*FREE* shipping on qualifying offers. Marcion was critical in the emergence of the Catholic Church. Harnack presents Marcion’s historical significance. Adolf Harnack () was a German theologian, scholar and historian. on Marcion called Marcion, das Evangelium vom fremden Gott (Marcion and the . The outlines of Harnack’s landmark monograph on Marcion are well known from summaries and discussions of it as well as through the German original. But it is.
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The thing to do was to eject them from the stadium before the game could begin. Nearly all ecclesiastical writers, from Justin to Origen, opposed Marcion.
The sternest precepts were laid down in the matter of food and drink. Essays in Honor of Harnavk R. Marcion was the first, and for a long time the only Gentile Christian who took his stand on Paul. In Marcion’s case, he transfers from periphery to centrality several texts such as Paul’s reference to “the Marcin of this world” 2 Corinthians 4: Andrews is director of the Meeter Center at Calvin College.
A new reformation was therefore necessary. When marcio than years later the same question emerged for the first time in scientific form, its solution had likewise to be first attempted from the Pauline Epistles, and therefore led at the outset to a one-sidedness similar to that of Marcion. Marcion, an extract from the History of Dogma Part 1 Part 2 The English translation of Marcion and the Gospel of the Alien God is still under copyright, however the German text which includes Harnack’s reconstruction of the Marcionite Bible has risen into the public domain, and is avalible at Archive.
Even with the regret table omission of the extensive appendices of the original, the book still offers a feast. He couldn’t countenance the God of the Old Testament, and he couldn’t bear the Jewishness of the new faith. barnack
In marciln conviction he founded a Church: Adolf Harnack has contributed to Marcion: As Marcion held the Old Testament to be a book worthy of belief, though his disciple, Apelles, thought otherwise, he referred all its predictions to a Messiah whom the creator of the world is yet to send; and who, as a warlike hero, is to set up the earthly kingdom of the “just” God.
The idea that the Marcionite version of the epistles of Paul pre-dated the conventional version did not fit in well with Harnack’s view of history; he was firmly convinced that the epistles of Polycarp and Ignatius were genuine, and thus believed that Catholic copies marciln the epistles of Paul pre-dated Marcion. Hahn Regimonti, has attempted to restore the Antitheses. If Amrcion held beliefs so similar at point after point to the Gnostics, yet with such decisively significant differences, should we not conclude that the distinctive thing about Gnosticism was not a full-blown cosmological scheme pitting a superior God against an inferior demiurge, Christ being the envoy of the former, and a rejection of the Jewish Scriptures and eschatology–but rather a particular spin on these pre-existing ideas which the Gnostics and Marcion alike derived from marcikn common source?
Harnack on Marcion | Peter Leithart
Finally, the theories of Gnosticism, the paradoxes of Paul, the recognition of the duty of strictly mortifying the flesh, suggested to Marcion the idea that the good God was the exalted God of the spirit, and the just god the god of the sensuous, of the flesh. Perhaps the Gnostics inherited and interpreted much more than they created. And think of the Johannine retrojection of the quarrels and excommunications of his own day into the story of Jesus, as Louis Martyn has demonstrated History and Theology in the Fourth Gospel.
But would his undertaking have been at all possible, if at that time a reliable tradition of the twelve Apostles and their teaching had existed and been operative in wide circles? We can understand this, and we can quite as well understand how the Church Fathers put him on a level with Basilides and Valentinus, and could not see the difference between them.
But if van Manen were right, we would certainly have a striking Qur’anic analogy for the retrojection of Marcion in Rome as Paul in Jerusalem. Peder Roulund marked it as to-read Mar 25, But the strict asceticism which Marcion demanded as a Christian, could have had no motive, without the Greek assumption of a metaphysical contrast of flesh and Spirit, which in fact was also apparently the doctrine of Paul.
James is currently reading it Jun 10, And this is due to the fact that Roman orthodoxy prevailed in the great contest of rival Christianities in the early centuries. Just now scholars are rethinking their theories on the origins of Gnosticism, whether it evolved from within Judaism or from Christianity, how much Platonic or Iranian influence there might have been.
He does not seem to have taught a visible return of Christ, but, in spite of the omnipotence and goodness of God, he did teach a twofold issue of history.
Marcion, in all probability, was the first to conceive and, in great measure, to realize the idea of placing Christendom on the firm foundation of a definite theory of what is Christian- but not of basing it on a theological doctrine-and of establishing this theory by a fixed collection of Christian writings with canonical authority.
One thing, however, they could not learn from him, and that marcipn how to make Christianity into a philosophic system. His disciples who had theoretical interests in the matter, no doubt noted marcuon contradictions.
This view, which involved the principle of a metaphysical dualism, had something very specious about it, and to its influence we must probably ascribe the fact that Marcion no longer attempted to derive the creator of the world from the good God. We are still in want of a German monograph on Marcion see the whole presentation of Gnosticism by Zahn, with his Excursus, 1.
Adolf von Harnack
But I wonder if sufficient recognition has been given to the importance of this piece of taxonomy. For this very reason, he could not help actually making the good God the judge, though in theory he rejected the idea, in order not to measure the will and acts of God by a human standard.
One could do worse than to read Harnack along with John Knox’s Marcion and the New Testament together with the discussion of Knox and his theses in the recent symposium Cadbury, Knox, and Talbert: Here is another discussion in which Harnack should have a posthumous say.
Clifford Anderson added it Dec 31, Here also is a glaring contradiction which his later disciples laboured to remove. Jonathan Moore rated it it was ok May 29, Its Origins, Developments and Significance.
Andrew Schirmer rated it really liked it Nov 06, More recent scholarship generally disagrees with Von Harnack’s opinion here about the Gnostic nature of Marcion.
Marcion and the New Testament: Yet to him systematic speculation about the final causes of the contrast actually observed, was by no means the main thing.
The Gospel of Marcioncalled by its adherents the Gospel of the Lordwas a text used by the mid-2nd-century Christian teacher Marcion of Sinope to the exclusion of the other gospels. His acute sorting out of the similarities and differences between Marcionism and Gnosticism show that Marcion was by no means a Gnostic, nor even an heir of Gnosticism. Perhaps we might be excused for saying that, even in Harnak misunderstood Marcion at this or that point, no one in the history of scholarship has understood Marcion as empathetically as Harnack.
Incidentally, it is likely that we can place the four words in the sentence: Its reconstructed fragments now appear among the New Testament apocrypha. So far as he himself ventured on such a speculation he seems to have been influenced by the Syrian Cerdo. Just a moment while we sign you in to your Goodreads account.