεός τινα ἀποστεῖλαι, εἰ μὴ ἐν προσκρούσει ὁ τοῦ Χριστοῦ πατήρ, ὡς ὁ Μαρκίων λέγει, πρὸς τὸν ἴδιον αὐτοῦ υἱὸν γεγένηται. καὶ ἄλλως δέ· εἰ τοῦ δημιουργοῦ υἱός ἐστιν, ἀντίκειται δὲ τῇ δημιουργίᾳ καὶ τῷ τοῦ πατρὸς ἔργῳ, πρῶτον μὲν ἐλθὼν εἰς τὸν κόσμον τοὺς ἀνθρώπους [πρῶτον] εἶχεν ἐξολοθρεῦσαι, ἵνα ἀφανίσῃ τὸ ἔργον τὸ ἀπὸ τοῦ ἰδίου πατρὸς δεδημιουργημένον, ὡς ἀντίδικος γενόμενος τῆς τοῦ πατρὸς διαθέσεως· ἢ πάλιν λαβὼν δύναμιν ἰάσεως καὶ θεραπείας καὶ σωτηρίας ὤφειλεν ἐνδείξασθαι εἰς τὸν ἴδιον αὐτοῦ πατέρα πρὸ πάντων τὴν τῆς φιλανθρωπίας ἐργασίαν καὶ πρῶτον πεῖσαι τὸν πατέρα αὐτοῦ κατ' αὐτὸν γενέσθαι, ἵνα γενόμενος αὑτῷ τε καὶ τῷ αὐτοῦ πατρὶ ἀγαθὸς τῆς πρὸς τοὺς ἀνθρώπους σωτηρίας <αἰτία> ἡ μία καὶ ἡ αὐτὴ ἀγαθότης γένηται. ἀλλ' οὐχ οὕτως ἔχει ὡς ὁ τούτου κενοφωνούμενος μυθώδης λόγος *. οὔτε γὰρ τρεῖς ἀρχαὶ οὔτε ἄλλος πατὴρ Χριστοῦ οὐδὲ κακίας ἐστὶ γέννημα· μὴ γένοιτο. φησὶ γάρ «ἐγὼ ἐν τῷ πατρὶ καὶ ὁ πατὴρ ἐν ἐμοί». καὶ εἰ μὲν νόθως λέγει πατέρα ἔχειν, οὐ δύναται αὐτοῦ ὁ νόθος πατὴρ καλούμενος ἐν αὐτῷ εἶναι οὐδὲ αὐτὸς ἐν τῷ πατρί. ὁ δὲ κατὰ φύσιν αὐτοῦ πατέρα ἀεὶ ἀγαθὸν καὶ θεὸν ἀεὶ καὶ πάντων δημιουργόν, ἐν αὐτῷ δὲ ὄντα καὶ σὺν αὐτῷ ὑπάρχοντα διδάσκων καὶ ἀληθεύων, κατὰ τοῦ Μαρκίωνος τὴν ἀπειλὴν διεξέρχεται λέγων «ὁ μὴ τιμῶν τὸν υἱὸν ὡς τιμᾷ τὸν πατέρα, ἡ ὀργὴ τοῦ θεοῦ ἐπ' αὐτὸν μένει». ἤδη δὲ ἐν πολλαῖς μαρτυρίαις ἐδείξαμεν τὸν ἕνα ὄντα θεόν, τὸν πατέρα τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, ἀγαθὸν ὄντα καὶ ἀγαθὸν γεννήσαντα, ἀγάπην ὄντα καὶ ἀγάπην γεννήσαντα, πηγὴν ὄντα ζωῆς καὶ ζωῆς πηγὴν γεννήσαντα («παρὰ σοὶ γὰρ πηγὴ ζωῆς» φησὶν ἡ γραφή), ἀλήθειαν ὄντα καὶ ἀλήθειαν γεννήσαντα, φῶς ὄντα καὶ φῶς γεννήσαντα, ζωὴν ὄντα καὶ ζωὴν γεννήσαντα ἀνάρχως καὶ ἀιδίως καὶ ἀχρόνως. καὶ ἐλήλεγκται κατὰ πάντα ἡ τοῦ Μαρκίωνος πλάνη. Τούτων τοίνυν οὕτως ἐχόντων καὶ τῆς κατὰ τοῦ ἀπατεῶνος ἀνατροπῆς διὰ πολλῆς καὶ ἀληθινῆς συστάσεως ἐν θεῷ ἡμῖν κατειργασμένης πάλιν ἐπὶ τὰς ἑξῆς, ταύτης τῆς νυνὶ ὡς μεγάλης ἀσπίδος καταπατηθείσης διὰ τοῦ ἀψευδοῦς λόγου τοῦ σωτῆρος τοῦ εἰπόντος «δέδωκα ὑμῖν πατεῖν ἐπὶ ὄφεις καὶ σκορπίους καὶ ἐπὶ πᾶσαν τὴν δύναμιν τοῦ ἀντικειμένου», ἴωμεν καὶ τὰς τῶν ἄλλων ματαιοφροσύνας διασκοπεῖν τε καὶ διελέγχειν ἐπιβαλώμεθα, θεὸν βοηθὸν ἐν ἅπασιν ἐπικαλούμενοι.	16:1 In the first place, if a good person is the scion of an evil one, the account of the first principles will not hold up. If Christ's father is evil—perish the thought, he is good!—but if he is evil, he is capable of having a change of heart, just as his offspring has been changed. 16:2 But otherwise. If the Only-begotten really came to save mankind, take a thief to Paradise, call a publican from a tax office to repentance, cure a whore of fornication when she anoints his feet, and do still other good things because he is good, kind and merciful, 16:3 far more should he have taken his pity on his own father and made him well first—to show his perfect goodness perfectly by converting his father first, from pity for his father. As scripture says, 'to do good first unto them who are of the household of faith'—how much more, have mercy on our own fathers! 