Marcionists

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42.1.1. Marcion, the founder of the Marcionists,

was influenced by the aforementioned Cerdo and
himself came forth as a great snake into the world.
He deceived, and continues to deceive, many
people in many different ways, and opened a
school.

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2. The sect may still be found in Rome and in Italy,

in Egypt and in Palestine, in Arabia and in Syria, in
Cyprus and the Thebaid, and even in Persia and
other places. ...

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3. He was by birth Pontic, that is to say he was

from Helenopontus, from the city of Sinope, as
many reports about him agree.

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4. In the first part of his life he practiced virginity,

for he was an ascetic and the son of a bishop of
our holy Catholic church. But in the course of time,
unfortunately, he met a virgin, deceived her, and
drew both her and himself down from that in
which they had put their hopes. Having seduced
her, he was expelled from the church by his own
father.

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5. For his father was illustrious on account of his

piety, had a great concern for the church, and was
outstanding in his exercise of the episcopal office.

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6. Time and again Marcion begged and beseechcd

his father for a chance to repent, but did not get it,
for the notable old bishop took it hard that not
only had his son lapsed, but that he had also
brought shame upon him.

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7. So as he could not wheedle out of him what he

wanted and could not stand the mockery of the
people, he fled his city and went up to Rome itself,
after the death of Hyginus, the bishop of Rome

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(who was ninth after the apostles Peter and Paul).

Meeting the elders who were still alive and and
who had been instructed by the disciples of the
apostles, he asked to be admitted to communion,
but no one would allow him.

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8. Then finally, seized by jealousy because he had

obtained neither the leadership of nor admittance
to the church, he considered the matter and went
over to the sect of the deceiver Cerdo.

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42.2.1. In posing his question to those who were

then the elders, he began so to speak at the very
beginning and made the starting point of his
inquiries the following: "Tell me, what does this
mean: They do not put new wine into old skins or
a piece of unshrunk cloth on an old garment;
otherwise the patch pulls away and will not fit the
old material, for a bigger tear will result?"

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2. When the kindly and all-holy elders and

teachers of the holy church of God heard the
question, they replied to him with kindness, giving
the reasonable and fitting explanation:

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3. Child, the old skins represent the hearts of the

Pharisees and scribes, inveterate in sins and
unreceptive of the preaching of the gospel.

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4. And the old garment is like Judas, who was

inveterate in avarice and did not accept the
proclamation of hope in the new and holy and
heavenly mystery, even though he was associated
with the eleven apostles and called by the Lord
himself.

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5. He suffered a greater rupture through his own

fault, with no one else the cause of it, because his
mind was not in tune with the hope above and the
heavenly calling of the future good things, instead
of with the things here and the pomp, and the
hope and pleasure in passing friendship.

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6. But Marcion denied this, saying: That is not so;

the meaning is different. <But> since they refused

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to receive him, <for> this reason he spoke plainly

to them: Why do you not want to accept me?

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7. They replied: We cannot do that without the

permission of your revered father. There is one
faith and one common mind, and we cannot
oppose your father, our good fellow minister.

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8. Then in his jealousy becoming furiously angry

and contemptuous, he caused the rupture,
forming his own sect and saying, "I will rend your
church and make a split in it forever." And in fact
he caused no small rupture, rending not the
church but himself and those who put their trust in
him.

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42.3.1. He was influenced by the aforementioned

Cerdo, a magician and deceiver. He too proclaimed
two principles, but he added further to him, to
Cerdo that is, and taught something different than
he. He said that there are three principles: one
the unnameable and invisible one, which he wants
to call as well the good God and which has created
nothing in the world,

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2. another the visible God who is creator and

demiurge, and the third the devil, who is as it
were between the two others, the visible and the
invisible. The creator and demiurge and visible
God is of the Jews, and is judge.

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3. Marcion also preaches virginity, and fasting on

Saturday. He celebrates the sacraments with the
catechumens looking on. He uses water in the
sacraments.

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4. He says to fast on Saturday for this reason: since

it is the time of rest for the God of the Jews who
made the world and rested on the seventh day, we
should fast on that day, lest we do what befits the
God of the Jews.

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5. He rejects the resurrection of the flesh, like

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many of the sects. Resurrection, life, and salvation

belong to the soul only, he says.

6. But he gives not just one sacred bath; it is

allowed by them to give up to three baths and
more to those who want them, as I have heard
from many people.

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7. It came about that he allowed three or more

baths to be given because of the mockery he
suffered from his disciples who knew him, on
account of his lapse and his seduction of the virgin.

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8. Because he seduced the virgin in his own city,

fled, and was detected in his great lapse, the
imposter thought up for himself a second bath,
saying that it is allowed to give up to three baths,
that is three baptisms, to take away sins, so that if
one lapses after the first and repents, he receives a
second, and a third likewise if he lapses after the
second.

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9. In order to save himself from ridicule, he offers

as proof that after his fall he was once again
purified and is now among the innocent a text
which he argues wrongly is persuasive, one which
can deceive although it does not have the meaning
he gives it.

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10. He says that the Lord, who had been baptized

by John, used to say to his disciples, "I have a
baptism with which to be baptized, and how I wish
that I had accomplished it," and again, "I have a
cup to drink, and my only wish is to fill it." And
thus he taught the giving of several baptisms.

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42.4.1. Not only that, but he also rejects the law

and all the prophets, saying that such people
prophesied under the influence of the archon who
made the world.
2. He says that Christ came down from above from
the invisible and unnameable Father for the
salvation of souls and the refutation of the God of
the Jews, the law, the prophets, and suchlike.

