1 Διὰ τοῦτο, ἔχοντες τὴν διακονίαν ταύτην, καθὼς ἠλεήθημεν, οὐκ ἐγκακοῦμεν, 2 ἀλλὰ ἀπειπάμεθα τὰ κρυπτὰ τῆς αἰσχύνης, μὴ περιπατοῦντες ἐν πανουργίᾳ μηδὲ δολοῦντες τὸν λόγον τοῦ Θεοῦ, ἀλλὰ τῇ φανερώσει τῆς ἀληθείας συνιστάνοντες ἑαυτοὺς πρὸς πᾶσαν συνείδησιν ἀνθρώπων ἐνώπιον τοῦ Θεοῦ. 3 εἰ δὲ καὶ ἔστιν κεκαλυμμένον τὸ εὐαγγέλιον ἡμῶν, ἐν τοῖς ἀπολλυμένοις ἐστὶν κεκαλυμμένον, 4 ἐν οἷς ὁ θεὸς τοῦ αἰῶνος τούτου ἐτύφλωσεν τὰ νοήματα τῶν ἀπίστων εἰς τὸ μὴ αὐγάσαι τὸν φωτισμὸν τοῦ εὐαγγελίου τῆς δόξης τοῦ Χριστοῦ, ὅς ἐστιν εἰκὼν τοῦ Θεοῦ. 5 οὐ γὰρ ἑαυτοὺς κηρύσσομεν ἀλλὰ Χριστὸν Ἰησοῦν Κύριον, ἑαυτοὺς δὲ δούλους ὑμῶν διὰ Ἰησοῦν. 6 ὅτι ὁ Θεὸς ὁ εἰπών Ἐκ σκότους φῶς λάμψει, ὃς ἔλαμψεν ἐν ταῖς καρδίαις ἡμῶν πρὸς φωτισμὸν τῆς γνώσεως τῆς δόξης τοῦ Θεοῦ ἐν προσώπῳ Χριστοῦ. 7 Ἔχομεν δὲ τὸν θησαυρὸν τοῦτον ἐν ὀστρακίνοις σκεύεσιν, ἵνα ἡ ὑπερβολὴ τῆς δυνάμεως ᾖ τοῦ Θεοῦ καὶ μὴ ἐξ ἡμῶν· 8 ἐν παντὶ θλιβόμενοι ἀλλ’ οὐ στενοχωρούμενοι, ἀπορούμενοι ἀλλ’ οὐκ ἐξαπορούμενοι, 9 διωκόμενοι ἀλλ’ οὐκ ἐγκαταλειπόμενοι, καταβαλλόμενοι ἀλλ’ οὐκ ἀπολλύμενοι, 10 πάντοτε τὴν νέκρωσιν τοῦ Ἰησοῦ ἐν τῷ σώματι περιφέροντες, ἵνα καὶ ἡ ζωὴ τοῦ Ἰησοῦ ἐν τῷ σώματι ἡμῶν φανερωθῇ· 11 ἀεὶ γὰρ ἡμεῖς οἱ ζῶντες εἰς θάνατον παραδιδόμεθα διὰ Ἰησοῦν, ἵνα καὶ ἡ ζωὴ τοῦ Ἰησοῦ φανερωθῇ ἐν τῇ θνητῇ σαρκὶ ἡμῶν. 12 ὥστε ὁ θάνατος ἐν ἡμῖν ἐνεργεῖται, ἡ δὲ ζωὴ ἐν ὑμῖν. 13 ἔχοντες δὲ τὸ αὐτὸ πνεῦμα τῆς πίστεως, κατὰ τὸ γεγραμμένον Ἐπίστευσα, διὸ ἐλάλησα, καὶ ἡμεῖς πιστεύομεν, διὸ καὶ λαλοῦμεν, 14 εἰδότες ὅτι ὁ ἐγείρας τὸν Κύριον Ἰησοῦν καὶ ἡμᾶς σὺν Ἰησοῦ ἐγερεῖ καὶ παραστήσει σὺν ὑμῖν. 15 τὰ γὰρ πάντα δι’ ὑμᾶς, ἵνα ἡ χάρις πλεονάσασα διὰ τῶν πλειόνων τὴν εὐχαριστίαν περισσεύσῃ εἰς τὴν δόξαν τοῦ Θεοῦ. 16 Διὸ οὐκ ἐγκακοῦμεν, ἀλλ’ εἰ καὶ ὁ ἔξω ἡμῶν ἄνθρωπος διαφθείρεται, ἀλλ’ ὁ ἔσω ἡμῶν ἀνακαινοῦται ἡμέρᾳ καὶ ἡμέρᾳ. 17 τὸ γὰρ παραυτίκα ἐλαφρὸν τῆς θλίψεως καθ’ ὑπερβολὴν εἰς ὑπερβολὴν αἰώνιον βάρος δόξης κατεργάζεται ἡμῖν, 18 μὴ σκοπούντων ἡμῶν τὰ βλεπόμενα ἀλλὰ τὰ μὴ βλεπόμενα· τὰ γὰρ βλεπόμενα πρόσκαιρα, τὰ δὲ μὴ βλεπόμενα αἰώνια. | 1 Therefore seeing we have this ministry, even as we obtained mercy, we don’t faint. 2 But we have renounced the hidden things of shame, not walking in craftiness, nor handling the word of God deceitfully, but by the manifestation of the truth commending ourselves to every man’s conscience in the sight of God. 3 Even if our Good News is veiled, it is veiled in those who are dying, 4 in whom the god of this world has blinded the minds of the unbelieving, that the light of the Good News of the glory of Christ, who is the image of God, should not dawn on them. 5 For we don’t preach ourselves, but Christ Jesus as Lord, and ourselves as your servants for Jesus’ sake, 6 seeing it is God who said, “Light will shine out of darkness,” who has shone in our hearts to give the light of the knowledge of the [Marcion: His] glory of God in the face of Jesus Christ. 7 But we have this treasure in clay vessels, that the exceeding greatness of the power may be of God, and not from ourselves. 8 We are pressed on every side, yet not crushed; perplexed, yet not to despair; 9 pursued, yet not forsaken; struck down, yet not destroyed; 10 always carrying in the body the putting to death of the Lord Jesus [Marcion: Christ], that the life of Jesus [Marcion: Christ] may also be revealed in our body. 11 For we who live are always delivered to death for Jesus’ sake, that the life also of Jesus [Marcion: Christ] may be revealed in our mortal flesh. 