More Proof Against Marcion was Rewritten More than Once
Posted: Mon Nov 11, 2019 11:57 am
The opening words of Against Marcion (1.1) make clear there are three versions of the text of which the present surviving Latin work is the most recent. I've pointed out the clear signs the original work was written in Greek. There is also a relationship between Book 3 and Against the Jews which necessarily assumes the latter is more original. But now we are going to make note of arguments which clearly show Book 4 rewrote arguments which were more Marcionite or closer to Marcionism than previously realized. Let's cite one such argument at the very beginning of Book 4:
But then compare the first statement with Book 4 with a critical passage in Against the Jews (which as noted forms the basis for a large chunk of Book 3) it becomes clear that the original sentiments of the author might not be fairly represent in Book 4. Moreover this is a favorite passage of Irenaeus. We read:
If you just read this opening statement in Against Marcion 4 the author is making the case that the gospel is compatible with the law and that Marcion - who was known for 'abrogating' or annulling the law - was way off base.Every sentence, indeed the whole structure, arising from Marcion's impiety and profanity, I now (i.e. in Book 4 where these words appear) challenge in terms of that gospel which he has by manipulation made his own. Besides that, to work up credence for it (his gospel) he has contrived a sort of dowry, a work entitled Antitheses because of its juxtaposition of opposites, a work strained into making such a division between the Law and the Gospel as thereby to make two separate gods, opposite to each other, one belonging to one instrument (or, as it is more usual to say, testament), one to the other, and thus lend its patronage to faith in another gospel, that according to the Antitheses. Now I might have demolished those antitheses by a specially directed hand-to-hand attack, taking each of the statements of the man of Pontus one by one, except that it was much more convenient to refute them both in and along with that gospel which they serve: although it is perfectly easy to take action against them by counter-claim,1 even accepting them as admissible, accounting them valid, and alleging that they support my argument, that so they may be put to shame for the blindness of their author, having now become my antitheses against Marcion. So then I do admit that there was a different course followed in the old dispensation under the Creator, from that in the new dispensation under Christ. I do not deny a difference in records of things spoken, in precepts for good behaviour, and in rules of law, provided that all these differences have reference to one and the same God, that God by whom it is acknowledged that they were ordained and also foretold. Long ago did Isaiah proclaim that the law will go forth from Sion, and the word of the Lord from Jerusalem— another law, he means, and another word. In fact, he says, he will judge among the gentiles, and shall convict many people,a meaning not of the one nation of the Jews, but of the gentiles who by the new law of the gospel and the new word of the apostles are being judged and convicted in their own sight in respect of their ancient error, as soon as they have believed, and thereupon beat their swords into ploughshares, and their zibynae (which is a sort of hunting-spear) into pruning-hooks—that is, they are converting their formerly fierce and savage minds into honest thoughts productive of a good result. And again: Hearken to me, hearken to me, my people; and ye kings incline your ears to me: because a law will go forth from me, my judgement also for a light of the gentiles - that by which he had judged and decreed that the gentiles also should be enlightened by the law and word of the gospel. This will be the law also in David, an unassailable law, because it is perfect, converting the soul,c from idols unto God. This also will be the word, of which Isaiah says again, Because the Lord will make a decisive word upon the earth:d for the new testament is made very concise, and is disentangled from the intricate burdens of the law. What need of more, when more openly and more clearly than light itself the Creator by the same prophet foretells of the newness? Remember not the former things, neither consider ye the things of old: old things have passed away, new things are arising: behold, I make new things, which shall now arise.e Also by Jeremiah: Renew for your- selves a new fallow, and sow not among thorns, and be circumcised in the foreskin of your heart.f And in another place: Behold, the days will come, saith the Lord, when I will make for the house of Jacob and the house of Judah a new testament, not according to the testament which I ordained for their fathers in the day upon which I took to me the ordaining of them, so as to bring them out from the land of Egypt.g Thus he indicates that the original testament was temporary, since he declares it changeable, at the same time as he promises an eternal testamment for the future. For by Isaiah he says: Hearken to me and ye shall live, and I will ordain for you an eternal testament,h adding also the holy and faithful things of David, so as to point out that that testament would become current in Christ.
