The Marcionite epistle to Philemon with sources.

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The Marcionite epistle to Philemon with sources.

Post by Ben C. Smith » Thu Sep 17, 2015 3:49 pm

This thread is a simple reconstruction of the Marcionite version of the epistle of Paul to the Philippians. Refer to my index of Marcionite epistles for more information.

The epistle to Philemon has only one chapter:
But we begin the so-called Marcionite prologue to the epistle:

To Philemon: Philemoni familiares litteras facit pro Onesimo servo eius. scribit autem ei a Roma de carcere. / He composes a familiar letter to Philemon on behalf of Onesimus his servant. He writes to him, however, from Rome, from prison.

However, Jason BeDuhn notes on page 319 that, stylistically, this prologue "appears to belong to the secondary prologues." The secondary prologues include the second Corinthian prologue, the second Thessalonian prologue, and the three Pastoral prologues (two to Timothy and one to Titus):

To Timothy 1: Timotheum instruit et docet de ordinatione episcopatus et diaconii et omnis ecclesiasticae disciplinae. / He instructs Timothy and teaches him concerning the ordination to the episcopate and to the diaconate and concerning all aspects of ecclesiastical discipline.
To Timothy 2: Item Timotheo scribit de exhortatione martyrii et omnis regulae veritatis et quid futurum sit temporibus novissimis et de sua passione. / Likewise he writes to Timothy concerning the exhortation of martyrdom and all aspects of the rule of truth, and what will be in the last times, and concerning his own passion.
To Titus: Titum commonefacit et instruit de constitutione presbyterii et de spiritali conversatione et hereticis vitandis qui in scripturis Iudaicis credunt. / He warns and intructs Titus concerning the constitution of the presbytery and concerning spiritual conversation and heretics to be avoided who believe in the Jewish scriptures.

And now the introduction by Epiphanius to the elenchi for this epistle:

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. / 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.

Ben.
Last edited by Ben C. Smith on Thu Sep 17, 2015 3:49 pm, edited 1 time in total.
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Re: The Marcionite epistle to Philemon with sources.

Post by Ben C. Smith » Thu Sep 17, 2015 3:49 pm

Philemon [1.]1-25.

