Marcion in the Alexandrian Tradition

Clement, Origen, the Caesarean library, and the Dialogue of Adamantius

The evidence supports a history of transmitted arguments as well as a history of biblical texts. Clement supplies named doctrinal and exegetical reports; Origen supplies some more specific textual testimony; Eusebius preserves identifiable earlier sources; Adamantius dramatizes exchanges over competing scriptural collections. These forms of evidence must be evaluated separately before agreements with Tertullian and Epiphanius can be counted as independent witnesses to Marcion’s canon.

ScopeClementOrigenAttribution problemsEusebiusAdamantiusComparisonsConclusionsAuditSources

1. What counts as a citation of Marcion?

“Citation of Marcion” can mean a quotation of his own words, a report about his teaching, an interpretation attributed to his followers, an allegation about their biblical text, or a later author’s quotation of an earlier anti-Marcionite writer. The study records these separately. A biblical passage used against Marcion is not automatically a quotation from Marcion’s Bible. Conversely, a report that his followers “have the wording thus” is more specific than an objection inferred from their theology.

The geographical scope is the Alexandria–Caesarea network. Eusebius was bishop of Caesarea, not an Alexandrian bishop. His inclusion rests on his preservation of Origen and the library tradition. Adamantius is included as a related, disputed witness: the dialogue circulated under Origen’s name, but its surviving form cannot simply be assigned to Origen or to Alexandria.

Evidence	What it establishes	What it does not establish by itself
Named doctrinal report	An author ascribes a position to Marcion or his followers.	The exact wording of their books.
Named exegesis	A scriptural argument is attributed to Marcionites.	A distinctive textual variant, or direct access to a manuscript.
Explicit textual report	A witness alleges a wording, omission, or reading in their text.	That the allegation is accurate, or that Marcion himself introduced the reading.
Quotation of an earlier writer	An identifiable transmission of information or argument.	An additional independent encounter with Marcion’s books.
Dramatized production of a book	The dialogue represents a participant reading an opponent’s collection.	An autobiographical statement by the dialogue’s author.
Anonymous or disputed material	A possible comparison requiring separate evaluation.	A secure, named testimony of the author under whose heading it is printed.

Coverage. The reproducible search screened 69 selected digital files from the First1KGreek and Perseus corpora and returned 64 paragraph or leaf-division hits for Marcion’s name or derivatives. These are retrieval units, not 64 independent testimonies. The search was supplemented with selected Latin works, the Greek Adamantius text supplied for this study, and scholarship on attribution and transmission. The complete search register and scope are appended. This is a substantial survey, not a claim to have exhausted every Latin homily, Pauline catena, or later Alexandrian author.

2. Clement: teaching and interpretation before textual reconstruction

All fifteen named retrieval units in the Clement files searched occur in the Stromateis. The searched texts of Quis dives salvetur, Paedagogus, Protrepticus, Eclogae propheticae, and Excerpta ex Theodoto produced no named Marcion hit. This is a finding about those texts, not proof that their anonymous opponents can never include Marcionites.

Stromateis	Subject	Content	Evidential limit
2.8.39	The Marcionite distinction between the just and the good.	Followers call the law just and distinguish justice from goodness.	Doctrinal report; no quotation from a named Marcionite book.
3.3.12	Marriage and creation.	Abstinence is attributed to opposition to the creator and unwillingness to populate his world.	Doctrinal report, followed by Clement’s food-and-air inconsistency argument.
3.3.13	Philosophical comparison.	Marcion’s position is discussed alongside Greek accounts of embodied life.	Polemical genealogy; no Gospel wording.
3.3.18	The body of death.	Romans 7:24 appears in Clement’s discussion of the body and Marcion.	The Pauline explanation is Clement’s; it is not a reported Marcionite variant.
3.3.19	Plato and embodiment.	Clement compares the philosophical account with Marcion’s rejection of birth.	Doctrinal and philosophical comparison.
3.3.21	Borrowing from Plato.	Clement alleges that Marcion has appropriated Greek thought.	An allegation of intellectual dependence, not independent proof of its history.
3.3.22	Life, death, and marriage.	The philosophical comparison continues.	No identifiable quotation from the Evangelion or Apostolikon.
3.4.25	Let the dead bury their dead.	The saying is addressed to Philip; Clement counters a rejection of bodily creation.	A conditional appeal attributed to opponents, not an explicit manuscript report.
3.17.102	Birth and Christ’s body.	Marcion and Cassian are associated with docetism; Valentinus is separately associated with a psychic body.	Distinguish the positions assigned to the different teachers.
4.7.45	Romans 8:7–10, 13, 17–18.	Clement explains flesh and spirit so that creation is not condemned as with Marcion.	A counter-exegesis of Paul; no demonstrated Marcionite textual difference.
4.8.66	Colossians 3:12–15.	Clement repeats the passage to shame Marcion into recognizing gratitude to the creator.	The passage is used against him; its precise presence in his copy is not stated.
5.1.4	Abraham’s faith and prior salvation.	The creator already saves; the supposedly good god either comes late or takes another’s people.	A theological dilemma with a Pauline/Genesis basis.
7.16.103	Apostolic tradition and innovation.	Marcion and Prodicus are contrasted with earlier teachers.	A historical and ecclesiological argument.
7.17.107	Chronology of the schools.	Marcion is represented as an older contemporary of other heresiarchs.	The following Simon clause is textually troubled; avoid overprecise chronology.
7.17.108	Names of schools.	Schools are named for founders; apostolic teaching is defended as one.	The nearby name is Matthias, not a secure reference to Matthew’s Gospel.

The most useful Gospel passage: Stromateis 3.4.25

Clement introduces the saying with κἂν συγχρήσωνται: “even if they also make use of” the Lord’s words. The conditional matters. The saying corresponds to Matthew 8:22 and Luke 9:60, while the identification of the recipient as Philip belongs to a tradition not supplied by either canonical passage. Clement’s answer is that Philip also possessed flesh: the relevant death concerns the passions, not simply bodily existence.

The designation Philip deserves comparison with other traditions about the call to discipleship. It is not, without further evidence, a reading of Marcion’s Gospel. Clement does not say “Marcion’s Gospel names Philip.” Nor should the ensuing discussion of Carpocrates and Nicolaus be folded into the preceding Marcionite argument: the text changes subjects.

A distinctively useful Pauline passage: Stromateis 4.8.66

The declaration εἰς ἐντροπὴν Μαρκίωνος, “to put Marcion to shame,” identifies the polemical target. It does not identify a manuscript. Clement reads Colossians’ thanksgiving as gratitude to the creator. The same interpretive strategy can recur in another author without implying that both consulted the same Marcionite copy.

A valuable unnamed comparison: “No one is good except my Father”

At Paedagogus 1.8.72.2 Clement quotes οὐδεὶς ἀγαθός, εἰ μὴ ὁ πατήρ μου ὁ ἐν τοῖς οὐρανοῖς, “No one is good except my Father who is in heaven.” Compare Megethius in Adamantius, GCS p. 2: “No one is good except one, the Father.” This is a substantive resemblance in wording, although not an exact match.

Clement uses the Father wording to identify the good Father with the creator; Megethius uses it to distinguish the good god from the creator. A related reading can therefore serve opposing interpretations. Clement does not name Marcion here, identify a Gospel title, or report a Marcionite exemplar. The opening rich-man quotation in the checked Greek QDS 4 instead reads “one, God,” without the Father phrase. These Clementine citations should be recorded individually.

Result for Clement. He is an early witness to anti-Marcionite interpretation, particularly over creation, embodiment, marriage, and Paul. In the named passages he is much less informative about the exact text or arrangement of Marcion’s canon. The Paedagogus comparison supplies a useful shared reading; its opposing interpretive uses prevent identifying the reading itself as exclusively Marcionite.

3. Origen: the strongest textual reports and the surrounding polemic

Origen’s evidence is more varied. Some survives directly in Greek; some through Rufinus or Jerome; some in Greek catenae whose headings require checking. Those transmission histories belong in the argument, not just in a bibliographical footnote.

3.1 “My Gospel”: an interpretation also found in Adamantius

In the fragment of Commentary on John Book 5, conventionally 5.7 (Preuschen, pp. 103–104), Origen says Marcionites reject plural Gospels because Paul says “according to my gospel,” not “gospels.” Origen replies that the one Gospel is expressed through four evangelists. The passage also survives in the Philocalia; the two locations do not supply two independent witnesses.

This is a named report of an argument based on Paul’s singular expression, ordinarily associated with Romans 2:16. Its abbreviated Pauline wording is not sufficiently controlled to reconstruct every word of a Marcionite Romans. The parallel with Adamantius, discussed below, concerns both the objection and the answer.

3.2 The omitted birth narrative: report and explanation

At Commentary on John 10.24, also numbered 10.6 in older English arrangements, Origen connects Marcion’s denial of birth from Mary with removal of passages from the Gospel. His explanation begins ἐγὼ δ’ οἶμαι, “I think.” It is therefore important to distinguish the alleged omission from Origen’s account of its theological cause. The surrounding use of Romans 1:3 does not itself establish a reported omission of Romans 1:3 from Marcion’s Apostle.

3.3 “Your bread”: an explicit wording report

The Luke fragment printed as 46 in the older Koetschau/Rauer collection, and as 180 in Rauer’s 1959 edition, reports that the Marcionites have the wording:

τὸν ἄρτον σου τὸν ἐπιούσιον δίδου ἡμῖν τὸ καθ’ ἡμέραν.

“Give us each day your bread for our need.” The distinctive possessive is σου, “your,” rather than “our.” Origen asks how material bread could belong to their good god, and whether explaining it spiritually would force them into the allegory they resist. This is substantially stronger textual evidence than a general accusation: the writer explicitly introduces the wording as theirs.

The fragment remains a transmitted excerpt, not an autograph or an extant Marcionite manuscript. Its authenticity and text should be cited through a critical edition. Nevertheless, it is a leading item in this dossier. Tertullian’s discussion of the bread petition in Adversus Marcionem 4.26.4 provides a useful comparison, but does not independently recover the possessive pronoun with equal precision.

3.4 Romans: separate an interpretation from an omission claim

Passage	Biblical text	What is actually reported	Assessment
Commentary on Romans 1.18.3	Romans 1:24–25	Marcion’s school rejects the Old Testament over difficulties also found in the New.	General counterargument; Rufinus mediates the surviving Latin.
2.10.2	Romans 2:16	Marcion is grouped with teachers of different soul-natures and answered with judgment through Christ.	Doctrinal rebuttal, not a wording report.
2.13.27	Romans 2:25	Marcion’s resistance to allegory is challenged by “circumcision is of value.”	Specific exegetical challenge; no distinct reading established.
3.11.2	Romans 3:31	Marcion’s separation of the law’s God from Christ’s Father is contrasted with establishing the law through faith.	Doctrinal application of a Pauline lemma.
4.12.1	Romans 5:10–11	Reconciliation challenges the claim of a nature inherently hostile to God.	Marcion and Valentinus are grouped; do not transfer all details indiscriminately.
5.6.2	Romans 5:20–21	The increase of trespass under law becomes an opportunity for Marcion and other critics of the law.	Exegetical report and rebuttal; no distinct wording.
10.43	Romans 16:25–27 and the material after 14:23	Marcion is said to remove the doxology and cut the text after 14:23; other copies locate the doxology differently.	A significant textual report; the extent of the cutting and Rufinus’s mediation require discussion.

The final passage is especially valuable because it juxtaposes the allegation about Marcion with variations in other copies. The Latin distinguishes penitus abstulit, “removed entirely,” from cuncta dissecuit, “cut up everything.” The latter has been interpreted as complete excision or extensive mutilation. We should not suppress that disagreement by presenting an unqualified reconstruction of every verse in Romans 15–16.

These entries were checked in Scheck’s translation of Books 1–5 and, for 10.43, the surviving Latin quotation reproduced in the Cambridge Romans introduction. This does not claim a fresh complete reading of Latin Books 6–10. Their additional named references require a separate full-Latin pass.

3.5 The anti-Marcionite argument existed before Origen

Contra Celsum 6.53 is decisive for the history of polemic. Origen says Celsus is putting forward objections Christians make against Marcion. Celsus questions a god who intrudes into another god’s creation and appropriates another’s people. This supplies an identifiable earlier stage of a controversy, not merely a modern inference that two Christian authors sound alike.

Compare Clement, Stromateis 5.1.4, and Adamantius, GCS pp. 6, 52–54, 104: salvation conceived as taking another’s property generates a dilemma about the supposed goodness of the rescuer. The common argument demonstrably circulated; the texts do not identify a unique written source for every occurrence.

Origen passage	Content	Use in the study
Contra Celsum 2.27	Celsus alleges repeated Gospel revision; Origen names followers of Marcion, Valentinus, and possibly Lucanus.	Evidence for an alteration accusation, not a list of recoverable variants.
Contra Celsum 5.54	Apelles is identified as a pupil of Marcion with his own position on Jewish writings and divine visitations.	Keep Apelles’ developed position distinct from Marcion’s.
Contra Celsum 5.62	Celsus knows the Marcionite name.	Celsus is the earlier witness; Origen is the transmitter and respondent.
Contra Celsum 6.53; 6.74	Celsus engages the controversy over rival gods and their relations.	An earlier polemical layer; no claim that Celsus inspected Marcion’s books.
Homilies on Luke 17	Marcionites deny birth from a woman.	Doctrine, surviving in Jerome’s Latin.
Homilies on Luke 25	Some people assign Paul the place on Christ’s right and Marcion the place on his left.	Named sectarian interpretation; not proof that the scene stood in a Marcionite Gospel.
Homilies on Luke 29; 31	Heresiarchs are examples of corrupt scriptural interpretation.	General polemic; not every biblical quotation is thereby Marcionite evidence.
Commentary on Matthew 12.12; 12.23	Marcion appears among heretical teachers.	General polemic; the Latin parallels duplicate the Greek testimony.
Commentary on Matthew 15.3	Origen reasons that, if consistent in rejecting allegory, Marcion rejected the eunuch sayings as not the Saviour’s words.	Conditional argument; not a simple collation of Matthew 19:12 with Marcion’s codex.
Latin Matthew Series 33; 46–47	False doctrine, false Christs, and heretical teachers.	General polemic; distinguish it from direct Gospel-text reporting.
On First Principles 2.7.1; 2.9.5	The Holy Spirit, different gods, and the distribution of rational beings.	Named doctrinal comparisons; not quotations from the Antitheses.
On First Principles 2.5.1–4	Good and just, the rich man, and good and bad trees.	Important anonymous comparand; do not label each statement an explicit Marcion citation.
Homilies on Joshua 7.7; 12.3	Philosophical error enters the Church; literal readings of biblical violence encourage separation of the gods.	Latin doctrinal polemic, checked in the original-language transcription.
Commentary on Titus, on Titus 3:10–11, preserved in Pamphilus’s Apology	Marcionites are included among heretics who divide the gods; subsequent discussion describes an adult appearance rather than birth.	An excerpt transmitted by an apologist and Rufinus; not an explicit Gospel incipit.