12 So then death works in us, but life in you. 13a But having the same spirit of faith, [criterion 1, criterion 2:] 13b according to that which is written, “I believed, and therefore I spoke.” We also believe, and therefore we also speak; 14 knowing that he who raised the Lord Jesus will raise us also with Jesus, and will present us with you. 15 For all things are for your sakes, that the grace, being multiplied through the many, may cause the thanksgiving to abound to the glory of God. 16 Therefore we don’t faint, but though our outward man is decaying, yet our inward man is renewed day by day. 17 For our light affliction, which is for the moment, works for us more and more exceedingly an eternal weight of glory, 18 while we don’t look at the things which are seen, but at the things which are not seen. For the things which are seen are temporal, but the things which are not seen are eternal. |
Tertullian, Against Marcion 5.11.11-12: [11] Simpliciori responso prae manu erit esse huius aevi dominum diabolum interpretari, qui dixerit, propheta referente, Ero similis altissimi, ponam in nubibus thronum meum; sicut et tota huius aevi superstitio illi mancipata est qui excaecet infidelium corda et inprimis apostatae Marcionis. Denique non vidit occurrentem sibi clausulam sensus: Quoniam deus, qui dixit ex tenebris lucem lucescere, reluxit in cordibus nostris ad illuminationem agnitionis suae in persona Christi. [12] Quis dixit, Fiat lux? Et de illuminatione mundi quis Christo ait, Posui te in lumen nationum, sedentium scilicet in tenebris et in umbra mortis? Cui respondet spiritus in psalmo ex providentia futuri: Significatum est, inquit, super nos lumen personae tuae, domine. Persona autem dei Christus dominus. Unde et apostolus supra, Qui est imago, inquit, dei. Igitur si Christus persona creatoris dicentis, Fiat lux, et Christus et apostoli et evangelium et velamen et Moyses et tota series, secundum testimonium clausulae creatoris est, dei huius aevi, certe non eius qui nunquam dixit, Fiat lux. Praetereo hic et de alia epistula, quam nos ad Ephesios praescriptam habemus, haeretici vero ad Laodicenos. / [11] A simpler answer I shall find ready to hand in interpreting "the god of this world" of the devil, who once said, as the prophet describes him: "I will be like the Most High; I will exalt my throne in the clouds." The whole superstition, indeed, of this world has got into his hands, so that he blinds effectually the hearts of unbelievers, and of none more than the apostate Marcion's. Now he did not observe how much this clause of the sentence made against him: "For God, who commanded the light to shine out of darkness, hath shined in our hearts, to (give) the light of the knowledge (of His glory) in the face of (Jesus) Christ." [12] Now who was it that said; "Let there be light? " And who was it that said to Christ concerning giving light to the world: "I have set Thee as a light to the Gentiles" ----to them, that is, "who sit in darkness and in the shadow of death? " (None else, surely, than He), to whom the Spirit in the Psalm answers, in His foresight of the future, saying, "The light of Thy countenance, O Lord, hath been displayed upon us." Now the countenance (or person ) of the Lord here is Christ. Wherefore the apostle said above: Christ, who is the image of God." Since Christ, then, is the person of the Creator, who said, "Let there be light," it follows that Christ and the apostles, and the gospel, and the veil, and Moses----nay, the whole of the dispensations----belong to the God who is the Creator of this world, according to the testimony of the clause (above adverted to), and certainly not to him who never said, "Let there be light." I here pass over discussion about another epistle, which we hold to have been written to the Ephesians, but the heretics to the Laodiceans.