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3. The Lord descended to the netherworld to save

those associated with Cain, Korah, Dathan and

Abiram, as well as Esau and all the nations who did
not know the God of the Jews.
4. But those associated with Abel, Enoch, Noah,
Abraham, Isaac, Jacob and Moses, David and
Solomon he left there, because, he says, they
knew the God of the Jews, who is maker and
creator, and did what he commanded, and did not
dedicate themselves to the invisible God.
5. He also allows women to baptize. For with them
all is ridicule and nothing else, since they dare
even to celebrate the sacraments in the sight of
catechumens.
6. He says also, as I mentioned, that resurrection is
not of bodies but of souls, and he restricts
salvation to them; he does not allow it for the
bodies. And he talks likewise about
transmigrations of souls and reincarnations from
bodies to bodies.
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42.6.1. How will Marcion's theory of the three

principles hold together? How will the one be
found to be good who performs a work of
salvation or of something else in the region of the
one who is evil?
2. For if the world is not his, but he sent his only
begotten into the world to take out of the world,
which is not his, what he neither sowed nor made,
he will be found to be one who goes after what is
not his or who suffers from poverty and has no
possessions of his own, but gives himself over to
what belongs to another in order to provide for
himself what he did not have before.
3. But how will the demiurge be a judge between
the other two? And whom can he judge? For if he
sits in judgment over the possessions of the one
above, he is more powerful than the one above,
since he brings into his court what belongs to the
one above, as Marcion teaches.
4. And if he is really a judge, he is just. Now we will
show from the word "just" that "good" and "just"
mean the same.
5. For whatever is just is also good. For it is from
being good that he grants with justice and truth
what is good to the one who has done good, and
he will no longer be opposed to the one who is
good in respect to what is good, since he furnishes
in justice what is good to the one who is good and
the rebuke of punishment to the one who is
wicked.
6. Nor, further, will he be good who renders the
good reward at the end to the one who is wicked
and does not repent, even if for the present he
causes his sun to rise on the good and the bad and
furnishes his moisture to both evil and good
people because of their present freedom of will.
7. For that nature cannot be good and just which
belongs to the one who furnishes to the one who
is evil the reward of salvation in the future age and
does not rather hate what is wicked and evil.
8. Now their third, evil god, if he has the power to
do evil and to prevail against those in the world,
whether they are of those that are good from
above or belong to the just one who is
intermediate, will turn out to be mightier than the
two gods of whom Marcion speaks, since he has

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the power to seize what is not his.

9. And the other two will stand finally condemned
as powerless in comparison with the one, the one
who is wicked, since they cannot resist and rescue
their possessions from the one who seizes them
and converts them to wickedness.
42.7.1. Let us consider the matter in yet another
way, that we may bring to light the imposter's
empty-headed ridicule. If the evil one is entirely
evil, but seizes those who are good from the good
god and those who are just from the just god, and
does not seize only those who belong to himself,
then the evil one will turn out not to be evil, since
he grasps for those who are good and presses his
claim to them as to those who are superior.
2a. And if as well he judges those who belong to
him and exacts retribution from those who do
wrong, then he cannot be evil, he who is judge of
the evil.

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8. If the two principles act as citizens in the realm

of the one, the demiurge, with the evil god
<continually active?> in the realm of the demiurge
and the Christ of the good god resident there as
well, then the judge will turn out to be not only
judge and demiurge, but good as well, since he
allows the two to do as they like with his
possessions. Or else he will turn out to be
powerless and unable to hinder the aliens who
plunder his property.
9. But if he is inferior in power, then creation will
turn out to be not something enduring, but
something that has long ago vanished, since each
day it is snatched away, by the evil god to his own
realm and by the good one to the realm above.
And how can creation still endure?
10. If you say that it will cease in time to exist and
that through the care exercised by the good god it
can cease to exist completely, then will not the
good god lie responsible for the damage done, as
he did not do long ago what he later deemed it
good to accomplish, nor for that matter do it from
the outset, before the majority were injured, came
to be detained by the judge, and remained below?
42.8.1. He also presents things from sacred
scripture which he does not understand aright,
deceiving the simple when he twists the words of
the apostle which run, "Christ has redeemed us
from the curse of the law, having become a curse
for us." He says: If we were his, he would not have
bought what was his.
2. But when he bought us, he came into an alien
world to redeem us who did not belong to him. For
we were made by another, and for that reason he

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purchased us for his own life.

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42.9.1a. I will now proceed to his writings, or

rather to his mischief.
1b. He has as a gospel only Luke's, with the
beginning removed because of the Savior's
conception and incarnation.
2a. But he cut off not just the beginning ...
2b. but removed as well much of the conclusion
and of the words of truth that come between, and
added other things to what was written. But this is
the only writing he accepts: Luke's Gospel.

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3. He has as well ten letters of the holy apostle,

which are all he accepts; but he does not accept
everything written in them. Some of their passages
he removes, and some he alters. These are the two
books he accepts, but he composed other writings
of his own for those whom he led astray. ...

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4. The letters mentioned by him are: first, to the
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Galatians, second, to the Corinthians, third, the
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second letter to the Corinthians, fourth, to the
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Romans, fifth, to the Thessalonians, sixth, the
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second letter to the Thessaloni-ans, seventh, to
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the Ephesians, eighth, to the Colossians, ninth, to
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Philemon, and tenth, to the Philippians. He also
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has parts of the letter called "to the Laodiceans."

