The four Gospels in the Christian Scriptures New Testament -- and the 45 or so other Gospels that never became part of the official canon -- dealt primarily with the life of Jesus.
Marcion of Sinope According to Tertullian and other writers of early proto-orthodox Christianitythe movement known as Marcionism began with the teachings and excommunication of Marcion around Marcion was reportedly a wealthy shipowner, the son of a bishop of Sinope of PontusAsia Minor.
He arrived in Rome c. The organization continued in the East for some centuries later, particularly outside the Byzantine Empire in areas which later would be dominated by Manichaeism. Schism within Marcionism[ edit ] By the reign of emperor Commodus —Marcionism was divided into various opinions with various leaders; among whom was Apelles, whom Rhodo describes as: But others, among whom were Potitus and Basilicus, held to two principles, as did Marcion himself.
Others consider that there are not only two, but three natures. Of these, Syneros was the leader and chief. Focusing on the Pauline traditions of the Gospel, Marcion felt that all other conceptions of the Gospel, and especially any association with the Old Testament religion, was opposed to, and a backsliding from, the truth.
He further regarded the arguments of Paul regarding law and gospelwrath and grace, works and faith, flesh and spirit, sin and righteousness, death and life, as the essence of religious truth.
He ascribed these aspects and characteristics as two principles, the righteous and wrathful God of the Old Testament, who is at the same time identical with the creator of the world, and a second God of the Gospel who is only love and mercy. As the law which governs the world is inflexible and yet, on the other hand, full of contradictions, just and again brutal, and as the law of the Old Testament exhibits the same features, so the God of creation was to Marcion a being who united in himself the whole gradations of attributes from justice to malevolence, from obstinacy to inconsistency.
Marcion called God, the Stranger God, or the Alien God, in some translations, as this deity had not had any previous interactions with the world, and was wholly unknown. See also the Unknown God of Hellenism and the Areopagus sermon.
In various popular sources, Marcion is often reckoned among the Gnosticsbut as the Oxford Dictionary of the Christian Church 3rd ed.
In Henry Wace stated: Also, the Christology of the Marcionites is thought to have been primarily Doceticdenying the human nature of Christ. This may have been due to the unwillingness of Marcionites to believe that Jesus was the son of both God the Father and the demiurge. Scholars of Early Christianity disagree on whether to classify Marcion as a Gnostic: Mead claimed Marcionism makes certain points of contact with Gnosticism in its view that the creator of the material world is not the true deity, rejection of materialism and affirmation of a transcendent, purely good spiritual realm in opposition to the evil physical realm, the belief Jesus was sent by the "True" God to save humanity, the central role of Jesus in revealing the requirements of salvation, the belief Paul had a special place in the transmission of this "wisdom", and its docetism.
The pure gospel, however, Marcion found to be everywhere more or less corrupted and mutilated in the Christian circles of his time. His undertaking thus resolved itself into a reformation of Christendom.
This reformation was to deliver Christendom from false Jewish doctrines by restoring the Pauline conception of the gospelPaul being, according to Marcion, the only apostle who had rightly understood the new message of salvation as delivered by Christ. In Marcion's own view, therefore, the founding of his church—to which he was first driven by opposition—amounts to a reformation of Christendom through a return to the gospel of Christ and to Paul; nothing was to be accepted beyond that.
This of itself shows that it is a mistake to reckon Marcion among the Gnostics. A dualist he certainly was, but he was not a Gnostic. According to Harnack, the sect may have led other Christians to introduce a formal statement of beliefs into their liturgy see Creed and to formulate a canon of authoritative Scripture of their own, thus eventually producing the current canon of the New Testament.
Marcion, on the contrary, treats the Catholic Church as one that 'follows the Testament of the Creator-God,' and directs the full force of his attack against this Testament and against the falsification of the Gospel and of the Pauline Epistles.Homosexuality in the Christian Scriptures The "clobber passages" 1 Timothy Sponsored link.
Text of 1 Timothy The King James Version (KJV) of the Bible translates verse 9 and 10 as: "Knowing this, that the law is not made for a righteous man, but for the lawless and disobedient, for the ungodly and for sinners, for unholy and profane, for murderers of fathers and murderers of.
Galatians (Galatians , ) You can sponsor this page of The Text This Week. Reading the Text: NRSV (with link to Anglicized NRSV) at Oremus Bible.
The First Epistle of Paul to Timothy, usually referred to simply as First Timothy and often written 1 Timothy, is one of three letters in the New Testament of the Bible often grouped together as the Pastoral Epistles, along with Second Timothy and Titus.
Php Paul and Timotheus, servants of Jesus Christ — St. Paul, writing familiarly to the Philippians, does not style himself an apostle. And under the common title of servants, he tenderly and modestly joins with himself his son Timothy, who had attended him in his general travels in those parts, had come with him to Philippi, not long after the apostle had received him, (Acts 1 I exhort therefore, that, first of all, supplications, prayers, intercessions, and giving of thanks, be made for all men; 2 for kings, and for all that are in authority; that we may lead a quiet and peaceable life in all godliness and honesty.
3 For this is good and acceptable in the sight of God. The First Epistle To Timothy Introduction AUTHOR The apostle Paul, as stated in the salutation ().The internal evidence certainly supports Paul as the author, especially references to his earlier life (), and the close relationship between the author andTimothy (; cf.
Ph ).Early sources in church history that attribute this letter to .