Tertullian, Against Marcion 5.11.16: [16] Et quomodo in sequentibus non ad visibilia nec ad temporalia, sed ad invisibilia et ad aeterna, id est non ad praesentia, sed ad futura exhortatur? Quodsi de futura vita dicit Christi, in corpore eam dicens apparituram, manifeste carnis resurrectionem praedicavit, exteriorem quidem hominem nostrum corrumpi dicens, et non quasi aeterno interitu post mortem, verum laboribus et incommodis, de quibus praemisit adiciens, Et non deficiemus. Nam et interiorem hominem nostrum renovari de die in diem dicens hic utrumque demonstrat, et corporis corruptionem ex vexatione temptationum et animi renovationem ex contemplatione promissionum. / [16] Then how is it, that in the words which follow he exhorts us not to the things which are seen and are temporal, but to those which are not seen and are eternal ----in other words, not to the present, but to the future? But if it be of the future life of Christ that he speaks, intimating that it is to be made manifest in our body, then he has clearly predicted the resurrection of the flesh. He says, too, that "our outward man perishes," not meaning by an eternal perdition after death, but by labours and sufferings, in reference to which he previously said, "For which cause we will not faint." Now, when he adds of "the inward man" also, that it "is renewed day by day," he demonstrates both issues here----the wasting away of the body by the wear and tear of its trials, and the renewal of the soul by its contemplation of the promises.
Tertullian, Against Marcion 5.17.9: [9] Hic erit diabolus, quem et alibi (si tamen ita et apostolum legi volunt) deum aevi huius agnoscemus. Ita enim totum saeculum mendacio divinitatis implevit. Qui plane si non fuisset, tunc haec in creatorem spectasse potuissent. Sed et in ludaismo conversatus fuerat apostolus. Non quia interposuit de delictis in quibus et nos omnes conversati sumus, ideo delictorum dominum et principem aeris huius creatorem praestat intellegi, sed quia in Iudaismo unus fuerat de filiis incredulitatis, diabolum habens operatorem, cum persequeretur ecclesiam et Christum creatoris, propter quod et, Iracundiae filii fuimus, inquit; sed natura. / [9] This must mean the devil, whom in another passage (since such will they there have the apostle's meaning to be) we shall recognize in the appellation the god of this world. For he has filled the whole world with the lying pretence of his own divinity. To be sure, if he had not existed, we might then possibly have applied these descriptions to the Creator. But the apostle, too, had lived in Judaism; and when he parenthetically observed of the sins (of that period of his life), "in which also we all had our conversation in times past," he must not be understood to indicate that the Creator was the lord of sinful men, and the prince of this air; but as meaning that in his Judaism he had been one of the children of disobedience, having the devil as his instigator----when he persecuted the church and the Christ of the Creator. Therefore he says: "We also were the children of wrath," but "by nature."