16:4 But to the explanation and the rebuttal of Marcion I have added this further point. If Christ is the son of the one God and yet took refuge with the other, the other will not accept him as trustworthy. 16:5 If he did not keep faith with his own Father, from his previous behaviour he will not be believed by the other either. 16:6 Again, moreover, from another standpoint: Are you, Marcion, going to accuse the good God of being unable to save those whom he intended to save, and who had received mercy from him through Christ, because he lacked an envoy? 16:7 For if Christ had not taken refuge with the God on high, to hear Marcion tell it, the good God would have had no one to send—if Christ's father had not come into conflict with his own son, as Marcion says. 16:8 But besides, otherwise. If Christ is the son of the demiurge, but is opposed to the creation and his father's work, as the opponent of his father's arrangement he could have destroyed mankind as soon as he came into the world, to eliminate his actual father's work. 16:9 Or again, once he had received the power to cure, heal and save, he should have shown the work of mercy on his own father before all, and begun by persuading his father to become like him. Thus, after he had been good to himself and his father both, one and the same goodness would become the cause of men's salvation. 16:10 But the truth is not as Marcion's worthless piece of fiction has it. There are no three first principles and no other father of Christ, nor is Christ an offspring of wickedness—perish the thought! 16:11 He says, 'I am in the Father, and the Father in me.' And if he is saying falsely that he has a father, his falsely alleged father cannot be in him, or he in the father. 16:12 He, however, who truthfully teaches that his real Father is always good, always God and the creator of all, and that he is in him and with him, spells the threat against Marcion out with his words, 'He that honoureth not the Son as he honoureth the Father, the wrath of God abideth on him.' 16:13 But by now I have shown, with many testimonies, that the God who is one , the Father of our Lord Jesus Christ, is good and the begetter of good, love and the begetter of love, fount of life and the begetter of a fount of life—'With thee is the well of life,' says the scripture. He is truth and the begetter of truth, light and the begetter of light, life and the Person who begets life without beginning, eternally, and not in time. And Marcion's imposture has been refuted in every respect. 16:14 Since this is the case, and since by God's inspiration I have accomplished the cheat's downfall though much authentic proof, let us go once more to the rest—now that this present sect has been trodden underfoot like a great asp, by the unimpeachable word of the Saviour who said, 'I have given you power to tread on serpents and scorpions, and over all the power of the adversary.' And let us set ourselves to investigate the futilities of the others and refute them completely, calling on God for aid in all things.

