Gospel of Marcion

Euangelium Marcionis

Standard abbreviations: Gos. Marcion

Other titles: Evangelion, Evangelium

Clavis numbers: ECCA 325; tlg2958.tlg002

VIAF: 209921145

Category: Gospels

Related Literature: Apostle of Marcion; Gospel of Peter; Gospel of Thomas

Compiled by Mark G. Bilby (Principal, Clavis Consulting, LLC, Kansas) and Markus Vinzent (University of Erfurt)

Citing this resource (using Chicago Manual of Style): Bilby, Mark G. and Markus Vinzent. “Gospel of Marcion.” e-Clavis: Christian Apocrypha. Accessed DAY MONTH YEAR. https://www.nasscal.com/e-clavis-christian-apocrypha/gospel-of-marcion/.

Created May 2025.

1. SUMMARY

Marcion’s Gospel does not evidently survive intact in any known manuscript, though some scholars have argued that 𝔓69 (P. Oxy. 2383) is a fragment. Scholars do, however, concur that traces of its wording are scattered across variants in many other Greek manuscripts of canonical Luke, especially the so-called Western manuscripts (Codex Bezae, ƒ¹, ƒ¹³, etc.), as well as various Old Latin and Old Syriac translations. It also apparently shared points of commonality in wording with other gospel texts that do survive to a lesser or greater extent in manuscripts; this includes the Gospel of Peter, the Gospel of Thomas, and the canonical Gospels of Matthew and Mark.

While taking these variants and intertextual relationships into account, modern reconstructions generally begin from and center upon a considered comparison and distillation of the numerous attestations to Marcion’s Gospel by its detractors, most especially the heresiologists Tertullian (early 3rd cent.) and Epiphanius of Salamis (late 4th cent.). Next in importance and quantity are the Greek and Latin versions of the so-called Adamantius Dialogue (mid to late 4th cent., falsely ascribed to Origen of Alexandria). Comparably fewer attestations are strewn among more than a dozen other authors, whether known and authentic (Irenaeus, Hippolytus of Rome, Clement of Alexandria, Ephrem, Filastrius, Jerome, Eustathius of Antioch, Eznik, et al.) or unknown and inauthentic (Ps-Tertullian, Ps-Ephrem, et al.).

Critical editions and translations typically follow the chapter and verse divisions of canonical Luke. These alignments are helpful for analysis, both to note what passages in canonical Luke were absent from Marcion’s Gospel, what content was present, and what content is unattested either way by patristic witnesses.

Epiphanius explicitly notes the absence of many passages well-known from Luke: the opening preface and the elaborate birth narratives of John the Baptist and Jesus (Luke 1–2); the introduction to the ministry of John the Baptist, the baptism of Jesus, the genealogy, and the temptation (Luke 3.2b–4:13); the woes against cities (10:12–15); the sign of Jonah (11:30–32); oracles about Abel and Zechariah (11:49–51), the tower of Siloam (13:1–9), the threat of Herod (13:31–33), the coming destruction of Jerusalem (13:34–35; 19:41–44; 21:21–24), Jesus’ predetermined suffering and death (18:31–34); the fables of the Prodigal Son (15:11–32) and vineyard workers (20:9–18); the triumphal entry into Jerusalem (19:28–40) and cleansing of the temple (19:45–47a); and episodes with overt critiques of violence and zealotry (the “two swords” in 22:35–38; the cutting off and restoration of the ear of the servant of the high priest in 22:50–51; and the contrast between the co-crucified criminals in 23:39–43).

By way of positive content, Marcion’s Gospel opens in “the fifteenth year of Tiberias Caesar” (3:1), commencing with Jesus descending (apparently from heaven) into Capernaum (4:31), performing an exorcism in its synagogue, then speaking in a synagogue in Nazareth (4:16, 23) before escaping an attempt to throw him from a cliff (4:29–30). Much of the subsequent narrative runs parallel to Luke, though perhaps in a somewhat shorter form.

