Development of The New Testament Canon - Early Christianity (c.30-325) - Marcion of Sinope

Marcion of Sinope

Marcion of Sinope, a bishop of Asia Minor who went to Rome and was later excommunicated for his views, was the first of record to propose a definitive, exclusive, unique canon of Christian scriptures, compiled sometime between 130-140 CE. (Though Ignatius did address Christian scripture, before Marcion, against the perceived heresies of the Judaizers and Docetists, he did not publish a canon.) In his book Origin of the New Testament Adolf von Harnack argued that Marcion viewed the church at this time as largely an Old Testament church (one that "follows the Testament of the Creator-God") without a firmly established New Testament canon, and that the church gradually formulated its New Testament canon in response to the challenge posed by Marcion.

Marcion rejected the theology of the Old Testament entirely and regarded the God depicted there as an inferior Being. He claimed that the theology of the Old Testament was incompatible with the teaching of Jesus regarding God and morality. Marcion believed that Jesus had come to liberate mankind from the authority of the God of the Old Testament and to reveal the superior God of goodness and mercy whom he called the Father. Paul and Luke were the only Christian authors to find favour with Marcion, though his versions of these differed from those later accepted by mainstream Christianity.

Marcion created a canon, a definite group of books which he regarded as fully authoritative, displacing all others. These comprised ten of the Pauline epistles (without the Pastorals and Hebrews) and Luke's Gospel. It is uncertain whether he edited these books, purging them of what did not accord with his views, or that his versions represented a separate textual tradition.

Marcion's gospel, called simply the Gospel of the Lord, differed from the Gospel of Luke by lacking any passages that connected Jesus with the Old Testament. He believed that the god of Israel, who gave the Torah to the Israelites, was an entirely different god from the Supreme God who sent Jesus and inspired the New Testament.

Marcion termed his collection of Pauline epistles the Apostolikon. These also differed from the versions accepted by later Christian Orthodoxy.

In addition to his Gospel and Apostolikon, he wrote a text called the Antithesis which contrasted the New Testament view of God and morality with the Old Testament view of God and morality, see also Expounding of the Law#Antithesis of the Law.

Marcion's canon and theology were rejected as heretical by the early church; however, he forced other Christians to consider which texts were canonical and why. He spread his beliefs widely; they became known as Marcionism. In the introduction to his book "Early Christian Writings", Henry Wace stated:

A modern divine… could not refuse to discuss the question raised by Marcion, whether there is such opposition between different parts of what he regards as the word of God, that all cannot come from the same author.

The Catholic Encyclopedia of 1913 characterized Marcion as "perhaps the most dangerous foe Christianity has ever known."

Everett Ferguson in chapter 18 of The Canon Debate quotes Tertullian's De praescriptione haereticorum 30:

Since Marcion separated the New Testament from the Old, he is necessarily subsequent to that which he separated, inasmuch as it was only in his power to separate what was previously united. Having been united previous to its separation, the fact of its subsequent separation proves the subsequence also of the man who effected the separation.

Note 61 of page 308 adds:

Kinzig suggests that it was Marcion who usually called his Bible testamentum .

Other scholars propose that it was Melito of Sardis who originally coined the phrase Old Testament, which is associated with Supersessionism.

Robert M. Price, a New Testament scholar at Drew University, considers the Pauline canon problem: how, when, and who collected Paul's epistles to the various churches as a single collection of epistles. The evidence that the early church fathers, such as Clement, knew of the Pauline epistles is unclear. Price investigates several historical scenarios and comes to the conclusion and identifies Marcion as the first person known in recorded history to collect Paul's writings to various churches together as a canon, the Pauline epistles. Robert Price summarizes,

But the first collector of the Pauline Epistles had been Marcion. No one else we know of would be a good candidate, certainly not the essentially fictive Luke, Timothy, and Onesimus. And Marcion, as Burkitt and Bauer show, fills the bill perfectly.

If this is correct, then Marcion's role in the formation and development of Christianity is pivotal.