Enough of "Textual Criticism"! What Do People Imagine Marcionism Looked Like If You Visited Their Synagogues?

[Secret Alias]

Love to hear what people have to say. BTW "synagogue" is the term used in Irenaeus.

[Kunigunde Kreuzerin]

Love to hear what people have to say. BTW "synagogue" is the term used in Irenaeus.

fish and ships

[Secret Alias]

Also the oldest (or one of the oldest) Christian inscriptions:

The inscription, in Greek, identifies the building as the "The inscription, in Greek, identifies the building as the "gathering place [synagoge ] of the Marcionites of the village of Lebabon of the Lord and Savior Jesus Christ under the leadership of Paul the presbyter" and is dated 318–319.

The following nine Jewish synagogues, all in Rome (?), are mentioned in Jewish inscriptions, chiefly from Rome: συναγωγης Αγριππησιων; συναγωγης Αυγοστησιων, συναγωγης των Αυγουστησιων, συνα[γωγης] Αυγοστη[σιων], "ton Augustesion"; συναγωγης Αιβρεων, [συν]αγωγης Εβρ[εων],τωνΕβρεων;συνα[γωγ]ης Ελεας, συναγωγης Ελαιας; [συνα]γωγης [των] Ηροδιων (?); συναγωγης Καλκαρησιων, συναγωγης των Καρκαρησιων; συναγωγης Καμπησιων (two inscriptions), "Synagogarum Campi et Bolumni"; Σιβουρησιων, Σ[ιβο]υρησιων.

Notice also that the earliest synagogues of Rome identified by Leon (1960:140-166) as: Ἀγριππησίων, Αὐγουστησίων, Καλκαρησίων, Καμπησίων, Ἐλαίας, Ἐβρέων, Σεκηνῶν, Σιβουρησίων, Τριπολειτῶν, Βεράκλων, Βολουμνησίων often employ the same ίων collective. Ἀγριππησίων = those of Agrippa possible Marcus Julius Agrippa king of Israel https://www.google.com/books/edition/Jo ... frontcover, Αὐγουστησίων = those of Augustus. The synagogue of the Calcaresioi (Gk. Καλκαρησίων) was near a lime-burning (calcarius) area or facility in Rome.37 The synagogue of the Siburesioi was in the “Subura.” To use Leon's vivid description, this was a thickly populated district occupying the valley between the Viminal, the Esquiline, and the Imperial Fora and continuing up the west slop of the Esquiline” (Leon, The Jews of Ancient Rome,
152) .

ΕΝΘΑΔΕ ΚΕΙΤΕ ΚΥΝΤΙΑΝΟϹ ΓΕΡΟΥϹΙΑΡΧΗϹ ϹΥΝΑΓΩΓΗϹ ΤΗϹ ΑΥΓΥϹΤΗϹΙΩΝ. Here lies Quintianus, Gerousiarch (that is, Chief Elder) of the Synagogue of the Augustenses.

[StephenGoranson]

There may be several barriers to understanding.
fwiw, I do not know what the comment
"fish and ships"
is intented to offer, if anything.
(btw, Ebionites more likely to use "synagogue" word than Nazarenes?)

[Secret Alias]

The fourth century Marcionite synagogue inscription:

‘συναγωγη Μαρκιωνιστων κωμ(ης) Λεβαβων του κ(υριο)υ και σ(ωτη)ρ(ος) Ιη(σου) Χρηστου προνοια Παυλου πρεσβ(υτερου) του λχ᾽ἐτους’; Philippe Le Bas, Voyage Archéologique en Grèce et en Asie Mineur. Inscriptions III i (Paris: Firmin Didot Frères, 1870) no. 2558, pp. 582–4 ¼ OGIS 608; see below, p. 387.

