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Marcion of Sinope (ca. 110-160), was a major 2nd century Early Christian theologian, founder of what would later be called Marcionism, and one of the first to be strongly denounced by other Christians (later the organized Church) as heretical. He created a strong ecclesiastical organization, parallel to that of the Church of Rome, with himself as Bishop.

According to the 1911 Encyclopædia Britannica article on Marcion: "It was no mere school for the learned, disclosed no mysteries for the privileged, but sought to lay the foundation of the Christian community on the pure gospel, the authentic institutes of Christ. The pure gospel, however, Marcion found to be everywhere more or less corrupted and mutilated in the Christian circles of his time. His undertaking thus resolved itself into a reformation of Christendom. This reformation was to deliver Christendom from false Jewish doctrines by restoring the Pauline conception of the gospel, — Paul being, according to Marcion, the only apostle who had rightly understood the new message of salvation as delivered by Christ. In Marcion's own view, therefore, the founding of his church — to which he was first driven by opposition — amounts to a reformation of Christendom through a return to the gospel of Christ and to Paul; nothing was to be accepted beyond that. This of itself shows that it is a mistake to reckon Marcion among the Gnostics. A dualist he certainly was, but he was not a Gnostic."

According to the Catholic Encyclopedia, "it is obvious that Marcion was already a consecrated bishop" and "we can take it for granted then, that Marcion was a bishop, probably an assistant or suffragan of his father at Sinope." Ernest Evans states that Marcion founded in Rome "a church which within half a generation expanded throughout the known world, vigorous enough to be in almost every place a serious rival to the Catholic church, and with strong enough convictions to retain its expansive power for more than a century, and to survive heathen persecution, Christian controversy, and imperial disapproval for several centuries more" (Evans 1972 p. ix).

Some ideas of Marcion's reappeared with Manichaean developments among the Bulgarian Bogomils of the 10th century and their Cathar heirs of southern France in the 13th century. Marcion's attempt to recover the authentic Jesus exemplifies a theme of Christian reformers, for example in the Jefferson Bible, works of Albert Schweitzer, and the Jesus Seminar. However, the evaluation of Marcion's thought in virtually all modern Christian traditions is that his thought was much more an attempted synthesis of Gnostic thought with Christianity than an historical inquiry into the historical Jesus.^{[citation needed]} His status in Christian history is among the more notorious Cannonical, Trinitarian and Christological heretics of the Patristic age.^{[citation needed]} This evaluation has never been in serious doubt in any of the Orthodox, Catholic or Protestant traditions.^{[citation needed]}

What made Marcion further distinct from those who have sought to 'recover' the authentic Jesus, was that he believed that while the universe was created by Yahweh, the God behind Jesus and his teachings is not the same as the universal creator, this position has led many in orthodox branches to label his teachings Gnostic, as they make use of the concept of the Demiurge and a Docetic Christ.

Contents 1 History 2 Teachings 3 Marcion Canon 4 See also 5 Notes 6 References 7 External links

What we know of Marcion comes mostly through his detractors, who are in substantial agreement. The first mention of Marcion was in Justin Martyr's Apologia (I 26), written in the middle of the second century, which finds Marcion yet alive and his followers dispersed among many nations. Marcion was possibly the wealthy son of the bishop of Sinope (modern Sinop, Turkey), in Pontus province. However, Marcion was supposedly excommunicated from the church by his own father for seducing a virgin, casting him as a Catholic degenerate. With these allegations considered, it seems possibly that this was folklore spread by others in order to portray Marcion in a negative light, with respect to the potential damage he and his ideas presented to the Catholic Church. Other sources, such as Ehrman's Lost Christianities, state that his seduction of a virgin was a metaphor for his corruption of the Catholic Church, the Catholic Church being the virgin. He himself is described as nautes, nauclerus, a ship owner, by Rhodon and Tertullian, who wrote about a generation after Marcion's death [1]. The hostile confrontation of Marcion described in Adversus haereses by Polycarp's pupil Irenaeus was expanded in a more detailed and more furious polemic written by Tertullian, Adversus Marcionem [2]. Hippolytus says he was the son of a bishop who excommunicated him on grounds of immorality, a story that is difficult to believe given other statements that he was a very moral man and the strong tendency to accuse heretics of immorality. He eventually found his way to Rome about 142–3, for Tertullian, writing about 208, dates the beginning of Marcion's teachings 115 years after the Crucifixion, which Tertullian placed in AD 26–27 (Adversus Marcionem, xix).

In the next few years after his arrival in Rome, he worked out his theological system, based on his interpretation of the message of Jesus, and attracted a large following. When conflicts with the bishops of Rome arose, Marcion began to organize his followers into a separate community. He was excommunicated by the Church of Rome around 144 (115 years and 6 months from the crucifixion of Jesus according to the Catholic Encyclopedia), which returned his previous donation of 200,000 sesterces, a very large sum, considering records from Pompeii show a slave being sold at auction for 6252 sesterces; the Catholic Encyclopedia attributes these funds possibly to purchase the bishopric of Rome after Pope Hyginus died about in 143 and before Pius I was appointed successor. Tertullian claimed Valentinius was a candidate at that same time.

After being rejected by the Church of Rome he returned to Asia Minor where he continued spreading his message. He created a strong ecclesiastical organization, parallel to that of the Church of Rome, with himself as bishop.