1 Παῦλος δέσμιος Χριστοῦ Ἰησοῦ καὶ Τιμόθεος ὁ ἀδελφὸς Φιλήμονι τῷ ἀγαπητῷ καὶ συνεργῷ ἡμῶν 2 καὶ Ἀπφίᾳ τῇ ἀδελφῇ καὶ Ἀρχίππῳ τῷ συστρατιώτῃ ἡμῶν καὶ τῇ κατ’ οἶκόν σου ἐκκλησίᾳ· 3 χάρις ὑμῖν καὶ εἰρήνη ἀπὸ Θεοῦ Πατρὸς ἡμῶν καὶ Κυρίου Ἰησοῦ Χριστοῦ. 4 Εὐχαριστῶ τῷ Θεῷ μου πάντοτε μνείαν σου ποιούμενος ἐπὶ τῶν προσευχῶν μου, 5 ἀκούων σου τὴν ἀγάπην καὶ τὴν πίστιν ἣν ἔχεις πρὸς τὸν Κύριον Ἰησοῦν καὶ εἰς πάντας τοὺς ἁγίους, 6 ὅπως ἡ κοινωνία τῆς πίστεώς σου ἐνεργὴς γένηται ἐν ἐπιγνώσει παντὸς ἀγαθοῦ τοῦ ἐν ἡμῖν εἰς Χριστόν· 7 χαρὰν γὰρ πολλὴν ἔσχον καὶ παράκλησιν ἐπὶ τῇ ἀγάπῃ σου, ὅτι τὰ σπλάγχνα τῶν ἁγίων ἀναπέπαυται διὰ σοῦ, ἀδελφέ. 8 Διό, πολλὴν ἐν Χριστῷ παρρησίαν ἔχων ἐπιτάσσειν σοι τὸ ἀνῆκον, 9 διὰ τὴν ἀγάπην μᾶλλον παρακαλῶ, τοιοῦτος ὢν ὡς Παῦλος πρεσβύτης νυνὶ δὲ καὶ δέσμιος Χριστοῦ Ἰησοῦ, 10 παρακαλῶ σε περὶ τοῦ ἐμοῦ τέκνου, ὃν ἐγέννησα ἐν τοῖς δεσμοῖς, Ὀνήσιμον, 11 τόν ποτέ σοι ἄχρηστον νυνὶ δὲ καὶ σοὶ καὶ ἐμοὶ εὔχρηστον, 12 ὃν ἀνέπεμψά σοι αὐτόν, τοῦτ’ ἔστιν τὰ ἐμὰ σπλάγχνα· 13 ὃν ἐγὼ ἐβουλόμην πρὸς ἐμαυτὸν κατέχειν, ἵνα ὑπὲρ σοῦ μοι διακονῇ ἐν τοῖς δεσμοῖς τοῦ εὐαγγελίου, 14 χωρὶς δὲ τῆς σῆς γνώμης οὐδὲν ἠθέλησα ποιῆσαι, ἵνα μὴ ὡς κατὰ ἀνάγκην τὸ ἀγαθόν σου ᾖ ἀλλὰ κατὰ ἑκούσιον. 15 τάχα γὰρ διὰ τοῦτο ἐχωρίσθη πρὸς ὥραν, ἵνα αἰώνιον αὐτὸν ἀπέχῃς, 16 οὐκέτι ὡς δοῦλον ἀλλὰ ὑπὲρ δοῦλον, ἀδελφὸν ἀγαπητόν, μάλιστα ἐμοί, πόσῳ δὲ μᾶλλον σοὶ καὶ ἐν σαρκὶ καὶ ἐν Κυρίῳ. 17 εἰ οὖν με ἔχεις κοινωνόν, προσλαβοῦ αὐτὸν ὡς ἐμέ. 18 εἰ δέ τι ἠδίκησέν σε ἢ ὀφείλει, τοῦτο ἐμοὶ ἐλλόγα· 19 ἐγὼ Παῦλος ἔγραψα τῇ ἐμῇ χειρί, ἐγὼ ἀποτίσω· ἵνα μὴ λέγω σοι ὅτι καὶ σεαυτόν μοι προσοφείλεις. 20 ναί, ἀδελφέ, ἐγώ σου ὀναίμην ἐν Κυρίῳ· ἀνάπαυσόν μου τὰ σπλάγχνα ἐν Χριστῷ. 21 Πεποιθὼς τῇ ὑπακοῇ σου ἔγραψά σοι, εἰδὼς ὅτι καὶ ὑπὲρ ἃ λέγω ποιήσεις. 22 ἅμα δὲ καὶ ἑτοίμαζέ μοι ξενίαν· ἐλπίζω γὰρ ὅτι διὰ τῶν προσευχῶν ὑμῶν χαρισθήσομαι ὑμῖν. 23 Ἀσπάζεταί σε Ἐπαφρᾶς ὁ συναιχμάλωτός μου ἐν Χριστῷ Ἰησοῦ, 24 Μᾶρκος, Ἀρίσταρχος, Δημᾶς, Λουκᾶς, οἱ συνεργοί μου. 25 Ἡ χάρις τοῦ Κυρίου Ἰησοῦ Χριστοῦ μετὰ τοῦ πνεύματος ὑμῶν. 1 Paul, a prisoner of Christ Jesus, and Timothy our brother, to Philemon, our beloved fellow worker, 2 to the beloved Apphia, to Archippus our fellow soldier, and to the assembly in your house: 3 Grace to you and peace from God our Father and the Lord Jesus Christ. 4 I thank my God always, making mention of you in my prayers, 5 hearing of your love and of the faith which you have toward the Lord Jesus, and toward all the saints, 6 that the fellowship of your faith may become effective in the knowledge of every good thing which is in us in Christ Jesus. 7 For we have much joy and comfort in your love, because the hearts of the saints have been refreshed through you, brother. 8 Therefore though I have all boldness in Christ to command you that which is appropriate, 9 yet for love’s sake I rather beg, being such a one as Paul, the aged, but also a prisoner of Jesus Christ. 10 I beg you for my child, whom I have become the father of in my chains, Onesimus, 11 who once was useless to you, but now is useful to you and to me. 12 I am sending him back. Therefore receive him, that is, my own heart, 13 whom I desired to keep with me, that on your behalf he might serve me in my chains for the Good News. 14 But I was willing to do nothing without your consent, that your goodness would not be as of necessity, but of free will. 15 For perhaps he was therefore separated from you for a while, that you would have him forever, 16 no longer as a slave, but more than a slave, a beloved brother, especially to me, but how much rather to you, both in the flesh and in the Lord. 17 If then you count me a partner, receive him as you would receive me. 18 But if he has wronged you at all or owes you anything, put that to my account. 19 I, Paul, write this with my own hand: I will repay it (not to mention to you that you owe to me even your own self besides). 20 Yes, brother, let me have joy from you in the Lord. Refresh my heart in the Lord. 21 Having confidence in your obedience, I write to you, knowing that you will do even beyond what I say. 22 Also, prepare a guest room for me, for I hope that through your prayers I will be restored to you. 23 Epaphras, my fellow prisoner in Christ Jesus, greets you, 24 as do Mark, Aristarchus, Demas, and Luke, my fellow workers. 25 The grace of our Lord Jesus Christ be with your spirit. Amen.