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42.10.1. I shall here insert the work which I
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composed against him before I devoted myself to

this work which I undertook at your urging, my

brothers.
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2. Many years ago, when I was examining the
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deceptions and ridiculous teaching which Marcion
had thought up and was reading the very books I
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just mentioned which <he had mutilated?>, the

one he calls a gospel and <the one> he calls the
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letters of the apostle, I picked out and listed in
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order the passages from the two books from which '
he may be refuted, and made a sketch of a work in
which I put the passages in sequence and listed
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each one as 1, 2, 3.

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3. And in this way I went through to the end, listing 3. ,
the places where the wretch even yet, in the
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passages which remain, preserves words of the

Savior and of the apostle which speak against him. .
4. For some of them he in his villainy alters to a
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form different from the text of Luke's Gospel and

the wording of the letters of the apostle.


5. Others are just as they appear in the gospel and 5.
in the apostle, not altered by him, but suitable to
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refute him, ones in which <the> Old Testament is
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shown to be in harmony with the New and the

New with the Old.

6. Still other passages from the books show that
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Christ came in the flesh and became a complete

human being among us.

7. Others again acknowledge the resurrection of
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the dead and God, the one almighty Lord of all,

himself maker of heaven and earth and all that
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comes to be on the earth, and neither falsify the
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calling of the gospel nor deny the maker and

creator of all, but point to him who is clearly

acknowledged by the apostolic writing and the
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gospel message.

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8. We next insert our treatise.
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[H/D2.108] 11.1. Those who make it their practice

to obtain accurate information about the spurious
ideas of the deceiver Marcion and to distinguish
the devices fabricated by his herd will not be slow
to peruse this collection.
2. For we have devoted ourselves to arranging
here those passages from his gospel which may be
used in refutation of his cunning villainy, so that
those who desire to peruse this work may use it as
an exercise in acuity, with a view to refuting the
strange utterances dreamed up by him.
3. For although the document containing Luke's
Gospel <does contain the text of that gospel?>,
because it is mutilated and has no beginning,
middle, or end, it is like a garment eaten by many
moths.
4. For at the very outset, everything written by

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Luke at the beginning, where he says, "Inasmuch

as many have undertaken" and so forth, and about
Elizabeth and the angel bringing the good news to
the Virgin Mary, about John and Zechariah and the
birth in Bethlehem, the genealogy and the account
of the baptism
5. All this he removes and skips over, and puts as
the beginning of the gospel: "In the fifteenth year
of Tiberius Caesar" [Luke 3:1] and so forth.
6. This is where he begins, and once again he does
not preserve the continuity of the text, but, as I
said, he falsifies some things and adds others out
of proper sequence, not proceeding in a straight
line but wandering all about carelessly. The
passages are as follows:
i. [Luke 5:14] "Go show yourself to the priest and
make an offering for your purification, as Moses
commanded"; "that it may be a testimony to you,"
instead of which the Savior said "a testimony to
them."
ii. [5:24] "That you may know that the Son of Man
has power to forgive sins on earth."
iii. [6:5] "The Son of Man is Lord even of the
Sabbath."
iv. [6:16f.] "Judas Iscariot, who turned traitor." But
instead of "He came down with them," he has "He
came down among them."
v. [6:19f.] "And all the crowd was trying to touch
him. And raising his eyes" and so forth.
vi. [6:23] "Your fathers treated the prophets in the
same way."
vii. [7:9] "I tell you, not even in Israel have I found
so much faith."
viii. [7:23] He altered "Blessed is he who is not
scandalized in me," for he look it as directed
against John.
ix. [7:27] "He it is about whom it was written:
Behold, I send my messenger before you."
[H/D2.109] x. [7:36, 38] "And entering the
Pharisee's house, he reclined. But the woman who
was a sinner, standing behind by his feet, washed
his feet with her tears, and wiped and kissed
them."
xi. |7:44| Again, "She has washed my feet with her
tears and wiped and kissed them."
xii. [8:19f.] He does not have "his mother and his
brothers" but only "your mother and your

brothers."
xiii. [8:23f.] "While they were sailing he fell asleep.
But getting up he rebuked the wind and the sea."
xiv. [8:42ff.] "It happened that while they were on
the way, the crowds were pressing in on him. And
a woman touched him and was cured of the blood
flow. And the Lord said, 'Who touched me?' And
further, 'Someone touched me. For I know that
power has gone out from me.' "
xv. [9:16] "Looking up to heaven, he asked a
blessing on them."
xvi. [9:22] "Saying, The Son of man must suffer
many things and be killed and after three days be
raised.' "
xvii. [9:30] "And behold two men were speaking
with'him, Elijah and Moses in glory."
[H/D2.110 ] xviii. [9:35] "From the cloud a voice:
This is my beloved son."
xix. [9:40f.] " 'I asked your disciples.' " Besides "
'they were not able to expel it' " he has "and to
them, 'O unbelieving generation, how long will I
put up with you?' '
xx. [9:44] "For the Son of Man is going to be given
over into the hands of men."
xxi. [6:3f] "Have you not read what David did? He
entered the house of God."
xxii. [10:21] "I thank you, Lord of Heaven." But he
does not have "and of earth" or "Father." He
stands refuted nonetheless, for further down he
has "Yes, Father."
xxiii. [10:26, 28] He said to the lawyer, "In the law
what is written?" And after the lawyer's reply he
responded, "You are right. Do this and you will
live."
xxiv. [11: 5, 9, 11, 12, 13] And he said, "Which of
you if he has a friend, and he comes to him in the
middle of the night asking for three loaves" and so
forth down to "Seek and it will be given. For which
father among you, if his son asks for a fish, will
instead of a fish give him a snake, or instead of an
egg a scorpion? So if you who are evil know what
are good gifts, how much more the Father?"
xxv. [11:29ff.] He falsifies the part about Jonah the
prophet. He has "This generation, a sign will not be
given to it." But he does not have the part about
Nineveh, the queen of the South, and Solomon.
xxvi. [11:42] Instead of "You disregard the

