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{{Gnosticism}}
'''Marsion''' (dari kota '''Sinope'''), (~85-160, {{lang-el|Μαρκίων}}<ref>http://khazarzar.skeptik.net/books/justinus/apolog1g.htm</ref> Σινώπης, ''Marcion'' atau ''Markion'' ''Sinopes'') adalah seorang uskup dalam [[gereja mula-mula]] di kota Sinope.<ref>Tertullian, "Adversus Marcionem" book 1.</ref> Salah satu pemikirannya yang banyak memicu perdebatan adalah pemisahan radikal antara Perjanjian Lama dan Perjanjian Baru. Teologi yang diajarkannya menganggap [[Allah]] dalam [[Alkitab Ibrani]] dan [[Perjanjian Lama]] di [[Alkitab]] [[Kristen]] lebih rendah tingkatannya daripada [[Allah]] dalam [[Injil]] ([[Perjanjian Baru]]), karenanya Marsion menganggap bahwa Perjanjian Lama yang diwakili oleh [[Taurat]] tidak dapat disandingkan dengan Injil. Ajarannya diikuti oleh sejumlah orang dan disebut aliran [[Marsionisme]].<ref name="David">David L. Baker. 1996. Satu Alkitab Dua Perjanjian: Studi tentang Hubungan Teologis antara Perjanjian Lama dan Perjanjian Baru. Jakarta: BPK Gunung Mulia. 36.></ref> Ajaran ini ditentang oleh [[bapa Gereja|bapa-bapa gereja]] (antara lain [[Ireneus]] dalam karyanya "[[Melawan Ajaran Sesat]]") dan ia di-[[ekskomunikasi]] oleh gereja Roma. Penolakannya atas kitab-kitab yang dianggap bagian Kitab Suci dalam gereja mula-mula menyebabkan gereja memulai penetapan [[kanon Alkitab]].
'''Marsion dari Sinope''' (ca. [[110]]-[[160]]), adalah salah satu pemimpin besar teologi Kristen pada abad ke-2 , pendiri kelompok yang disebut [[Marsionisme]].
 
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and one of the first to be strongly denounced by other Christians (who would later be called [[Catholic]] as opposed to Marcionite) as [[Heresy|heretical]]. He created a strong ecclesiastical organization, parallel to that of the [[Church of Rome]], with himself as [[Bishop]]. The [[Catholic Encyclopedia]] says of the Marcionites "they were perhaps the most dangerous foe Christianity has ever known."
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According to the 1911 [[Encyclopædia Britannica]] article on [http://encyclopedia.jrank.org/MAL_MAR/MARCION.html Marcion]: "It was no mere school for the learned, disclosed no mysteries for the privileged, but sought to lay the foundation of the Christian community on the pure [[gospel]], the authentic institutes of [[Christ]]. 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 [[Judaizers|false Jewish doctrines]] by restoring the [[Pauline Christianity|Pauline conception of the gospel]], —Paul 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 the ''Catholic Encyclopedia'', "it is obvious that Marcion was already a consecrated bishop" and "we can take it for granted then, that Marcion was a bishop, probably an assistant or suffragan of his father at [[Sinop|Sinope]]." Ernest Evans states that Marcion founded in Rome "a church which within half a generation expanded throughout the known world, vigorous enough to be in almost every place a serious rival to the Catholic church, and with strong enough convictions to retain its expansive power for more than a century, and to survive heathen persecution, Christian controversy, and imperial disapproval for several centuries more" (Evans 1972 p. ix).
 
Some ideas of Marcion's reappeared with [[Manichaean]] developments among the Bulgarian [[Bogomil]]s of the [[10th century]] and their [[Cathar]] heirs of southern France in the [[13th century]]. Marcion's attempt to recover the authentic Jesus has been a constant theme of Christian reformers, reappearing in different guises, for example in the [[Jefferson Bible]], [[Albert Schweitzer]], and the [[Jesus Seminar]].
 
What made Marcion distinct from the many who sought to recover the authentic Jesus, was that he believed that while the universe was created by [[Yahweh]], the God behind Jesus and his teachings is not the same as the universal creator. This position has led many in orthodox branches to label his teachings Gnostic, as they make use of the concept of the Demiurge and a Docetic Christ.
 