Epiphanius, Panarion 42.11.7: <β> (<κϚ>). «Οὐ γὰρ ἑαυτοὺς κηρύσσομεν, ἀλλὰ Χριστὸν Ἰησοῦν κύριον, ἑαυτοὺς δὲ δούλους ὑμῶν διὰ Ἰησοῦ, ὅτι ὁ θεὸς ὁ εἰπὼν ἐκ σκότους φῶς λάμψει». <γ> (<κζ>). «Ἔχοντες δὲ τὸ αὐτὸ πνεῦμα τῆς πίστεως καὶ ἡμεῖς πιστεύομεν, διὸ καὶ λαλοῦμεν». ἐξέκοψεν δὲ τό «κατὰ τὸ γεγραμμένον». / 2(26). 'For we preach not ourselves, but Christ Jesus the Lord; and ourselves your servants through Jesus. For God who commanded the light to shine out of darkness . ..' 3(27). 'We having the same Spirit of faith also believe and therefore speak.' But he excised, 'according as it is written.'
Epiphanius, Panarion 42.12.3: <β> <καὶ> <κϚ> <σχόλιον>. «Οὐ γὰρ ἑαυτοὺς κηρύσσομεν, ἀλλὰ Χριστὸν Ἰησοῦν κύριον, ἑαυτοὺς δὲ δούλους ὑμῶν διὰ Ἰησοῦ, ὅτι ὁ θεὸς ὁ εἰπών· ἐκ σκότους φῶς λάμψει». <β> <καὶ> <κϚ> <ἔλεγχος>. Οὐ κηρύσσουσιν ἑαυτοὺς οἱ ἀπόστολοι, ἀλλὰ Χριστὸν Ἰησοῦν κύριον. διὸ οὐκ ἔνι αἵρεσις οὐδὲ ἐκκλησία εἰς ὄνομα ἀποστόλων ἀνηγορευμένη. οὐδέποτε γὰρ ἠκούσαμεν ἢ Πετρίους ἢ Παυλίους ἢ Βαρθολομαίους ἢ Θαδδαίους, ἀλλὰ ἀπ' ἀρχῆς ἓν κήρυγμα πάντων τῶν ἀποστόλων, οὐκ αὐτοὺς κηρύσσον ἀλλὰ Χριστὸν Ἰησοῦν κύριον. διὸ καὶ ὄνομα τῆς ἐκκλησίας οἱ πάντες ἓν ἐπέθεντο, οὐχ ἑαυτῶν ἀλλὰ τοῦ κυρίου αὐτῶν Ἰησοῦ Χριστοῦ, ἀπὸ Ἀντιοχείας ἀρξαμένων Χριστιανῶν καλεῖσθαι· ὅπερ ἐστὶν ἡ μόνη καθολικὴ ἐκκλησία, οὐκ ἄλλο τι ἔχουσα <ὄνομα> ἀλλὰ Χριστοῦ, Χριστιανῶν οὖσα ἐκκλησία, οὐ Χριστῶν ἀλλὰ Χριστιανῶν, τοῦ μὲν ἑνὸς ὑπάρχοντος, τῶν δὲ ἀπὸ τοῦ ἑνὸς Χριστιανῶν καλουμένων. μετὰ ταύτην δὲ καὶ τοὺς αὐτῆς κήρυκας πᾶσαι *, οὐκέτι τοῦ αὐτοῦ χαρακτῆρος * φαινόμεναι διὰ τῶν ἐπιθέτων ὀνομάτων Μανιχαίων καὶ Σιμωνιανῶν καὶ Οὐαλεντίνων καὶ Ἐβιωναίων· ὧν εἷς καὶ σύ, Μαρκίων, ὑπάρχεις, καὶ σοῦ τὸ ὄνομα ἐπικέκληνται οἱ ὑπὸ σοῦ ἠπατημένοι, ὡς σεαυτὸν κηρύξαντος καὶ οὐχὶ Χριστόν. εἶτά φησιν «ὅτι ὁ θεὸς ὁ εἰπών· ἐκ σκότους φῶς λάμψει». ὁ θεὸς δὲ ποῖος ἀλλ' ὁ εἷς ὁ ἐν τῷ προφήτῃ δείξας ἐκ σκότους φῶς, τουτέστιν ἀπὸ τῆς τῶν ἀνθρώπων ἀπιστίας καὶ ἀγνωσίας φῶς καὶ γνῶσιν ἐν Χριστῷ λάμψαν ἐν ταῖς καρδίαις ἡμῶν τῶν ποτε ἐθνῶν εἰδωλολατρούντων, νῦν δὲ θεὸν <ἐπεγνωκότων> τὸν τότε ἐν τῷ προφήτῃ προεπαγγειλάμενον τὸ φῶς ἑαυτοῦ ἐν τῷ κόσμῳ λάμψαι, ὡς οὐκ ἀλλοτρίου ὄντος παλαιᾶς καὶ καινῆς διαθήκης· ὡς ἡμῖν ἔθος γέγονε πείθειν σε, ὦ Μαρκίων, ἀφ' ὧν ἔχεις γεγραμμένων λειψάνων τοῦ εὐαγγελίου, καὶ μὴ ὑπὸ σοῦ ἀπατᾶσθαι. <γ> <καὶ> <κζ> <σχόλιον>. «Ἔχοντες δὲ τὸ αὐτὸ πνεῦμα τῆς πίστεως καὶ ἡμεῖς πιστεύομεν, διὸ καὶ λαλοῦμεν». ἐξέκοψεν δὲ τό «κατὰ τὸ γεγραμμένον». <γ> <καὶ> <κζ> <ἔλεγχος>. Οὐ δοθήσεταί σοι τόπος ἐν οἷς ἂν τολμήσειας. κἄν τε γὰρ ἐκκόψῃς τό «κατὰ τὸ γεγραμμένον», φαίνεται ἡ τῆς προγεγραμμένης λέξεως ἀκολουθία. ἀπὸ τοῦ γάρ «ἐπίστευσα, διὸ καὶ ἐλάλησα» εὐθὺς τὰ ἴσα ἐπενέγκας ὁ ἀπόστολος ἔφη «ἔχοντες τὸ αὐτὸ πνεῦμα τῆς πίστεως καὶ ἡμεῖς πιστεύομεν, διὸ καὶ λαλοῦμεν». παντὶ δέ τῳ σαφές ἐστι τοῦτο, ὅτι