2
Ac primo quidem, quemnam in codice suo ordinem secutus sit Marcio, nonnisi fama se scire Epiphanius ipse fatetur. Is enim dudum notus esse poterat e Tertulliano, qui libro adversus Marcionem. quinto eumdem ordinem in refutando ex epistolis Paullinis haeretico secutus fuerat, quem Epiphanii recensio exhibet, nisi quod haec epistolium ad Philemonem epistolae ad Philippenses anteponit. Tertullianus autem nusquam Marcionis ordinem a se servatum affirmavit. Igitur aut sui codicis ordinem, aut, quod multo etiam probabilius est, quem Marcionis esse suspicaretur, secutus fuisse putandus est. Facile autem in hunc maxime ordinem incidere potuit, eum, ut ipse ait, principalem adversus Judaismum epistolam eam vellet Marcio, quae ad Galatas scripta est, adeoque ab hae ejus refutandi initium faciendum esset, reliquae autem magnitudinis rationem ordine, quo se invicem excipiunt, sequantur.
Numerum epistolarum quod attinet, epistolas ad Timotheum et Titum ab eo recusatas, narrat Tertullianus, et, cui res dudum ex illo innotuisse poterat, Epiphanius. Illum vero Marcionis ipsum codicem vidisse, epistolarum ab eo exclusarum notitia non evincit, cum hoc certe etiam in vulgus notum esse potuerit, quasnam epistolas receperit, quasnam excluserit haereticus. Quin ille omnem hanc notitiam conjecturae debere potuit, qua Marcionem haud potuisse recipere eas epistolas, quae pevòóvvuov yvóσιν oppugnarent, concludebat. Eam certe conjecturam sub ironia latere, qua librum quintum adversus Marcionem clausit, vix mihi tempero, quin pronunciem. ,,Soli huic, inquit, epistolae (loquitur autem de epistolio ad Philemonem) brevitas sua profuit, ut falsarias manus Marcionis evaderet. (Epistolium autem ad Philemonem in Apostolico Marcionis extitisse, multo minus ausim statuere, quam epistolas ad Tim. et Titum. Neque etiam de eo Tertullianus aliter, quam conjectura, pronuntiavit, quia scilicet nihil ab ejus brevitate metuendum haeretico fuisse crederet; hoc enim sibi velle Tertullianum, satis, opinor, clarum est *). Miror tamen, pergit Tertullianus, quum ad unum hominem factas litteras receperit, quid ad Timotheum duas et unam ad Titum de ecclesiastico statu compositas recusaverit“. Manifesta ironia est, quam dicendi figuram frequentissimam esse Tertulliano, omnes norunt. Nempe mirum prorsus esse dicit, recusasse Marcionem epistolas, ad ecclesiam universam pertinentes, cum epistolium ad unum hominem scriptum recipere non dubitasset, scilicet haec omnia, ut significaret, aliud quid causae subesse, cur has maxime epistolas recusaverit, cam nempe quam sine verborum ambagibus Clemens Alex, attulit, atque ex eo hauserunt recentiorum criticorum plerique”. Verum ea certe Tertulliani conjectura falsissima fuerat. Nam quod psvöóv. yvöouv nominat Apostolus, Marcionem certe a recipiendis istis epistolis absterrere nullo modo potuit, cum certe suam yvöouv haud psvöóvvuov crederet*, yvöoug autem, quam vituperat Apostolus, manifeste Judaica sit (1 Tim 1, 7. Titus 1, 10. sq.), quae legem Mosaicam non admitteret tantum, sed and sancte pie observatam vellet. Nam, quod multi jam doctissimorum doctissimorum hominum indigitarunt, repeti autem satis non potest, multo latius, ac plerique credunt, nomen illius philosophiae patuit, cum tota ista philosophandi ratio diversissimarum opinionum etiam natura sua patientissima esset; unde efficitur, mirum haud esse, ipsos etiam Mosaicae legis defensores Gnosticorum nomine comprehendi. Hanc ipsam autem judaicam yvGouv nemo Marcione vehementius oppugnavit. Igitur hanc certe ob causam epp. ad Tim. et Titum non rejecit. Quamcumque autem aliam excogitaveris, ex argumento epistolarum, Marcioni infesto, haustam', eluditur ipso Tertulliani testimonio, cui si fides est, locis illis, ipsi contrariis, eerte alia ratione, quam totarum epistolarum rejectione, mederi Marcio poterat. Sin aliam (quae quidem unice probabilis est) rationem excogitaveris, ideo exclusas fuisse illas epistolas, quod, ut ait Tertullianus, de ecclesiastico statu compositae essent, ideoque ad coetum ipsum, eui destinatus erat apostolicus ille codex haud pertimere viderentur Marcioni, id profecto multo magis valiturum credo de epistolio ad Philemonem, quod multo etiam pauciora, quae communis vtilitatis essent, continebat. Apparet igitur, quicquid de numero epistolarum a Marcione receptarum referat Tertullianus, non ex ipsa eodicis illius notitia profeetum esse. Namque aut admiserat epp. ad Tim. et Titum, quod negat Tertullianus, aut excluserat, certe nulla alia de causa, quam quae etiam epistolium ad Philemonem exclusisset, quod receptum tamen affirmat idem Tertullianus.