== History ==
What we know of Marcion comes mostly through his detractors, who are in substantial agreement. The first mention of Marcion was in [[Justin Martyr]]'s ''Apologia'' (I 26), written mid-century, which finds Marcion yet alive and his followers dispersed among many nations. Marcion was possibly the wealthy son of the bishop of [[Sinope]] (modern [[Sinop|Sinop, Turkey]]), in [[Pontus]] province. However, Marcion was supposedly excommunicated from the church for seducing a virgin by his own father, casting him as a Catholic degenerate. With these allegations considered, it seems more likely that this was folklore spread by the Catholic church in order to portray Marcion in a negative light, with respects to the potential damage he and his ideas presented to the Catholic church. He himself is described as ''nautes, nauclerus'', a ship owner, by [[Rhodon]] and [[Tertullian]], who wrote about a generation after Marcion's death [http://www.newadvent.org/cathen/09645c.htm]. The hostile confrontation of Marcion described in ''Adversus haereses'' of [[Polycarp]]'s pupil [[Irenaeus]] was expanded in a more detailed and more furious polemic written by [[Tertullian]], ''Adversus Marcionem'' [http://www.tertullian.org/articles/evans_marc/evans_marc_01title_preface.htm]. [[Hippolytus (writer)|Hippolytus]] says he was the son of a bishop who excommunicated him on grounds of immorality, a story that is difficult to believe given other statements that he was a very moral man and the strong tendency to accuse heretics of immorality. He eventually found his way to Rome about 142&ndash;3, for Tertullian, writing about 208, dates the beginning of Marcion's teachings 115 years after the [[Crucifixion]], which Tertullian placed in AD 26&ndash;27 (''Adversus Marcionem'', xix).
 
In the next few years after his arrival in Rome, he worked out his theological system, based on his interpretation of the message of Jesus, and attracted a large following. When conflicts with the bishops of Rome arose, Marcion began to organize his followers into a separate community. He was [[excommunication|excommunicated]] by the [[Church of Rome]] around [[144]] (115 years and 6 months from the [[Chronology of Jesus' birth and death|crucifixion of Jesus]] according to the ''Catholic Encyclopedia''), which returned his previous donation of 200,000 [[sesterces]], a very large sum, considering records from [[Pompeii]] show a slave being sold at auction for 6252 sesterces; the ''Catholic Encyclopedia'' attributes these funds possibly to [[Simony|purchase the bishopric of Rome]] after [[Pope Hyginus]] died about in 143 and before [[Pope Pius I|Pius I]] was appointed successor. Tertullian claimed [[Valentinius]] was a candidate at that same time.
 
From then on, he apparently used Rome as a base of operations, devoting his gift for organization and considerable wealth to the propagation of his teachings and the establishment of compact communities throughout the [[Roman Empire]], making converts of every age, rank and background. He created a strong ecclesiastical organization, parallel to that of the Church of Rome, with himself as bishop.
 
Tertullian and Irenaeus report that Marcion attempted to use his money to influence the Church to adopt his teaching, which they rejected. He also came face to face at Rome with [[Polycarp]], who claimed to have known John (either [[John the Apostle]] or [[John the Presbyter]]) personally&mdash; Polycarp called him "the first born of Satan." His numerous critics included the aforementioned, along with [[Ephrem the Syrian|Ephraim of Syria]], [[Dionysius of Corinth]], [[Theophilus of Antioch]], [[Philip of Gortyna]], [[Hippolytus (writer)|Hippolytus]] and [[Rhodo]] in Rome, [[Bardesanes]] at Edessa, [[Clement of Alexandria]], and [[Origen]]. Such a battery of opponents suggests a very real and widespread teaching running counter to what would later be called Catholic. Nevertheless, "not even Tertullian can find any strictures to pass on the morals of Marcion or his adherents" (Evans 1972 p. xiv).
 
