Interpreting Paul's "My Gospel" and the Marcionite Canon

The discussion surrounding Paul's references to "my gospel" in his letters and their connection to the Marcionite canon provides a fascinating glimpse into early Christian theology and textual transmission. Here, we explore the implications of these references, particularly in relation to the Marcionite belief that Paul authored an original gospel, and how later figures like Origen and Eusebius interacted with this concept.

The Marcionite Perspective

1. Paul's References to "My Gospel" (c. 50-70 CE)

Paul's letters, written in the mid-first century, include several references to "my gospel" (Romans 2:16, 16:25; 2 Timothy 2:8). These references highlight Paul's personal commitment to the message he preached, which he considered a distinct revelation.

2. The Marcionite Claim

The Marcionites, an early Christian sect, asserted that Paul wrote not only these letters but also an original gospel. This gospel was central to their canon, which included both the gospel and Paul's epistles, collectively known as the "Apostolikon."

3. The Apostolikon: One Apostle, One Canon

The Marcionite canon, termed "the Apostolikon," emphasized the unity of authorship by the Apostle Paul. Despite this, the Marcionites did not explicitly refer to the gospel as "according to Paul," as noted by Tertullian (Against Marcion, Book Four).

4. The Identity and Influence of the Marcionite Gospel

The Marcionite gospel, often identified as "the Gospel of Jesus Christ" or a similar variant (as Harnack suggests), was not widely known outside the sect, as indicated by Tertullian. This limited recognition contrasts with the widespread use of other early Christian texts.

Origen and His Interpretation

5. Origen's Connection to Marcionite Thought

Origen, an early Christian theologian, had connections to former Marcionite Ambrose, who commissioned him to write on various theological subjects (Jerome, Lives of Illustrious Men). This background may have influenced Origen's interpretation of Pauline references.

6. "My Gospel" and Mark 1:1

Origen's identification of Paul's "my gospel" with Mark 1:1 makes linguistic sense, provided the reference was to a written gospel. This interpretation aligns with the concept of an original gospel associated with Paul.

7. The Challenge of Irenaeus's Claim

Prior to Origen, Irenaeus claimed that Marcion knew all four canonical gospels and chose Luke to distort. This assertion complicates the identification of the Marcionite gospel, as it implies a secondary use rather than an original authorship.

Eusebius and the Shaping of Canonical Understanding

8. The Influence of Irenaeus and Origen

Irenaeus's and Origen's perspectives influenced later scholars, including Eusebius. These later writers often interpreted "my gospel" to mean Luke, despite the complications this posed for the coherence of the Marcionite canon.

9. The Hypothesis of Borrowed Understanding

If the Marcionites indeed followed Origen's logic, it would suggest Eusebius borrowed from a Marcionite understanding. This borrowing might indicate an effort to align the Marcionite gospel with orthodox views by associating it with Luke.

10. Reconciling Marcionite and Orthodox Views

It seems plausible that Origen, influenced by his Marcionite connections, identified Mark as Paul's "my gospel." Eusebius's subsequent correction can be seen as an attempt to reconcile Origen's interpretation with orthodox teachings, minimizing Marcionite influence.

Conclusion

The nuanced debate over Paul's "my gospel" and its identification within the Marcionite canon reflects broader themes in early Christian theological development. Origen's interpretation, possibly shaped by Marcionite thought, and Eusebius's corrective efforts highlight the dynamic interplay between orthodoxy and heresy. Understanding these perspectives enriches our appreciation of the complexity and diversity within early Christian traditions.