[DCHindley]

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[DCHindley]

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[DCHindley]

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[MrMacSon]

wow. Thanks guys

Where is this from? -

FWIW:

According to the Marcionites, what follows (is sect) "42"

[DCHindley]

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[Secret Alias]

Just to spend the minimal amount of time defending the identification of Marcion's god with Ishu the second power in heaven. By the very existence of 'another god' (itself Irenaeus and Tertullian's most frequent criticism of Marcion) you have the origin of the claim that the Marcionites 'depreciate' the Creator. You have to understand or come to terms with the Imperial or even 'oriental' (to use the old terminology) understanding that not giving the all power and all praise and all glory to the cosmocrator you are necessarily insulting him.

Count the number of times 'another god' is referenced in Against Marcion as a complaint against the sect.

For some reason we think the Torah was monotheistic (even though it references two divine names).

[Ben C. Smith]

From Origen, On First Things 2.5.1.

De Principiis II

On First Things 2 [/b]

De novo autem testamento misericordiae ac pietatis congregant verba, quibus a salvatore discipuli informantur, et quibus pronuntiari videtur quia 'nemo bonus praeter unum sit deum patrem'; et per hoc ausi sunt bonum quidem deum nominare patrem salvatoris Iesu Christi, alium autem esse dicunt mundi deum, quem iustum eis, non etiam bonum placuit appellare.

Whereas from the New Testament they gather together words of compassion and piety, through which the disciples are trained by the Saviour, and by which it seems to be declared that no one is good save God the Father only; and by this means they have ventured to style the Father of the Saviour Jesus Christ a good God, but to say that the God of the world is a different one, whom they are pleased to term just, but not also good.

From Origen, On First Things 2.5.4.

De Principiis II

On First Things 2 [/b]

Sed iterum ad scripturae nos revocant verba, proferentes illam suam famosissimam quaestionem. Aiunt namque: Scriptum est quia non potest arbor bona malos fructus facere, neque arbor mala bonos fructus facere; ex fructu enim arbor cognoscitur. .... Superest eis adhuc etiam illud, quod velut proprie sibi datum scutum putant, quod dixit dominus in evangelio: "Nemo bonus nisi unus deus pater," dicentes hoc esse proprium vocabulum patris Christi, qui tamen alius sit a creatore omnium deo, cui creatori bonitatis nullam dederit appellationem.

They again recall us, however, to the words of Scripture, by bringing forward that celebrated question of theirs, affirming that it is written, "A bad tree cannot produce good fruits; for a tree is known by its fruit." .... There still remains to them, however, that saying of the Lord in the Gospel, which they think is given them in a special manner as a shield, viz., "There is none good but one, God the Father." This word they declare is peculiar to the Father of Christ, who, however, is different from the God who is Creator of all things, to which Creator he gave no appellation of goodness.

Excerpt from Origen, On the Epistle to Titus, quoted by Pamphilus in his Apology for Origen.

In Epistolam ad Titum

On the Epistle to Titus [/b]

...vel secundum eos qui Deum quidem eum fatentur, non tamen assumpsisse animam corpusque terrenum; qui sub specie quasi amplioris gloriae Iesu Domino deferendae, omnia quae ab eo gesta sunt, visa geri magis, quam vere gesta esse testantur: quique neque de virgine natum fatentur, sed triginta annorum virum eum apparuisse in Iudaea.

Or a heretic may agree with those who indeed confess that he is God, but not that he assumed humanity, that is, a soul and earthly body. These heretics, under the pretext of ascribing greater glory to Jesus the Lord, claim that all his actions seemed to have been done rather than were truly done. Moreover, they do not acknowledge that he was born of a virgin, but say that he appeared in Judea as a thirty-year-old man.

Origen, Fragment 180.

Fragmentum CLXXX	Fragment 180
Ἐπεὶ δὲ οἱ ἀπὸ Μαρκίωνος ἔχουσι τὴν λέξιν οὕτως· Τὸν ἄρτον σου τὸν ἐπιούσιον δίδου ἡμῖν τὸ καθ᾽ ἡμέραν.	But those from Marcion have the following reading: Give us your daily bread each day.

From Origen, Commentary on Romans 2.13.27.