== Teachings ==
The teachings of Marcion and his followers are described under [[Marcionism]].
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== Ajaran Marsion ==
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Menurut [[Ireneus]], Marsion, yang kemudian berada di [[Pontus]], [[Asia Kecil]], meneruskan ajaran [[Cerdo]]. Cerdo mengambil teologinya dari pengikut Simon Magus dari Samaria, dan diam di kota [[Roma]] pada zaman [[Hyginus]], yang merupakan penilik jemaat (''epikopos'') ke-9 dalam suksesi kepemimpinan sejak masa para Rasul. Cerdo mengajarkan bahwa Allah yang dinyatakan oleh [[Taurat|hukum]] dan [[Nevi'im|para nabi]] (bagian [[Perjanjian Lama]] di [[Alkitab]]) bukanlah Bapa dari Tuhan Yesus Kristus.<ref>Ireneus. Against Heresies. Jilid I, Bab 27, alinea 1</ref> Selanjutnya Ireneus menulis:
:''Marsion dari Pontus meneruskan ajaran Cerdo ini dan mengembangkan doktrinnya sendiri, dengan menghujat Allah dalam Perjanjian Lama itu sebagai "sumber kejahatan" (''author of evils''), yang suka berperang, tidak berpendirian dan malah sering berlawanan dengan Diri-Nya sendiri. Namun, Yesus yang diperanakkan dari Bapa yang di atas Allah yang menciptakan dunia, dan datang ke [[Yudea]] dalam zaman gubernur [[Pontius Pilatus]], seorang prokurator dari [[Tiberius|Tiberius Cæsar]], dinyatakan dalam wujud seorang manusia kepada mereka yang ada di Yudea, untuk menghapuskan kitab para nabi dan hukum (=Perjanjian Lama) dan segala karya Allah yang menciptakan dunia, yang disebut Marsion sebagai "''Cosmocrator''". Di samping itu, Marsion mengubah-ubah [[Injil Lukas|Injil yang menurut Lukas]], menghilangkan semua yang berhubungan dengan [[silsilah Yesus|silsilah Tuhan]], dan menyingkirkan banyak ajaran Tuhan, di mana tercatat bahwa Tuhan dengan sungguh mengakui bahwa Pencipta alam semesta ini adalah Bapa-Nya. Dengan demikian Marsion membujuk murid-muridnya bahwa ia lebih berharga daripada para rasul yang menyampaikan Injil kepada kita, karena memberi murid-murid itu bukan Injil, melainkan hanya potongan-potongannya saja. Demikian pula, ia memotong-motong Surat-surat Paulus, menghapus semua yang dikatakan oleh sang rasul mengenai Allah pencipta dunia, yang adalah Bapa Tuhan Yesus Kristus, dan juga bagian-bagian dari tulisan nubuat yang dikutip oleh sang rasul untuk mengajarkan kepada kita bahwa mereka sudah menubuatkan sebelumnya kedatangan Tuhan.''<ref>Ireneus. Against Heresies. Jilid I, Bab 27, alinea 2</ref> ''Keselamatan hanya diperoleh oleh jiwa-jiwa yang mempelajari doktrinnya, sedangkan tubuh, yang diambil dari bumi, tidak dapat menerima keselamatan. Selain hujatan terhadap Allah sendiri, ia mengajarkan (seperti dari mulut iblis) hal yang berlawanan dengan kebenaran - bahwa Kain (putra Adam) dan mereka yang seperti dia, dan orang-orang [[Sodom]], orang [[Mesir kuno|Mesir]], dan yang sama dengan mereka, dan pada pokoknya, semua bangsa yang hidup dalam kejahatan, telah diselamatkan oleh Tuhan, pada waktu Ia turun ke dalam Hades (=dunia orang mati), dan saat mereka berlari kepada-Nya, mereka menerima Dia ke dalam kerajaan mereka. Namun, ular yang di dalam Marsion mengatakan bahwa Habil, Henokh, Nuh dan semua orang saleh yang keluar dari bapa leluhur Abraham, dengan semua nabi, dan mereka yang berkenan kepada Allah, tidak mendapatkan keselamatan. Kata Marsion, orang-orang ini tahu bahwa Allah mereka terus menerus mencobai mereka, karena itu mereka sekarang curiga bahwa Ia sedang mencobai mereka, dan tidak berlari kepada Yesus, atau percaya akan pernyataan-Nya: dan dengan alasan ini Marsion menyatakan jiwa mereka masih di Hades.''<ref>Ireneus. Against Heresies. Jilid I, Bab 27, alinea 3</ref> ''Oleh karena orang ini satu-satunya yang berani merusak Kitab Suci dan tanpa malu melawan Allah, aku (=Ireneus) sengaja secara khusus membantahnya, mendakwanya berdasarkan tulisannya sendiri, dan dengan pertolongan Allah, aku akan menjatuhkannya berdasarkan pengajaran Tuhan dan para rasul, yang dianggapnya berotoritas dan yang dipakainya... Mereka ini (murid-murid atau pengikut Simon Magus dari Samaria) tidak menyebut nama guru mereka, supaya dapat membujuk orang-orang, tetapi mereka mengajarkan doktrinnya. Mereka menggunakan nama Kristus Yesus sebagai semacam umpan, tetapi dengan berbagai cara mereka memperkenalkan kesesatan Simon; dan menghancurkan orang banyak, secara jahat menyebarkan doktrin mereka sendiri dengan memakai nama baik, dan dengan manis dan cantik, meneruskan kepada pendengar mereka, racun yang pahit dan kejam dari ular, sumber kesesatan ({{Alkitab|Wahyu 12:9}}).''<ref>Ireneus. Against Heresies. Jilid I, Bab 27, alinea 4</ref>
 
