Adversus Marcionem Written Before the Canonical Gospels Were Established
The Healing Narratives: Borrowed Ideas and Fulfillment of Prophecy
One critical passage from Adversus Marcionem discusses Jesus' healing acts, particularly focusing on the tangible nature of his miracles and their fulfillment of Isaiah's prophecy. Tertullian writes:
"In fine, he did himself before long touch others, and by laying his hands upon them—hands evidently meant to be felt—conveyed the benefits of healing, benefits no less true, no less free from pretence, than the hands by which they were conveyed. Consequently he is the Christ of Isaiah, a healer of sicknesses: He himself, he says, takes away our weaknesses and carries our sicknesses."
This passage argues that Jesus' physical touch in healing proves his corporeal reality and aligns with Isaiah's prophecy about the Messiah taking away weaknesses and sicknesses. The editor of the canonical gospels appears to have used this idea explicitly in Matthew 8:14-17:
"When Jesus came into Peter’s house, he saw Peter’s mother-in-law lying in bed with a fever. He touched her hand and the fever left her, and she got up and began to wait on him. When evening came, many who were demon-possessed were brought to him, and he drove out the spirits with a word and healed all the sick. This was to fulfill what was spoken through the prophet Isaiah: 'He took up our infirmities and bore our diseases.'"
Silence and Rebuke: Establishing Divine Authority
Another significant point in Adversus Marcionem involves the rebuke of unclean spirits, emphasizing that Jesus' authority was to be recognized by men, not demons. Tertullian explains:
"And so the wicked spirits, as if following the precedent of the previous instance, bore witness to him as they went out, by crying aloud, Thou art the Son of God. Which God, let it even here be evident. 'But they were rebuked, and ordered to be silent.' Quite so: because Christ wished himself to be acknowledged as the Son of God by men, not by unclean spirits—that Christ at all events who had the right to expect this, because he had sent before him those preachers, worthier preachers beyond question, through whose agency recognition might be possible."
This reflects Luke 4:41:
"Moreover, demons came out of many people, shouting, 'You are the Son of God!' But he rebuked them and would not allow them to speak, because they knew he was the Messiah."
The Fishermen Apostles: Symbolism and Prophetic Fulfillment
Tertullian further elaborates on the symbolic significance of Jesus choosing fishermen as his apostles, drawing on prophetic imagery from Jeremiah:
"Out of all possible lands of occupations why had he such respect for that of fisherman that from it he took for apostles Simon and the sons of Zebedee—a fact from which an argument was to be drawn cannot be regarded as without significance—when he said to Peter, amazed because of the abundant draught of fishes, Fear not, for from henceforth thou shall catch men? By this remark he suggested how they were to understand the prophecy was fulfilled, and that he it was who had declared, through Jeremiah, Behold I will send many fishers, and they shall fish them, meaning men."
This directly correlates with Luke 5:10:
"Then Jesus said to Simon, 'Don’t be afraid; from now on you will fish for people.'"
Conclusion: Shaping the Canonical Gospels
These examples illustrate how Adversus Marcionem likely influenced the formation of the canonical gospels. Tertullian's work seems to provide a theological and narrative framework that the gospel writers adapted and expanded upon. By examining these connections, we gain a deeper understanding of the early Christian textual tradition and the complex process of gospel formation.
Stay tuned for further insights as we continue to explore the intricate relationship between Adversus Marcionem and the canonical gospels.
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