ἐν τῷ ἑκατοστῷ πεντεκαιδεκάτῳ ψαλμῷ ἐν τῷ τὴν ἐπιγραφὴν Ἀλληλουία ἔχοντι, τῆς δὲ τοῦ Δαυὶδ βίβλου ὄντι καὶ ὑπ' αὐτοῦ προπεφητευμένῳ, ὁ λόγος τοῦ «ἐπίστευσα» ἐστὶ γεγραμμένος. ὅθεν καὶ ὁ ἀπόστολος ἔλαβε τὸ ῥητὸν καὶ ὁμοίως ἔφη τό «διὸ καὶ ἡμεῖς πιστεύομεν καὶ λαλοῦμεν», εἷς ὢν τοῦ ἀριθμοῦ τῶν ἀποστόλων· ὅθεν οὐ λέγει «διὸ καὶ ἐπίστευσα καὶ ἐλάλησα», ἀλλά «ἡμεῖς πιστεύομεν, διὸ καὶ λαλοῦμεν», ἵνα ἑαυτὸν μετὰ τῶν ἄλλων ἀποστόλων συνάψῃ. καί φησιν «ἔχοντες δὲ τὸ αὐτὸ πνεῦμα», ἵνα δείξῃ τὸ ἐν τῷ Δαυὶδ λαλῆσαν πνεῦμα τὸ αὐτὸ ὂν πνεῦμα καὶ ἐν τοῖς ἀποστόλοις ἀφ' οὗπερ τότε ἐκεῖνος προφητεύων ἐπίστευεν, ἐν ᾧ πνεύματι καὶ αὐτοὶ ὄντες πιστεύουσι καὶ λαλοῦσι. πολλὴ δὲ ἀδικία καὶ πλεονεξία ὡς εἰπεῖν * διανοημάτων. τοῦ γὰρ ἀποστόλου ἓν καὶ τὸ αὐτὸ πνεῦμα φάσκοντος, πῶς ἡ τοῦ Μαρκίωνος ἄνοια, ὁμολογοῦσα τοῦτον τὸν λόγον τὸν ἅγιον ἀπόστολον εἰρηκέναι, τολμᾷ λέγειν ἄλλο εἶναι τότε τὸ πνεῦμα καὶ ἄλλο τὸ ἐν τοῖς ἀποστόλοις; / Scholion 2 and 26. 'For we preach not ourselves, but Christ Jesus the Lord and ourselves your servants through Jesus. For it is God who said, Out of darkness shall light shine.' (a) Elenchus 2 and 26. The apostles do not preach themselves, but Christ Jesus, as Lord. Therefore there can be no sect or church named for the apostles. We have never heard of Petrists, Paulians, Bartholomeans, or Thaddeans; from the first we have heard one message, the message of all the apostles, (b) which proclaims not themselves but Christ Jesus as Lord. This is why they all gave one name for the church—not their own name but the name of their Lord Jesus Christ, since they were first called Christians at Antioch. This is the only catholic church, having no name but that of Christ. It is a church of Christians—not of Christs but of Christians, since Christ is one, and they are named Christians after the one Christ. (c) But all the sects sprouted up after this church and its messengers—no longer of the same character but, from their given names of, Manicheans, Simonians, Valentinians, Ebionites—plainly foreign to it. You too are one of those, Marcion, and your dupes have been given your name because you preached yourself, not Christ. (d) He says next, 'For God who said, Out of darkness light shall shine.' But which 'God' if not the one God who brought light out of darkness in the prophet? That is, in place of human unbelief and ignorance he caused light and knowledge to shine, in Christ, in the hearts of us who were once idolatrous gentiles, but have now come to know the God who promised then in the prophet that his light would shine in the world—and who thus is not foreign to the Old and New Testaments. I have kept trying to convince you of this, Marcion, from the written remains of the Gospel which you have in your possession, and not be taken in by you. Scholion 3 and 27. 