Commentarii in Epistulam ad Romanos II	Commentary on Romans 2.13.27 [/b]
Marcion sane, cui per allegoriam nihil placet intelligi, quomodo exponat quod dicit Apostolus, circumcisionem prodesse, omnino non inveniet.	Marcion, of course, whom nothing pleases to be understood as an allegory, will not in any way discover how to explain what the Apostle said, that circumcision is beneficial.

From Origen, Commentary on Romans 5.6.1-2.

Commentarii in Epistulam ad Romanos V

Commentary on Romans 5.6.1-2 [/b]

Lex autem subintravit, ut abundaret delictum. Ubi autem abundavit peccatum, superabundavit gratia, ut sicut regnavit peccatum in mortem, ita in gratia regnet per iustitiam in vitam aeternam, per Iesum Christum Dominum nostrum. Si quidem autequam lex per Moysen daretur nemo peccasset, volentes accusare legem ex his Apostoli verbis Marcion et caeteri haeretici occasionem capere viderentur, tanquam haec fuerit causa datae legis, ut peccatum, quod ante legem non fuerat, abundaret.

"But law entered by stealth, so the trespass might abound; but where sin abounded, grace superabounded so that, just as sin exercised dominion in death, so grace might also reign through righteousness leading to eternal life through Jesus Christ our Lord." Indeed, if no one had sinned before the law was given through Moses, then Marcion and the other heretics, who want to accuse the law based on these words of the Apostle, seem to seize this opportunity, as if the reason the law was given was in order that sin, which did not exist before the law, might abound.

From Origen, Commentary on Romans 10.43.1-2.

Commentarii in Epistulam ad Romanos X

Commentary on Romans 10.43.1-2 [/b]

Ei autem qui potens est vos confirmare secundum Evangelium meum, et praedicationem Iesu Christi, secundum revelationem sacramenti temporibus saeculorum in silentio habiti, manifestati autem modo per Scripturas propheticas secundum praeceptum aeterni Dei ad obedientiam fidei in omnes gentes manifestati, soli sapienti Deo per Iesum Christum claritas in saecula saeculorum. Amen. Caput hoc Marcion, a quo Scripturae evangelicae atque apostolicae interpolatae sunt, de hac Epistola penitus abstulit; et non solum hoc, sed et ab eo loco ubi scriptumm est, omne autem quod non est ex fice peccatum est, usque ad finem cuncta dissecuit. In aliis vero exemplaribus, id est in his quae non sunt a Marcione temerata, hoc ipsum caput diverse positum invenimus. In nonnullis etenim codicibus post eum locum quem supra diximus, hoc est, omne autem quod non est ex fide peccatum est, statim cohaerens habetur, ei autem qui potens est vos confirmare. Alii vero codices in fine id, ut nunc est positum, continent.

"Now to him who is able to strengthen you according to my gospel and the preaching of Jesus Christ, according to the revelation of the mystery that was kept secret for long ages but has now been disclosed and through the prophetic writings has been made known to all nations, according to the command of the eternal God, to bring about the obedience of faith — to the only wise God be glory forevermore through Jesus Christ! Amen." Marcion, by whom the evangelical and apostolic Scriptures have been interpolated, completely removed this section from this epistle; and not only this but he also cut up everything from the place where it is written, "But all that is not from faith is sin," to the end. But in other copies, i.e., in those that have not been desecrated by Marcion, we find this section itself placed in different locations. For in several manuscripts, after the passage cited above, that is, "All that is not from faith is sin," immediately joining this rendered, "now to him who is able to strengthen you." But other manuscripts contain it at the end, as it now stands.

From Origen, Commentary on John 5.7.