== Referensi ==
{{reflist}}
*Blackman, E.C. ''Marcion and His Influence'' 2004 ISBN 1-59244-731-7▼
== Pustaka Tambahan ==
*Clabeaux, John James. ''The Lost Edition of the Letters of Paul: A Reassessment of the Text of Pauline Corpus Attested by Marcion (Catholic Biblical Quarterly Monograph Series No. 21)'' 1989 ISBN 0-915170-20-5▼
▲* Blackman, E.C. ''Marcion and His Influence'' 2004 ISBN 1-59244-731-7
*Dahl, Nils Alstrup. "The Origin of the Earliest Prologues to the Pauline Letters", ''Semeia'' 12 (1978), 233-277▼
▲* Clabeaux, John James. ''The Lost Edition of the Letters of Paul: A Reassessment of the Text of Pauline Corpus Attested by Marcion (Catholic Biblical Quarterly Monograph Series No. 21)'' 1989 ISBN 0-915170-20-5
*[[Epiphanius of Salamis]]. ''The Panarion of Epiphanius of Salamis, Book 1 (Sects 1-46)'' Frank Williams translator, 1987 ISBN 90-04-07926-2▼
▲* Dahl, Nils Alstrup. "The Origin of the Earliest Prologues to the Pauline Letters", ''Semeia'' 12 (1978), 233-277
*Grant, Robert M. ''Marcion and the Critical Method'' Peter Richardson & John Collidge Hurd, eds., From Jesus to Paul. Studies in Honour of Francis Wright Beare. Waterloo, ON, 1984. pp.207-215.▼
▲* [[Epiphanius of Salamis]]. ''The Panarion of Epiphanius of Salamis, Book 1 (Sects 1-46)'' Frank Williams translator, 1987 ISBN 90-04-07926-2
*[[Adolf von Harnack|Harnack, Adolf von]] 1961. ''History of Dogma'' (Neil Buchanan, translating Harnack's ''Dogmengeschichte'' 1900), vol I, pp 267 &ndash; 313, vol II, pp 1 &ndash; 19▼
▲* Grant, Robert M. ''Marcion and the Critical Method'' Peter Richardson & John Collidge Hurd, eds., From Jesus to Paul. Studies in Honour of Francis Wright Beare. Waterloo, ON, 1984. pp.207-215&nbsp;207–215.
*[[Adolf von Harnack|Harnack, Adolf von]]. ''Marcion: The Gospel of the Alien God'' translation 1990 ISBN 0-939464-16-0
▲* [[Adolf von Harnack|Harnack, Adolf von]] 1961. ''History of Dogma'' (Neil Buchanan, translating Harnack's ''Dogmengeschichte'' 1900), vol I, pp 267 &ndash;– 313, vol II, pp 1 &ndash;– 19
*Hoffmann, R. Joseph ''Marcion, on the Restitution of Christianity: An Essay on the Development of Radical Paulist Theology in the Second Century'' 1984 ISBN 0-89130-638-2▼
*Knox [[Adolf von Harnack|Harnack, JohnAdolf von]]. ''Marcion: andThe Gospel of the NewAlien TestamentGod'' 1942translation 1990 ISBN 0-404939464-1618316-90
▲* Hoffmann, R. Joseph ''Marcion, on the Restitution of Christianity: An Essay on the Development of Radical Paulist Theology in the Second Century'' 1984 ISBN 0-89130-638-2
* Knox, John. ''Marcion and the New Testament'' 1942 ISBN 0-404-16183-9
* Francis Legge, ''Forerunners and Rivals of Christianity, From 330 B.C. to 330 A.D. '' (1914), reprinted in two volumes bound as one, University Books New York, 1964. LC Catalog 64-24125.
* Livingstone, E.A. ''The Oxford Dictionary of the Christian Church (3rd ed.)'', pp. 1033-34&nbsp;1033–34, 1997 ISBN 0-19-211655-X
* [[Tertullian]]. Ernest Evans, translator, 1972. ''Against Marcion'' (Oxford University Press). [http://www.tertullian.org/articles/evans_marc/evans_marc_00index.htm E-text of ''Adversus Marcionem'' and Evan's introduction "Marcion : His Doctrine and Influence"]
* Williams, David Salter. ''Reconsidering Marcion's Gospel'' Journal of Biblical Literature 108 (1989), p.&nbsp;477-796
* Andrew McGowan is Associate Professor of Early Christian History at the Episcopal Divinity School, Cambridge, Massachusettshttp://muse.jhu.edu/journals/journal_of_early_christian_studies/v009/9.3mcgowan.html
 