[Secret Alias]

Irenaeus's synagogues of the Marcionites:

Inasmuch, then, as the Church offers with single-mindedness, her gift is justly reckoned a pure sacrifice with God ... And the Church alone offers this pure oblation to the Creator, offering to Him, with giving of thanks, from His creation. But the Jews do not offer thus: for their hands are full of blood; for they have not received the Word, through whom it is offered to God. Nor, again, do any of the synagogues of the heretics. For some, by maintaining that the Father is different from the Creator, do, when they offer to Him what belongs to this creation of ours, set Him forth as being covetous of another's property, and desirous of what is not His own. Those, again, who maintain that the things around us originated from apostasy, ignorance, and passion, do, while offering unto Him the fruits of ignorance, passion, and apostasy, sin against their Father, rather subjecting Him to insult than giving Him thanks. But how can they be consistent with themselves, [when they say] that the bread over which thanks have been given is the body of their Lord, and the cup His blood, if they do not call Himself the Son of the Creator of the world, that is, His Word, through whom the wood fructifies, and the fountains gush forth, and the earth gives "first the blade, then the ear, then the full corn in the ear." [AH iv.18.4]

[Secret Alias]

The court of the Emperor Alexander was filled with Christians who operated from synagogues cf. the "Syrian chief of the synagogue ” ( Lamprid . , Alex . 28 ) who was a Christian.

[Secret Alias]

Irenaeus, Adversus haereses, lib. 4, chap. 34: Hæereticorum synagogæ, saith he, non offerunt [eucharisticam oblationem quam Dominus offerri docuit;] alterum enim præter fabricatorem, dicentes Patrem, ideo quæ secundum nos creaturæ sunt, offerentes ei cupidum aliens ostendunt eum et aliena concupiscentem,

Charles Evan Hill:

against those who are expressly labelled haereticorum synagogae : heretics who like the Marcionites , maintain " that the Father is different from the Creator " and who , like the Valentinians , maintain " that the things around us originated from apostasy , ignorance , and passion ..."

[Secret Alias]

So can we agree the Marcionites gathered in "synagogues"? Is the evidence sufficient enough for that in the opinion of the readers of this thread?

[Secret Alias]

On the strange formation -ησίων in the synagogue names. Michael Flexsenhar, Jewish Synagogues and the Topography of Imperial Rome: The Case of the Agrippesioi and Augustesioi:

The genitive plural (-ησίων) is the Hellenized form of the. Latin suffix -e(n)ses (nominative plural). In Greek, the nominative plural is -ήσιοι. This suffix is technically classified as a “gentile,” or “place name”—a denominative noun denoting “belonging to” or “coming from” a particular country, nation, or city.44 The simplest translation of the form is “from X.”

https://en.wiktionary.org/wiki/-ensis#Latin

-ensis
See also: ensis and Ensis

Contents
1 Latin
1.1 Etymology
1.2 Pronunciation
1.3 Suffix
1.3.1 Usage notes
1.3.2 Declension
1.3.3 Derived terms
1.3.4 Descendants
1.4 See also
1.5 References
Latin
Etymology
Unknown. Various theories have been put forward:

Hermann Gähwiler (1962), building on a suggestion by Manu Leumann, proposes a borrowing from Etruscan on the basis that its earliest attested non-toponymic use is in the term ātriēnsis, and the Roman ātrium was an Etruscan import.[1] A similar suffix is attested in Etruscan patronymics.[2]
Paavo Castrén (1981) rejects the relevance of ātriēnsis, viewing it as a later development. On the basis of various ancient, then-extinct peoples of Latium with names in -ēnsēs mentioned by Pliny the Elder, Castrén situates the emergence of the suffix in the late Proto-Villanovan period, perhaps as a borrowing from another Italic language.[3]
Chantal Kircher-Durand (1983) suggests a derivation from Proto-Indo-European *-went-ti (< *-wénts, *-tis),[4] but considers Gähwiler’s thesis plausible.[2]
A. Zimmermann (1921) suggests a lost cognate of Ancient Greek ἐνς (ens), variant of εἰς (eis) (< Proto-Indo-European *h₁én) + -ī.[2]
Pronunciation
(Classical) IPA(key): /ˈen.sis/, [ˈẽːs̠ɪs̠]
(Ecclesiastical) IPA(key): /ˈen.sis/, [ˈɛnsis]
Suffix
-ēnsis (neuter -ēnse); third-declension two-termination suffix

Of or from [a place].
Usage notes
The suffix -ēnsis is added to a toponym (especially the name of a town) or to a topographical name, in order to form an adjective.

Examples:
‎Eborācum (“York”) + ‎-ēnsis → ‎eborācēnsis (“of or from York”)
‎castra (“camp”) + ‎-ēnsis → ‎castrēnsis (“of the camp”)
Declension
Third-declension two-termination adjective.