Much of Marcion’s Gospel recounts an eclectic and captivating variety of speech acts by Jesus, including prophetic declarations, ethical instructions, and recitation of fables, often focused on matters of wealth and poverty. Most of the Lukan “sermon on the plain” is well-attested, including its opening litanies of beatitudes and curses. Jesus subsequently tells fables of a midnight beggar of bread, of a poor widow vindicated, of a grain-horder killed, and of the fortunes of the indigent and opulent inverted in Hades.

Scribes and Pharisees are repeatedly denounced for seeking money and status, acting self-righteous, and focusing on minutiae instead of a preoccupation with practicing mercy. As a pious Jew himself, Jesus nevertheless approvingly recites the Shema and teaches a form of prayer as John had. Gloriously transformed on a mountain, he speaks with Moses and Elijah, the legendary faces of the Torah and Nevi’im. Jesus spends his final days in Jerusalem, praying on his knees, teaching in the temple, and sharing the Passover with his students. Though no back and forth festival pilgrimages or extensive Lukan travel narrative surfaces in Marcion’s Gospel, when Jesus travels from Galilee to Judea, he notably goes by way of Samaria, where he forestalls his students from calling down fire, Elijah-like from the sky.

An assortment of other fables, sayings, and exhortations—often about the kingdom of God—are strewn across the narrative, often pointing back to matters of instruction, hearing, and apprenticeship within a nascent community. Their subject matter ranges from seeds to leaven, from meal decorum to guests at meals and weddings, from confession to vindication, from avoiding anxiety to avoiding trials, from a lost sheep to a lost coin, from monetary slavery to financial stewardship, from scandals to forgiveness, from marriage to divorce, from astronomical signs to omens of “desolation” and coming doom, and from future betrayal to forthcoming death. Sayings about the Son of man are especially prevalent and well-attested.

These speech acts are sometimes part of debates and controversies with interlocutors. The matters of contention pertain to fasting, plucking grain on the sabbath, and forgiving sins. Debates ensue over the source of the authority of exorcists, of John the Baptist, and of himself. They position eternal life, not as compliance with commandments, but as the result of renouncing possessions. They ponder the co-existence of marriage and bodily resurrection, and how David’s messianic praise could pertain to his messianic progeny. Sometimes non-participation is the position taken, as in an inheritance dispute among brothers. At other times Jesus dodges rhetorical and legal traps, as with a quip about taxation. Yet at his trial, though accusations multiply, he is simply silent.

These sayings come couched in the authority of a miracle worker who is capable of healing victims of manifold conditions: a paralytic; one leper, or ten at a time; a withered hand; a centurion’s ailing boy; a widow’s dead son; a hemorrhaging woman; a legion-possessed man; a satan-bound woman; and a blind beggar. By turns Jesus commands sea-storms to be calm and feeds hungry multitudes in the wilderness.

Jesus also recruits students as representatives, eschews his family, interacts with contemporaries, and attracts both enemies and sympathizers. His first followers (Simon Peter and the sons of Zebedee) come by way of a miraculous catch of fish. Peter’s famous confession appears, as do other instances of him speaking representatively. A tax-collector is summoned, then twelve apostles (including Judas Iscariot) are recognized, and subsequently groups of twelve and seventy apostles are commissioned and sent. Jesus’ mother and brothers are only briefly mentioned when denied an audience (8:20–21), and Jesus later redirects a maternal blessing to apply to his hearers (11:27–28). Following Jesus entails abandoning family (14:26), and the calling of Phillip and his brief role as interlocutor may appear at an unfamiliar point in the narrative also about forsaking burial obligations for family members (9:59–60). A tax-collector named Zacchaeus receives Jesus’ salvation by way of restitution for acts of extortion. While the betrayal of Judas is described, it is unclear if Peter’s denial was part of the narrative. Through his followers Jesus corresponds with John the Baptist while the latter is imprisoned (7:18ff). Jesus speaks about John (7:24, 26, 28), but John’s execution by Herod Antipas is apparently only implied when Herod claims that Jesus is John, now raised (9:9). Together with Pontius Pilate, Herod later has a hand in Jesus’ trial and execution. Yet Joseph of Arimathea begs the body of Jesus and ensures a proper burial in a “hewn tomb.”