The Titus excerpt supplies another caution about sentence boundaries. The report of a thirty-year-old appearance in Judaea follows a classification of several heresies. It is relevant to the docetic complex, but should not be quoted as if Origen had transcribed the opening sentence of Marcion’s Gospel. Similarly, the Pauline words in Origen’s own commentary on Titus do not establish that Marcion accepted Titus.

4. Three Greek passages that cannot be treated alike

4.1 “They have these words in their Gospel”

A Greek passage printed alongside Homily on Luke 34 says that the followers of Valentinus, Basilides, and Marcion possess the relevant words in their own Gospel. The context is Luke 10:25–28, the lawyer and the love commandments. Its formula is unusually explicit: ἔχουσι γὰρ καὶ αὐτοὶ τὰς λέξεις, “for they too have the words.”

However, the named-heretics paragraph is not in the corresponding surviving Latin text. The older edition’s apparatus records a Cyril attribution in part of the Greek transmission surrounding this section. That does not by itself settle authorship, but it prevents an unqualified appeal to “Origen’s Homily 34” as though the same statement appeared in both languages. Retain the explicit textual claim; identify its Greek catena setting and verify its attribution before using it as secure third-century evidence.

4.2 The resurrection passage: an actual modern reassignment

The Greek passage alongside Homily 39 says Marcionites and Valentinians apply the saying about God and the living to souls. It might appear to contradict reports that Marcion’s Gospel omitted this material. But the first question is authorship.

Gianmario Cattaneo, following Emanuela Prinzivalli, argues that Rauer’s fragments 241–242 belong to Apollinaris, not Origen. The second fragment contains precisely this Marcionite report. His manuscript discussion also records attribution to Titus of Bostra in one witness and anonymous transmission elsewhere. The passage therefore belongs in the history of later exegesis and catena transmission, not in a secure Origen-versus-Epiphanius contradiction. This is a substantive correction produced by checking the text behind a digital author heading.^[10]

4.3 Mark’s love for the rich man

The old Luke fragment 78, also printed in the PG Scholia in Lucam on Luke 18:20, invokes Mark 10:21: Jesus looked at the law-observant man and loved him. The argument is that Christ would not love someone for obeying the law of an alien god.

The text names Marcionites and, in a bracketed clause in the older critical edition, Manichaeans. Its transmission therefore requires inspection before assigning the whole paragraph to Origen. The two printed locations are one fragment, not two witnesses. More fundamentally, it is the anti-heretical commentator who appeals to Mark. That is evidence for the commentator’s use of Mark against Marcionites, not a statement that their Gospel was called Mark.

5. Eusebius: recover the source behind the historian

The historian is valuable partly because he tells us whose words he is using. His material establishes access to an anti-Marcionite literature; it does not establish personal access to a Marcionite biblical collection. The following table keeps direct quotation, bibliography, and community history apart.

Eusebian location	Earlier voice or kind of evidence	What it contributes
HE 4.10–11	Irenaeus; then Justin	Chronology and a doctrinal profile. The Justin quotation parallels First Apology 26; do not assume that its wording comes from the lost Against Marcion merely because that work is mentioned nearby.
HE 4.14	Irenaeus, Against Heresies 3.3.4	Polycarp, conversions from Marcionism, and the “firstborn of Satan” anecdote.
HE 4.15	Martyr tradition	Metrodorus, a Marcionite presbyter. Historical community evidence, not canon contents.
HE 4.18	Justin as quoted by Irenaeus, Against Heresies 4.6.2	A particularly clear transmission chain: Justin → Irenaeus → Eusebius.
HE 4.23	Dionysius of Corinth	A letter to Nicomedia attacking Marcion. This is not Dionysius of Alexandria.
HE 4.24	Theophilus of Antioch, bibliographical notice	An Against Marcion is reported as surviving. No biblical quotation is supplied.
HE 4.25	Philip of Gortyna, Irenaeus, Modestus; bibliography	A plurality of anti-Marcionite writings was remembered or preserved. A book notice is not proof that Eusebius independently checked its biblical claims.
HE 4.29	Irenaeus, Against Heresies 1.28.1	Encratism, creation, and the genealogy of heretical schools.
HE 4.30	Bardaisan and Greek translations of Syriac works	A Syriac anti-Marcionite stream available through translation.
HE 5.8	Irenaeus’ announced project	Irenaeus promises a separate refutation from Marcion’s own writings. This is evidence for a project and method, not the complete contents of the lost work.
HE 5.13	Rhodo	Different Marcionite schools and Rhodo’s reported exchange with Apelles. Preserve the distinctions among one, two, and three principles.
HE 5.16	An earlier anti-Montanist writer	Marcionite martyrs are used to show that martyrdom alone does not validate a sect.
HE 6.22	Hippolytus; bibliography	An Against Marcion is listed among his works.
HE 7.12	Reported martyr tradition	A Marcionite woman in Caesarea; the report is explicitly transmitted, not eyewitness collation.
Martyrs of Palestine 10.3	Contemporary martyr history	Asclepius, a Marcionite bishop. Evidence for a continuing community.
Against Marcellus 1.4.41	Marcellus quoted by Eusebius	A comparison of Narcissus with Marcion and Plato. Do not turn the quoted opponent’s accusation into Eusebius’ independent report.
Eclogae propheticae 3.19	Eusebius’ own doctrinal exposition	Micah 5:2 answers Marcionite denial of birth and other denials of pre-existence. The surviving text is damaged.

The existence of several earlier polemicists is important for the proposed Irenaean source hypothesis. It makes inherited argument entirely plausible, while making exclusive derivation from Irenaeus harder to establish without verbal or structural evidence. Justin, Rhodo, Theophilus, Bardaisan, and Hippolytus cannot be removed from the possible transmission history merely because their complete works are lost.

Rhodo is also a control on Adamantius. His report already distinguishes schools by their number of principles. The dialogue’s Megethius and Marcus should likewise not be flattened into a single timeless system and attributed wholesale to Marcion himself.

6. Adamantius: competing books inside a constructed debate

The Greek text supplied for this study is a transcription of W. H. van de Sande Bakhuyzen’s 1901 edition, Der Dialog des Adamantius, GCS 4, pp. 2–242. References below use those printed Greek pages; they are not the dialogue’s book-and-section numbers. The main Marcionite exchanges occupy the first two books, pp. 2–114. A later explicit appeal to their Gospel occurs at pp. 200–202 and must not be overlooked.

Megethius advocates three principles; Marcus, introduced at p. 60, advocates two. Adamantius defends the catholic position, with Eutropius as adjudicator. Rufinus’ Latin and the surviving Greek differ, and source and redaction questions remain disputed. Ilaria Ramelli has argued for substantial continuity with Origen’s ideas and possibly his debates, while not claiming that Origen simply authored the extant dialogue. Other scholarship treats its present form as later and composite. Neither position entitles us to count it automatically as a second independent witness wherever it repeats Origen.^[7]

Greek edition	Speaker	Passage or issue	Source-critical assessment
p. 2	Megethius	“No one is good except one, the Father” (ὁ πατήρ).	Named-speaker Gospel citation; compare the rich-man saying. The Father form belongs to this dialogue’s quotation, not automatically to every Marcionite Gospel.
pp. 8–10	Megethius and Adamantius	The standing of Matthew, John, Mark, and Luke is disputed; Adamantius calls for the opponent’s Apostolikon and cites Colossians 4:10–14.	An explicit representation of reading the opponent’s book. The historical identity of the supplied codex is not independently established.
pp. 10–12	Megethius	Paul says “my Gospel,” singular; Galatians 1:7–9 is also invoked.	A named Marcionite argument closely parallel to Origen, John 5.7.
p. 16	Megethius	Christ wrote the Gospel; “the apostle Paul added” the account at issue.	A represented authorship claim, not an author-title copied from a surviving Gospel manuscript.
pp. 18–24	Megethius / Adamantius	Opposition of law and Gospel; the reply invokes progressive divine instruction.	A polemical structure with affinities to Alexandrian pedagogy. Megethius says he will argue from the opponent’s scriptures.
pp. 24–40	Both sides	Biblical violence, retaliation, garments, and divine ignorance; Ephesians 6:11–16 is contrasted with divine weapons.	A sequence of antithetical arguments. A citation’s speaker and its stated scriptural basis must be retained.
p. 36	Megethius	“It is not written in our Gospel,” when John 11:34 is invoked.	An explicit non-presence claim concerning that Johannine saying; not proof of an author’s direct collation. The following exchange is textually difficult.
p. 44	Megethius	No one knows the Father except the Son.	Named use of the revelation saying, Matthew 11:27 / Luke 10:22.
pp. 50–52	Megethius / Adamantius	John’s question about the coming one and Jesus’ answer.	A named exegetical controversy; quotations need not retain every word of a Gospel exemplar.
pp. 52–54	Megethius	Christ “bought us”; one buys another’s property, not one’s own.	Galatians 3:13 and the ransom/ownership dilemma; a strong comparison for Clement and Contra Celsum 6.53.
pp. 56–60	Megethius / Adamantius	Two masters; good and bad trees; treasure of the heart; Paul’s conversion.	Megethius reads the trees as different natures; Adamantius reads them as changeable people. The reply combines Gospel contexts.
p. 64; p. 102	Marcus / Adamantius	The descent or appearance under Tiberius; at p. 102 Capernaum is mentioned.	A report about the beginning of Christ’s activity, not a complete transcribed Gospel opening.
p. 66	Adamantius	“I have your Apostolikon” precedes Romans 2:16.	An explicit in-dialogue possession claim, followed by a Pauline judgment argument.
pp. 66–68	Adamantius	1 Corinthians 5:3–5; Galatians 5:10; 6:7; judgment sayings; 2 Thessalonians 1:6–7.	A chain against the separation of a good saviour from a judging god. The first possession claim does not certify every later citation’s exact text.
pp. 76–80	Adamantius / Marcus	The rich man and Lazarus; Abraham’s location and the great gulf.	Named exegesis of Luke 16. Distinguish Lazarus here from John 11.
pp. 80–82	Marcus	Acceptance of Gospel and Apostle; rejection of the further collections appealed to by the opponent.	An explicit representation of canonical boundaries; Paul’s authority becomes a separate dispute.
pp. 88–90	Marcus / Adamantius	Matthew 5:17 is reversed: “not to fulfil the law but to destroy.” Marcus blames the opposite wording on Judaizers.	A direct textual disagreement represented in the dialogue. It does not by itself prove a complete Marcionite Matthew.
p. 90	Marcus	The new commandment; new wine and old garments.	John 13:34 and synoptic sayings enter the Marcionite speaker’s argument. Important evidence for the dialogue’s polemical repertory; unsafe as automatic canon inventory.
pp. 92–94	Adamantius / Marcus	Romans 13:9–10 and the rich man; “one thing” interpreted as fulfilment through love.	The rich-man quotation is Adamantius’ proof. It is not introduced as a reading from Marcus’ Gospel.
pp. 94–96	Marcus / Adamantius	1 Corinthians 10:11: Marcus offers ἀτύπως, “without a type,” against the typological reading.	An explicit represented reading dispute. Its relation to a historical Marcionite text requires corroboration.
pp. 96–98	Adamantius	Texts allegedly left behind despite ongoing excision: 1 Corinthians 14:34; 2 Corinthians 13:1; 1 Corinthians 15:54; Ephesians 2:11–13; 2 Corinthians 1:20.	The “remnants refute the editor” strategy is made explicit. This is more than mere unmarked quotation, but remains part of the dialogue’s construction.
pp. 98–102	Marcus / Adamantius	1 Corinthians 15:45–47; the second man becomes the second Lord.	At p. 102 an alteration from ὁ δεύτερος ἄνθρωπος to ὁ δεύτερος, κύριος is explicitly alleged.
pp. 102–108	Both sides	2 Corinthians 4:6; Ephesians 2:17–18; 4:6; adoption; 1 Corinthians 12:24; 3:21–23; 2 Corinthians 2:14–16; Ephesians 3:8–9.	A creator-and-saviour argument assembled from Paul. Do not infer an otherwise unattested order of letters from the order of this discussion.
pp. 108–112	Both sides	Romans 7:12–13; 2:25; 1 Corinthians 10:4, 16; divine gifts; kingdom parables; John 15:19; 2 Corinthians 4:4.	Moral and material goodness, then “god of this age.” Several Gospel contexts and Pauline letters are combined.
pp. 200–202	Adamantius, in a later debate	Because the followers of Megethius are present, he says he reads “from their Gospel,” then quotes the blind man near Jericho, Luke 18:35–43.	An explicit source claim outside Books 1–2. It deserves separate evaluation rather than being excluded because the immediate interlocutor has changed.

6.1 The singular Gospel: a close parallel, not an automatic second witness

At pp. 10–12 Megethius argues that Paul names one Gospel; Adamantius answers that there are four evangelists but one Gospel because they proclaim one Christ. Origen’s John 5.7 gives substantially the same objection and response. The parallel is more specific than a shared quotation of Romans 2:16: it includes the interpretive dispute generated by the singular and the catholic answer.

The explanations remain open: reuse of Origen, dependence on a common written dossier, or a repeated live controversy. The first secure conclusion is a continuing argument. Independent access to two Marcionite exemplars is a further claim requiring evidence.

6.2 Gospel authorship and additions

At p. 16 Megethius first attributes the Gospel to Christ, then says ὁ ἀπόστολος Παῦλος προσέθηκεν, “the apostle Paul added [it],” when challenged over the crucifixion and third-day resurrection. The exchange shows that authorial additions and the Gospel’s relation to Christ could be debated without a conventional evangelist title. It is a useful comparison for addition-language, but it does not determine the object of Clement’s “Matthew added” in QDS 17.5.

6.3 The trees and the treasure: what the sequence actually is

The checked sequence at pp. 56–60 is: two masters → good and bad trees → mammon explained as money → trees again → false prophets known by fruits → good and evil treasure / the heart’s abundance → Paul’s change from persecutor to apostle. The speakers are not claiming that this is the consecutive order of one Gospel. Adamantius expressly introduces additional scriptural support.

The passage supplies a close exegetical comparison for the use of the heart’s treasure to resist a doctrine of fixed natures. It does not supply the previously sought immediate sequence “tree → blessed are the poor.” A search of the complete linked Greek text found no occurrence of the formula μακάριοι οἱ πτωχοί. Similar vocabulary about wealth and goodness cannot substitute for the missing beatitude.

6.4 A Marcionite Matthew, or an anti-Marcionite argument built with Matthew?

Marcus’ reversed fulfilment saying at p. 88 is real evidence for a dispute over the saying now found at Matthew 5:17. But the surrounding exchange also uses Johannine language, Pauline texts, and sayings shared by the synoptics. A claim that an opponent accepted, rejected, or inverted a saying does not by itself establish the title or full contents of that opponent’s Gospel. It may reflect controversy over catholic prooftexts, a tradition of antitheses, or a variant in an actual collection; those possibilities must be tested passage by passage.

The rich-man material at pp. 92–94 is particularly relevant to Clement. Adamantius connects the command to sell and give with the law’s fulfilment in love. Yet the passage is delivered by Adamantius, not introduced as Marcus’ distinctive Gospel reading. Its value is strongest as a comparison of exegesis. It cannot be promoted, without another argument, into evidence that Marcion possessed Clement’s Markan exemplar.

6.5 A source claim easily missed: the blind man near Jericho

At p. 200 the dialogue explicitly says ἐκ τοῦ αὐτῶν εὐαγγελίου ἀναγινώσκω, “I read from their Gospel,” because Megethius’ group is present. The following quotation and discussion concern Luke 18:35–43. This is a stronger source attribution than an unmarked Gospel quotation. It also shows why “only the Marcionite speakers count” is too mechanical a rule: Adamantius himself can claim to cite their book.

It remains a claim within a literary dialogue. Both the wording of the quoted narrative and the distinction between dramatic speaker and compiler must be examined before deriving a Marcionite text. The linked transcription provides the Greek; this study does not pretend to have completed a fresh collation of Rufinus and every Greek manuscript.

7. The wider Alexandrian and Caesarean record

Pamphilus. His Apology for Origen preserves the Titus excerpt discussed above. This makes him an important transmitter, but counting Origen’s excerpt and Pamphilus’ quotation as separate independent reports would inflate the evidence. The surviving first book is itself mediated by Rufinus.

Dionysius of Alexandria. At HE 7.7, Eusebius preserves his statement that he read heretical writings and was encouraged to read and judge them. That supports the existence of a practice of examining opponents’ books. Marcion is not named in this particular statement. It cannot establish that Dionysius personally inspected Marcion’s canon. It must also be kept distinct from Dionysius of Corinth, whose anti-Marcionite letter appears at HE 4.23.

Didymus the Blind. A catena fragment on 1 Corinthians 15:29 attributes proxy baptism to Marcionites and counters it by interpreting the dead as bodies. This adds an Alexandrian witness to a reported practice and its Pauline interpretation, not an exact textual variant. For this study the passage was checked through the Greek quotations and discussion in J. David Stark’s 2023 article, not by a direct examination of Staab’s 1933 edition, p. 8. The mediation is stated rather than concealed.^[11]

Athanasius as a control. On the Incarnation 2 attacks heretics who separate the maker of the world from Christ’s Father, but the checked text does not name Marcion. It is a relevant doctrinal comparison, not a named Marcion citation. No exhaustive claim is made here about every Athanasian work.

Cyril and Apollinaris in the catena tradition. Their names enter the apparatus of material circulated alongside Origen. They matter precisely because an author heading in a modern database can conceal multiple ancient voices. The reassignment of the resurrection fragment provides a concrete example. A full survey of Cyril’s separate corpus remains outside the present search scope.

Jerome as a transmitter of Alexandrian exegesis. His commentaries often draw on Origen. Reports about Galatians 1:1, 3:6–9, 4:24, and 6:6 are therefore worth a dedicated comparison, but must initially be cited as Jerome’s testimony. Dependence on Origen does not authorize assigning every sentence to Origen, especially where later names or controversies enter. The relevant paragraphs have not all received a fresh primary-text collation in this study and are not counted as verified Origen citations.

8. Which parallels are most useful for the source hypothesis?

Comparison	What the agreement can support	What remains unproved
Origen, Contra Celsum 6.53; Clement, Stromateis 5.1.4; Adamantius pp. 6, 52–54, 104	A circulating dilemma about the good god taking the creator’s people. Origen explicitly identifies an earlier anti-Marcionite argument.	That every occurrence derives from Irenaeus rather than another dossier or continuing controversy.
Origen, John 5.7; Adamantius pp. 10–12	A close shared argument over Paul’s singular “Gospel,” including the four-evangelists reply.	Two independent manuscript inspections, or the exact direction of literary dependence.
Clement, Paedagogus 1.8.72.2; Megethius in Adamantius p. 2	Related Father wording in the “no one is good” saying, deployed on opposite sides of the creator/good-god controversy.	An exact verbal identity, an exclusively Marcionite reading, or a named Markan source for Clement’s Paedagogus quotation.
Clement, Stromateis 3.4.25; anti-Marcionite debates over flesh and spiritual death	A shared exegetical problem concerning the meaning of death.	That the recipient Philip stood in Marcion’s text.
Origen’s “your bread” fragment; Tertullian, Against Marcion 4.26.4	A specific wording report combined with a shared argument about material bread.	That Tertullian independently attests every Greek word, especially σου.
Clement, Stromateis 2.8.39; Origen, First Principles 2.5; Adamantius pp. 64–68	The justice/goodness distinction and a common strategy of answering it with judgment texts.	An exact shared Gospel or Pauline text merely from the doctrinal resemblance.
Tree/fruit interpretation in Origen; Adamantius pp. 56–60; Tertullian’s opening anti-Marcionite argument	A contrast between interpreting the trees as fixed divine natures and as people with moral agency.	A lost Gospel sequence linking the trees with the poor beatitude.
Adamantius pp. 92–94; Clement’s rich-man exposition	Law, charity, and fulfilment interpreted through the rich man’s encounter.	That Adamantius is quoting a Marcionite Mark, or that all verbal differences derive from a common Gospel.
Eusebius, HE 4.18; Irenaeus, Against Heresies 4.6.2	Documented literary transmission of Justin through Irenaeus.	An additional independent Eusebian reading of Marcion.
Adamantius p. 96 and Tertullian/Epiphanius more generally	The strategy of exploiting words allegedly left behind after editorial cuts.	The compiler’s personal possession of the original book. A retained-text argument can itself be inherited.
The Origen-labelled resurrection fragment and Epiphanius’ omission claims	A potential later tension to investigate after attribution is settled.	A secure third-century contradiction between Origen and Epiphanius; the Origen attribution is challenged.

The best case for inherited material begins with specific agreements in argument, sequence, wording, and source attribution. It should then ask whether those agreements are better explained by dependence than by the common biblical passage alone. Broad agreement that Marcion divided the gods is much less diagnostic than the same unusual objection followed by the same unusual answer.

For an Irenaean source argument, the strongest positive controls are places where Eusebius identifies Irenaeus and where Irenaeus himself preserves Justin. The strongest caution is the breadth of the lost anti-Marcionite literature Eusebius records. The resulting model should allow several sources and successive editorial stages rather than assign the entire surviving polemic to one lost book in advance.

9. Conclusions

First, Clement is valuable for Marcionite interpretation, but supplies little securely attributed exact Gospel wording in these named passages. The Philip identification is worth investigating; the conditional form prevents treating it as a direct quotation of Marcion’s manuscript.

Second, Origen supplies evidence of different strengths. The bread petition and the Romans doxology report are leading textual items. The singular-Gospel argument is a leading exegetical item. His conditional discussion of the eunuchs is not equivalent to an explicit omission notice, and the Greek excerpts printed near his Luke homilies need individual attribution checks.

Third, Eusebius demonstrates transmission. His named quotations and book notices establish a rich earlier literature. They do not turn every report he preserves into another independent witness to Marcion’s canon.

Fourth, Adamantius materially strengthens the comparison. It preserves both disputed readings and developed exegetical arguments, and explicitly stages use of the opponents’ books. The singular Gospel, tree and treasure complex, rich man, law-fulfilment dispute, Pauline remnants, and later Jericho quotation all deserve a place in the dossier. Their speakers and stated source must remain attached to each citation.

Finally, the evidence supports investigating a shared polemical inheritance; it does not yet prove that all agreements descend from Irenaeus. Nor does it identify Marcion’s Gospel with Clement’s Mark without additional textual evidence. The study’s most promising advance is the separation of a history of readings from a history of arguments, followed by a comparison of where those two histories actually intersect.

Appendix A. Complete register of the 64 search units

The register below preserves the search result rather than silently deleting inconvenient hits. It includes the contents heading, duplicate transmissions, translation parallels, and wrongly or uncertainly attributed material. A search unit is a paragraph or a leaf division; several units can belong to one argument, and one unit can contain several mentions of Marcion.

Short Greek and Latin extracts are discovery anchors, not a diplomatic edition. The digital texts contain OCR errors, which are not silently repaired here. Critical quotation should return to the referenced printed edition.

01. Eusebius · Historia Ecclesiastica · 4.10

Classification: Irenaean introduction; overlaps the following quotation.

ρτύρίῳ ’φ’ ἐπίσκοπον τὴν μαρτυρίῳ τὴν τελευτὴν δηλῶν δήλων ὲν ταὐτῷ κατὰ τὸν δηλούμενον Ῥωμίων ἐπίσκοπον Ὑγῖνον Οὐαλεντῖνον ἰδίας αἱρέσεως εἰσηγητὴν καὶ Κέρδωνα τῆς κατὰ Μαρκίωνα πλάνης ἀρχηγὸν ἐπὶ τῆς Ῥώμης ἄμφω γνωρίζεσθαι, γράφει δὲ οὕτως·

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02. Eusebius · Historia Ecclesiastica · 4.11

Classification: Irenaeus quoted.

XI. “Οὐαλεντῖνος μὲν γὰρ ἦλθεν εἰς Ῥώμην ἐπὶ Ὑγίνου, ἤκμασεν δὲ ἐπὶ Πίου, καὶ παρέμεινεν ἕως Ἀνικήτου· Κερδῶν δ’ ὁ πρὸ Μαρκίωνος καὶ αὐτὸς ἐπὶ Ὑγίνου, ὃς ἢν ἔνατος ἐπίσκοπος, εἰς τὴν ἐκκλησίαν ἐλθὼν καὶ ἐξομολογούμενος, οὕτως διετέλεσεν, ποτὲ μὲν λαθροδιδασκαλῶν, ποτὲ δὲ πάλιν ἐξομολογούμενος, ποτὲ δὲ ἐλεγχόμενος ἐφ’ οἷς ἐδίδασκεν κακῶς, καὶ ἀφιστάμενος τῆς τῶν ἀδελφῶν συνοδίας.” ταῦτα δέ φησιν ἐν τρίτῳ τῶν πρὸς τὰς

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03. Eusebius · Historia Ecclesiastica · 4.11

Classification: Justin quoted; compare First Apology 26.

ς Ἐλευθέρου. μάλιστα δ’ ἤκμαζεν ἐπὶ τῶνδε Ἰουστῖνος, ἐν φιλοσόφου σχήματι τὸν θεῖον λόγον καὶ τοῖς ὑπὲρ τῆς πίστεως ἐν ἐναγωνιζόμενος συγγράμμασιν· ὃς δὴ καὶ γραφὰς κατὰ Μαρκίωνος σύγγραμμα, μνημονεύει ὡς καθ’ ὃν συνέταττε καιρὸν γνωριζομένου τῷ βίῳ τἀνδρός, φησὶν δὲ οὕτως· “Μαρκίωνα δέ τινα Ποντικόν, ὃς καὶ νῦν ἔτι ἐστὶν διδάσκων τοὺς πειθομένους ἄλλον τινὰ νομίξειν μείζονα τοῦ δημιουργοῦ θεόν· ὃς καὶ κατὰ πᾶν γένος

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04. Eusebius · Historia Ecclesiastica · 4.14

Classification: Irenaeus quoted.