judgment of God," he has "You disregard the call

of God". [, call, instead of ,
judgement.+
[H/D2.111] xxvii. [11:47] "Woe to you, for you
build the tombs of the prophets and your fathers
killed them."
xxviii. [ll:49ff.] He does not have "For this reason
the Wisdom of God said, 'I am sending them
prophets,' " or the part about the blood of /ccha
riah and Abel and the prophets, that it will IKrequired of (his generation.
xxix. [12:4ff.| "I say to my friends: do not (ear
those who kill the body; fear the one who after
killing has power to cast into Gehenna." He does
not have "Are not five sparrows sold for two
pennies? And not one of them is forgotten in
God's sight."
xxx. [12:8] Instead of "he will acknowledge in the
presence of God's angels," he says "in the
presence of God."
xxxi. [12:28] He does not have "God clothes the
grass."
xxxii. [12:30] "Your Father knows that you need
these things," these things of the flesh, notice.
xxxiii. [12:31] "But seek the kingdom of God, and
all these things will be given you besides."
xxxiv. [12:32] Instead of "your Father," he has "the
Father."
[H/D2.112 ] xxxv. [12:38] Instead of "in the second
or third watch," he has "in the evening watch."
xxxvi. [12:46] "The master of that slave will arrive
and cut him up and place his portion with the
unbelievers."
xxxvii. [12:58] "Lest he drag you off to the judge
and the judge hand you over to the officer."
xxxviii. [13:1-9] He falsifies the part from where it
says, "Some people came and told him about the
Galileans whose blood Pilate had mixed with their
sacrifices" down to where he speaks of the
eighteen people in Siloam who died in the tower,
as well as the words "unless you repent" and
<what follows> down to the parable of the fig tree
about which the vinedresser said, "I will dig and lay
down manure, and if it does not bear fruit, cut it
down."
xxxix. [13:16] "This daughter of Abraham whom
Satan bound."

xl. [13:28] He also falsifies "Then you will see

Abraham and Isaac and Jacob and all the prophets
in the kingdom of God." Instead he puts "When
you see all the just in the kingdom of God, but
yourselves thrust"but he puts "held""outside,"
"there there will be weeping and gnashing of
teeth."
[H/D2.113 ] xli. [13:29-35] He also falsifies "They
will come from the east and west and recline in
the kingdom" and "The last will be first" and "The
Pharisees came saying, 'Go away from here, for
Herod wants to kill you' " and "Ik-said, 'Go tell that
fox' " down to where he says, " 'It is not possible
for a prophet to perish outside Jerusalem' " and "
'Jerusalem Jerusalem, who kill the prophets and
stone those sent' " and " 'Often have I wanted to
gather your children like a bird' " and " 'Your house
is left to you' " and " 'You will not see me until you
say: blessed.' '
xlii. [15:11ff.] He also falsifies the whole parable of
the two sons, the one who received the portion of
the property and spent it in debauchery, and the
other.
xliii. [16:16| 'The law and the prophets arc until
John, and everyone forces his way into the
kingdom."
xliv. [16:22| About the rich man and Lazarus the
poor man, thai he was taken away by the angels to
Abraham's bosom.
xlv. |16:25| "Now he is consoled": Lazarus that is.
xlvi. [16:29, 31] Abraham said, "They have Moses
and the prophets; let them hear them, for they will
not even hear the one raised from the dead."
xlvii. [17:10] He falsifies "Say: We are useless
slaves; we have done what we were supposed to
do."
xlviii. [17:12, 14; 4:27] When the ten lepers met
him. But he removes much of the passage and
puts: "He sent them away, saying, 'Show
yourselves to the priests.' " And he substitutes
certain words for others, saying, "There were
many lepers in the days of the prophet Elisha and
none was cured [H/D2.114] except for Naaman the
Syrian."
xlix. [17:22] "Days will come when you will long to
see one of the days of the Son of Man."'
l. [18:18ff.] "Someone said to him, 'Good master,