Women followers and patrons feature prominently, both toward the beginning of the narrative in a public anointing (7:36–50) and patronage litany (8:2–3), and at the end in relation to his burial (23:55–56). The women are the first followers to visit the tomb, where they are met by “angels” (perhaps) “in shining clothes” who tell them the Son of Man was raised (24:7–10). The women report this to the male followers, but are not believed (24:10–11). Subsequently Jesus appears to two of his students as they travel to Emmaus; they recognize him as he breaks bread. Thereafter he appears amidst a group of his students, sharing and eating bread and fish with them, assuring them he has “bones” and is no “phantasm.” The narrative apparently concludes, not with an ascension, but with a summons to preach the Gospel “to all nations.”

Named historical figures and characters: Herod Antipas, James (son of Zebedee), John (son of Zebedee), Joseph of Arimathea, Mary Magdalene, Peter (apostle), Philip (apostle), Pontius Pilate, Susanna (wife of Chuza), Zacchaeus (tax collector).

Geographical locations: Capernaum, Galilee, Golgotha, Jerusalem, Judea, Nazareth, Samaria, Sea of Galilee, tomb of Jesus, Tyre.

2. RESOURCES

2.1.1 Online Resources: Text Resources

Bilby, Mark G. Marcion_Evangelion Github repository. https://github.com/nauarchus/Marcion_Evangelion (normalized, corrected, and enriched datasets of all major Greek reconstructions in CSV and BibleWorks Greek Morphology txt files, and Patristic Text Archive and Perseus compliant TEI-XML files)

__________. “Normalized Datasets of Hahn’s and Zahn’s Reconstructions of Marcion’s Gospel.” Harvard Dataverse. v1. DOI: 10.7910/DVN/BYNHX6

__________. “Normalized Datasets of Harnack’s Reconstruction of Marcion’s Gospel.” Harvard Dataverse. v1. DOI: 10.7910/DVN/5TEA5A

__________. “Normalized Datasets of Klinghardt’s Reconstruction of Marcion’s Gospel.” Harvard Dataverse. v1. DOI: 10.7910/DVN/BVEOEX

__________. “Normalized Datasets of Nicolotti’s Reconstruction of Marcion’s Gospel.” Harvard Dataverse. v1. DOI: 10.7910/DVN/JGL7LB

__________. “Normalized Datasets of Roth’s Reconstruction of Marcion’s Gospel.” Harvard Dataverse. v2. DOI: 10.7910/DVN/BYPOOR

2.1.2 Online Resources: Media

“How Scholars Are Reconstructing the Lost Gospel of Marcion.” Religion for Breakfast.

3. BIBLIOGRAPHY

3.1 Editions

3.1.1. Greek

BeDuhn, Jason. Greek Edition of the First New Testament: ΕΥΑΓΓΕΛΙΟΝ. Edited by Mark G. Bilby. v1.2. N.p.: Harvard Dataverse, 2023. DOI: doi.org/10.7910/DVN/UQVGW6.

