The meaning of Belial and its relationship to 2 Corinthains 6:14-7:1

In attempting to reconstruct 2 Corinthians in Marcionite form I came across the problems of the fragmented text, specifically verse 6:14 where the phrase τίς κοινωνία φωτὶ πρὸς σκότος is quoted without regard to placement in Dialogue Adamatius 2.20 and clearly alluded to in Adversus Marcionem 3.8.3. The problem concerns the phrases surrounding, especially the reference to Belial.

James Tabor devotes a page on his website to the Corinthians Correspondence [1] which emphasizes the concept of 2 Corinthians being composed from four distinct documents/letters and a free floating fragment. While I have disagreement with some the specifics, I do find agreement in the labeling of the segment from 6:14-7:1 as "floating" in the Catholic version handed down to us, as clearly 6:11-13 should be joined with 7:2-4. But the Tertullian and Dialogue Adamantius clearly show that at least portions of verses 6:14 and 7:1 were in Marcion's version of 2 Corinthians, while there is no attestation of the text surrounding this "floating" fragment. 

Marcionite Romans Interlinear (my 2009 version)

This is a quick post today. I put up my Romans Interlinear that I did back in 2009 under the section "My Papers" on the lower right. Or just click here. Unfortunately my notes are only inline (footnotes), as I did not do an extensive analysis of what the Catholic editor was attempting to do.

There are some differences between my reconstruction and that of Herman Detering. I incorporated the work of Winsome Munro, who did some excellent work identifying some Pastoral vocabulary and recognizing some underlying structures and forms, independent of any influence with Marcionite studies. My biggest disagreement with Dr. Detering's reconstruction has to do with the Marcionite openings, where I think he did not follow his usual rigor. Most instructive was John J. Calbeaux's work on the Ephesians 1:1 and its dependence on Romans 1:1. The other notable differences are my decision to exclude 14:7-9 which intrudes upon the theme of dining etiquette and generally social differences (Romans shows dependence on both Corinthians letters); and my removal of the entire ending (Romans 16:25-27) as simply having too many Catholic elements, and even if it started in the heretical camp in shorter form as Dr. Detering shows, its still secondary and would have been unique in the Marcionite Apostolikon - why would anyone bother for a middle of the collection book?

NEXT UP: At the moment I am working on a Marcionite 2 Corinthians Interlinear, which is about half done. It is proving considerably easier than 1 Corinthians because of the block nature of the inserts. I will also put up my Galatians Interlinear (also from about 2009 time frame) later this month. Looking further down the road, a complete analysis of Matthew's use of the Antithesis, with a general commentary on the Synoptic problem and what Quelle actually is.

The Post-Marcionite Creeds (aka “the pre-Pauline creeds”)

No fallacy is more glaring than the 'consensus of most scholars'[1] that pre-Pauline creedal material is present the New Testament. And by being pre-Pauline, which assumes Paul is more than a literary character, and in fact is a contemporary of Jesus, his blinding conversion separated by less than a decade from his mission, these creeds therefore appear to be incorruptible evidence, coming within only months (a few years at most) of the crucifixion, and so demonstrate first beliefs of Christianity, and arguably the surety of its historical roots. This evidence seems to have been enough that Bart Erhman declared Adoptionism was likely the first form of Christianity, a conclusion that derives directly from the very nature of these creeds.

There are so many problems with this position that it’s can be confusing which weak point to attack first.

Notes on 1 Corinthians and the Catholic editor

The Catholic Editor and other rambling thoughts

Introduction

The time and circumstances under which the Catholic editor appended 1 Corinthians differs markedly from those that the original Marcionite author wrote the book. This fact is more pronounced than any theological difference, although there are plenty of those. The concerns and adjustments the Catholic editor made reveal a much changed, larger, more diverse, and more mature church assembly he is addressing than the one the original author knew.

These differences are not those of a handful of years but generational. The church has become more formal, no longer ruled by a single strong leader; there are hints of a reconciliation with a substantial Marcionite like group and the one of the Catholic editor represents; the very membership of the congregation has changed in size, diversity, and nature; issues such as the marriage and divorce and interaction with non-Christians, even interfaith marriage and children resulting, has entered the picture.

Good Ideas for Criticism - #1 Fatigue

There have been several brilliant ideas which have come forth from various categories of New Testament, and really all literary forensic studies which should be more widely accepted, and more importantly used as measuring sticks to validate and invalidate - or at the least be used as tools to investigate - theories. Today I will throw out one of them.

The first idea I found brilliant is that of redactor fatigue. Mark Goodacre has used it extensively in his

F.C. Bukett on Marcion

In my effort to give readers of this blog more content I am adding links to useful sites. This one influenced my thinking a great deal, and made me look at the heretics of the 2nd and 3rd century as part of the Church and not truly outside, part and parcel with its development.

Here is a link I found with the excerpt from: F.C. Burkett, The Gospel History and its Transmission 

Burkett gave me a healthier view, which allowed me to realize that the model I was using to understand the Heretics and the Orthodox views on God were wrong. The first time I read the article was a bit of an eureka moment, when I realized that the ditheism of Marcion only differed in terminology from the orthodox, and the assignment of the properties of Justice as not belonging to the high God. The two sides really did come from a single place. But a small difference quickly grew into a massive fissure - but I digress. Anyway enjoy Burkett, hopefully you'll get as much out of reading him as I did some years ago.

Apostles and Bishops

Continuing on the issue of vocabulary, and focusing on the structure of the Church we see the relationship between Apostle and Bishop is a fundamental one in the organization of the early Church. It is a position that evolved from with the growth of the Church. This is important in understanding who Marcion was, and how the character Paul relates to his position, and how it was reinterpreted by later Catholic editors.  

Below is the excerpt from an article I wrote about the relationship of Paul and Marcion, which I am dealing with the offices of Bishop and Minister (Deacon).

Apostle and Bishop and Minister

When considering the issue of Marcion’s parallel relationship with the literary Paul, you have to begin with the terms used. We learn not unsurprisingly in Dialogue Adamantius 1.9 that Marcion was a bishop, when Megethius states “Marcion is my bishop” (ἐπισκοπός μου / episcopus meus). Not only is this acknowledged by the Catholic champion Adamantius in his reply, but also that a succession of Bishops after Marcion,