ntinians that Irenaeus proceeds to give the
numerous quotations from the Synoptics referred to above, while in
the very same chapter, and within two sections of the place in
which he alludes to the Gospel of Truth, he expressly says that
these same Valentinians used the Gospel according to St. John
freely (plenissime) [Endnote 203:1]. It should also be remembered
that the alleged acceptance of the four Gospels by the Valentinians
rests upon the statement of Irenaeus [Endnote 203:2] as well as upon
that of the less scrupulous and accurate Tertullian. There is no
good reason for doubting it.

CHAPTER VIII.

MARCION. [Endnote 204:1]

Of the various chapters in the controversy with which we are
dealing, that which relates to the heretic Marcion is one of the
most interesting and important; important, because of the
comparative fixity of the data on which the question turns;
interesting, because of the peculiar nature of the problem to be
dealt with.

We may cut down the preliminary disquisitions as to the life and
doctrines of Marcion, which have, indeed, a certain bearing upon
the point at issue, but will be found given with sufficient
fulness in 'Supernatural Religion,' or in any of the authorities.
As in most other points relating to this period, there is some
confusion in the chronological data, but these range within a
comparatively limited area. The most important evidence is that of
Justin, who, writing as a contemporary (about 147 A.D.) [Endnote
205:1], says that at that time Marcion had 'in every nation of men
caused many to blaspheme' [Endnote 205:2]; and again speaks of the
wide spread of his doctrines ([Greek: ho polloi peisthentes,
k.t.l.]) [Endnote 205:3]. Taking these statements along with
others in Irenaeus, Tertullian, and Epiphanius, modern critics
seem to be agreed that Marcion settled in Rome and began to teach
his peculiar doctrines about 139-142 A.D. This is the date
assigned in 'Supernatural Religion' [Endnote 205:4]. Volkmar gives
138 A.D. [Endnote 205:5] Tischendorf, on the apologetic side,
would throw back the date as far as 130, but this depends upon the
date assigned by him to Justin's 'Apology,' and conflicts too much
with the other testimony.

It is also agreed that Marcion himself did actually use a certain
Gospel that is attributed to him. The exact contents and character
of that Gospel are not quite so clear, and its relation to the
Synoptic Gospels, and especially to our