ist, statt cine sorgfaeltige Vergleichung des in London aufbewahrten
Cod. Alex. zu veranstalten, sich lediglich auf die Ausgabe von Grabe
beschraenkt haben, dessen Kritik vielfach nicht einmal verstanden worden
ist.'

APPENDIX.

SUPPLEMENTAL NOTE ON THE RECONSTRUCTION OF MARCION'S GOSPEL.

If the reader should happen to possess the work of Roensch, Das
Neue Testament Tertullian's, to which allusion has frequently been
made above, and will simply glance over the pages, noting the
references, from Luke iv. 16 to the end of the Gospel, I do not
think he will need any other proof of the sufficiency of the
grounds for the reconstruction of Marcion's Gospel, so as at least
to admit of a decision as to whether it was our present St. Luke
or not.

Failing this, it may be well to give a brief example of the kind
of data available, going back straight to the original authorities
themselves.

For this purpose we will take the first chapter that Marcion
preserved entire, Luke v, and set forth in full such fragments of
it as have come down to us.

We take up the argument of Tertullian at the point where he begins
to treat of this chapter.

In the fourth book of the treatise against Marcion Tertullian
begins by dealing with the Antitheses (a sort of criticism by
Marcion on what he regarded as the Judaising portions of the
Canonical Gospel), and then, in general terms, with the actual
Gospel which Marcion used. From the general he descends to the
particular, and in c.6 Tertullian pledges himself to show in
detail, that even in those parts of the Gospel which Marcion
retained there was enough to refute his own system.

Marcion's Gospel began with the descent of Jesus upon Capernaum in
the fifteenth year of Tiberias. Tertullian makes points out of
this, also from the account of His preaching in the synagogue and
of the expulsion of the devil. After this incident Marcion's
Gospel represented our Lord as retiring into solitude. It did this
as it would appear in words very similar to those of the Canonical
Gospel. I place side by side the language of Tertullian with that
of the Vulgate (Codex Fuldensis, as given by Tregelles). I have
also compared the translation in the two codd., Vercellensis and
Veronensis, of the Old Latin in Bianchini's edition. It will be
remembered however that Tertullian is admitted to have Marcion's
(and _not_ the Canonical) Gospel before him, and he probably
translates directly from that.