But then compare the first statement with Book 4 with a critical passage in Against the Jews (which as noted forms the basis for a large chunk of Book 3) it becomes clear that the original sentiments of the author might not be fairly represent in Book 4. Moreover this is a favorite passage of Irenaeus. We read:
What I am struck by is the inherent 'Marcionism' in the original passage in Against the Jews which has been totally softened in the introduction to Against Marcion 4.This, therefore, was God's foresight,--that of giving circumcision to Israel, for a sign whence they might be distinguished when the time should arrive wherein their above-mentioned deserts should prohibit their admission into Jerusalem: which circumstance, because it was to be, used to be announced; and, because we see it accomplished, is recognised by us. [7] For, as the carnal circumcision, which was temporary, was in wrought for "a sign" in a contumacious people, so the spiritual has been given for salvation to an obedient people; while the prophet Jeremiah says, "Make a renewal for you, and sow not in thorns; be circumcised to God, and circumcise the foreskin of your heart: "45 and in another place he says, "Behold, days shall come, saith the Lord, and I will draw up, for the house of Judah and for the house of Jacob,46 a new testament; not such as I once gave their fathers in the day wherein I led them out from the land of Egypt." ... In short, the coming procession of a new law out of this "house of the God of Jacob" Isaiah in the ensuing words announces, saying, "For from Zion shall go out a law, and the word of the Lord out of Jerusalem, and shall judge among the nations,"--that is, among us, who have been called out of the nations,--"and they shall join to beat their glaives into ploughs, and their lances into sickles; and nations shall not take up glaive against nation, and they shall no more learn to fight." Who else, therefore, are understood but we, who, fully taught by the new law, observe these practices,--the old law being obliterated, the coming of whose abolition the action itself demonstrates? For the wont of the old law was to avenge itself by the vengeance of the glaive, and to pluck out "eye for eye," and to inflict retaliatory revenge for injury.53 But the new law's wont was to point to clemency, and to convert to tranquillity the pristine ferocity of "glaives" and "lances," and to remodel the pristine execution of "war" upon the rivals and foes of the law into the pacific actions of "ploughing" and "tilling" the land.54 [11] Therefore as we have shown above that the coming cessation of the old law and of the carnal circumcision was declared, so, too, the observance of the new law and the spiritual circumcision has shone out into the voluntary obediences55 of peace. For "a people," he says, "whom I knew not hath served me; in obedience of the ear it hath obeyed me."56 Prophets made the announcement. [12] But what is the "people" which was ignorant of God, but ours, who in days bygone knew not God? and who, in the hearing of the ear, gave heed to Him, but we, who, forsaking idols, have been converted to God? [13] For Israel--who had been known to God, and who had by Him been "upraised"57 in Egypt, and was transported through the Red Sea, and who in the desert, fed forty years with manna, was wrought to the semblance of eternity, and not contaminated with human passions,58 or fed on this world's59 meats, but fed on "angel's loaves"60 --the manna--and sufficiently bound to God by His benefits--forgot his Lord and God, saying to Aaron: "Make us gods, to go before us: for that Moses, who ejected us from the land of Egypt, hath quite forsaken us; and what hath befallen him we know not." And accordingly we, who "were not the people of God" in days bygone, have been made His people,61 by accepting the new law above mentioned, and the new circumcision before foretold.
Long ago did Isaiah proclaim that the law will go forth from Sion, and the word of the Lord from Jerusalem— another law, he means, and another word. In fact, he says, he will judge among the gentiles, and shall convict many people,a meaning not of the one nation of the Jews, but of the gentiles who by the new law of the gospel and the new word of the apostles are being judged and convicted in their own sight in respect of their ancient error, as soon as they have believed, and thereupon beat their swords into ploughshares, and their zibynae (which is a sort of hunting-spear) into pruning-hooks—that is, they are converting their formerly fierce and savage minds into honest thoughts productive of a good result. And again: Hearken to me, hearken to me, my people; and ye kings incline your ears to me: because a law will go forth from me, my judgement also for a light of the gentiles - that by which he had judged and decreed that the gentiles also should be enlightened by the law and word of the gospel. This will be the law also in David, an unassailable law, because it is perfect, converting the soul, from idols unto God. This also will be the word, of which Isaiah says again, Because the Lord will make a decisive word upon the earth:d for the new testament is made very concise, and is disentangled from the intricate burdens of the law. What need of more, when more openly and more clearly than light itself the Creator by the same prophet foretells of the newness? Remember not the former things, neither consider ye the things of old: old things have passed away, new things are arising: behold, I make new things, which shall now arise.e Also by Jeremiah: Renew for yourselves a new fallow, and sow not among thorns, and be circumcised in the foreskin of your heart.f And in another place: Behold, the days will come, saith the Lord, when I will make for the house of Jacob and the house of Judah a new testament, not according to the testament which I ordained for their fathers in the day upon which I took to me the ordaining of them, so as to bring them out from the land of Egypt. Thus he indicates that the original testament was temporary, since he declares it changeable, at the same time as he promises an eternal testamment for the future. For by Isaiah he says: Hearken to me and ye shall live, and I will ordain for you an eternal testament,h adding also the holy and faithful things of David, so as to point out that that testament would become current in Christ.