Commentarii in Evangelium Joannis V

Commentary on John 5.7 [/b]

Ἔτι προσθήσω εἰς τὴν τούτου ἀπόδειξιν ῥητὸν ἀποστολικὸν μὴ νενοημένον ὑπὸ τῶν Μαρκίωνος καὶ διὰ τοῦτο ἀθετούντων τὰ εὐαγγέλια· τῷ γὰρ τὸν ἀπόστολον λέγειν· «Κατὰ τὸ εὐαγγέλιόν μου ἐν Χριστῷ Ἰησοῦ» καὶ μὴ φάσκειν «εὐαγγέλια» ἐκεῖνοι ἐφιστάντες φασίν, οὐκ ἂν πλειόνων ὄντων εὐαγγελίων τὸν ἀπόστολον ἑνικῶς «τὸ εὐαγγέλιον» εἰρηκέναι, οὐ συνιέντες ὅτι ὡς εἷς ἐστιν ὃν εὐαγγελίζονται πλείονες, οὕτως ἕν ἐστι τῇ δυνάμει τὸ ὑπὸ τῶν πολλῶν εὐαγγέλιον ἀναγεγραμμένον καὶ τὸ ἀληθῶς διὰ τεσσάρων ἕν ἐστιν εὐαγγέλιον.

I will add to the proof of this an apostolic saying which has been quite misunderstood by the disciples of Marcion, who, therefore, set the Gospels at naught. The Apostle says: {Romans 2:16} According to my Gospel in Christ Jesus; he does not speak of Gospels in the plural, and, hence, they argue that as the Apostle only speaks of one Gospel in the singular, there was only one in existence. But they fail to see that, as He is one of whom all the evangelists write, so the Gospel, though written by several hands, is, in effect, one. And, in fact, the Gospel, though written by four, is one.

From Origen, catena fragment on 1 Corinthians 7.7.

Fragmentum in Epistolam I ad Corinthios

Catena Fragment on 1 Corinthians 7.7

θέλω δὲ πάντας ἀνθρώπους εἶναι ὡς καὶ ἐμαυτόν. ἀλλ' ἕκαστος ἴδιον ἔχει χάρισμα ἐκ θεοῦ, ὃς μὲν οὕτως, ὃς δὲ οὕτως. .... οὐ γὰρ δύναται τὸ χάρισμα τοῦ θεοῦ φθάνειν ἐπὶ τοὺς ἐθνικούς· ἐὰν πιστεύσῃ, ἐὰν σωθῇ, τότε ἀρχὴν λήψεται τοῦ χαρίσματος. Χρῶνται δὲ τῷ ῥητῷ τούτῳ καὶ οἱ ἀπὸ Μαρκίωνος, καὶ ἀναισθήτως κωλύουσι τὸν γάμον, λέγοντες τὴν ἁγνείαν πρόσταγμα εἶναι τοῦ ἄλλου θεοῦ ὃν ἀνέπλασαν παρὰ τὸν δημιουργόν. πλὴν ἐκ τοῦ ῥητοῦ ἔστιν αὐτοὺς συμβιβάσαι ὅτι κακῶς κωλύουσι τὸν γάμον, κακῶς καὶ διαιροῦσι τὴν θεότητα.

Yet I wish that all men were even as I myself am. However, each man has his own gift from God, one in this manner, and another in that. .... But those from Marcion also use this saying, and they insensibly forbid marriage, saying that purity is the commandment of the other God, whom they have fashioned anew beyond the demiurge. It is from this saying, however, that it is inferred that wrongly they forbid marriage, wrongly also divide the godhead.

From Origen, Homilies on Ezekiel 1.7.2.

Homiliae in Ezechielem I	Homilies on Ezekiel 1.7.2 [/b]
Nam exspectatio creaturae revelationem filiorum Dei exspectat. Et licet nolint ii qui scripturas apostolicas interpolaverunt istiusmodi sermones inesse libris eorum quibus possit Creator Christus approbari, expectat tamen omnis creatura filios Dei, quando liberentur a delicto....	For "the expectation of creation awaits the revelation of the sons of God." And although those who have corrupted the apostolic scriptures are unwilling that words of this sort be found in their books by means of which Christ can be proved to be the creator, nevertheless therein all creation awaits the sons of God....

Note:

Jason BeDuhn writes on pages 301-302: Harnack proposed the omission of [Romans] 8.19-22, based on this passage of Origen.... But Thomas Scheck, in his translation of this passage..., takes Origen to mean that "in those very books" of their own where the heretics insist no such identification of Christ with the creator is to be found, this passage stands to refute them. Everything rests on the referent of ibi ("there, therein"): either in "the apostolic scriptures" or in "their books." The grammar of Jerome's Latin translation would appear to support Scheck, presuming that it effectively rendered Origen's meaning in the original Greek.