Number Singular Plural
Case / Gender Masc./Fem. Neuter Masc./Fem. Neuter
Nominative -ēnsis -ēnse -ēnsēs -ēnsia
Genitive -ēnsis -ēnsium
Dative -ēnsī -ēnsibus
Accusative -ēnsem -ēnse -ēnsēs
-ēnsīs -ēnsia
Ablative -ēnsī -ēnsibus
Vocative -ēnsis -ēnse -ēnsēs -ēnsia

The thing is that -ιος has the same sense https://en.wiktionary.org/wiki/-%CE%B9%CE%BF%CF%82

-ιος
See also: ιός, Ίος and ἰός

Contents
1 Ancient Greek
1.1 Etymology
1.2 Pronunciation
1.3 Suffix
1.3.1 Inflection
1.3.2 Derived terms
1.3.3 Descendants
1.4 References
2 Greek
2.1 Etymology 1
2.1.1 Pronunciation
2.1.2 Suffix
2.1.2.1 Declension
2.2 Etymology 2
2.2.1 Pronunciation
2.2.2 Suffix
2.2.2.1 Declension
2.2.2.2 Related terms
2.3 Derived terms
2.4 Related terms
2.5 Further reading
Ancient Greek
Etymology
From Proto-Indo-European *-yós.

Pronunciation

IPA(key): /i.os/ → /i.os/ → /i.os/
Suffix
-ῐος • (-ios) m (feminine -ῐ́ᾱ, neuter -ῐον); first/second declension

Suffix added to nouns or adjectives, forming adjectives: pertaining to, belonging to ("of").
Inflection
First and second declension of -ῐος; -ῐᾱ; -ῐον (Attic)
First and second declension of -ῐος; -ῐη; -ῐον (Epic)
First and second declension of -ῐος; -ῐη; -ῐον (Ionic)
Derived terms
Ancient Greek terms suffixed with -ιος
Descendants
Greek: -ιος (-ios)
References
Smyth, Herbert Weir (1920), “Part III: Formation of Words”, in A Greek grammar for colleges, Cambridge: American Book Company, § 858.2
Greek
Etymology 1
From Ancient Greek -ῐος (-ios). Found in inherited words, and compositions of formal words.

Pronunciation
for older or formal words:

IPA(key): /i.os/
Hyphenation: ι‧ος
Suffix
-ιος • (-ios) m (feminine -ια, neuter -ιο)

Used to form nouns and adjectives indicating origin:
‎Κύπρος (Kýpros, “Cyprus”) + ‎-ιος (-ios) → ‎Κύπριος (Kýprios, “Cypriot”) (noun, demonym)
Related term: -αίος (-aíos) for demonyms
‎θάλασσα (thálassa, “sea”) + ‎-ιος (-ios) → ‎θαλάσσιος (thalássios, “marine”) (adjective)
‎αιώνας (aiónas, “century”) + ‎-ιος (-ios) → ‎αιώνιος (aiónios, “eternal”) (adjective)
Declension
Declension of -ιος
Etymology 2
Modern formations of derivatives from verbs or adjectives + -ιος (-ios)

Pronunciation
in one syllable:

IPA(key): /i̯os/ with palatal variants /ʝos, ʎos, ços, ɲos/ depending on the preceding consonant
Hyphenation: ιος
Suffix
-ιος • (-ios) m (feminine -ια, neuter -ιο)

Used to form adjectives indicating property, characteristic of the prototype word:
‎σαπίζω (sapízo, “I rot”) + ‎-ιος (-ios) → ‎σάπιος (sápios, “rotten”) /ˈsapços/ (from verb)
‎καθαρός (katharós, “clean”) + ‎-ιος (-ios) → ‎καθάριος (kathários, “clear”) /kaˈθaɾʝos/ (from adjective)
Declension
Declension of -ιος
Related terms
-ειος (-eios)
Derived terms
Greek terms suffixed with -ιος
Related terms
-ιός (-iós)
Further reading
"-ιος" - Λεξικό της κοινής νεοελληνικής [Dictionary of Standard Modern Greek], 1998, by the "Triantafyllidis" Foundation.