Bilby, Mark G. The First Gospel, the Gospel of the Poor: A New Reconstruction of Q and Resolution of the Synoptic Problem based on Marcion’s Early Luke. LODLIB v5.01. Kansas City, KS: Clavis Consulting, LLC, 2020-07-01/2025-03-15 (vols. 2, 4). DOI: 10.5281/zenodo.3927056

____________. “Normalized Datasets of Hahn’s and Zahn’s Reconstructions of Marcion’s Gospel.” Journal of Open Humanities Data 7.31 (2021): 1–5. DOI: doi.org/10.5334/johd.63

____________. “Normalized Datasets of Harnack’s Reconstruction of Marcion’s Gospel.” Journal of Open Humanities Data 7.24 (2021) 1–7. DOI: doi.org/10.5334/johd.47

____________. “Normalized Datasets of Klinghardt’s and Nicolotti’s Reconstructions of Marcion’s Gospel.” Journal of Open Humanities Data 7.32 (2021) 1–6. DOI: doi.org/10.5334/johd.70

____________. “Normalized Datasets of Roth’s Reconstruction of Marcion’s Gospel.” Journal of Open Humanities Data 7.27 (2021) 1–6. DOI: doi.org/10.5334/johd.57

Hahn, August. “Evangelium Marcionis ex Auctoritate Veterum Monumentorum.” Pages 401–86 in Codex apocryphus Novi Testamenti. Edited by Ioannis Caroli Thilo. Lipsius: F. C. G. Vogel, 1832.

Harnack, Adolf von. Marcion: Das Evangelium vom fremden Gott. 2d ed. Leipzig: J. C. Hinrichs, 1924 (pp. 165*–221*).

Klinghardt, Matthias. Das älteste Evangelium und die Entstehung der kanonischen Evangelien. TANZ 60. 2 vol. 2d ed. Tübingen: Francke Verlag, 2020 (pp. 533–1317); The Oldest Gospel and the Formation of the Canonical Gospels. BTS 41. Translated by Steven Trobisch. 2 vol. Leuven: Peeters, 2021 (pp. 511–1279).

Nicolotti, Andrea. “Il Vangelo di Marcione.” Pages 1–233 (odd) in Il Vangelo di Marcione. Edited by Claudio Gianotto and Andrea Nicolotti. Turin: Einaudi, 2019.

Roth, Dieter T. The Text of Marcion’s Gospel. Leiden: Brill, 2015 (pp. 412–36).

Zahn, Theodor. Geschichte des neutestamentlichen Kanons. Vol. 2, Part 2. Erlangen: Andreas Deichert, 1892 (pp. 455–95).

3.1.2 Latin

Tsutsui, Kenji. “Das Evangelium Marcions: Ein neuer Versuch der Textrekonstruktion.” Annual of the Japanese Biblical Institute 18 (1992): 67–132.

3.2 Modern Translations

3.2.1 English

Baring-Gould, Sabine. “The Gospel of the Lord.” Pages 235–77 in The Lost and Hostile Gospels: An Essay On the Toledoth Jeschu, and the Petrine and Pauline Gospels of the First Three Centuries of which Fragments Remain. London: Williams and Norgate, 1974 (partial translation on pp. 261–74).

BeDuhn, Jason D. The First New Testament: Marcion’s Scriptural Canon. Salem, OR: Polebridge, 2013 (pp. 99–127, notes pp. 128–200).

Gathercole, Simon. The Apocryphal Gospels. New York: Penguin, 2021 (pp. 85–145).

Hill, James Hamlyn. The Gospel of the Lord: An Early Version which was Circulated by Marcion of Sinope as the Original Gospel. Guernsey: John Whitehead and T.M. Bichard, 1891.

Klinghardt, Matthias. The Oldest Gospel and the Formation of the Canonical Gospels. BTS 41. Translated by Stephen W. Trobisch. Vol. 2. Leuven: Peeters, 2021 (pp. 1281–1322).

3.2.2 German

Klinghardt, Matthias. Das älteste Evangelium und die Entstehung der kanonischen Evangelien. TANZ 60. Vol. 2. 2d ed. Tübingen: Francke Verlag 2020 (pp. 1319–62).

3.2.3 Italian

Gramaglia, Pier Angelo. Marcione e il Vangelo (di Luca). Turin: Accademia, 2017 (pp. 120–359).

Nicolotti, Andrea. “Il Vangelo di Marcione.” Pages 2–234 (even) in Il Vangelo di Marcione. Edited by Claudio Gianotto and Andrea Nicolotti. Turin: Einaudi, 2019.