what must I do to inherit eternal life?' But he said,

'Do not call me good. There is one who is good,
and that is God.' " He adds "the Father," and
instead of "you know the commandments," he
says, "I know the commandments."
li. [18:35, 38, 42] "It-happened that as he was
approaching Jericho, a blind man called out, 'Jesus,
son of David, have pity on me.' And when he was
cured, he said, 'Your faith has saved you.' "
lii. [18:31-33] he falsifies "Taking aside the Twelve
he said, 'Behold, we are going up to Jerusalem and
all that is written in the prophets about the Son of
Man will be accomplished. For he will be handed
over and killed and on the third day rise.' " All this
he falsifies.
[H/D2.115] liii. [19:29ff., 46] He falsifies the
passage about the donkey and Bethphage and
about the city and the temple, where it is written,
"My house will be called a house of prayer, and
you make it a den of robbers."
liv. [20:19] "And they sought to lay hands on him
and they were afraid."
Iv. [20:9ff., 17] He also removes what is said about
the vineyard given over to vinedressers and the
words: "What is the meaning of 'the stone which
the builders rejected?' "
Ivi. [20:37f.] He removes "But that the dead are
raised Moses shows at the bush, when he speaks
of the Lord, the God of Abraham, Isaac, and Jacob.
He is God of the living and of the dead."
Ivii. [20:37f.] He does not have "But that the dead
are raised Moses as well shows when he speaks of
the God of Abraham, the God of Isaac, and the
God of Jacob: the God of the living."
Iviii. [21:18] He also falsifies "not a hair of your
head will perish."
lix. [21:21f.] He also falsifies "then let those in
Judaea flee to the mountains" and so forth,
because of the words that follow: "until at that is
written is fulfilled."
Ix. [22:4] "He spoke with the officers about how he
could betray him to them."
Ixi. [22:8] "And he said to Peter and the rest, 'Go
and prepare for us to eat the Passover.' "
Ixii. [22:14f.| "And he reclined, and the twelve
apostles were with him and he said, 'Greatly have I
desired to eat this Passover with you before I

suffer.'
Ixiii. [22:16] He falsifies "For I tell you, I will eat it
no longer, until it is fulfilled in the kingdom of
God."
[H/D2.116] Ixiv. [22:35, 37] He falsifies "When I
sent you out, did you lack anything?" and so forth,
because of the words: "This as well which is
written must be accomplished: "And he was
reckoned with the lawless.' "
Ixv. [22:41] "He withdrew from them about a
stone's throw, knelt down, and prayed."
Ixvi. [22:47f.] "And Judas approached to kiss him
and said."
Ixvii. [22:50] He falsifies what Peter did, when he
struck and cut off the ear of the high priest's
servant.
Ixviii. [22:63f.] "Those who were guarding him
made fun of him, beating and striking him and
saying, 'Prophesy who it was that struck you.' "
Ixix. [23:2] After "We found this man stirring up
the people," he adds "and doing away with the law
and the prophets."
Ixx. [23:2] After "forbidding taxes to be paid," he
adds "and turning away the women and the
children."
Ixxi. [23:33f., 44] "And coming to a place called
'Place of the Skull,' they crucified him and divided
up his clothing and the sun was darkened."
Ixxii. [23:43] He falsifies "Today you will be with
me in Paradise."
Ixxiii. [23:46] "And giving a loud cry he expired."
Ixxiv. [23:50, 53] "And behold a man named
Joseph took down the body, wrapped it in a sheet,
and placed it in a tomb cut in stone."
Ixxv. [23:56] "And the women returned and
reposed on the Sabbath according to the law."
[H/D2.117] Ixxvi. [24:5-7] "Those in bright clothes
said, 'Why are you looking for the living with the
dead? He had been raised; remember what he said
while he was still with you: that the Son of Man
must suffer and be handed over.' "
Ixxvii. [24:25, 31] He falsifies what was said to
Cleopas and the other when he met them: "O
senseless and slow to believe all that the prophets
spoke! Was it not necessary to suffer these
things?" And instead of "what the prophets
spoke," he puts "what I spoke to you." But he is

refuted by "When he broke the bread, their eyes

were opened and they recognized him."
Ixxviii. [24:381.| "Why are you disturbed? See my
hands and my feet, because a spirit does not have
bones as you see I have."
7 We have also in opposition to the heresiarch
included in this work of ours against him those
<remnants of the truth?> of which we have found
him in possession as well in his arbitrary version of
the letters of the apostle Paul, not of all of them
but of some (the names of which are listed by us at
the very end of the treatise as they are contained
in his collection of Paul's letters),
8. these letters as well having been mutilated in
accordance with his usual mischief. <These
remnants are still preserved in them? >, just as
remnants of the true gospel <may be found?> in
the so-called gospel cited above, if truth be told,
even though he has falsified everything quite
[H/D2.118] ruthlessly.
From the Letter to the Romans, fourth in his list,
but first among Paul's letters.
i. (xxviii) [The numbers in parentheses refer to the
sequence within Marcion's collection of Pauls
letters.] [Rom. 2.12f.] "Those who have sinned
apart from the law will perish apart from the law,
and those who have sinned under the law will be
judged by the law. For it is not those who hear the
law who are just in God's sight, but those who
keep the law who will be justified."
ii. (xxvix) [2:25] "For circumcision is of benefit if
you keep the law. But if you transgress the law,
your circumcision has become uncircumcision."
iii. (xxx) [2:20] "Having the very shape of
knowledge and truth in the law."
iv. (xxxi) [5:6] "For while we were still powerless,
at that very time Christ died for the impious."
v. (xxxii) [7:12] "So that the law is holy and the
commandment holy and just and good."
vi. (xxxiii) [8:4] "That the precept of the law may
be fulfilled in us."
vii. (xxxiv) [10:4] "For the end of the law is Christ
for the justice of everyone who believes."
viii. (xxxv) [13:8] "He who loves his neighbor has
fulfilled the law."
[H/D2.119] The First Letter to the Thessalonians,
<fifth in his list> but eighth in ours