Google English Translation.
In the first rank, forces, and what it is that he wholly followed the order of Marcius, in the codex at his disposal, the only persons of the fame of Epiphanius, he himself confesses, that he knows this. He is well known for a long time to be able to Tertullian, who in a book against Marcion. had been followed by the order of the same one that is heretical the fifth in the, upbraiding them from the letters of Paullina, whom Epiphanius: the recounting of the exhibits, the Epistle to the Philippians, except it be that she show preference for these things, a note to Philemon. Tertullian was never Marcion had been preserved by the order stated. Then the Code or its order, or what is more likely, which is suspected of Marcion, thought to have been followed. It is easy, however, in the following order of to fall he could, that he was, as he himself says, the principal against the Judaism a letter her father would Martius, over which the Epistle to the Galatians was written, thus also from the latter his refuting the beginning would have to act, and the other of the greatness of the nature of the order, that follow each other except Him, are to follow .
As regards the number of the letter which he wrote letters to Timothy and Titus, is found by him, rejected, and he tells the story, Tertullian, and, from that in which a thing some time ago was able it to become known, St. Epiphanius. And he was on the very account-book of Marcion had seen, of the letters from him exclusarum though knowledge were not proved by the fact, having said this, but it certainly has been able to know, to make yourselves among the people, constantly turning over the letters they receive it constantly turning over him shut them out he is a heretic. In fact, the knowledge of conjectures may be that I ought to do all this, he could meet, from Marcion to have been able to receive them, not for letters, which are pevòóvvuov yvóσιν were attacking, he concludes in these terms. It is a certain irony on the side under the meaning of it, by which he shut the book, for the fifth time against Marcion, seemed to me hardly to control, but that, I declare. Only this one ,, you letter (talks concerning a letter to this Philemon) brevity profited as falsifying hands of Marcion lighter. (The epistle to Philemon is an apostolic Marcionis existed, much less venture to determine what letters Tim. Titus. Neither does the fact Tertullian, other than conjecture, he asserted, because nothing away from its brief worried that speed was believed to be an unwillingness Tertullian, was, I think, clear). I wonder, however, continues to Tertullian, when any one man receiving what two to Timothy and one to Titus concerning the ecclesiastical compound has refused. " Now the irony is more than a figure of recurring Tertullian that everybody knows. Of course, the surprise exactly no matter what object Marcion letters to church all relevant with the letter to one person had written no doubt that these things come to signify something else is there, why these particular letters refusing the cam is that no ambiguous words Clement Alex, she brought it, have drunk deeply of modern critic of most of them, and from him ". But it certainly had TERTULLIANI erroneous facts. For the fact that psvöóv. yvöouv call St Paul, Marcion, at least from receiving these letters repel you could never be sure when he yvöouv psvöóvvuov not believe it, but yvöoug than the Apostle, can clearly be derived (1 Tim 1: 7 Titus 1, 10 sq.) the Mosaic law, which he did not admit so much, and of the holy, but devoutly observed in that place she wanted to. For God has done already many of the most learned of the most learned of men, indigitarunt, it can be recovered, however, can not be sufficient, it is much more widely, and many people believe, the name of that philosophy has been made clear, by its very nature, too, with the greatest patience all that in all those opinions, it would be of very different nature of philosophizing; and its effect is, it was strange not to be, we can be comprehended by the name of the Gnostics, too, the defenders of the Mosaic Law. It is precisely this he laid siege to the Jewish yvGouv no one more deeply into Marcion. So at least for this reason app. Tim. and Titus, and hath not turned away. Now, no matter, however, no other plans, we can argue from of the letters, to Marcion, and marched in hostile, she drew for ', a mock, by the testimony of Tertullian himself; so if there is a belief of those places, they, to the contrary, criterion for any other reason, than the tidings brought of the letters of the rejection, Marcius, was able to find a cure. If not (which is entirely likely) the plans, so excluded were those letters, which, as Tertullian said, concerning the ecclesiastical composed, and therefore the company itself, whose destination was apostolic pad not afraid to seem Marcion, it is certainly much more I believe that moving from a letter to this Philemon is far too few for the common benefit would be contained. It appears, therefore, that whatever has reference to the number of letters were received from Marcion, Tertullian, of that the data are not collected from the entire codicis Strive to be. For either had stooped with tpp. Tim. and Titus, and that he denies that Tertullian, has excluded, or, at all events for no other reason, than those which come letter, to Philemon and been shut out, that what is received, however, Tertullian affirms the same.