ροῦσι τούτοις αἱ κατὰ τὴν Ἀσίαν ἐκκλησίαι πᾶσαι καὶ οἱ μέχρι νῦν διαδεδεγμένοι τὸν Πολύκαρπον, πολλῷ ἀφιοπιστότερον καὶ βεβαιότερον ἀληθείας μάρτυρα ὄντα Οὐαλεντίνου καὶ Μαρκίωνος καὶ τῶν λοιπῶν κακογνωμόνων· ὃς καὶ ἐπὶ Ἀνικήτου ἐπιδημήσας τῆ Ῥώμῃ, πολλοὺς ἀπὸ τῶν προειρημένων αἱρετικῶν ἐπέστρεψεν εἰς τὴν ἐκκλησίαν τοῦ θεοῦ, μίαν καὶ μόνην ταύτην ἀλήθειαν κηρύξας ὑπὸ τῶν ἀποστόλων παρειληφέναι τὴν ὑπὸ τῆς ἐκκλησίας π

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05. Eusebius · Historia Ecclesiastica · 4.15

Classification: Martyr report.

ὶ αὐτοῦ γραφῆ καὶ ἄλλα μαρτύρια συνῆπτο κατὰ τὴν αὐτὴν Σμύρναν πεπραγμένα ὑπὸ τὴν αὐτὴν περίοδον τοῦ χρόνου τῆς τοῦ Πολυκάρπου μαρτυρίας, μεθ’ ὧν καἰ Μητρόδωρος τῆς κατὰ Μαρκίωνα πλάνης πρεσβύτερος δὴ εἶναι δοκῶν πυρὶ παραδοθεὶς ἀνῄρηται. τῶν γε μὴν τότε περιβόητος μάρτυς εἷς τις ἔγνω. ρίζετο Πιόνιος· οὗ τὰς κατὰ μέρος ὁμολογίας τὴν τε τοῦ λόγου παρρησίαν καὶ τὰς ὑπὲρ τῆς πίστεως ἐπὶ τοῦ δήμου καὶ τῶν ἀρχόντων ἀπολογ

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06. Eusebius · Historia Ecclesiastica · 4.18

Classification: Justin through Irenaeus.

ἐδόκουν οἱ τἀνδρὸς λόγοι, ὡς τὸν Εἰρήναιον ἀπομνημονεύειν αὐτοῦ φωνάς, τοῦτο μὲν ἐν τῷ τετάρτῳ Πρὸς τὰς αὐτὰ αὐτὰ δὴ ταῦτα ἐπιλέγοντα· “καὶ καλῶς ὁ Ἰουστῖνος ἐν τῷ πρὸς Μαρκίωνα συντάγματί Φησιν ὅτι αὐτῷ τῷ κυρίῳ οὐκ ἂν ἐπείσθην ἄλλον θεὸν καταγγέλλοντι παρὰ τὸν δημιουργόην,” τοῦτο δὲ ἐν τῷ πέμπτῳ τῆς αὐτῆς ὑποθέσεως διὰ τούτων· καὶ καλῶς ὁ Ἰουστῖνος ἔφη ὅτι πρὸ μὲν τῆς τοῦ κυρίου παρουσἰας οὐδέποτε ἐτόλμησεν ὁ σατα

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07. Eusebius · Historia Ecclesiastica · 4.23

Classification: Dionysius of Corinth; bibliography.

ς ἐπὶ τὴν πίστιν κατὰ τὰ ἐν ταῖς Πράξεσιν δεδηλωμένα, πρῶτος τῆς Ἀθήνησι παροικίας τὴν ἐπισκοπὴν ἐγκεχείριστο. ὤη δ’ ἐπιστολή τις αὐτοῦ πρὸς Νικομηδέας φέρεται, ἐν ᾖ τὴν Μαρκίωνος αἵρεσιν πολεμῶν τῷ τῆς ἀληθείας παρίσταται κανόνι. καὶ τῇ ἐκκλησίᾳ δὲ τῇ παροικούδῃ Γόρτυναν ἅμα ταῖς λοιπαῖς κατὰ Κρήτην παροικίαις ἐπιστείλας, Φίλιππον ἐπίσκοπον αὐτῶν ἀποδέχεται ἅτε δὴ ἐπὶ πλείσταις μαρτυρουμένης ἀνδραγαθίαις τῆς ὑπ’ αὐτ

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08. Eusebius · Historia Ecclesiastica · 4.24

Classification: Theophilus; bibliography.

ὑπομνημάτων τὰς δόξας αὐτῶν ἀκριβεστάτοις ἐλέγχοις διευθύνοντες. ὅ γέ τοι Θεόφιλος σὺν τοῖς ἄλλοις κατὰ τούτων στρατευσάμενος δῆλός ἐστιν ἀπό τινος οὐκ ἀγεννῶς αὐτῷ κατὰ Μαρκίωνος πεπονημένου λόγου, ὃς καὶ αὐτὸς μεθ’ ὧν ἄλλων εἰρήκαμεν εἰς ἔτι νῦν διασέσωσται. τοῦτον μὲν οὖν ἕβδομος ἀπὸ τῶν ἀποστόλων τῆς Ἀντιοχέων ἐκκλησίας διαδέχεται Μαξιμῖνος.

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09. Eusebius · Historia Ecclesiastica · 4.25

Classification: Bibliographical cluster.

XXV. Φίλιππός γε μήν, ὃν ἐκ τῶν Διονυσίου φωνῶν τῆς ἐν Γορτύνῃ παροικίας ἐπίσκοπον ἔγνω· μὲν, πάνυ γε σπουδαιότατον πεποίηται καὶ αὐτὸς κατὰ Μαρκίωνος λόγον, Εἰρήναιός τε ὡσαύτως καὶ Μόδεστος, ὃς καὶ διαφερόντως παρὰ τοὺς ἄλλους τὴν τοῦ ἀνδρὸς εἰς ἔκδηλον τοῖς πᾶσιν κατεφώρασε πλάνην, καὶ ἄλλοι δὲ πλείους, ὧν παρὰ πλείστοις τῶν ἀδελφῶν εἰς ἔτι νῦν οἱ πόνοι διαφυλάττονται.

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10. Eusebius · Historia Ecclesiastica · 4.29

Classification: Irenaeus quoted.

ἱστοροῦντες τοῦ μάρτυρος. δηλοῖ δὲ τοῦτο Εἰρήναιος ἐν τῷ πρώτῳ τῶν Πρὸς τὰς αἱρέσεις, ὁμοῦ τά τε περὶ αὐτοῦ καὶ τῆς κατ’ αὐτὸν αἱρέσεως οὕτω γράφων· “ ἀπὸ Σατορνίνου καὶ Μαρκίωνος οἱ καλούμενοι Ἐγκρατεῖς ἀγαμίαν ἐκήρυξαν, ἀθετοῦντες τὴν ἀρχαίαν πλάσιν τοῦ θεοῦ καὶ ἠρέμα κατηγοροῦντες τοῦ ἄρρεν καὶ θῆλυ εἰς γένεσιν ἀνθρώπων πεποιηκότος, καὶ τῶν λεγομένων παρ’ αὐτοῖς ἐμψύχων ἀποχὴν εἰσηγήσαντο, ἀχαριστοῦντες τῷ πάντα π

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11. Eusebius · Historia Ecclesiastica · 4.30

Classification: Bardaisan; bibliography.

XXX. Ἐπὶ δὲ τῆς αὐτῆς βασιλείας, πληθυουσῶν ] τῶν αἱρέσεων ἐπὶ τῆς Μέσης τῶν ποταμῶν, Βαρδησάνης, ἱκανώτατός τις ἀνὴρ ἔν τε τῆ Σύρων φωνῇ διαλεκτικώτατος, πρὸς τοὺς κατὰ Μαρκίωνα καὶ τινας ἑτέρους διαφόρων προϊσταμένους δογμάτων διαλόγους συστησάμενος τῆ οἰκείᾳ παρέδωκεν γλώττη τε καὶ γραφῆ μετὰ καὶ πλείστων ἑτέρων αὐτοῦ συγγραμμάτων· οὓς οἱ γνώριμοι (πλεῖστοι δὲ ἦσαν αὐτῷ δυνατῶς τῷ λόγῳ παρισταμένῳ) ἐπὶ τὴν Ἑλλήνων

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12. Eusebius · Historia Ecclesiastica · 5.toc

Classification: TABLE OF CONTENTS: exclude as substantive testimony.

ΙΓݲ Περὶ Ῥόδωνος καὶ ἦς ἐμνημόνευσεν κατὰ Μαρκίωνα διαφωνίας.

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13. Eusebius · Historia Ecclesiastica · 5.8

Classification: Irenaeus announces a work.

ν παρατέθειται. ἔτι καὶ Ἰουστίνου ῥ’ ’φ’ τοῦ μάρτυρος καὶ Ἰγνατίου μνήμην γραφέντων μαρτυρίαις αὗθις καὶ ἀπὸ τῶν τούτοις γραφέντων κεχρημένος, ἐπήγγελται δ’ αὐτὸς ἐκ τῶν Μαρκίωνος συγγραμμάτων ἀντιλέξειν αὐτῷ ἐν ἰδίῳ σπουδάσματι.

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14. Eusebius · Historia Ecclesiastica · 5.13

Classification: Rhodo quoted; preserve school distinctions.

ῳ καὶ Ῥόδων, γένος τῶν ἀπὸ (??) Ἀσίας, μαθητευθεὶς ἐπὶ Ῥώμης, ὡς αὐτὸς ἱστορεῖ, Τατιανῷ, ὃν ἐκ τῶν πρόσθεν ἔγνωμεν, διάφορα συντάξας βιβλία, μετὰ τῶν λοιπῶν καὶ πρὸς τὴν Μαρκίωνος παρατέτακται αἵρεσιν· ἢν καὶ εἰς διαφόρους γνώμας κατ’ αὐτὸν διαστᾶσαν ἱστορεῖ, τοὺς τὴν διάστασιν ἐμπεποιηκότας ἀναγράφων ἐπ’ ἀκριβές τε τὰς παρ’ ἑκάστῳ τούτων ἐπινενοημένας διελέγχων ψευδολογίας. ἄκουε δ’ οὗν καὶ αὐτοῦ ταῦτα γράφοντος· “

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15. Eusebius · Historia Ecclesiastica · 5.16

Classification: Earlier anti-Montanist writer quoted.

γὰρ τῶν ἄλλων αἱρέσεών τινες πλείστους ὅσους ἔχουσι μάρτυρας, καὶ οὐ παρὰ τοῦτο δήπου συγκαταθησόμεθα, οὐδὲ ἀλήθειαν ἔχειν αὐτοὺς ὁμολογήσομεν. καὶ πρῶτοί γε οἱ ἀπὸ τῆς Μαρκίωνος αἱρέσεως Μαρκιανισταὶ κα. πΛείστους δάους ἔχειν Χριστοῦ μάρτυρας λέγουσιν, ἀλλὰ τόν γε χριστὸν αὐτὸν κατ’ ἀλήθειαν οὐχ ὁμολογοῦσιν.”

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16. Eusebius · Historia Ecclesiastica · 6.22

Classification: Hippolytus; bibliography.

ὸ πρῶτον ἔτος αὐτοκράτορος Ἀλεξάνδρου τοὺς χρόνους περιγράφει· τῶν δὲ λοιπῶν αὐτοῦ συγ. τὰ εἰς ἡμᾶς ἐλθόντα ἐατὶν τάδε· Εἰς τὴν Ἑξαήμερον, Εἰς τὰ μετὰ τὴν Ἑξαήμερον Πρὸς Μαρκίωνα, Εἰς τὸ Ἆισμα, Εἰς μέρη τοι Ἰεζεκιήλ, Περὶ τοῦ πάσχα, Πρὸς ἁπάσας τὰς αἱρέσεις, πλεῖατά τε ἄλλα καὶ παρὰ πολλοῖς εὕροις ἂν αῳζόμενα.

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17. Eusebius · Historia Ecclesiastica · 7.12

Classification: Reported martyr tradition.

πὶ τὸν δικαστὴν καὶ τυχεῖν τοῦ προδεδηλωμένου τέλους. ἔτι πρὸς τούτοις γύναιόν τι κατὰ τὸν αὐτὸν διωγμὸν ἐν τῇ αὐτῇ πόλει τὸν ὅμοιον ἱστοροῦσιν ἀγῶνα διηθληκέναι· τῆς δὲ Μαρκίωνος αὐτὴν αἱρέσεως γεωέσθαι κατέχει λόγος.

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18. Eusebius · De Martyribus Palaestinae (Recensio Brevior) · 10.3

Classification: Contemporary community history.

τούτῳ δὲ τῆς κατὰ Μαρκίωνα πλάνης ἐπίσκοπός τις εἶναι δοκῶν Ἀσκληπιὸς, ζήλῳ μὲν, ὡς ᾤετο, εὐσεβείας, ἀλλ’ οὔτι γε τῆς κατ’ ἐπίγνωσιν, ὅμως δ’ οὖν μιᾷ· καὶ τῇ αὐτῇ πυρᾷ τὸν βίον συνεξελήλυθεν. ἀλλὰ ταῦτα μὲν ταύτῃ.

Digital source and edition metadata · tlg2018.tlg003.1st1K-grc1.xml

19. Eusebius · των κατά Μαρκέλλου · 1.4.41

Classification: Marcellus quoted by Eusebius.

ὐ τὴν αὐτὴν οὗτοι τοῖς ἔξωθεν κακίστην ὁδὸν τραπέντες τὰ αὐτὰ διδάξαι τε καὶ γράψαι προὔθεντο, τοῦ μὲν Εὐσεβίου Οὐαλεντίνῳ τε καὶ Ἑρμῇ ὁμοίως εἰρηκότος, τοῦ δὲ Ναρκίσσου Μαρκίωνί τε καὶ Πλάτωνι;

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20. Eusebius · Generalis elementaria introductio (= Eclogae propheticae) · 3.19

Classification: Damaged doctrinal exposition.