3.3 General Works

Aland, Barbara. “Die Rezeption des neutestamentlichen Texts in den ersten Jahrhunderten.” Pages 1–38 in The New Testament in Early Christianity. Edited by Jean-Marie Sevrin. BETL 86. Leuven: Leuven University Press, 1989.

Arneth, Michael. Ueber die Bekanntschaft Marcions mit unserem Canon des neuen Bundes, und insbesondere uber das Evangelium desselben. Linz: C. Haslinger, 1809.

Baur, Ferdinand Christian. Kritische Untersuchungen über die kanonischen Evangelien, ihr Verhältnis zu einander, ihren Charakter und Ursprung. Tübingen: Fues., 1847.

__________. Das Markusevangelium nach seinem Ursprung und Charakter, nebst einem Anhang uber das Evangelium Marcion’s. Tübingen: Fues., 1851.

BeDuhn, Jason D. The First New Testament: Marcion’s Scriptural Canon. Salem, OR: Polebridge, 2013 (pp. 3–97).

__________. “The Myth of Marcion as Redactor: The Evidence of ‘Marcion’s’ Gospel against an Assumed Marcionite Redaction.” Annali di storia dell’esegesi 29 (2012): 21–48.

__________. “New Studies of Marcion’s Evangelion.” ZAC 21.1 (2017): 8–24.

Bertholdt, Leonhard. Historisch-kritische Einleitung in sämmtliche kanonische und apokryphische Schriften des alten und neuen Testaments. 5 vol. Erlangen: Johann Jacob Palm, 1813.

Bilby, Mark G. and Jason BeDuhn. “BeDuhn’s Greek Reconstruction of Marcion’s Gospel.” Journal of Open Humanities Data 9.25 (2023) 1–6. doi.org/10.5334/johd.126

Bundy, David D. “The Anti-Marcionite Commentary on the Lucan Parables (Pseudo Ephrem A): Images in Tension.” Museon 103 (1990): 111–23.

Clivaz, Claire. “The Angel and the Sweat Like ‘Drops of Blood’ (Lk 22:43–44): 𝔓69 and ƒ13.” HTR 98.4 (2005): 419–40.

Corrodi, Heinrich. Versuch einer Beleuchtung der Geschichte des jüdischen und christlichen Bibelkanons. 2 vols. Halle: Curts Witwe, 1792.

Couchoud, Paul-Louis. The Creation of Christ: An Outline of the Beginnings of Christianity. Translated by C. Bradlaugh Bonner. 2 vol. London: Watts & Co., 1939.

Eichhorn, Johann Gottfried. Einleitung in das Neue Testament. 5 vols. 2d ed. Leipzig: Weidmann, 1820 (pp. 650–75).

Fewster, Gregory. “Authors and Their Caretakers: Evaluating the Editor in Roman Antiquarian Discourse and Tertullian’s Heresiological Refutation of Marcion.” Early Christianity 16 (2025): 42–64.

Gianotto, Claudio. “Marcione e il suo ‘Nuovo Testamento.’” Pages xlv–lxviii in Il Vangelo di Marcione. Edited by Claudio Gianotto and Andrea Nicolotti. Turin: Einaudi, 2019.

Gramaglia, Pier Angelo. Marcione e il Vangelo (di Luca). Turin: Accademia, 2017 (pp. vii–xv, 1–119, 361–371).

Gratz, Peter Alois. Kritische Untersuchungen uber Marcions Evangelium. Tubingen: in der C.F. Osianderschen Buchhandlung, 1818.

Harnack, Adolf von. Marcion: Das Evangelium vom fremden Gott. 2d ed. Leipzig: J. C. Hinrichs, 1924.

Harting, Dirk. Quaestionem de Marcione Lucani Evangelii, ut fertur, adulteratore, collatis Hahnii, Ritschelii aliorumque sententiis, novo examini submisit. Utrecht: Paddenburg, 1849.

