ef
and a robber. See also Celsus, in Orig. VI. 53.]

[Footnote 384: See Esnik's account, which, however, is to be used
cautiously.]

[Footnote 385: Marcion has strongly emphasised the respective passages
in Luke's Gospel: see his Antitheses, and his comments on the Gospel, as
presented by Tertullian (l. IV).]

[Footnote 386: That can be plainly read in Esnik, and must have been
thought by Marcion himself, as he followed Paul (see Tertull., l. V. and
I. 11). Apelles also emphasised the death upon the cross. Marcion's
conception of the purchase can indeed no longer be ascertained in its
details. But see Adamant., de recta in deum fide, sect. I. It is one of
his theoretic contradictions that the good God who is exalted above
righteousness should yet purchase men.]

[Footnote 387: Tertull. I. 6: "Marcion non negat creatorem deum esse."]

[Footnote 388: Here Tertull., I. 27, 28, is of special importance; see
also II. 28: IV. 29 (on Luke XII. 41-46): IV. 30. Marcion's idea was
this. The good God does not judge or punish; but He judges in so far as
he keeps evil at a distance from Him: it remains foreign to Him.
"Marcionitae interrogati quid fiet peccatori cuique die illo? respondent
abici illum quasi ab oculis." "Tranquilitas est et mansuetudinis
segregare solummodo et partem ejus cum infidelibus ponere." But what is
the end of him who is thus rejected? "Ab igne, inquiunt, creatoris
deprehendetur." We might think with Tertullian that the creator of the
world would receive sinners with joy: but this is the god of the law who
punishes sinners. The issue is twofold: the heaven of the good God, and
the hell of the creator of the world. Either Marcion assumed with Paul
that no one can keep the law, or he was silent about the end of the
"righteous" because he had no interest in it. At any rate, the teaching
of Marcion closes with an outlook in which the creator of the world can
no longer be regarded as an independent god. Marcion's disciples (see
Esnik) here developed a consistent theory: the creator of the world
violated his own law by killing the righteous Christ, and was therefore
deprived of all his power by Christ.]

[Footnote 389: Schools soon arose in the Marcionite church, just as they
did later on in the main body of Christendom (see Rhodon in Euseb, H. E.
V. 13. 2-4). The different doctrines of principles which were here
developed (two, three, four principles; the Marcionite Marcus's doctrine
of two principles in w