Investigating Tertullian's Claims About Marcion's Letters: Fact or Fabrication?

Tertullian’s Adversus Marcionem is a fascinating work, filled with sharp polemics and deep theological arguments against Marcionism. However, Tertullian’s approach often raises questions about the reliability of his claims and his methodology. One particularly intriguing aspect is his reference to "letters" or "writings" from Marcion that were supposedly in the possession of the Church.

Tertullian’s Tactics and Questionable Claims

Tertullian is known for his aggressive rhetorical style, often making sweeping claims about his opponents. For instance, he alleges that Hebion was the founder of the Ebionites and that Marcion bribed the Church. These claims are generally accepted as part of his polemical strategy rather than factual assertions.

The Mention of Marcion’s Letters

In Adversus Marcionem 1.1.6, Tertullian writes:

"Non negabunt discipuli eius primam illius fidem nobiscum fuisse, ipsius litteris testibus, ut hinc iam destinari possit haereticus qui deserto quod prius fuerat id postea sibi elegerit quod retro non erat."

The typical interpretation is that "litteris" refers to letters from Marcion that were still held by the Roman Church. However, this raises the question: what exactly does Tertullian mean by "letters"?

The Ambiguity of "Littera" and Its Implications

The term "littera" in Latin can be translated to mean "letter" or "writing." This ambiguity is crucial in understanding Tertullian’s references. The term appears again in relation to Moses later in the same book:

"Nec enim si aliquanto posterior Moyses primus videtur in templo litterarum suarum deum mundi dedicasse, idcirco a Pentateucho natales agnitionis supputabuntur..."

Here, "litterarum" clearly means writings rather than epistles. This suggests that Tertullian might be referring to Marcion’s written works, including his edition of the Apostolic writings, rather than personal letters.

The Critical Passage in Book 4

A pivotal passage in Book 4 (4.12.2) reads:

"Et oportuerit utique prius alium deum exponi, postea disciplinam eius induci, quia deus auctoritatem praestet disciplinae, non deo disciplina; nisi si et Marcion plane tam perversas non per magistrum litteras didicit, sed per litteras magistrum."

Here, Tertullian argues that Marcion did not learn his perverse teachings from a teacher but from the teacher’s writings. The context suggests that "litteras" refers to the scriptural texts Marcion used to construct his theology.

Comparing with Other Uses of "Littera" and "Epistola"

Throughout Adversus Marcionem, Tertullian uses "littera" and "epistola" in various contexts. For example, in 5.3.5, he uses "littera" to discuss the elements of the world, indicating a broader use of the term to mean foundational texts or writings. In contrast, "epistola" in 1.1.6 and 2.4 of De Carne Christi specifically refers to letters or epistles.

Implications for Understanding Tertullian's Argument

If "littera" in Tertullian’s work is understood broadly as "writing" rather than specifically "letter," it reshapes our understanding of his claims. Tertullian might not be asserting that he possesses personal letters from Marcion but rather that he has access to the Marcionite versions of scriptural texts. This interpretation aligns with his overall strategy of demonstrating the corruption of original texts by heretics like Marcion.

Conclusion

Tertullian’s references to Marcion’s "letters" are better understood as references to Marcion’s scriptural writings rather than personal correspondence. This interpretation helps clarify the nature of Tertullian’s arguments and his methods in Adversus Marcionem. By re-evaluating these terms, we gain a clearer picture of the theological and rhetorical landscape in which Tertullian operated, shedding light on his polemical strategies and the historical context of early Christian doctrinal disputes.

For further reading and a more detailed analysis, refer to Tertullian's Adversus Marcionem and secondary sources such as David Scherbenske's Marcion's Antitheses and the Isagogic Genre.