ος τοῦ εἶναι εἰς ἄρχο(ντα) ἐν τῷ Ἰσραήλ· καὶ αἱ ἐξόδοι αὐτοῦ ἀπ’ ἀρχῆς ἐξ ἡμερῶν αἰώνων·Mic. 5, 2..... Διὰ τούτων δείγματα περὶ τοῦ Χριστοῦ παρίσταται· ἓν μὲν τῆς (κα)τὰ Μαρκίωνα καὶ τοὺς λοιποὺς αἱρεσιώτας πλάνης ἐ.......... θάτερον δὲ τῆς κατὰ Ἀρτέμωνα καὶ τὸν Σαμοσατέ......... Ἐβιωναίων τε ὅσοι μὴ προεῖναι τῆς ἐνανθρωπήσεως.... .. ὑπειλήφασιν· τοὺς μὲν γὰρ μὴ ὁμολογοῦντας αὐτὸν .......... Θεὸν σαφῶς ὁ προφητικὸς δ

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21. Origen · Contra Celsum · 2.27

Classification: Alteration allegation.

γραφῆς τὸ εὐαγγέλιον τριχῇ καὶ τετραχῇ καὶ πολλαχῇ καὶ μεταπλάττειν, ἵν᾿ ἔχοιεν πρὸς τοὺς ἐλέγχους ἀρνεῖσθαι. μεταχαράξαντας δὲ τὸ εὐαγγέλιον ἄλλους οὐκ οἶδα ἢ τοὺς ἀπὸ Μαρκίωνος καὶ τοὺς ἀπὸ Οὐαλεντίνου οἶμαι δὲ καὶ τοὺς ἀπὸ Λουκάνου. τοῦτο δὲ λεγόμενον οὐ τοῦ λόγου ἐστὶν ἔγκλημα ἀλλὰ τῶν τολμησάντων ῥᾳδιουργῆσαι τὰ εὐαγγέλια. καὶ ὥσπερ οὐ φιλοσοφίας ἔγκλημά εἰσιν οἱ σοφισταὶ ἢ οἱ Ἐπικούρειοι ἢ οἱ Περιπατητικοὶ ἢ ο

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22. Origen · Contra Celsum · 5.54

Classification: Apelles; not identical to Marcion.

τρὶ τοῦ ἐπιδημήσαντος φάσκειν ὅτι καὶ πρὸ τούτου ἐπεδήμησάν τινες ἀπὸ τοῦ δημιουργοῦ τῷ γένει τῶν ἀνθρώπων. ἐπεὶ δὲ φιλαλήθως τὰ κατὰ τὸν τόπον ἐξετάζομεν, φήσομεν ὅτι ὁ Μαρκίωνος γνώριμος Ἀπελλῆς, αἱρέσεώς τινος γενόμενος πατὴρ καὶ μῦθον ἡγούμενος εἶναι τὰ Ἰουδαίων γράμματα. φησὶν ὅτι μόνος οὗτος ἐπιδεδήμηκε τῷ γένει τῶν ἀνθρώπων. οὐδὲ πρὸς ἐκεῖνον οὖν, λέγοντα μόνον ἐπιδεδημηκέναι τὸν Ἰησοῦν ἀπὸ τοῦ θεοῦ τοῖς ἀνθρώ

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23. Origen · Contra Celsum · 5.62

Classification: Celsus is the earlier voice.

τῷ λόγῳ καὶ τὰς διαφορὰς τῶν ἐν αὐτῷ ἐξετάσαντες, ἀλλ᾿ ὅση δύναμις καὶ τὰ τῶν φιλοσοφησάντων φιλαλήθως ἐρευνήσαντες οὐδέ ποτε τούτοις ὡμιλήσαμεν. ἐμνήσθη δ᾿ ὁ Κέλσος καὶ Μαρκιωνιστῶν, προϊσταμένων Μαρκίωνα.

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24. Origen · Contra Celsum · 6.53

Classification: Earlier Christian objections explicitly identified.

Εἶτ᾿ οἶμαι φύρων αἱρέσεις αἱρέσεσι καὶ μὴ ἐπισημειούμενος ὅτι τάδε μὲν ἄλλης αἱρέσεώς ἐστι τάδε δὲ ἄλλης, τὰ πρὸς Μαρκίωνα ὑφ᾿ ἡμῶν ἀπορούμενα προφέρει, τάχα καὶ τούτων παρακούσας ἀπό τινων εὐτελῶς καὶ ἰδιωτικῶς [ἐγκαλεῖ τῶν] ἐγκαλούντων λόγῳ. οὐ μὴν πάνυ συνετῶς. ἐκτιθέμενος οὖν τὰ κατὰ Μαρκίωνος λεγόμενα καὶ μὴ ἐπισημειωσάμενος ὅτι πρὸς αὐτὸν λέγει φησί· τί δὲ λάθρα πέμπει καὶ διαφθείρει τὰ τούτου δημιουργήματα; τί

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25. Origen · Contra Celsum · 6.74

Classification: Same discussion as next unit.

Εἶθ᾿ ἑξῆς ἐπαναλαμβάνει πολλάκις ἤδη εἰπὼν τὰ περὶ τῆς γνώμης Μαρκίωνος, καὶ πῇ μὲν ἀληθῶς τὰ Μαρκίωνος ἐκτίθεται πῇ δὲ κἀκείνων παρήκουσεν· πρὸς ἣν οὐκ ἀναγκαῖον ἡμᾶς ἀπαντᾶν ἢ καὶ ἐλέγχειν. εἶτα πάλιν ἑαυτῷ ἐπιφέρει τὰ ὑπὲρ Μαρκίωνος καὶ τὰ κατ᾿ αὐτοῦ λέγων, τίνα μὲν ἐκφεύγουσι τῶν ἐγκλημάτων τίσι δὲ περιπίπτουσι· καὶ ὅτε βούλεται συναγορεύειν τῷ φάσκοντι λόγῳ πεπροφητεῦσθαι αὐτὸν, ἵνα κατηγορήσῃ Μαρκίωνος καὶ τῶν

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26. Origen · Contra Celsum · 6.74

Classification: Same discussion as preceding unit.

εἶτα πάλιν παίζει καὶ, ὡς ἔθος αὐτῷ, χλευάζει δύο εἰσάγων υἱοὺς θεῶν, τοῦ δημιουργοῦ ἕνα καὶ τοῦ κατὰ Μαρκίωνα θεοῦ ἕτερον, καὶ ἀναζωγραφεῖ αὐτῶν μονομαχίας, λέγων αὐτὰς εἶναι ὡς τῶν ὀρτύγων, καὶ τῶν πατέρων θεομαχίας· ἢ διὰ γῆρας ἀχρήστους αὐτοὺς ὄντας καὶ ληροῦντας μηδὲν μὲν ἀλλήλους διατιθέναι, ἐᾶν δὲ τοὺς παῖδας μάχεσθαι. ὅπερ οὖν εἶπεν ἐν τοῖς ἀνωτέρω, τοῦτο φήσομεν πρὸς αὐτόν· ποία γραῦς καταβαυκαλῶσα παιδίον ο

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27. Origen · Commentarii in Evangelium Joannis · 5.7

Classification: Singular-Gospel argument; duplicate in Philocalia below.

τὴν μασᾶται, πικρὰν δὲ τῇ ἑκάστου τῶν ἐγνωκότων συν- αισθήσει τῇ περὶ ἑαυτοῦ ἀναφαινομένην. ἔτι προσθήσω εἰς τὴν τούτου ἀπόδειξιν ῥητὸν ἀποστολικὸν μὴ νενοημένον ὑπὸ τῶν Μαρκίωνος καὶ διὰ τοῦτο ἀθετούντων τὰ εὐαγγέλια· τῷ γὰρ τὸν ἀπόστολον λέγειν· Κατὰ τὸ εὐαγγέλιόν μου ἐν Χριστῷ Ἰησοῦ« καὶ μὴ φάσκειν »εὐαγγέλια« ἐκεῖνοι ἐφιστάντες φασίν, οὐκ ἂν πλειόνων ὄντων εὐαγγελίων τὸν ἀπόστολον ἑνικῶς »τὸ εὐαγγέλιον« εἰρηκέναι

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28. Origen · Commentarii in Evangelium Joannis · 10.24

Classification: Omission allegation plus qualified explanation.

ἐγὼ δ᾿ οἶμαι καὶ τὸν Μαρκίωνα παρεκδεξάμενον ὑγιεῖς λόγους, ἀθετοῦντα αὐτοῦ τὴν ἐκ Μαρίας γένεσιν κατὰ τὴν θείαν αὐτοῦ φύσιν, ἀποφήνασθαι ὡς ἄρα οὐκ ἐγεννήθη ἐκ Μαρίας, καὶ διὰ τοῦτο τετολμηκέναι περιγράψαι τούτους τοὺς τόπους ἀπὸ τοῦ εὐαγγελίου· ᾧ παραπλήσιον πεπονθέναι φαίνονται οἱ ἀναιροῦντες αὐτοῦ τὴν ἀνθρωπότητα, καὶ μόνην αὐτοῦ τὴν θεότητα παρασεξάμενοι, οἵ τε τούτοις ἐναντίοι καὶ τὴν θεότητα αὐτοῦ περιγράψαντε

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29. Origen · Homiliae In Lucam · 17

Classification: Latin homily; named doctrinal report.

ie et ratione conspicere, et in signum, cui contradicetur < . Omnibus, quae narrat historia de Salvatore, contradicitur. Virgo mater est, signum est, cui contradicitur : Marcionitae contradicunt huic signo et aiunt penitus eum de muhere non esse generatum ; Hebionitae contradicunt signo, dicentes ex viro et muhere ita natum esse, ut nos quoque nascimur. Habuit corpus humanum, et hoc signum est, cui contradicitur : al

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30. Origen · Homiliae In Lucam · 25

Classification: Latin homily; reported sectarian exegesis.

ruperunt, ut nova quaedam et inaudita super Paulo monstra confingerent. Ahi enim aiunt hoc, quodscriptum est > sedere a dextris Salvatoris et sinistris <, de Paulo et de Marcione dici, quod Paulus sedeat sedeat >a dextris <, Marcion sedeat > a sinistris < Porro alii, legentes : > mittam vobis advocatum, Spiritum veritatis <, nolunt intellegere tertiam personam a Patre et Fiho <diversam > et divinam subhmemque naturam

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31. Origen · Homiliae In Lucam · 29

Classification: Generic polemic.

rat diabolus. Neque vero existimes unum eum habere lapidem; habet plures lapides, de quibus a Matthaeo in- troducitur loquens: >fic, ut lapides isti panes fiant <. Dixit Marcion, et lapis diaboh ei factus est panis. Dixit Valentinus, et ahus lapis ei versus est in panem, Habuit et Basihdes ejusmodi panem et ceteri haeretici. Unde sollicite providendum, ne forte diaboh lapidem comedentes pute- mus nos pane vesci Dei.

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32. Origen · Homiliae In Lucam · 31

Classification: Generic polemic.

nt litterae, interficias. Scis, quia, si cle aliis ei voluminibus loqui volueris, non decipies, neque habere poterunt auctoritatem assertiones tuae, Sic legit scripturas Marcion ut diabolus, sic Basilides, sic Valentinus, ut cum diabolo dicerent Salvatori: >Scriptum est, quia angelis suis de te, et in manibus tollent te, ne forte offendas ad lapidem pedem tuum <. Si quando testimonia de scripturis audieris, ne statim

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33. Origen · Homiliae In Lucam · 34

Classification: Greek catena alongside Homily 34; authorship requires checking.

| Ταῦτα δὲ εἴρηται πρὸς τοὺς ἀπὸ Οὐαλεντίνουκαὶ Βασιλείδου καὶ τοὺς ἀπὸ Μαρκίωνος — ἔχουσι γὰρ καὶ αὐτοὶ τὰς λέξεις ἐν καθ' καθ’ ἑαυτοὺς εὐαγγελίῳ — καὶ φήσομεν πρὸς αὐτούς· ὁ μαρτυρήσας τῷ· >ὅτι κύριον τὸν θεόν σου < τὴν τολὴν ἀπὸ τοῦ νόμου εἰρηκότι οὐ περὶ ἄλλου ἢ περὶ τοῦ δημιουργοῦ εἰρη- μένην καὶ φήσας ἐπὶ τούτοις αὐτῷ· >ὀρθῶς ἀπεκρίθης <, τί ἡμᾶς πράσσειν ὑπὲρ τοῦ ζῆσαι τὴν αἰώνιον ζωὴν ἢ ἀγαπᾶν τὸν θεὸν τὸν ἐ

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34. Origen · Homiliae In Lucam · 39

Classification: Greek resurrection fragment; Origen attribution challenged; Cattaneo assigns to Apollinaris.

| Ἴσμεν δέ, ὅτι καὶ πρὸς τὴν λέξιν ταύτην οἱ ἀπὸ Μαρκίωνος καὶ Οὐαλεντίνου ἔτι διαμάχονται εἰς ψυχὰς ἀνάγοντες τὸν λόγον· ταύτας γὰρ ζῆν καὶ περὶ τούτων εἰρηκέναι τὸν κύριον ὡς τούτων ὄντος θεοῦ τοῦ θεοῦ. Οὐδέπω δὲ Σαδδουκαίοις περὶ ψυχῶν ἦν ἡ ἀντιλογία, ἀλλὰ περὶ σωμάτων, ὥστε περὶ τούτων ἡ ἀπόκρισις. Λέγεται δέ τότε ἀνίστασθαι ὁ νεκρός, ὅτε μετὰ σώματος ἡ φυχῆς διαλελυμένης, ἀλλ’ ὡς ἀπρακτούσης καὶ τὰ τῆς ζωῆς ἴδια

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35. Origen · Fragmenta in Lucam (in catenis) · maintext.46

Classification: Specific bread wording; old fragment 46 = Rauer 1959 fragment 180.