The Second Letter to the Thessalonians, < sixth in

his list> but ninth in ours
From the Letter to the Ephesians, seventh <in his
list> but fifth in ours
i. (xxxvi) [Eph. 2:11-14] "You who were once the
pagans, who were called uncircumcised by those
who are called circumcised with respect to
something artificial due to the flesh, remember
that you were at that time apart from Christ, alien
to the community of Israel and strangers to the
covenants of the promise, without hope and
without God in the world. But now in Christ Jesus
you who were once far off have been brought
close in his blood. For he is our peace, who made
both one" and so forth.
ii. (xxxvii) [5:14] "Thus it says: Awake, sleeper, rise
up from the dead <and> Christ will shine on you."
iii. (xxxviii) [5:31] "For this reason a man shall leave
his father and mother and be joined to the
woman, and the two shall become one flesh," with
the words "the woman" left out.
<From the> Letter to the Colossians, eighth <in his
list> but seventh in ours
i. (xxxvix) [Col. 2:16] "Let no one then judge you in
what concerns food or drink or observance of
feasts or new moons and Sabbaths, which is a
shadow of what is to come."
[H/D2.120] The Letter to Philemon, ninth <in his
list> but in ours thirteenth or fourteenth
The Letter to the Philippians, tenth <in his list>
but sixth in ours
<From> the Letter to the Laodiceans, eleventh <in
his list>
i (xl) [=Eph. 4:5f.] "One Lord, one faith, one
baptism, one God and Falhei of all, who is over all
and through all and in all."
From the Letter to the Galatians, first <in his list>
but fourth in ours
i. [Gal. 3:11, 10, 12] "Learn that the just one will
live by faith. For those under the law are under a
curse. But the one who keeps them will live by
them."
ii. [3:13, 4:23] "Cursed is everyone hung on a tree."
"But the one born from the promise came from
the free woman."
iii. [5:3] "I testify again that a man circumcised is
obliged to fulfill the entire law."

<iv.> [5:9] Instead of "a little yeast leavens all the

dough," he puts "adulterates." [I.e. instead
of ]
<v.> [5:14] "For the whole law has been summed
up for you: you will love your neighbor as
yourself."
<vi.> [5:19-21] "The works of the flesh are evident:
they are fornication, impurity, indecency, idolatry,
sorcery, enmity, strife, envy, loss of temper,
contentiousness, dissensions, factions, jealousy,
drunkenness, and orgies, about which I tell you
now, as I told you before, that those who do such
things will not inherit the kingdom of God."
[H/D2.121] vii. [5:24] "But those who are Christ's
have crucified the flesh with its passions and
desires."
viii. [6:13] "For not even the circumcised keep the
law."
<From the> First Letter to the Corinthians second
in his list and second in ours
i. (ix) [1 Cor. 1:19] "For it is written: I will destroy
the wisdom of the wise and the understanding of
the intelligent I will bring to nought."
ii. (x) [ 1:31) "So that, as it is written, the one who
boasts must boast in the Lord."
iii. (xi) |2:6| "Of the rulers of this age who are
being made powerless."
iv. (xii) |3:19f.] "For it is written: he who traps the
wise in their cunning. And again: The Lord knows
the thoughts of men, that they are vain."
v. (xiii) |5:7| "For Christ our Passover has been
sacrificed."
vi. (xiv) [6:16] "Do you not know that he who is
joined to a whore is one body with her? For, it
says, the two will be one flesh."
vii. (xv) [9:9, 8] He has made an alteration: instead
of "in the law," he has "in the law of Moses." But it
says before that: "or does not the law say this?"
[H/D2.122] viii. (xvi) [9:9] "Surely God is not
concerned for oxen?"
ix. (xvii) [10:1-7, 9, 11] "I do not want you to be
unaware, brothers, that our fathers were under
the cloud, and all passed through the sea, and all
ate the same spiritual food, and all drank the same
spiritual drink. For they were drinking from the
spiritual rock that followed them. But the rock was
Christ. He was not, however, pleased with most of

them. But these things were figures for us, that we

might not be desirous of evil, as even they desired.
Neither become idolaters, as some of them did, as
it is written: the people sat down to eat and drink,
and rose up to play. Neither let us test Christ"
down to where it says "These things happened to
them in a figurative way, but were written for us,"
and so forth.
x. (xviii) [10:19] "What do I mean? That a sacrificial
victim or one offered to an idol is anything? Rather
that what they sacrifice, they sacrifice to demons
and not to God." Marcion adds "sacrificial victim."
xi. (xvix) [11:7 (14)] "A man should not wear his
hair long, for he is the glory and image of God."
xii. (xx) [12:24] "But God put the body together."
xiii. (xxi) [14:19] Marcion erroneously <after> "but
in church I would rather speak five words while in
my senses" adds "on account of the law."
xiv. (xxii) [14:21] "In the law it is written: In strange
languages and in foreign tongues will I speak to
this people."
[H/D2.123] xv. (xxiii) [14:34] "Women should be
silent in church, for it is not permitted them to
speak. Rather, they should be subject, as the law
as well says."
xvi. (xxiv) [15:1, 17, 11, 3f., 54f.] About the
resurrection of the dead: "I remind you, brothers,
of the gospel which I preached to you." And: "If
Christ has not been raised, then vain" and so forth.
"Thus we preach and thus you have believed"
"that Christ died and was buried and was raised on
the third day." "But when this mortal nature has
put on immortality, then will occur what has been
written: death has been swallowed up in victory."
From the Second Letter to the Corinthians, third
in his list and in ours
i. (xxv) [2 Cor. 1:20] "For all of God's promises find
their 'yes' in him; therefore it is also through him
that 'amen' is said to God."
ii. (xxvi) [4:5f.] "For we do not preach ourselves,
but Christ Jesus as Lord and ourselves as your
servants through Jesus, because God who said,
'From darkness light will shine.' "
iii. (xxvii) [4:13] "Having the same spirit of faith, we
too believe, and so we also speak." But he
removes "according to what is written."
[H/D2.124] 9. Such is Marcion's spurious

