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Gospel of Marcion
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Gospel of Marcion
The Gospel of Marcion, called by its adherents the Gospel of the Lord, or more commonly the Gospel, was a text used by the mid-2nd-century Christian teacher Marcion of Sinope to the exclusion of the other gospels. The majority of scholars agree that this gospel was a later revised version of the Gospel of Luke, though several involved arguments for Marcion priority have been put forward in recent years.
There are debates as to whether several verses of Marcion's gospel are attested firsthand in a manuscript in Papyrus 69, a hypothesis proposed by Claire Clivaz and put into practice by Jason BeDuhn. Thorough, meticulous, yet highly divergent reconstructions of much or all of the content of the Gospel of Marcion have been made by several scholars, including August Hahn (1832), Theodor Zahn (1892), Adolf von Harnack (1921), Kenji Tsutsui (1992), Jason BeDuhn (2013), Dieter T. Roth (2015), Matthias Klinghardt (2015/2020, 2021), and Andrea Nicolotti (2019).
Reconstructions of the text of Marcion's Gospel make careful use of second-hand quotations and paraphrases to the text as found in anti-Marcionite writings by orthodox Christian apologists, especially Tertullian, Epiphanius, the Dialogue of Adamantius. Of these secondary witnesses, Tertullian contributes the most material and references, Epiphanius the second most, and the Dialogue of Adamantius the third most.
Like the Gospel of Mark, Marcion's gospel lacked any nativity story. Luke's account of the baptism of Jesus was also absent. The gospel began, roughly, as follows:
In the fifteenth year of Tiberius Caesar, Pontius Pilate being governor of Judea, Jesus descended into Capernaum, a city in Galilee, and was teaching on the Sabbath days. (cf. Luke 3:1a, 4:31)
Other Lukan passages that did not appear in Marcion's gospel include the parables of the Good Samaritan and the Prodigal Son.
While Marcion preached that the God who had sent Jesus Christ was an entirely new, alien god, distinct from the God who had created the world, this view was not explicitly taught in Marcion's gospel. The Gospel of Marcion is, however, much more amenable to a Marcionite interpretation than the canonical Gospel of Luke, because it lacks many of the passages in Luke that explicitly link Jesus with Judaism, such as the parallel birth narratives of John the Baptist and Jesus in Luke 1–2.[citation needed]
There are three main hypotheses concerning the relationship between the gospel of Marcion and the gospel of Luke:
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Gospel of Marcion
The Gospel of Marcion, called by its adherents the Gospel of the Lord, or more commonly the Gospel, was a text used by the mid-2nd-century Christian teacher Marcion of Sinope to the exclusion of the other gospels. The majority of scholars agree that this gospel was a later revised version of the Gospel of Luke, though several involved arguments for Marcion priority have been put forward in recent years.
There are debates as to whether several verses of Marcion's gospel are attested firsthand in a manuscript in Papyrus 69, a hypothesis proposed by Claire Clivaz and put into practice by Jason BeDuhn. Thorough, meticulous, yet highly divergent reconstructions of much or all of the content of the Gospel of Marcion have been made by several scholars, including August Hahn (1832), Theodor Zahn (1892), Adolf von Harnack (1921), Kenji Tsutsui (1992), Jason BeDuhn (2013), Dieter T. Roth (2015), Matthias Klinghardt (2015/2020, 2021), and Andrea Nicolotti (2019).
Reconstructions of the text of Marcion's Gospel make careful use of second-hand quotations and paraphrases to the text as found in anti-Marcionite writings by orthodox Christian apologists, especially Tertullian, Epiphanius, the Dialogue of Adamantius. Of these secondary witnesses, Tertullian contributes the most material and references, Epiphanius the second most, and the Dialogue of Adamantius the third most.
Like the Gospel of Mark, Marcion's gospel lacked any nativity story. Luke's account of the baptism of Jesus was also absent. The gospel began, roughly, as follows:
In the fifteenth year of Tiberius Caesar, Pontius Pilate being governor of Judea, Jesus descended into Capernaum, a city in Galilee, and was teaching on the Sabbath days. (cf. Luke 3:1a, 4:31)
Other Lukan passages that did not appear in Marcion's gospel include the parables of the Good Samaritan and the Prodigal Son.
While Marcion preached that the God who had sent Jesus Christ was an entirely new, alien god, distinct from the God who had created the world, this view was not explicitly taught in Marcion's gospel. The Gospel of Marcion is, however, much more amenable to a Marcionite interpretation than the canonical Gospel of Luke, because it lacks many of the passages in Luke that explicitly link Jesus with Judaism, such as the parallel birth narratives of John the Baptist and Jesus in Luke 1–2.[citation needed]
There are three main hypotheses concerning the relationship between the gospel of Marcion and the gospel of Luke:
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