Ἐπεὶ δέ οἱ ἀπὸ Μαρκίωνος ἔχουσι τὴν λέξιν οὕτως· >τὸν ἄρτον σου τὸν ἐπιούσιον δίδου ἡμῖν τὸ καθ’ ἡμέραν<, ἐπαπορήσωμεν αὐτοῖς, ἀλληγορίας καὶ ἀναγωγὰς φεύγουσιν· τίς ἐστιν ὁ ἄρτος τοῦ θεοῦ; Εἰ μὲν γὰρ, ὡς ἀποδεδώκαμεν, διηγήσονται, δηλονότι ἀλληγοροῦσιν. εἰ δὲ τὸν σωματικὸν ἄρτον ὑπολήψονται, πῶς οὗτος τοῦ κατ' αὐτούς ἐστιν ἀγαθοῦ; ἀναγκαίως δὲ καὶ τὸ >καθ' ἡμέραν< πρόσκειται. Οἱονεὶ γὰρ ἐπισκευαστή ἐστιν ἡμῶν ἡ ζωὴ

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36. Origen · Fragmenta in Lucam (in catenis) · maintext.78

Classification: Old Luke fragment 78; bracketed Manichaean clause; duplicated below.

Ἐξελέγχεται δὲ ἐν τῷ λόγῳ Μαρκιωνιστῶν [τε] παράνοια [καὶ Μανιχαίων], οἳ τὸν νόμον ἀλλότριον εἶναί φασι Χριστοῦ. Φησὶ γὰρ ὀ Μᾶρκος, ὅτι >ἐμβλέψας αὐτῷ ὁ Ἰησοῦς ἠγάπησεν αὐτόν<· οὐκ ἂν δὲ ἐπὶ τῇ τοῦ ἀλλοτρίου πληρώσει ἠγάπησε τὸν περὶ ταύτης παῤῥησιασάμενον. Ζήτησιν δὲ κινεῖ, πῶς ἠγαπήθη ὁ μὴ μέλλων ἀκολουθεῖν ἐπὶ τὴν ζωήν. Ἔστι δέ ἐπὶ μὲν τοῖς προτέροις ἀγάπης ἄξιος ὁ τὰ τοῦ νόμου φυλάξας· τῇ δέ πρὸς τὸ τέλειον ὀλιφω

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37. Origen · Philocalia · 2.5.6

Classification: Philocalia excerpt duplicates John 5.7.

αὐτὴν μασᾶται, πικρὰν δὲ τῇ ἑκάστου τῶν ἐγνωκότων συναισθήσει τῇ περὶ ἑαυτοῦ ἀναφαινομένην. ἔτι προσθήσω εἰς τὴν τούτου ἀπόδειξιν ῥητὸν ἀποστολικὸν μὴ νενοημένον ὑπὸ τῶν Μαρκίωνος, καὶ διὰ τοῦτο ἀθετούντων τὰ εὐαγγέλια· τὸ γὰρ τὸν ἀπόστολον λέγειν· Κατὰ τὸ εὐαγγέλιόν μου ἐν Χριστῷ Ἰησοῦ, καὶ μὴ φάσκειν εὐαγγέλια, ἐκεῖνοι ἐφιστάντες φασὶν οὐκ ἄν πλειόνων ὄντων εὐαγγελίων τὸν ἀπόστολον ἑνικῶς τὸ εὐαγγέλιον εἰρηκέναι, ο

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38. Origen · Commentariorum Series In Evangelium Matthaei · urn:cts:greekLit:tlg2042.tlg028.1st1K-lat1.33

Classification: Generic polemic in Latin Matthew Series.

alii autem modicum aliquid de semita recta declinant ut sint revocabiles, et multae sunt errantium differentiae — hoc modo videmus etiam eos qui a veritate aberrant. et Marciones quidem et Basilides, et Valentiniani et Apelliani et Ophitae multum a proposita crrant via, qui onmino contraria sapiunt veritati. quidam autem de publicis quidem et raanifestis capitulis non dissentiunt, utputa de uno deo qui legem et evan

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39. Origen · Commentariorum Series In Evangelium Matthaei · urn:cts:greekLit:tlg2042.tlg028.1st1K-lat1.46

Classification: Generic polemic in Latin Matthew Series.

mendacium ilhid utpote veritatem. vel sic inpletur, quod ait: ecce hic Christus, ecce illic, ostendens non Christum, sed aliquem fictum eiusdem nominis, utputa secundum Marcionis doctrinam et secundum traditiones Valentini aut Basihdis longam fabulositatem aut secumdum ApeUis adversus Pauhim testimonium falsum. erunt autem et ahi phires, qui dicturi sunt discipuhs exdivinis scripturis, coniungentes eis suum proprium

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40. Origen · Commentariorum Series In Evangelium Matthaei · urn:cts:greekLit:tlg2042.tlg028.1st1K-lat1.47

Classification: Generic polemic, same section as next unit.

si enim mendacium nihil differt a mendacio, utputa Basilidis aut Marcionis aut Valentini aut Apellis aut aliquorum similium, unum videtur esse mendacium. si autem secundum diversa dogmata mentiuntur, multi sunt qui exsurgunt. hi enim sunt Antichristi; et quicunque post eos surrexerint.

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41. Origen · Commentariorum Series In Evangelium Matthaei · urn:cts:greekLit:tlg2042.tlg028.1st1K-lat1.47

Classification: Generic polemic, same section as preceding unit.

Antichristi, cuius falsos sermones praedicant quasi veros et docent. secundum haec ergo, quae diximus, qui ecclesiastice docent verbum, prophetae sunt Christi; qui autem Marcionis vel alicuius eorum praedicant verbum falsum, prophetae sunt eius Antichristi qui est secundum Marcionem, id est illius mendacii quod introduxit Marcion, et alii falsi prophetae sunt mendacii illius quod est secundum Basilidem, alii vero ill

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42. Origen · Commentarium In Evangelium Matthaei (Lib. 12-17) · 12.12

Classification: Greek Matthew; Latin duplicate below.

γνῶσιν ᾠκοδόμησεν ᾅδου πύλην, ἄλλην μὲν Μαρκίων καὶ Βασιλίδης ἄλλην κὰι Οὐαλεντῖνος ἄλλην. καὶ οὕτως ἕκαστος μὲν τῶν πατέρων μοχθηρᾶς γνώμης ἀρχιτέκτων γέγονε πύλης τινὸς ᾅδου· οἱ δὲ συνεργοὶ τῇ τοῦ ἀρχιτέκτονος τῶν τοιούτων διδασκαλίᾶ, ὑπουργοί τινες καὶ οἰκονόμοι δουλεύοντες μοχθηρῷ ἀρχιτεκτονικῷ ἀσεβείας λόγῳ. πολλῶν δὲ καὶ δυσαριθμήτων οὐσῶν τῶν ᾅδου πυλῶν, οὐδεμία πύλη ᾅδου κατισχύσει τῆς πέτρας ἢ ἐκκλησίας, ἣν

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43. Origen · Commentarium In Evangelium Matthaei (Lib. 12-17) · 12.23

Classification: Greek Matthew; Latin duplicate below.

έγειν τοῦτο καὶ παντὶ τῷ ἀποπεπτωκότι μὲν δουμάτων θεοῦ καὶ λόγων ἐκκλησιαστικῶν καὶ φρονήματος ἀληθοῦς, φρονοῦντι δ’ ὡς ἀληθῆ (φέρε εἰπεῖν) τὰ Βασιλίδου ἢ Οὐαλεντίνου ἢ Μαρκίωνος ἤ τινος τῶν διδασκόντων τὰ ἀνθρώπινα ὡς θεῖα.

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44. Origen · Commentarium In Evangelium Matthaei (Lib. 12-17) · 15.3

Classification: Conditional inference concerning eunuchs, not a simple collation.

ὸν καὶ ταραττούσας τὸ φανταστικὸν ἀλλόκοτα φαντασιούμενον άπὸ τῆς τοιᾶσδε ὕλης; πρὶν δὲ ἔλθω ἐπὶ τὴν διήγησιν τῶν κατὰ τὸν τόπον, λεκτέον ὅτι, εἴπερ τι ἀκόλουθον ἑαυτῷ ὁ Μαρκίων πεποίηκε φάσκων μὴ δεῖν ἀλληγορεῖν τὴν γραφήν, καὶ τοὺς τόπους τούτους ἠθέτησεν ὡς οὐχ ὑπὸ τοῦ σωτῆρος εἰρημένους, νομίσας δεῖν ἤτιο παραδέξασθαι (μετὰ τοῦ φάσκειν τὸν σωτῆρα ταῦτα εἰρηκέναι) τὸ καὶ ἐπὶ τὰ τοιαῦτα τολμᾶν ἑαυτὸν παραδιδόναι πε

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45. Origen · Commentarium In Evangelium Matthaei (Lib. 12-17) · urn:cts:greekLit:tlg2042.tlg030.opp-lat1.12.12

Classification: Latin parallel duplicates Greek Matthew 12.12.

ammonae servientes. adhuc autem et unusquisque haereticorum auctorum, qui ali- quam falsi nominis scientiam genuerunt, aedificavit aliquam inferi portam; et aliam quidem Marcion et Basilides, aliam autem Valentinus. et sic singuli patres singulorum dogmatum perversorum , quasi architecti impietatis, portas aliquas inferi construxerunt, et multi intrant per illas qui sequuntur dogmata perversitatis eorum. cum sint erg

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46. Origen · Commentarium In Evangelium Matthaei (Lib. 12-17) · urn:cts:greekLit:tlg2042.tlg030.opp-lat1.12.23

Classification: Latin parallel duplicates Greek Matthew 12.23.

sed et omnibus qui a dogmatibus dei ceciderint et ab omnibus ecclesiasticis verbis et ab omni sapientia veritatis et sapuerint (verbi gratia) Basihdis vel Valentini vel Marcionis aut cuiuscumque eorum, qui humana docent quasi divina.

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47. Origen · Selecta in Job · 41

Classification: Job catena/selecta; attribution and duplication require caution.

ἄν τι καὶ τροπικῶς νοούμενον παρὰ τοῦτο, ὅθεν οἱ λόγοι ἀπολλύντες. Εἴποτε ἤκουσας λόγου προφάσει Χριστιανισμοῦ κατηγοροῦντος τοῦ Δημιουργοῦ, φέρε εἰπεῖν, πρεσβεύοντος τὰ Μαρκίωνος, τὰ Οὐαλεντίνου, τὰ Βασιλείδου· ὅταν κακῶς λέγωσι τὸν Ποιητὴν οὐρανοῦ καὶ γῆς, ὅταν τι ὅμοιον, ὄψει ὅτι ἐκ στόματος τῶν τοιούτων ἐξέρχονται δαλοί. Τηρῶμεν οὖν ἑαυτοὺς, μήποτε ἐκεῖναι λαμπάδες ἡμᾶς καύσωσι· μήποτε αἱ ἐσχάραι τοῦ πυρὸς ἡμῶν ἅ

Digital source and edition metadata · tlg2042.tlg057.1st1K-grc1.xml

48. Origen · Homiliae in Job (fragmenta in catenis, typus II) · 41.10

Classification: Parallel Job material; not an additional secure independent testimony.

ι ἐκ στόματος αὐτοῦ ἐσχάραι ἀπολλύονται πυρός. Εἴ ποτε ἤκουσα τοῦ κατηγοροῦντος λόγου, προφάσει Χριστιανισμοῦ, κατηγοροῦντος τοῦ Δημιουργοῦ, φέρε εἰπεῖν, πρεσβεύοντος τὰ Μαρκίωνος, πρεσβεύοντος τὰ Οὐαλεντίνου, καὶ τὰ Βασιλείδου· ὄτʼ ἂν κακῶς λέγωσιν τὸν Ποιητὴν οὐρανοῦ καὶ γῆς, ὅτ’ ἄν λέγωσιν αὐτὸν μὴ εἶναι, μηδὲ πνευματικῆς οὐσίας, ὁποῖά φασιν οὗτοι· ὅψῃ, ἐκ στόματος τῶν τοιούτων ἐξέρχονται λαμπάδες καιόμεναι, καὶ δ

Digital source and edition metadata · tlg2042.tlg073.1st1K-grc1.xml

49. Origen · Scholia in Lucam (fragmenta e cod. Venet. 28) · 2.18.20

Classification: PG Luke scholium duplicates old fragment 78.

Ἐξελέγχεται δὲ ἐν τῷ λόγῳ Μαρκιωνιστῶν τε παράνοια καὶ Μανιχαίων, οἳ τὸν νόμον ἀλλότριον εἶναί φασι Χριστοῦ. Φησὶ γὰρ ὁ Μάρκος, ὅτι ἐμβλέψας αὐτῷ ὁ Ἰησοῦς ἠγάπτησεν αὐτὸν. Οὐκ ἂν δὲ ἐπὶ τῇ τοῦ ἀλλοτρίου πληρώσει ἠγάπησε τὸν περὶ ταῦτα παῤῥησιασάμενον. ὅήτησιν δὲ κινεῖ πῶς ἠγαπήθη ὁ μὴ μέλλων ἀκολουθεῖν ἐπὶ τὴν ζωήν. Ἕστι δὲ ἐπὶ μὲν τοῖς προτέροις ἀγάπης ἄξιος ὁ τὰ τοῦ νόμου φυλάξας· τῇ δὲ πρὸς τὸ τέλειον ὀλιγωρίᾳ τὴν

Digital source and edition metadata · tlg2042.tlg078.1st1K-grc1.xml

50. Clement · Στρώματα · 2.8.39

Classification: Doctrine: just and good.

Τούτοις τε οὖν αὐτοῖς καὶ ἑτέροις τισί, μάλιστα δὲ τοῖς ἀπὸ Μαρκίωνος ἐμβοᾷ οὐκ ἐπαΐουσιν ἡ γραφή· ὁ δὲ ἐμοῦ ἀκούων ἀναπαήσεται ἐπ’ εἰρήνης πεποιθώς, καὶ ἡσυχάσει ἀφόβως ἀπὸ παντὸς κακοῦ. τί τοίνυν τὸν νόμον βούλονται; κακὸν μὲν οὖν οὐ φήσουσι, δίκαιον δέ, διαστέλλοντες τὸ ἀγαθὸν τοῦ δικαίου. ὁ δὲ κύριος φοβεῖσθαι τὸ κακὸν προστάττων οὐ κακῷ τὸ κακὸν ἀπαλλάττει, τῷ δὲ ἐναντίῳ τὸ ἐναντίον καταλύει. ἀγαθῷ δὲ κακὸν ἐναν

Digital source and edition metadata · tlg0555.tlg004.perseus-grc2.xml

51. Clement · Στρώματα · 3.3.12

Classification: Creation and marriage.