composition, which contains the text and wording

of Luke's gospel and the incomplete writings of the
apostle Paul, meaning not all of his letters,
10. but only Romans, Ephesians, Colossians,
Laodiceans, Galatians, First and Second
Corinthians, First and Second Thessalonians,
Philemon, and Philippians.
11. <But he includes none?> of First and Second
Timothy, Titus, and Hebrews <and even?> those
he includes <are mutilated?>, so that they are not
complete, but are as though corrupted. . .
.[Epiphanius now proceeds to the refutation from
the passages cited above.]
[H/D2.125] 17. Refutation i.b. "And make an
offering for your purification"[Luke 5:14]: even if
you eliminate the words "[of] the gift," the
reference to offering will make it clear that he is
speaking of a gift. . . .
Refutation ii. . . . In vain do you teach that he only
seemed to appear. . . .
[H/D2.126] Refutation iv.b. How can he be
arrested and crucified who, according to you,
Marcion, cannot be touched? For you say that this
is all in appearance only. ... d. It helps you not a
whit to cite "He came down among them" instead
of "with them." [Luke 6:17] For you cannot rank as
a phantasm him whom you later show, whether
you want to or not, as able to be touched. . . .
Refutation v. Again, how could the crowd touch
him who cannot be touched? What sort of eyes
did he raise to heaven who had no frame of flesh?
...
[H/D2.127] Refutation ix.b. . . . The eternal God
who spoke in the prophets and the law was not
alien to his own Son Jesus Christ, c. For he sends
his messenger before his face, before the face of a
son honored by his father. For he did not send his
messenger to serve someone alien, someone to
whom he was even in opposition, as you yourself
say, Marcion. . . .
[H/D2.128] Extract xii. He does not have "his
mother and his brothers," but only "your mother
and your brothers."
[H/D2.129] Refutation xii.a. Even though earlier
you falsify what the gospel says, Marcion, in order
to make the evangelist disagree with what certain
people said about "your mother and your

brothers," still you cannot ignore the truth, b. For

why is it that he did not refer to many mothers?
How many various things are said by so many
people about Homer! Some say he was from
Egypt, some from Chios, from Colophon, some
from Phrygia, and some from Smyrna, while
Meletus adds that Critheis was his father. Those
associated with Aristarchus declared that he was
from Athens, others that he was from Lydia and
the son of Maeon, and still others that he was
from Cyprus, from Propodias *Holls reading;
Dummer proposes propoetis.+ in the
neighborhood of Salamis. And all this even though
he was only human. But the fact that he traveled
to many lands induced many people to various
accounts of him. c. But here when they speak of
God and Christ they do not suppose that he had
many mothers, but the one who actually bore him,
and not many brothers, but Joseph's sons from the
one who actually was his other wife. You cannot
arm yourself against the truth, d. And do not be
fooled by the words which the Lord spoke: "Who
are my mother and my brothers?" He did not say
this to deny his mother, but to put a stop to the
importunity of the one who was speaking to him. .
. , [Cf. Matt 12:46ff.]
[H/D2.133] Refutation xxiv.b. Marcion teaches not
to partake of animal flesh, saying that those who
partake of meat are liable to judgment, as though
they ate souls, c. But all this is nonsense. The soul
is not the meat; the soul is in the meat. Nor do we
say that the soul in animals is of the same value as
the human one; the former soul exists only that
the animal may live. But this pitiful fellow together
with his followers thinks that the same soul is in
human beings and animals, d. For this vain
doctrine is held by many of the sects in their error.
Valentinus and Colorbasus and all the Gnostics and
Manichaeans say that there are transmigrations of
souls and reincarnations of the soul of ignorant
human beings, as they declare in their fables. They
say that the soul returns and is reincarnated in
each of the animals until it comes to a state of
recognition, and thus purified and released it
departs to the heavenly places. . . .
[H/D2.134] f. . . . They teach that the body is a
prison. . . .
g. ... If he knew that the soul in animals and human

beings is one soul, and he came to save the soul,

then he should not, when he was cleansing the
one demoniac (the one who came out from the
tombs), have ordered the demon to depart and
killed two thousand pigs, if the souls of the human
beings and the pigs were equal. For how is it that
in his solicitude for the one soul he destroyed two
thousand? h. But now if he twists about like a
snake and cunningly replies that he loosed them
from the bodies that they might ascend, then
when he had loosed Lazarus from the body he
should not have returned him to the body. . . .
[H/D2.135] Refutation xxv.a. . . . You [Marcion]
remove <the part> about Jonah the prophet. . . .
[Luke 11:29]
[H/D2.136] Refutation xxvi.b. When he says, "You
maintain the traditions of your elders and
disregard mercy and the judgment of God," [Cf.
Luke 11:42, Matt. 23:23] learn out of which period
of time he finds grounds for blaming them for
doing that, and when the tradition of the elders
began, c. and you will find that Adda's is after the
return from Babylon, while Akiva's goes back to
even before the Babylonian captivity, and that of
the sons of Asamonaeus existed in the time of
Alexander and Antiochus, 190 years before the
birth of Christ. . . .[H/D2.140] Refutation xxxvii.a.
You call the demiurge a judge, and each of his
angels an officer. ...
[H/D2.145] Extract liii. [Luke 19:29ff., 46] He
falsifies the passage about the donkey and
Bethphage and about the city and the temple,
where it is written, "My house shall be called a
house of prayer, and you make it a den of thieves."
Refutation liii.b. ... He omits all of the passages
above on account of the place of the temple, of
which it is testified that it is his and was built in his
name. c. He also omits the entire account of the
journey from Jericho and how he came to
Bethphage. For there actually was an ancient
highway leading to Jerusalem by way of the Mount
of Olives which is not unknown to those who
investigate the place. . . .
[H/D2.147] Refutation Ix.a. . . .If Christ was only a
spirit, he would not have been handed over to
men of flesh. But being a man he became tangible,
<and> putting on flesh he delivered himself over of