Tertullian and Irenaeus report that Marcion attempted to use his money to influence the Church to adopt his teaching, which they rejected. He also came face to face at Rome with Polycarp, who claimed to have known John (either John the Apostle or John the Presbyter) personally— Polycarp called him "the first born of Satan." His numerous critics included the aforementioned, along with Ephraim of Syria, Dionysius of Corinth, Theophilus of Antioch, Philip of Gortyna, Hippolytus and Rhodo in Rome, Bardesanes at Edessa, Clement of Alexandria, and Origen. Nevertheless, "not even Tertullian can find any strictures to pass on the morals of Marcion or his adherents" (Evans 1972 p. xiv).

Main article: Marcionism

Marcionism is the dualist belief system that originates in the teachings of Marcion around the year 144.^[1] Marcion affirmed Jesus Christ as the savior sent by God and Paul as his chief apostle. Marcion declared that Christianity was distinct from and in opposition to Judaism. He rejected the entire Hebrew Bible, and declared that the God of the Hebrew Bible was a lesser demiurge, who had created the earth, but was (de facto) the source of evil.

The premise of Marcionism is that many of the teachings of Christ are incompatible with the God of the Jewish religion. Focusing on the Pauline traditions of the Gospel, Marcion felt that all other conceptions of the Gospel, and especially any association with the Old Testament religion, was opposed to, and a backsliding from, the truth. He further regarded the arguments of Paul regarding law and gospel, wrath and grace, works and faith, flesh and spirit, sin and righteousness, death and life, as the essence of religious truth. He ascribed these aspects and characteristics as two principles, the righteous and wrathful God of the Old Testament, who is at the same time identical with the creator of the world, and a second God of the Gospel, quite unknown before Christ, who is only love and mercy.^[2]

Marcion formed a canon of his own, which consisted of only eleven books, an abridged and mutilated Gospel of Luke, and ten of Paul’s epistles. He put Galatians first in order, and called Ephesians the Epistle to the Laodicaeans. He rejected the pastoral epistles, in which the forerunners of Gnosticism are condemned, the Epistle to the Hebrews, Matthew, Mark, John, the Acts, the Catholic Epistles, and the Apocalypse. from Eusebius' Church History

• Gospel of Marcion

1. ^ (115 years and 6 months from the Crucifixion, according to Tertullian's reckoning in Adversus Marcionem, xv)
2. ^ Adolf von Harnack, History of Dogma, vol. 1, ch. 5, p. 269

• Blackman, E.C. Marcion and His Influence 2004 ISBN 1-59244-731-7
• Clabeaux, John James. The Lost Edition of the Letters of Paul: A Reassessment of the Text of Pauline Corpus Attested by Marcion (Catholic Biblical Quarterly Monograph Series No. 21) 1989 ISBN 0-915170-20-5
• Dahl, Nils Alstrup. "The Origin of the Earliest Prologues to the Pauline Letters", Semeia 12 (1978), 233-277
• Epiphanius of Salamis. The Panarion of Epiphanius of Salamis, Book 1 (Sects 1-46) Frank Williams translator, 1987 ISBN 90-04-07926-2
• Grant, Robert M. Marcion and the Critical Method Peter Richardson & John Collidge Hurd, eds., From Jesus to Paul. Studies in Honour of Francis Wright Beare. Waterloo, ON, 1984. pp.207-215.
• Harnack, Adolf von 1961. History of Dogma (Neil Buchanan, translating Harnack's Dogmengeschichte 1900), vol I, pp 267 – 313, vol II, pp 1 – 19
• Harnack, Adolf von. Marcion: The Gospel of the Alien God translation 1990 ISBN 0-939464-16-0
• Hoffmann, R. Joseph. Marcion, on the Restitution of Christianity: An Essay on the Development of Radical Paulist Theology in the Second Century 1984 ISBN 0-89130-638-2
• Knox, John. Marcion and the New Testament 1942 ISBN 0-404-16183-9
• Francis Legge, Forerunners and Rivals of Christianity, From 330 B.C. to 330 A.D. (1914), reprinted in two volumes bound as one, University Books New York, 1964. LC Catalog 64-24125.
• Livingstone, E.A. The Oxford Dictionary of the Christian Church (3rd ed.), pp. 1033-34, 1997 ISBN 0-19-211655-X
• Tertullian. Ernest Evans, translator, 1972. Against Marcion (Oxford University Press). E-text of Adversus Marcionem and Evan's introduction "Marcion : His Doctrine and Influence"
• Williams, David Salter. Reconsidering Marcion's Gospel Journal of Biblical Literature 108 (1989), p.477-796
• Andrew McGowan is Associate Professor of Early Christian History at the Episcopal Divinity School, Cambridge, Massachusettshttp://muse.jhu.edu/journals/journal_of_early_christian_studies/v009/9.3mcgowan.html

• Catholic Encyclopedia: Marcionites
• Center for Marcionite Research
• Tertullian, De Carne Christi (Latin and English), 1956
• Wace on Marcion
• EarlyChurch.org.uk on Marcion
• Marcion: Portrait of a Heretic by Rob Bradshaw
• The Marcionite Prologues to the Pauline Epistles
• Marcion in the 1911 Encyclopædia Britannica