Ἤδη δὲ εἰ αὐτός τε ὁ Πλάτων καὶ οἱ Πυθαγόρειοι καθάπερ οὖν ὕστερον καὶ οἱ ἀπὸ Μαρκίωνος κακὴν τὴν γένεσιν ὑπειλήφεσαν (πολλοῦ τε ἔδει κοινὰς αὐτὸν ὑποτίθεσθαι τὰς γυναῖκας), ἀλλ’ οἱ μὲν ἀπὸ Μαρκίωνος φύσιν κακὴν ἔκ τε ὕλης κακῆς καὶ ἐκ δικαίου γενομένην δημιουργοῦ· ᾧ δὴ λόγῳ, μὴ βουλόμενοι τὸν κόσμον τὸν ὑπὸ τοῦ δημιουργοῦ γενόμενον συμπληροῦν, ἀπέχεσθαι γάμου βούλονται, ἀντιτασσόμενοι τῷ ποιητῇ τῷ σφῶν καὶ σπεύδοντε

Digital source and edition metadata · tlg0555.tlg004.perseus-grc2.xml

52. Clement · Στρώματα · 3.3.13

Classification: Philosophical comparison.

μἓν τούτους, ὁπόταν τὸν περὶ ἀρχῶν διαλαμβάνωμεν λόγον, ἀκριβέστατα διαλεξόμεθα· οἱ φιλόσοφοι δὲ ὧν ἐμνήσθημεν, παρ’ ὧν τὴν γένεσιν κακὴν εἶναι ἀσεβῶς ἐκμαθόντες οἱ ἀπὸ Μαρκίωνος καθάπερ ἰδίῳ δόγματι φρυάττονται, οὐ φύσει κακὴν βούλονται ταύτην εἶναι, ἀλλὰ τῇ ψυχῇ τῇ τὸ ἀληθὲς διιδούσῃ· κατάγουσι γὰρ ἐνταῦθα τὴν ψυχὴν θείαν οὖσαν καθάπερ εἰς κολαστήριον τὸν κόσμον, ἀποκαθαίρεσθαι δὲ ταῖς ἐνσωματουμέναις ψυχαῖς προσή

Digital source and edition metadata · tlg0555.tlg004.perseus-grc2.xml

53. Clement · Στρώματα · 3.3.18

Classification: Romans 7:24 in Clement’s own exposition.

εται ἐκ τοῦ σώματος τοῦ θανάτου τούτου; εἰ μὴ τὴν ὁμοφροσύνην τῶν εἰς κακίαν ὑποσεσυρμένων σῶμα θανάτου τροπικῶς λέγει. τήν τε συνουσίαν γενέσεως οὖσαν ἀρχὴν καὶ πρὸ τοῦ Μαρκίωνος ἀποστρεφόμενος φαίνεται ἐν τῷ πρώτῳ τῆς Πολιτείας ὁ Πλάτων. ἐπαινῶν γὰρ τὸ γῆρας ἐπιφέρει ὅτι εὖ ἴσθι ὅτι ἔμοιγε, ὅσον αἱ ἄλλαι αἱ κατὰ τὸ σῶμα ἡδοναὶ ἀπομαραίνονται, τοσοῦτον αὔξονται αἱ περὶ τοὺς λόγους ἐπιθυμίαι τε καὶ ἡδοναί· τῆς τε τῶν

Digital source and edition metadata · tlg0555.tlg004.perseus-grc2.xml

54. Clement · Στρώματα · 3.3.19

Classification: Philosophical comparison.

αι τῆς διοικήσεως καλῶς ἐχούσης καί φησιν· οὐ δεῖ δὴ ἑαυτὸν ἐκ ταύτης λύειν οὐδὲ ἀποδιδράσκειν. καὶ συνελόντι εἰπεῖν τοῦ κακὴν λογίζεσθαι τὴν ὕλην ἀφορμὴν οὐ παρέσχεν τῷ Μαρκίωνι, εὐσεβῶς αὐτὸς εἰπὼν περὶ τοῦ κόσμου τάδε· παρὰ μὲν γὰρ τοῦ συνθέντος πάντα τὰ καλὰ κέκτηται· παρὰ δὲ τῆς ἔμπροσθεν ἕξεως ὅσα χαλεπὰ καὶ ἄδικα ἐν οὐρανῷ γίνεται, ταῦτα ἐξ ἐκείνης αὐτός τε ἔχει καὶ τοῖς ζῴοις ἐναπεργάζεται.

Digital source and edition metadata · tlg0555.tlg004.perseus-grc2.xml

55. Clement · Στρώματα · 3.3.21

Classification: Polemical claim of borrowing Plato.

Ἀλλὰ τούτων μὲν ἅλις, ἐπειδὰν δὲ περὶ τῶν ἀρχῶν διαλαμβάνωμεν, τότε καὶ τὰς ἐναντιότητας ταύτας ἅς οἵ τε φιλόσοφοι αἰνίσσονται οἵ τε περὶ Μαρκίωνα δογματίζουσιν, ἐπισκεψόμεθα· πλὴν οὐκ ἀσαφῶς δεδεῖχθαι ἡμῖν νομίζω τὰς ἀφορμὰς τῶν ξένων δογμάτων τὸν Μαρκίωνα παρὰ Πλάτωνος ἀχαρίστως τε καὶ ἀμαθῶς εἰληφέναι.

Digital source and edition metadata · tlg0555.tlg004.perseus-grc2.xml

56. Clement · Στρώματα · 3.3.22

Classification: Philosophical comparison.

ἐγκρατείας ἡμῖν προβαινέτω λόγος. ἐφάσκομεν δὲ τὴν δυσχρηστίαν ὑφορωμένους Ἕλληνας πολλὰ εἰς τὴν γένεσιν τῶν παίδων ἀποφθέγξασθαι, ἀθέως δὲ ἐκδεξαμένους ταῦτα τοὺς περὶ Μαρκίωνα ἀχαριστεῖν τῷ δημιουργῷ. λέγει γὰρ ἡ τραγῳδία· τὸ μὴ γενέσθαι κρεῖττον ἢ φῦναι βροτούς. ἔπειτα παῖδας σὺν πικραῖς ἀλγηδόσι τίκτω· τεκοῦσα δ’ ἢν μὲν ἄφρονας τέκω, στένω ματαίως, εἰσορῶσα μὲν κακούς, χρηστοὺς δ’ ἀπολλῦς̓· ἢν δὲ καὶ σεσωσμένους

Digital source and edition metadata · tlg0555.tlg004.perseus-grc2.xml

57. Clement · Στρώματα · 3.4.25

Classification: Conditional use of dead-bury-dead; Philip identified.

Τῶν δὲ ἀφ’ αἱρέσεως ἀγομένων Μαρκίωνος μὲν τοῦ Ποντικοῦ ἐπεμνήσθημεν δἰ ἀντίταξιν τὴν πρὸς τὸν δημιουργὸν τὴν χρῆσιν τῶν κοσμικῶν παραιτουμένου. γίνεται δὲ αὐτῷ τῆς ἐγκρατείας αἴτιος, εἴ γε τοῦτο ἐγκράτειαν ῥητέον, αὐτὸς ὁ δημιουργός, πρὸς ὃν ὁ θεομάχος οὗτος γίγας ἀνθεστάναι οἰόμενος ἄκων ἐστὶν ἐγκρατὴς κατατρέχων καὶ τῆς κτίσεως καὶ τοῦ πλάσματος. κἂν συγχρήσωνται τῇ τοῦ κυρίον φωνῇ λέγοντος τῷ Φιλίππῳ· ἄφες τοὺς ν

Digital source and edition metadata · tlg0555.tlg004.perseus-grc2.xml

58. Clement · Στρώματα · 3.17.102

Classification: Doctrine: docetism and birth.

γεννήσασαν παρθένον. οἴμοι τῶν κακῶν, βλασφημοῦσι τὸ βούλημα τοῦ θεοῦ καὶ τὸ μυστήριον τῆς κτίσεως, τὴν γένεσιν διαβάλλοντες. διὰ ταῦτα ἡ δόκησις Κασσιανῷ, διὰ ταῦτα καὶ Μαρκίωνι, ναὶ μὴν καὶ Οὐαλεντίνῳ τὸ σῶμα τὸ ψυχικόν, ὅτι φασίν· ὁ ἄνθρωπος παρωμοιώθη τοῖς κτήνεσιν εἰς συνδυασμὸν ἀφικνούμενος· ἀλλ’ ὅταν ἐπιβαίνειν ἀλλοτρίᾳ κοίτῃ ὀργήσας ὡς ἀληθῶς θελήσῃ, τότε τῷ ὄντι ὁ τοιοῦτος ἐκθηριοῦται· ἵπποι θηλυμανεῖς ἐγενή

Digital source and edition metadata · tlg0555.tlg004.perseus-grc2.xml

59. Clement · Στρώματα · 4.7.45

Classification: Clement’s Pauline counter-exegesis.

θεὸν ὁ ἀπόστολος ἐξηγεῖται, τῷ γὰρ νόμῳ τοῦ θεοῦ οὐχ ὑποτάσσεται, οὐδὲ γὰρ δύναται· οἱ δὲ ἐν σαρκὶ ὄντες θεῷ ἀρέσαι οὐ δύνανται. καὶ ἐπεκδιηγούμενος ἐπιφέρει, ἵνα μὴ ὡς Μαρκίων ἀχαρίστως ἐκδέξηταί τις τὴν δημιουργίαν κακήν· εἰ δὲ Χριστὸς ἐν ὑμῖν, τὸ μὲν σῶμα νεκρὸν δἰ ἁμαρτίαν, τὸ δὲ πνεῦμα ζωὴ διὰ δικαιοσύνην. πάλιν τε αὖ· εἰ γὰρ κατὰ σάρκα ζῆτε, μέλλετε ἀποθνῄσκειν· λογίζομαι γὰρ ὅτι οὐκ ἄξια τὰ παθήματα τοῦ νῦν κ

Digital source and edition metadata · tlg0555.tlg004.perseus-grc2.xml

60. Clement · Στρώματα · 4.8.66

Classification: Colossians used against Marcion.

Χριστοῦ βραβευέτω ἐν ταῖς καρδίαις ὑμῶν, εἰς ἣν καὶ ἐκλήθητε ἐν ἑνὶ σώματι· καὶ εὐχάριστοι γίνεσθε. οὐδὲν γὰρ κωλύει πολλάκις τὴν αὐτὴν παρατίθεσθαι γραφὴν εἰς ἐντροπὴν Μαρκίωνος, ἤν πως μεταβάληται πεισθείς, εὐχάριστον δεῖν μαθὼν τὸν πιστὸν εἶναι τῷ δημιουργῷ θεῷ τῷ καλέσαντι ἡμᾶς καὶ εὐαγγελισαμένῳ ἐν σώματι.

Digital source and edition metadata · tlg0555.tlg004.perseus-grc2.xml

61. Clement · Στρώματα · 5.1.4

Classification: Abraham and the ownership/salvation dilemma.

, λέλυται αὐτοῖς ἡ ὑπόθεσις, εὑρισκομένης καὶ πρὸ τῆς τοῦ κυρίου παρουσίας ἐκλογῆς καὶ δὴ καὶ σῳζομένης· ἐλογίσθη γὰρ αὐτῷ εἰς δικαιοσύνην. ἐὰν γάρ τις τις τολμήσας λέγῃ Μαρκίωνι ἑπόμενος τὸν δημιουργὸν σῴζειν τὸν εἰς αὐτὸν πιστεύσαντα καὶ πρὸ τῆς τοῦ κυρίου παρουσίας ἐκλογῆς καὶ δὴ καὶ σῳζομένης τὴν ἰδίαν αὐτοῦ σωτηρίαν, παρευδοκιμηθήσεται αὐτῷ ἡ τοῦ ἀγαθοῦ δύναμις, ὀψὲ καὶ μετὰ τὸν ὑπ’ αὐτῶν εὐφημούμενον δημιουργὸν

Digital source and edition metadata · tlg0555.tlg004.perseus-grc2.xml

62. Clement · Στρώματα · 7.16.103

Classification: Apostolic tradition.

ιδασκαλίαις ἐνιστάμενοι θείᾳ παραδόσει ὑπὲρ τοῦ τὴν αἵρεσιν συστήσασθαι. τίς γὰρ ὡς ἀληθῶς ἐν τηλικούτοις ἀνδράσιν, κατὰ τὴν ἐκκλησιαστικὴν λέγω γνῶσιν, ὑπελείπετο λόγος Μαρκίωνος, φέρε εἰπεῖν. ἢ Προδίκου καὶ τῶν ὁμοίων τὴν ὀρθὴν οὐ βαδισάντων ὁδόν; οὐ γὰρ [ἂν] ὑπερέβαλον σοφίᾳ τοὺς ἔμπροσθεν ἄνδρας, ὡς προσεξευρεῖν τι τοῖς ὑπ᾿ ἐκείνων ἀληθῶς ῥηθεῖσιν, ἀλλ᾿ ἀγαπητὸν ἦν αὐτοῖς, εἰ τὰ προπαραδεδομένα μαθεῖν ἠδυνήθησαν.

Digital source and edition metadata · tlg0555.tlg004.perseus-grc2.xml

63. Clement · Στρώματα · 7.17.107

Classification: Chronology; damaged following clause.

