This post is the final in our series on Women in the Apostolic Fathers. For a complete copy of this paper, please email me at prahlowjj [at] slu.edu.
Acts of Thecla. Edited and translated by Jeremy W. Barrier. The Acts of Paul and Thecla: A Critical Introduction and Commentary. WUNT 2, 270. Tübingen: Mohr Siebeck, 2009.
Apostolic Constitutions. Edited and translated by Alexander Roberts, James Donaldson, and A. Cleveland Cox. Ante-Nicene Fathers: Volume 7: Fathers of the third and Fourth Centuries. Grand Rapids: Eerdmans, 1951. Continue reading
This post is part of an ongoing series examining Marcion of Sinope’s influence on the formation of the New Testament canon.
Marcion of Sinope
When examining Marcion, one must be careful to note his long and varied history of interpretation. For centuries Marcion, his writings, and his followers were generally conceived of in terms of their theological content, which was declared by the early Fathers of the Church to be heretical. It has only been in the past few centuries that Marcion perspective has become understood as a contributor to the early Christian context of diversity. Understandably then, this shift from polemic to scholastic interest has uncovered some problems, most notably that we no longer have extant copies of Marcion’s works, either his Antithesis or his canonical collection of writings. Modern reconstructions of ancient sources tend to focus on extant copied materials from that source. However, the few references to Marcion’s perspectives and works may only be found in the polemical writings of the early Christian apologists. Several modern scholars have attempted a detailed reconstruction of Marcion’s work. However, the highly speculative nature of these works and their heavily reliance upon the writings of Tertullian for our purposes makes the value of such reconstructions questionable.
In this series, I take a two-fold approach to the examination of Marcion’s perspective. First, I engage historical sources in an examination and reconstruction his perspective on scripture, canon, and authority, drawing up the anti-Marcion sources of proto-orthodox writers such as Irenaeus of Lyons and Tertullian of Carthage. This allows us to closely examine original source materials claiming to accurately represent Marcion’s perspective. Second, I engage modern scholars of Early Christianity and canonical development as they attempt to interpret Marcion’s position on scripture, canon, and authority, drawing on scholars ranging from Adolph Harnack and Hans Von Campenhausen to John Barton and Lee Martin McDonald. This enables us to grasp the questions that the major Marcion scholars have asked over the years, as well as draw several probable conclusions concerning Marcion’s views on scripture, canon, and authority. As a result of this two-fold method of study, we see that for Marcion the work and words of Jesus of Nazareth were understood to uniquely reveal the purposes of the supreme God of the universe in such a way that any hermeneutical position denigrating that uniqueness, be they writings or traditions, were argued to be unauthoritative for followers of Jesus.
For the previous post in this series, click here.
See Harnack (Marcion: The Gospel of the Alien God) and Price (The Pre-Nicene New Testament).