ff. Meyboom,
Marcion en de Marcionieten, Leiden, 1888.

[Footnote 365: He belonged to Pontus and was a rich shipowner: about 139
he came to Rome already a Christian, and for a short time belonged to
the church there. As he could not succeed in his attempt to reform it,
he broke away from it about 144. He founded a church of his own and
developed a very great activity. He spread his views by numerous
journeys and communities bearing his name very soon arose in every
province of the Empire (Adamantius, de recta in deum fide, Origen Opp.
ed Delarue 1. p. 809, Epiph. h. 42. p. 668, ed. Oehler). They were
ecclesiastically organised (Tertull., de praescr. 41. and adv. Marc. IV.
5) and possessed bishops, presbyters, etc. (Euseb. H. E. IV. 15. 46: de
Mart. Palaest. X. 2; Les Bas and Waddington Inscript, Grecq. et Latines
rec. en Grece et en Asie Min. Vol. III. No. 2558). Justin (Apol. 1. 26)
about 150 tells us that Marcion's preaching had spread [Greek: kata pan
genos anthropon] and by the year 155, the Marcionites were already
numerous in Rome (Iren. III. 34). Up to his death however Marcion did
not give up the purpose of winning the whole of Christendom and
therefore again and again sought connection with it (Iren. I. c.;
Tertull., de praescr. 30), likewise his disciples (see the conversation
of Apelles with Rhodon in Euseb. H. E. V. 13. 5. and the dialogue of the
Marcionites with Adamantius). It is very probable that Marcion had fixed
the ground features of his doctrine and had laboured for its propagation
even before he came to Rome. In Rome the Syrian Gnostic Cerdo had a
great influence on him, so that we can even yet perceive, and clearly
distinguish the Gnostic element in the form of the Marcionite doctrine
transmitted to us.]

[Footnote 366: "Sufficit," said the Marcionites, "unicum opsus deo
nostro quod hominem liberavit summa et praecipua bonitate sua" (Tertull.
adv. Marc. I. 17).]

[Footnote 367: Apelles, the disciple of Marcion, declared (Euseb. H. E.
V. 13. 5) [Greek: sothesesthai tous epi ton estauromenon elpikotas,
monon ean en ergois agathois euriskontai.]]

[Footnote 368: This is an extremely important point. Marcion rejected
all allegories (See Tertull. adv. Marc. II. 19. 21, 22, III. 5. 6, 14,
19, IV. 15. 20, V. 1, Orig. Comment. in Matth. T. XV. 3, Opp. III. p.
655, in ep. ad. Rom. Opp. IV. p. 494 sq., Adamant. Sect. I., Orig. Opp.
I. pp. 808, 817, Ephr. Syrus. hymn. 36., Edit. Benedict p. 520 sq.) and