Tertullian, Against Marcion 5.5.1-2: [1] Praestructio superioris epistulae ita duxit, ut de titulo eius non retractaverim, certus et alibi retractari eum posse, communem scilicet et eundem in epistulis omnibus. Quod non utique salutem praescribit eis quibus scribit, sed gratiam et pacem, non dico. Quid illi cum Iudaico adhuc more, destructori Iudaismi? Nam et hodie Iudaei in pacis nomine appellant, et retro in scripturis sic salutabant. Sed intellego illum defendisse officio suo praedicationem creatoris: Quam maturi pedes evangelizantium bona, evangelizantium pacem. [2] Evangelizator enim bonorum, id est gratiae dei, pacem quam praeferendam sciebat. Haec cum a deo patre nostro et domino Iesu annuntians communibus nominibus utatur, competentibus nostro quoque sacramento, non puto dispici posse quis deus pater et dominus Iesus praedicetur, nisi ex accedentibus cui magis competant. / [1] My preliminary remarks on the preceding epistle called me away from treating of its superscription, for I was sure that another opportunity would occur for considering the matter, it being of constant recurrence, and in the same form too, in every epistle. The point, then, is, that it is not (the usual) health which the apostle prescribes for those to whom he writes, but "grace and peace." I do not ask, indeed, what a destroyer of Judaism has to do with a formula which the Jews still use. For to this day they salute each other with the greeting of "peace," and formerly in their Scriptures they did the same. But I understand him by his practice plainly enough to have corroborated the declaration of the Creator: "How beautiful are the feet of them that bring glad tidings of good, who preach the gospel of peace!" [2] For the herald of good, that is, of God's "grace" was well aware that along with it "peace" also was to be proclaimed. Now, when he announces these blessings as "from God the Father and the Lord Jesus," he uses titles that are common to both, and which are also adapted to the mystery of our faith; and I suppose it to be impossible accurately to determine what God is declared to be the Father and the Lord Jesus, unless (we consider) which of their accruing attributes are more suited to them severally.
Tertullian, Against Marcion 5.21.1-2: [1] Soli huic epistulae brevitas sua profuit ut falsarias manus Marcionis evaderet. Miror tamen, cum ad unum hominem litteras factas receperit, quod ad Timotheum duas et unam ad Titum de ecclesiastico statu compositas recusaverit. Affectavit, opinor, etiam numerum epistularum interpolare. [2] Memento, inspector, quod ea quae praetractata sunt retro de apostolo quoque probaverimus, et si qua in hoc opus dilata erant expunxerimus, ne aut hic supervacuam existimes iterationem qua confirmavimus spem pristinam, aut illic suspectam habeas dilationem qua eruimus tempore ista. Si totum opusculum inspexeris, nec hic redundantiam nec illic diffidentiam iudicabis. / [1] To this epistle alone did its brevity avail to protect it against the falsifying hands of Marcion. I wonder, however, when he received (into his Apostolicon) this letter which was written but to one man, that he rejected the two epistles to Timothy and the one to Titus, which all treat of ecclesiastical discipline. His aim, was, I suppose, to carry out his interpolating process even to the number of (St. Paul's) epistles. [2] And now, reader, I beg you to remember that we have here adduced proofs out of the apostle, in support of the subjects which we previously had to handle, and that we have now brought to a close the topics which we deferred to this (portion of our) work. (This favour I request of you, ) that you may not think that any repetition here has been superfluous, for we have only fulfilled our former engagement to you; nor look with suspicion on any postponement there, where we merely set forth the essential points (of the argument). If you carefully examine the entire work, you will acquit us of either having been redundant here, or diffident there, in your own honest judgment.
Contrast Tertullian with Epiphanius, Panarion 42.12.3: ὅμως ἀπὸ ταύτης τῆς πρὸς Φιλήμονα οὐδὲν παρεθέμεθα, διὰ τὸ ὁλοσχερῶς αὐτὴν ἐνδιαστρόφως παρ' αὐτῷ κεῖσθαι. / In any case I cite nothing from this Epistle, Philemon, since Marcion has it in a completely distorted form.

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