'We, having the same Spirit of faith, also believe and therefore speak.' But he excised 'according as it is written.' (a) Elenchus 3 and 27. Whatever ventures you may make you will not be given an opening. Even if you excise 'according as it is written,' the consequences of the words that used to be written are plain. (b) After, 'I believed, and therefore have I spoken,' the apostle immediately added the exact equivalent and said, 'We, having the same Spirit of faith, likewise believe and therefore speak.' (c) But it is plain to everyone that the line beginning, 'I believed and therefore have I spoken” is written in the Hundred Fifteenth Psalm, one which has the Alleluia superscription and is part of David's roll and a prophecy of his own. (d) So the apostle took the text and likewise, speaking as one of the apostles, said, 'Therefore we also believe and speak.' (He said, not 'Therefore I believed and spoke,' but, 'We believe, therefore we speak,' to link himself with the other apostles.) (e) And he says, 'having the same Spirit' to show that the Spirit which spoke in David is the same Spirit which is in the apostles. The Spirit by whose inspiration David believed when he prophesied is the Spirit in which they too believe and speak. (f) But the injustice and, one might say, the greed of the tramp's sick ideas is great. For since Paul maintains that the Spirit is one and the same, how can Marcion's stupidity, which admits that the holy apostle has said this, dare to say that there was one Spirit then, and another which was in the apostles?
Adamantius Dialogue 2.19.
Adamantius Dialogue 2.21.
Adamantius Dialogue 5.27.
Peter Kirby remarks concerning 2 Corinthians 4.13b: BeDuhn writes, “Epiphanius, Scholion 27. Epiphanius reads ‘And since we share the same spirit of trust, and (kai) we trust, therefore also we speak,’ a text which skips over, as he duly notes, v. 13b: ‘according to (kata) what has been written, “I trusted, therefore I spoke.”‘ This shortened reading might be explained by a scribal error (homeoarcton), slipping from kata to kai (harder to explain is the omission of just the words of the quotation by Gk mss 618 and 1738). Epiphanius suspects deliberate excision (‘he excised,’ exekopsen) of a quote from Jewish scriptures.” (The First New Testament, pp. 291-292)
Peter Kirby's criteria: (1) Passages attested as absent from the Marcionite version by the patristic writers. (2) Unattested passages that have miscellaneous manuscript support and/or patristic support for omission. (3) Unattested passages that Tertullian is likely to have cited were they present in the Marcionite version. (4) Unattested passages that correspond to a scholarly conjecture for interpolation on grounds other than the alleged absence in the Marcionite version.