Μαρκίων γὰρ κατὰ τὴν αὐτὴν αὐτοῖς ἡλικίαν γενόμενος ὡς πρεσβύτης νεωτέροις συνεγένετο. † μεθ᾿ ὃν Σίμων ἐπ᾿ ὀλίγον κηρύσσοντος τοῦ Πέτρου ὑπήκουσεν. ὧν οὕτως ἐχόντων συμφανὲς ἐκ τῆς προγενεστάτης καὶ ἀληθεστάτης ἐκκλησίας τὰς μεταγενεστέρας ταύτας καὶ τὰς ἔτι τούτων ὑποβεβηκυίας τῷ χρόνῳ κεκαινοτομῆσθαι παραχαραχθείσας αἱρέσεις. ἐκ τῶν εἰρημένων ἄρα φανερὸν οἶμαι γεγενῆσθαι μίαν εἶναι τὴν ἀληθῆ ἐκκλησίαν τὴν τῷ ὄντι ἀ

Digital source and edition metadata · tlg0555.tlg004.perseus-grc2.xml

64. Clement · Στρώματα · 7.17.108

Classification: Founder names; nearby Matthias is not Matthew.

Ταυτὶ μὲν οὖν καὶ εἰς ὕστερον. τῶν δ᾿ αἱρέσεων αἳ μὲν ἀπὸ ὀνόματος προσαγορεύονται. ὡς ἡ ἀπὸ Οὐαλεντίνου καὶ Μαρκίωνος καὶ Βασιλείδου. κἂν τὴν Ματθίου αὐχῶσι προσάγεσθαι δόξαν· μία γὰρ ἡ] πάντων γέγονε τῶν ἀποστόλων ὥσπερ διδασκαλία, οὕτως δὲ καὶ [ἡ παράδοσις· αἳ δὲ ἀπὸ τόπου. ὡς οἱ Περατικοί, αἳ δὲ ἀπὸ ἔθνους. ὡς ἡ τῶν Φρυγῶν, αἳ δὲ ἀπὸ ἐνεργείας, ὡς ἡ τῶν Ἐγκρατητῶν, αἳ δὲ ἀπὸ δογμάτων ἰδιαζόντων, ὡς ἡ τῶν Λοκητῶν

Digital source and edition metadata · tlg0555.tlg004.perseus-grc2.xml

Search scope, including files with no hit

The name search normalized accents and sigma and searched Greek stems for Marcion/Marcionites and Latin Marcion. Editorial notes were removed for discovery and then restored for the attribution checks discussed above. The original 69-file search is listed here; Adamantius and the Latin supplements were additional passes. Zero hits are not proof that a work contains no relevant anonymous polemic.

Digital file	Work	Hit units
tlg0555.tlg001.1st1K-grc1.xml	Protrepticus	0
tlg0555.tlg002.1st1K-grc1.xml	Paedagogus	0
tlg0555.tlg005.1st1K-grc1.xml	Eclogae propheticae	0
tlg0555.tlg006.1st1K-grc1.xml	Quis dives salvetur	0
tlg0555.tlg007.1st1K-grc1.xml	Excerpta ex Theodoto	0
tlg2018.tlg001.1st1K-grc1.xml	Praeperatio Evangelica	0
tlg2018.tlg002.1st1K-grc1.xml	Historia Ecclesiastica	17
tlg2018.tlg003.1st1K-grc1.xml	De Martyribus Palaestinae (Recensio Brevior)	1
tlg2018.tlg005.1st1K-grc1.xml	Demonstratio Evangelica	0
tlg2018.tlg007.1st1K-grc1.xml	των κατά Μαρκέλλου	1
tlg2018.tlg008.1st1K-grc1.xml	Epistula ad Flacillum	0
tlg2018.tlg009.1st1K-grc1.xml	περὶ τῆς ἐκκλησιαστικῆς θεολογίας	0
tlg2018.tlg010.1st1K-grc1.xml	De Theophania (Fragmenta)	0
tlg2018.tlg011.1st1K-grc1.xml	Onomasticon	0
tlg2018.tlg011.1st1K-lat1.xml	Onomasticon	0
tlg2018.tlg020.1st1K-grc1.xml	Vita Constantini	0
tlg2018.tlg021.1st1K-grc1.xml	Constantini imperatoris oratio ad coetum sanctorum	0
tlg2018.tlg022.1st1K-grc1.xml	De laudibus Constantini	0
tlg2018.tlg023.1st1K-grc1.xml	Generalis elementaria introductio (= Eclogae propheticae)	1
tlg2042.tlg001.perseus-grc1.xml	Contra Celsum	6
tlg2042.tlg005.1st1K-grc1.xml	Commentarii in Evangelium Joannis	2
tlg2042.tlg006.1st1K-grc1.xml	Fragmenta In Evangelium Joannis (In Catenis)	0
tlg2042.tlg007.perseus-grc1.xml	Exhortatio ad martyrium	0
tlg2042.tlg008.perseus-grc1.xml	De oratione	0
tlg2042.tlg009.opp-grc1.xml	In Jeremiam (Homiliae 1-11)	0
tlg2042.tlg010.opp-grc1.xml	Fragmenta In Jeremiam (in Catenis)	0
tlg2042.tlg011.opp-grc1.xml	Fragmenta In Lamentationes (In Catenis de Prophetis)	0
tlg2042.tlg012.opp-grc1.xml	Fragmentum in Lamentationes (In Catenis de Octateucho)	0
tlg2042.tlg013.opp-grc1.xml	De Engastrimytho	0
tlg2042.tlg014.opp-grc1.xml	Fragmenta in Librum Primum Regnorum (In Catenis de Samuelis et Regnorum)	0
tlg2042.tlg015.opp-grc1.xml	Fragmentum In Librum Primum Regnorum (In Catenis de Cantico Canticorum)	0
tlg2042.tlg016.opp-grc1.xml	Homiliae In Lucam	6
tlg2042.tlg017.opp-grc1.xml	Fragmenta in Lucam (in catenis)	2
tlg2042.tlg019.1st1K-grc1.xml	Philocalia	1
tlg2042.tlg021.opp-grc1.xml	In Jeremiam (Homiliae 12-20)	0
tlg2042.tlg028.1st1K-lat1.xml	Commentariorum Series In Evangelium Matthaei	4
tlg2042.tlg029.opp-grc1.xml	Commentarium In Evangelium Matthaei (Lib. 10-11)	0
tlg2042.tlg030.opp-grc1.xml	Commentarium In Evangelium Matthaei (Lib. 12-17)	3
tlg2042.tlg030.opp-lat1.xml	Commentarium In Evangelium Matthaei (Lib. 12-17)	2
tlg2042.tlg044.1st1K-grc1.xml	Fragmenta in Psalmos 1-150 [Dub.]	0
tlg2042.tlg045.1st1K-grc1.xml	Epistula ad Africanum	0
tlg2042.tlg048.1st1K-grc1.xml	Selecta in Genesim	0
tlg2042.tlg050.1st1K-grc1.xml	Selecta in Exodum	0
tlg2042.tlg051.1st1K-grc1.xml	Selecta in Leviticum	0
tlg2042.tlg052.1st1K-grc1.xml	Selecta in Numeros	0
tlg2042.tlg053.1st1K-grc1.xml	Selecta in Deuteronomium	0
tlg2042.tlg054.1st1K-grc1.xml	Selecta in Jesum Nave	0
tlg2042.tlg055.1st1K-grc1.xml	Selecta in Judices	0
tlg2042.tlg057.1st1K-grc1.xml	Selecta in Job	1
tlg2042.tlg058.1st1K-grc1.xml	Selecta in Psalmos [Dub.]	0
tlg2042.tlg061.1st1K-grc1.xml	Fragmenta in Ezechielem	0
tlg2042.tlg066.1st1K-grc1.xml	Adnotationes in Genesim	0
tlg2042.tlg067.1st1K-grc1.xml	Adnotationes in Exodum	0
tlg2042.tlg068.1st1K-grc1.xml	Adnotationes in Leviticum (fragmenta e catenis)	0
tlg2042.tlg069.1st1K-grc1.xml	Adnotationes in Numeros	0
tlg2042.tlg070.1st1K-grc1.xml	Adnotationes in Deuteronomium (fragmenta e catenis)	0
tlg2042.tlg071.1st1K-grc1.xml	Adnotationes in Jesu filium Nave (fragmenta e catenis)	0
tlg2042.tlg072.1st1K-grc1.xml	Adnotationes in Judices	0
tlg2042.tlg073.1st1K-grc1.xml	Homiliae in Job (fragmenta in catenis, typus II)	1
tlg2042.tlg074.1st1K-grc1.xml	Excerpta in Psalmos [Dub.]	0
tlg2042.tlg075.1st1K-grc1.xml	Expositio in Proverbia (fragmenta e catenis)	0
tlg2042.tlg076.1st1K-grc1.xml	Scholia in Canticum canticorum	0
tlg2042.tlg077.1st1K-grc1.xml	Scholia in Matthaeum	0
tlg2042.tlg078.1st1K-grc1.xml	Scholia in Lucam (fragmenta e cod. Venet. 28)	1
tlg2042.tlg079.1st1K-grc1.xml	Commentarii in evangelium Joannis (lib. 19, 20, 28, 32)	0
tlg2042.tlg084.opp-grc1.xml	Fragmenta In Jeremiam (E Philocalia)	0
tlg2042.tlg086.1st1K-grc1.xml	Homiliae in Job (fragmenta in catenis, typus I+II) (e codd. Vat.)	0
tlg0555.tlg004.perseus-grc2.xml	Στρώματα	15
tlg0555.tlg008.perseus-grc2.xml	ὁ Προτρεπτικὸς εἰς ὑπομονὴν ἢ πρὸς τοὺς νεωστὶ βεβαπτισμένους	0

What has not been counted as an independent witness

John 5.7 and its Philocalia excerpt; Greek Matthew passages and their Latin parallels; the two printed locations of the rich-man Luke scholium; repeated Job material; the Eusebian contents heading; the author quoted and the historian quoting him; the disputed resurrection fragment as secure Origen. No total of independent witnesses is inferred from the raw hit count.

Outstanding boundaries

A complete concordance of every Latin Origen work, the remaining Pauline catenae, and all later Alexandrian authors would require further expansion. The full argument of Clabeaux’s book has not been read for this study. Tsutsui, Harnack, and parts of the wider debate are discussed where reported by the modern works actually consulted; that is not presented as a direct reading of those books. The Greek/Latin Adamantius textual tradition has not been freshly collated manuscript by manuscript.

Appendix B. Sources and reading record

1. Clement. Greek Stromateis in the Perseus TEI transcription; other Clement texts in First1KGreek. Edition metadata is included in each file. All fifteen named units were inspected; named-hit negatives are limited to the listed files. The Father wording was checked directly in the Greek Paedagogus and against the public-domain translation, Book 1, chapter 8.
2. Origen. Greek and Latin texts in First1KGreek, tlg2042. The old Luke collection is Homiliae in Lucam; catena fragments. The “Greek” homily file also contains Jerome’s Latin and editorial apparatus: its filename is not proof of uniform authorship or language.
3. Origen, Romans. Thomas P. Scheck, trans., Commentary on the Epistle to the Romans, Books 1–5, Fathers of the Church 103 (Washington, DC, 2001). Translation and index directly consulted for the named entries in Books 1–5. For 10.43, see the Latin reproduced in the Cambridge Greek Testament Romans introduction, with alternative interpretations of dissecuit.
4. Origen, other Latin works. On First Principles, Book 2; Homilies on Joshua 7.7 and 12.3 in the Latin transcription. The latter site’s modern AI English was not used as scholarly authority; the Latin was checked for the named claims.
5. Eusebius. Greek files in First1KGreek. Public-domain translations for HE 4, HE 5, and HE 7 were used as controls on speakers and source notices.
6. Adamantius. W. H. van de Sande Bakhuyzen, ed., Der Dialog des Adamantius, GCS 4 (Leipzig, 1901), Greek pp. 2–242. The user-supplied Greek transcription was retrieved and examined directly. The table selects the principal Marcionite exchanges and textual claims; it is not a claim to catalogue every biblical allusion in all five books.
7. Ramelli. Ilaria Ramelli, “The Dialogue of Adamantius: Preparing the Critical Edition and a Reappraisal,” Rheinisches Museum 163 (2020): 40–68. Open text. Consulted for the Origen connection and the contested relative value of Latin and Greek; her proposed reconstruction is identified as an argument, not a settled result.
8. Roth. Dieter T. Roth, The Text of Marcion’s Gospel (Leiden: Brill, 2015), especially pp. 347–352 and 396–406. Publisher DOI. Selected sections consulted on dialogue transmission, source claims, and the bread fragment. The whole book is not claimed as newly read.
9. Lieu. Judith M. Lieu, “Marcion’s Gospel and the New Testament: Catalyst or Consequence?” Author’s repository text. Consulted as a methodological control on reconstructions and the need to preserve Origen’s attested wording rather than replace it with a preferred manuscript parallel.
10. Cattaneo. Gianmario Cattaneo, “Un moderno falso origeniano: sull’attribuzione e sui testimoni di Or. fr. 241–242 Rauer (90–91 Crouzel-Fournier-Périchon) in Lc.,” Commentaria Classica 7 (2020): 149–167. Open article. Manuscript argument and attribution conclusion directly consulted; this is the control for the resurrection fragment.
11. Didymus via Stark. J. David Stark, “Traditional Conflict Management: How Early Interpreters Address Paul’s Reference to Those Baptized for the Dead (1 Corinthians 15:29),” Religions 14 (2023): 772, §4.2. Open article. Greek fragment quotations checked here; Staab’s edition itself was not directly examined.
12. Pamphilus / Origen on Titus. Latin excerpt of the Apology for Origen, PG 17:549–557. The original-language excerpt, rather than the site’s AI English, is the basis for the classification. Roger Pearse’s discussion provides a useful identification of the fragment and its transmission.