Hays, Christopher M. “Marcion vs. Luke: A Response to the Pladoyer of Matthias Klinghardt.” Zeitschrift für die neutestamentliche Wissenschaft und die Kunde der älteren Kirche 99 (2008): 213–32.

Higgins, A.J.B. “The Latin Text of Luke in Marcion and Tertullian.” VC 5 (1951): 1–42.

Hilgenfeld, Adolf. Kritische Untersuchungen uber die Evangelien Justin’s, der Clementinischen Homilien und Marcion’s: Ein Beitrag zur Geschichte der altesten Evangelien-Literatur. Halle: C.A. Schwetschke, 1850.

__________. “Das Marcionitische Evangelium und seine neueste Bearbeitung.” Theologische Jahrbucher (Tübingen) 12 (1853): 192–244.

Hill, James Hamlyn. The Gospel of the Lord: An Early Version which was Circulated by Marcion of Sinope as the Original Gospel. Guernsey: John Whitehead and T.M. Bichard, 1891.

Hoffmann, R. Joseph. Marcion: On the Restitution of Christianity, An Essay on the Development of Radical Paulinist Theology in the Second Century. AAR Academy Series 46. Chico: Scholars, 1984.

Klinghardt, Matthias. Das älteste Evangelium und die Entstehung der kanonischen Evangelien. TANZ 60. 2 vols. 2d ed. Tübingen: Francke Verlag 2020; The Oldest Gospel and the Formation of the Canonical Gospels. BTS 41. Translated by Stephen W. Trobisch. 2 vols. Leuven: Peeters, 2021.

__________. “‘Gesetz’ bei Markion und Lukas.” Pages 99–128 in Das Gesetz im frühen Judentum und im Neuen Testament: Festschrift für Christoph Burchard zum 75. Geburtstag. Edited by Dieter Sänger and Matthias Konradt. Göttingen: Vandenhoeck & Ruprecht, 2006.

__________. “Das marcionitische Evangelium und die Textgeschichte des Neuen Testaments: Eine Antwort an Thomas Johann Bauer und Ulrich B. Schmid.” ZAC 21.1 (2017): 110–20

__________. “The Marcionite Gospel and the Synoptic Problem: A New Solution.” NovT 50 (2008): 1–27.

__________. “Markion vs. Lukas: Plädoyer für die Wiederaufnahme eines alten Falles.” NTS 52 (2006): 484–513.

Knox, John. Marcion and the New Testament: An Essay in the Early History of the Canon. Chicago: U Chicago Press, 1942.

__________. “Marcion’s Gospel and the Synoptic Problem.” Pages 25–31 in Jesus, the Gospels, and the Church: Essays in Honor of William R. Farmer. Edited by E.P. Sanders. Macon: Mercer University Press, 1987.

__________. “On the Vocabulary of Marcion’s Gospel.” JBL 58 (1939): 193–201.

Lieu, Judith M. “Marcion and the New Testament.” Pages 399–416 in Method & Meaning: Essays on New Testament Interpretation in Honor of Harold W. Attridge. Edited by Andrew B. McGowan and Kent Harold Richards. Society of Biblical Literature Resources for Biblical Study 67. Atlanta: Society of Biblical Literature, 2011.

__________. “Marcion and the Synoptic Problem.” Pages 731–51 in New Studies in the Synoptic Problem: Oxford Conference, April 2008: Essays in honour of Christopher M. Tuckett. Edited by Christopher M. Tuckett, et al. BETL 239. Leuven: Peeters, 2011.

Litwa, M. David. Marcion: The Gospel of a Wholly Good God. Minneapolis: Fortress, 2025.

Loeffler, Josias F.C. “Marcionem Paulii epistolas et Lucae evangelium adulterasse dubitatur.” ComTh 1 (1794): 180–218.

Loisy, Alfred. “Marcion’s Gospel: A Reply.” Hibbert Journal 34 (1936): 378–87.

