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

[Secret Alias]

"This Book May Also Be Regarded as a Commentary on St. Luke." http://www.intratext.com/IXT/ENG0267/_P2C.HTM

There are many other citations I could make not standing in line at a Kinkos. It is a Commentary on Luke which doubles as a refutation of Marcion. In short, it is a refutation of Marcion by what he (allegedly) retained from Luke. Exactly what Irenaeus said he was going to write.

[Peter Kirby]

I disagree that book four doesn't resemble Irenaeus's work. It is considered by reputable authorities to be the first Commentary on Luke.

What I suggested is that Irenaeus never carried out this hoped-for work.

[Secret Alias]

Why? There is a Greek original beneath the Latin. Many Greek terms are imbedded in Tertullian. Companion in misery and Companion in suffering from memory (still here at Kinkos).

[Peter Kirby]

Why? There is a Greek original beneath the Latin. Many Greek terms are imbedded in Tertullian. Companion in misery and Companion in suffering from memory (still here at Kinkos).

I am suggesting the Greek original is one of the known Against Marcion: either Theophilus or Justin.

Another example: planus = planos = deceiver = Matthew 27:63.

[Peter Kirby]

I used to have Black and White photocopies from the University of Washington public library I made when my boy was 2 years old. It got loose and now I just have scattered pages.

I don't think I have that kind of patience. I ordered a copy.

[Secret Alias]

But who else besides Irenaeus said they were going to write a commentary on the portion of Luke Marcion (allegedly) retained besides Irenaeus? The fact that the work wasn't preserved in Greek doesn't mean it wasn't written. Irenaeus has one surviving work in Greek and another in Armenian. Photius found Irenaeus's works problematic in terms of orthodoxy.

[Secret Alias]

It's not that Ephrem preserved the gospel harmony of Justin. Justin's didn't have John in it. It's clues, patterns, sequences that might suggest an older order. Like Bethsaida as the name of the Nazareth synagogue narrative.

[Peter Kirby]

It's not that Ephrem preserved the gospel harmony of Justin. Justin's didn't have John in it. It's clues, patterns, sequences that might suggest an older order. Like Bethsaida as the name of the Nazareth synagogue narrative.

I'm interested in this.

I think in a few words we've exhausted how much we can say about the text Irenaeus contemplated, not mentioned by Eusebius or Jerome.

[Secret Alias]

James Edwards in 2020 (!) wrote something as insipid as this:

Irenaeus is not announcing a new conclusion about the Gospels, but appealing to a tradition established much earlier, perhaps even in the late first century. In response to the novelty — and heresy — of Marcion's expurgated text of Luke, Irenaeus resorts to a precedent from antiquity, namely, the fourfold Gospel tradition, which for him and all authoritative proponents of the orthodox tradition was an established and unalterable article of Christian faith.

Why because Irenaeus SAID he was citing tradition? Here goes a tradition. "Every woman I have slept with begged me for more. They pleaded with me to stay with them and said they would pay any amount of money to make love to them over and over again." You see, I cited something. It must be true.

[Secret Alias]

The thing about Theophilus using a gospel harmony is on your page for Theophilus http://www.earlychristianwritings.com/i ... athen.html