his own accord to human hands, b. But these

people in their stupidity say the opposite. Once
when conversing with some of his disciples, I said
to one of the Marcionists that in the gospel it
states that the Spirit took him into the desert to be
tempted by the devil. He asked in reply, "How was
Satan able to tempt the one who is true God and
greater than he and his Lord (as you people say),
Jesus his master?" c. But I with God's help received
a sudden light on the subject and replied, "Do you
not believe that Christ was crucified?" He
answered, "Yes," and did not deny it. "Who
crucified him?" He said, "Human beings." d. Then I
said, "Who is stronger, human beings or the
devil?" He said, "The devil." When he said that, I
answered, "If the devil is more powerful than
human things, and human beings who are weaker
crucified Christ, it is no [H/D2.148] wonder if he
was tempted by the devil. ..."
[H/D2.149] Refutation Ixi.e. . . . The Lord Jesus
with his disciples ate the meat you abhor when he
celebrated the Passover according to the law. f.
And do not say that it was the mystery which he
was about to accomplish that he named in
advance when he said, "I wish to eat the Passover
with you.". . .
[H/D2.150] Extracts Ixiii. [Luke 22:16] He falsifies
"For I tell you, I will eat it no longer, until it is
fulfilled in the kingdom of God."
Refutation Ixiii.a. He removes and tampers with
this. . . .
[H/D2.151] Extract Ixvii. [Luke 22:50] He falsifies
what Peter did, when he struck and cut off the ear
of the high priests's servant.
Refutation Ixvii.a. Thinking to hide what truly
happened in order to honor Peter, the deceiver
cut out and concealed the words which redound to
the Savior's glory, b. But it will not help him. For
even if he cuts them out, we know the miracles;
after the ear was cut off, the Lord took it and
healed it again. . . .
12.3. [after Refutation xxxv] [H/D2.178] From the
<First> Letter to the Thessalonians. . . . Everything
is corrupted by Marcion, so I included nothing
from it.
The Second Letter to the Thessalonians . . . being
likewise corrupted by Marcion, I have included

nothing from it. ...

[after Refutation xxxix] [H/D2.181] The Letter to
Philemon, ninth, a. This is where Marcion puts it,
although the apostle puts it last. In some copies,
however, it is listed as thirteenth, before Hebrews,
which is fourteenth, while other copies have
Hebrews in tenth place before the two letters to
Timothy and Titus and Philemon, b. But all the
copies which are sound and true have Romans in
first place, not like you, Marcion, who have put
Galatians first. At any rate, we have included
nothing from Philemon, [H/D2.182] because his
version of it is so completely corrupted.
The Letter to the Philippians, tenth. . . . Likewise
from this letter, because his edition is so
corrupted, we have chosen nothing. . .
Extract i and xl. [Laodiceans = Eph. 4:5f.] "One
Lord, one faith, one baptism, one God and Father
of all, who is over all and through all and in all."
Refutation i and xl.a. You have gathered as well
these proof texts against yourself, Marcion, which
agree with Ephesians, so that at the conclusion of
the writing, when we have read what is in your
work and come to know what you hold, we may
condemn the three principles which you have
dreamed up by your strange ways of thought,
which have no beginning, and which differ from
each other, b. For this is not the teaching of the
holy apostle or sound preaching, which differs
from your fiction, c. For it is evident that he said
"one Lord, one faith, one baptism, one God, the
same who is Father of all, the same who is over all,
the same who is through all and in all," through
the law and the prophets, in all the apostles, and
in those who came after. . . .

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[H/D2.183] 14.1. Finally, we must mention that

some of the Marcionists . . . , impudently
repudiating in another place the divinity of the
very one of whose lordship they thought good to
make mention, if only nominally, show no fear of
disparaging his supernal generation.
2. For some of them have dared, as I said,
shamelessly to call the Lord himself a son of the
evil one, while others disagree saying that he is a
son of the judge and demiurge.
3. <But> being kindlier and good, he left his own
father below (some of them say that the latter is
the demiurge, others the evil one), sped upward to
the good God who is in the unnameable places,
and adhered to him.
4. But he, the Christ, came as sent by him into the
world and in opposition to his own father to
abolish all that his natural father had legislated,
whether the latter is he who spoke in the law or
the God of evil whom they assign to the third
principle. For they explain it variously, as I said,
one saying that he is the demiurge, [H/D2.184]
another the evil one. ...
[H/D2185] 16.7. If (Christ) had not fled, as Marcion
says, to the God above, the good God would have
had no one to send, if conflict had not arisen
between the father of Christ and his own son, as
Marcion says. . . .

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