== Pranala luar ==
* [http://www.newadvent.org/cathen/09645c.htm ''Catholic Encyclopedia'':] Marcionites
* [http://www.tertullian.org/articles/evans_carn/evans_carn_00index.htm Tertullian, ''De Carne Christi'' (Latin and English), 1956]▼
*[http://www.geocities.com/Athens/Ithaca/3827/ Center for Marcionite Research]
* [http://www.earlychristianwritings.com/info/marcion-wace.html Wace on Marcion]▼
▲*[http://www.tertullian.org/articles/evans_carn/evans_carn_00index.htm Tertullian, ''De Carne Christi'' (Latin and English), 1956]
* [http://ontruth.com/marcion.html Carrigan on Marcion] {{Webarchive|url=https://web.archive.org/web/20071016131116/http://ontruth.com/marcion.html |date=2007-10-16 }}
▲*[http://www.earlychristianwritings.com/info/marcion-wace.html Wace on Marcion]
* [http://ontruthwww.comearlychurch.org.uk/marcion.htmlphp CarriganEarlyChurch.org.uk on Marcion]
* [http://www.earlychurch.org.uk/marcionarticle_marcion.phphtml EarlyChurch.org.uk''Marcion: onPortrait Marcionof a Heretic'' by Rob Bradshaw]
* [http://www.earlychurchchristianorigins.org.ukcom/article_marcionmarcion.html ''"Marcion:, Portraitthe ofCanon, athe Heretic''Law, byand Robthe BradshawHistorical Jesus"] by Christopher Price
* [http://www.ccel.org/ccel/harnack/origin_nt.v.i.html The Marcionite Prologues to the Pauline Epistles]▼
*[http://www.christianorigins.com/marcion.html "Marcion, the Canon, the Law, and the Historical Jesus"] by Christopher Price
* [http://encyclopedia.jrank.org/MAL_MAR/MARCION.html Marcion] {{Webarchive|url=https://web.archive.org/web/20120206124640/http://encyclopedia.jrank.org/MAL_MAR/MARCION.html |date=2012-02-06 }} in the 1911 [[Encyclopædia Britannica]]▼
▲*[http://www.ccel.org/ccel/harnack/origin_nt.v.i.html The Marcionite Prologues to the Pauline Epistles]
▲*[http://encyclopedia.jrank.org/MAL_MAR/MARCION.html Marcion] in the 1911 [[Encyclopædia Britannica]]
 
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