Markschies, Christoph. “B. III.11. Das Evangelium des Marcion.” Pages 466–70 in vol. 1 of Antike christliche Apokryphen in deutscher Übersetzung. Edited by Christoph Markschies and Jens Schröter, in collaboration with Andreas Heiser. 7th ed. Tübingen: Mohr Siebeck, 2012.

May, Gerhard. “Markion in seiner Zeit.” Pages 1–12 in Gerhard May: Markion: Gesammelte Aufsätze. Edited by Katharina Greschat and Martin Meiser. Veröffentlichungen des Instituts für europäische Geschichte Mainz: Abteilung für abendländische Religionsgeschichte 68. Mainz: Philipp von Zabern, 2005.

__________. “Ein neues Markionbild?” Review of R. Joseph Hoffmann, Marcion: On the Restitution of Christianity: An Essay on the Development of Radical Paulinist Theology in the Second Century. Theologische Rundschau 51 (1986): 405–13.

Mills, Ian N. Rewriting the Gospel: The Synoptics among Pluriform Literary Traditions. Dissertation. Durham: Duke University, 2021 (pp. 234–312).

__________. “Marcion as Textual Critic? Heresiological Rhetoric and the Conventions of Roman Scholarship.” JECS 33.1 (2025): 27–53.

Ory, Georges. Marcion. Cahiers du Cercle Ernest-Renan (Cahier hors-série). Paris: Cercle Ernest-Renan, 1980.

__________. “Marcion et Luc: Interpolés par des Esséniens?” Cahiers du Cercle Ernest-Renan 50 (1966): 56–66.

Pott, August. “Marcions Evangelientext.” Zeitschrift für Kirchengeschichte 42 (1923): 202–223.

Quispel, Gilles. “Marcion and the Text of the New Testament.” VC 52 (1998): 349–360.

Raschke, Hermann. “Marcion und sein Evangelium.” Nieuw Theologisch Tijdschrift 12 (1923): 28–44.

Ritschl, Albrecht. Das Evangelium Marcions und das kanonische Evangelium des Lucas. Tübingen: Osiander’sche Buchhandlung, 1846.

Roth, Dieter T. “Did Tertullian Possess a Greek Copy or Latin Translation of Marcion’s Gospel.” VC 63 (2009): 429–67.

__________. “Marcion’s Gospel and the History of Early Christianity: The Devil is in the (Reconstructed) Details.” ZAC 21.1 (2017): 25–40.

__________. “Marcion’s Gospel and Luke: The History of Research in Current Debate.” JBL 127 (2008): 513–27.

__________. The Text of Marcion’s Gospel. Leiden: Brill, 2015.

Sanday, William The Gospels in the Second Century: An Examination of the Critical Part of a Work Entitled ‘Supernatural Religion.’ London: MacMillan and Co., 1876.

__________. “Marcion’s Gospel.” Fortnightly Review 23 (1875): 855–75.

Schmid, Ulrich. “How Can We Access Second Century Gospel Texts? The Cases of Marcion and Tatian.” Pages 139–50 in The New Testament Text in Early Christianity: Proceedings of the Lille colloquium, July 2000/Le texte du Nouveau Testament au debut du christianisme: Actes du colloque de Lille, juillet 2000. Edited by Christian-B. Amphoux and J. Keith Elliott. Histoire du Texte Biblique 6. Lausanne: Editions du Zebre, 2003.

__________. “Marcions Evangelium und die neutestamentlichen Evangelien: Ruckfragen zur Geschichte und Kanonisierung der Evangelienuberlieferung.” Pages 67–77 in Marcion und seine kirchengeschichtliche Wirkung: Marcion and His Impact on Church History. Edited by Gerhard May, Katharina Greschat, and Martin Meiser. TU 150. Berlin: de Gruyter, 2002.

