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once existing, but having begun to be. But that which is is Father and Son and Holy Spirit; but that which is not is all created things, having a beginning of their being, among which is also what is called evil and is evil, having begun from men who came to be, having once not been; and evil having had a beginning, from when man, who once was not * evil will be no more. For without a doubt it will be destroyed, because the one who is does not approve of that which has had a beginning and has established itself in vile things; for it will cease after the resurrection, not only but also from the preaching of the law and before the law from the many who lived according to the natural law and yet more so from the incarnate coming of Christ, and most perfectly from the resurrection of the dead, since “they are sown in corruption, they are raised in incorruption,” no longer working evil, no longer dying. And that it will cease, the same word of the apostle will testify, 2.161 saying “of the rulers of this age, who are coming to nothing.” And your hypothesis, O Marcion, is refuted from every side, being a kind of fantasy and false and unstable and irrational. ˉδ 20and20 ˉιˉβ 20Scholium20. “For it is written: He who catches the wise in their craftiness. And again: The Lord knows the thoughts of men, that they are futile.” ˉδ 20and20 ˉιˉβ 20Refutation20. The “it is written” being brought forward for use and the “the Lord knows” being confessed, is not foreign to the one who has selected the saying of the word, I mean to the holy apostle, by whom the usage is employed. From which usage the character of the apostle’s preaching will appear not foreign to the old testament, from whence the testimony was established for him. ˉε 20and20 ˉιˉγ 20Scholium20. “For our Passover also has been sacrificed, Christ.” ˉε 20and20 ˉιˉγ 20Refutation20. If the apostle confesses a Passover and does not deny that Christ was sacrificed, the Passover of Christ is not foreign to the Passover according to the law, which sacrifices a lamb truly and not in appearance, of which lamb Christ was the type, who was sacrificed not in appearance nor suffering without flesh. For how could a spirit be sacrificed? It is clear that it could not. And since it could not be sacrificed without flesh, but was sacrificed in truth, as is confessed through the indisputable testimony of the apostle, *. Therefore in every way it has been clearly shown that the law is not foreign, being carried for a time as a type until the more perfect and manifest lamb, Christ, was sacrificed