Schmidt, Johann E.C. “Ueber das ächte Evangelium des Lucas, eine Vermuthung.” MRP 5 (1796): 468–520.

Schwegler, Albert. Das nachapostolische Zeitalter in den Hauptmomenten seiner Entwicklung. 2 vols. Tübingen: Fues., 1846.

Semler, Johann Salomon. Preface to Richard Simons Kritische Historie des Textes des neuen Testaments. Edited by Richard Simon. Translated by Heinrich Matthias August Cramer. Halle: Bey J.J. Gebauers Witwe and Joh. Jacob Gebauer, 1776.

Smith, Daniel A. “Critical Source Problems: Canonical Luke and Marcion’s Gospel.” Pages 369–89 in On Using Sources in Graeco-Roman, Jewish and Early Christian Literature. Edited by in Joseph Verheyden, John S. Kloppenborg, Geert Roskam, and Stefan Schorn. BETL 327. Leuven: Peeters, 2022.

__________. “Marcion’s Gospel and the Resurrected Jesus of Canonical Luke 24.” ZAC 21.1 (2017): 41–62.

__________. “Marcion’s Gospel and the Synoptics: Proposals and Problems.” Pages 129–74 in Gospels and Gospel Traditions in the Second Century: Experiments in Reception. Edited by Jens Schröter, Tobias Nicklas, and Joseph Verheyden. BZNW 235. Berlin: De Gruyter, 2019.

Trobisch, David. “The Gospel According to John in the light of Marcion’s Gospelbook.” Pages 171–81 in Das Neue Testament und sein Text im 2.Jahrhundert. Edited by Jan Heilmann and Matthias Klinghardt. TANZ 61. Tübingen: Narr Francke Attempto Verlag, 2018.

Tsutsui, Kenji. “Das Evangelium Marcions: Ein neuer Versuch der Textrekonstruktion.” Annual of the Japanese Biblical Institute 18 (1992): 67–132 (introduction, pp. 67–76).

Tyson, Joseph. Marcion and Luke-Acts: A Defining Struggle. Columbia: U South Carolina Press, 2006.

von Soden, Hermann Freiherr. Die Schriften des Neuen Testaments in ihrer ältesten ereichbaren Textgestalt. 2 vols. Göttingen: Vandenhoeck & Ruprecht, 1911–1913.

Vinzent, Markus. Christ’s Resurrection in Early Christianity and the Making of the New Testament. Farnham: Ashgate, 2011.

____________. Concordance to the Precanonical and Canonical New Testament. TANZ 70. Edited by Matthias Klinghardt, Günter Röhser, Stefan Schreiber, and Manuel Vogel. Tübingen: Narr Francke Attempto Verlag, 2023.

____________. Marcion and the Dating of the Synoptic Gospels. SPS 2. Leuven: Peeters, 2014.

____________. “Der Schluß des Lukasevangeliums bei Marcion.” Pages 79–94 in Marcion und seine kirchengeschichtliche Wirkung: Marcion and His Impact on Church History. Edited by Gerhard May, Katharina Greschat, and Martin Meiser. TU 150. Berlin: De Gruyter, 2002.

Volckmar, Gustav. Das Evangelium Marcions: Text und Kritik mit Rücksicht auf die Evangelien des Märtyrers Justin, der Clementinen und der apostolischen Väter: Eine Revision der neuern Untersuchungen nach den Quellen selbst zur Textesbestimmung und Erklärung des Lucas-Evangeliums. Leipzig: Weidmann, 1852.

Williams, David S. “Marcion’s Gospel: Reconsidered.” M.A. Thesis, The University of Georgia, 1982.

____________. “On Tertullian’s Text of Luke.” Second Century 8 (1991): 193–99.

____________. “Reconsidering Marcion’s Gospel.” JBL 108 (1989): 477–96.

Zahn, Theodor. Geschichte des neutestamentlichen Kanons. Vol. 2, Part 2. Erlangen: Andreas Deichert, 1892 (pp. 409–55).