in truth, whom the perceptible lamb, sacrificed by others in ancient times, prefigured. “But our Passover has been sacrificed, Christ.” ˉ 20and20 ˉιˉδ 20Scholium20. “Do you not know that he who is joined to a prostitute is one body? For, it says, the two shall become one flesh.” ˉ 20and20 ˉιˉδ 20Refutation20. If the law is not true, for what reason do the true ones take their testimonies from the law? Of whom one is the 2.162 holy apostle of God, Paul, who took this testimony along with many others for a clear presentation of truth and of the preaching of the good God. ˉζ 20and20 ˉιˉε 20Scholium20. Altered: for instead of “in the law” he says “in the law of Moses.” But before this he says “or does not the law also say these things.” ˉζ 20and20 ˉιˉε 20Refutation20. And if in the second statement you change the form, O Marcion, and you think that by your making it “in the law of Moses” you alienate the law from God through the “of Moses,” the preceding connection convicts your foolishness, the “or does not the law also say these things; for in the law it is written: You shall not muzzle an ox while it is treading out the grain.” You have not harmed us at all, even if you add the name of Moses, but you have helped us, and against yourself you have tightened the testimony and from all sides you have confessed in your ignorance, that the law of Moses is of God from the “in the law of Moses” and “the law says.” For the apostle follows up, agreeing in what he said afterwards “Is it for oxen that God is concerned? Or does he say it entirely for our sake.” if

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ποτὲ ὄντος, ἀρξαμένου δὲ τοῦ εἶναι. τὸ δὲ ὂν ἐστὶν πατὴρ καὶ υἱὸς καὶ ἅγιον πνεῦμα· τὸ δὲ μὴ ὂν ἐστὶ πάντα τὰ κεκτισμένα, ἀρχὴν ἐσχηκότα τοῦ εἶναι, ἐν οἷς καὶ τὸ λεγόμενον κακὸν καὶ ὂν κακόν, ἀπὸ ἀνθρώπων ἀρξάμενον τῶν γενομένων οὐκ ὄντων ποτέ· ἀρχὴν δὲ τοῦ κακοῦ ἐσχηκότος, ἐξότε καὶ ὁ ἄνθρωπος ὁ οὐκ ὤν ποτε * οὐκέτι ἔσται τὸ κακόν. ἀναμφιβόλως γὰρ ἀναιρεθήσεται, διὰ τὸ μὴ συνευδοκεῖν τὸν ὄντα τῷ ἀρχὴν ἐσχηκότι καὶ ἐν φαύλοις ἑαυτὸν καταστήσαντι· παυθήσεται γὰρ μετὰ τὴν ἀνάστασιν, οὐ μόνον ἀλλὰ καὶ ἀπὸ τῆς τοῦ νόμου κηρύξεως καὶ πρὸ τοῦ δὲ νόμου ἀπὸ πολλῶν τῶν κατὰ τὸν φυσικὸν νόμον πεπολιτευμένων καὶ ἔτι γε περισσοτέρως ἀπὸ τῆς τοῦ Χριστοῦ ἐνσάρκου παρουσίας, τελειότατα δὲ ἀπὸ τῆς τῶν νεκρῶν ἀναστάσεως, ἐπειδή «σπείρονται ἐν φθορᾷ, ἐγείρονται ἐν ἀφθαρσίᾳ», μηκέτι τὸ κακὸν ἐργαζόμενοι, μηκέτι ἀποθνῄσκοντες. καὶ ὅτι δὲ παυθήσεται, μαρτυ2.161 ρήσει ὁ αὐτὸς λόγος τοῦ ἀποστόλου φάσκων «τῶν ἀρχόντων τοῦ αἰῶνος τούτου τῶν καταργουμένων». καὶ ἀνῄρηται πανταχόθεν ἡ κατὰ σέ, ὦ Μαρκίων, ὑπόθεσις, φαντασιώδης τις οὖσα καὶ ψευδὴς καὶ ἄστατος καὶ ἄλογος. ˉδ 20καὶ20 ˉιˉβ 20σχόλιον20. «Γέγραπται γάρ· ὁ δρασσόμενος τοὺς σοφοὺς ἐν τῇ πανουργίᾳ αὐτῶν. καὶ πάλιν· κύριος γινώσκει τοὺς διαλογισμοὺς τῶν ἀνθρώπων, ὅτι εἰσὶ μάταιοι». ˉδ 20καὶ20 ˉιˉβ 20ἔλεγχος20. Τό «γέγραπται» εἰς χρῆσιν προφερόμενον καὶ τό «γινώσκει κύριος» ὁμολογούμενον, οὐκ ἀλλότριον ὑπάρχει τῷ ἀναλεξαμένῳ τὸ ῥητὸν τοῦ λόγου, φημὶ δὲ τῷ ἁγίῳ ἀποστόλῳ, παρ' ᾧ ἡ χρῆσις ἐμφέρεται. ἐξ ἧς χρήσεως ὁ χαρακτὴρ φανεῖται οὐκ ἀλλότριος τοῦ κηρύγματος τοῦ ἀποστόλου ἀπὸ τῆς παλαιᾶς διαθήκης, ὅθεν αὐτῷ ἡ μαρτυρία συνέστη. ˉε 20καὶ20 ˉιˉγ 20σχόλιον20. «Καὶ γὰρ τὸ Πάσχα ἡμῶν ἐτύθη Χριστός». ˉε 20καὶ20 ˉιˉγ 20ἔλεγχος20. Εἰ Πάσχα ὁ ἀπόστολος ὁμολογεῖ καὶ τυθέντα τὸν Χριστὸν οὐκ ἀρνεῖται, οὐκ ἀλλότριον τὸ Πάσχα τοῦ Χριστοῦ, τοῦ κατὰ νόμον Πάσχα πρόβατον θύοντος ἀληθινῶς καὶ οὐ δοκήσει, οὗ προβάτου τύπος ἦν ὁ οὐ δοκήσει θυόμενος Χριστὸς οὐδὲ ἄνευ σαρκὸς πάσχων. πῶς γὰρ ἠδύνατο πνεῦμα θύεσθαι; δῆλον ὅτι οὐκ ἠδύνατο. μὴ δυναμένου δὲ ἄνευ σαρκὸς τυθῆναι, τυθέντος δὲ ἐν ἀληθείᾳ, ὡς ὁμολογεῖται διὰ τῆς τοῦ ἀποστόλου ἀναμφιλέκτου μαρτυρίας, *. οὐκοῦν ἐκ παντὸς σαφῶς ἀποδέδεικται οὐκ ἀλλότριος ὁ νόμος, τύπῳ φερόμενος χρόνῳ ἄχρι τοῦ ἐντελεστέρου καὶ ἐναργοῦς προβάτου τυθέντος ἐν ἀληθείᾳ Χριστοῦ, οὗ προῆγεν ἐν τοῖς παλαιοῖς χρόνοις ἄλλοις θυόμενον τὸ πρόβατον τὸ αἰσθητόν. «ἡμῶν δὲ τὸ Πάσχα ἐτύθη Χριστός». ˉ 20καὶ20 ˉιˉδ 20σχόλιον20. «Οὐκ οἴδατε ὅτι ὁ κολλώμενος τῇ πόρνῃ ἓν σῶμά ἐστιν; ἔσονται γάρ, φησίν, οἱ δύο εἰς σάρκα μίαν». ˉ 20καὶ20 ˉιˉδ 20ἔλεγχος20. Εἰ οὐκ ἀληθὴς ὁ νόμος, τίνι τῷ λόγῳ οἱ ἀληθεῖς τὰς μαρτυρίας ἀπὸ τοῦ νόμου λαμβάνουσιν; ὧν εἷς ὑπάρχει ὁ 2.162 ἅγιος θεοῦ ἀπόστολος Παῦλος, ὁ τὴν μαρτυρίαν ταύτην μετὰ καὶ πολλῶν ἄλλων λαβὼν εἰς ἐναργῆ παράστασιν ἀληθείας καὶ κηρύγματος τοῦ ἀγαθοῦ θεοῦ. ˉζ 20καὶ20 ˉιˉε 20σχόλιον20. Μετηλλαγμένως· ἀντὶ γὰρ τοῦ «ἐν τῷ νόμῳ» λέγει «ἐν τῷ Μωυσέως νόμῳ». λέγει δὲ πρὸ τούτου «ἢ καὶ ὁ νόμος ταῦτα οὐ λέγει». ˉζ 20καὶ20 ˉιˉε 20ἔλεγχος20. Κἄν τε ἐν τῇ δευτέρᾳ ἀποφάσει ἀλλάξῃς τὸ εἶδος, ὦ Μαρκίων, καὶ νομίσῃς ἀπὸ τοῦ πεποιηκέναι σε «ἐν τῷ νόμῳ Μωυσέως» ἀπαλλοτριοῦν διὰ τοῦ «Μωυσέως» θεοῦ τὸν νόμον, ἄνωθεν ὁ σύνδεσμος ἐλέγχει σου τὴν ἀφροσύνην, τό «ἢ καὶ ὁ νόμος ταῦτα οὐ λέγει· ἐν γὰρ τῷ νόμῳ γέγραπται· οὐ φιμώσεις βοῦν ἀλοῶντα». οὐδὲν δὲ ἡμᾶς ἠδίκησας, κἄν τε προσθείης τὸ ὄνομα Μωυσέως, ἀλλὰ ἡμᾶς μὲν ὠφέλησας, κατὰ σαυτοῦ δὲ τὴν μαρτυρίαν ἔσφιγξας πανταχόθεν τε ὡμολόγησας ἀγνοῶν, τοῦ θεοῦ εἶναι τὸν Μωυσέως νόμον ἀπὸ τοῦ «ἐν τῷ νόμῳ Μωυσέως» καὶ «ὁ νόμος λέγει». ἐπακολουθεῖ γὰρ ὁ ἀπόστολος συντιθέμενος ἐν τῷ μετέπειτα εἰρηκέναι «μὴ τῶν βοῶν μέλει τῷ θεῷ; ἢ πάντως δι' ἡμᾶς εἴρηκεν». εἰ