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Related to Marcionism: Modalism, Montanism


A Christian heresy of the second and third centuries ad that rejected the Old Testament and denied the incarnation of God in Jesus as a human.

[After Marcion (died c. ad 160), Pontic merchant and heretic in Rome.]

Mar′cion·ite′ (-shə-nīt′) n.
American Heritage® Dictionary of the English Language, Fifth Edition. Copyright © 2016 by Houghton Mifflin Harcourt Publishing Company. Published by Houghton Mifflin Harcourt Publishing Company. All rights reserved.


(Theology) a Gnostic movement of the 2nd and 3rd centuries ad
[C16: after Marcion of Sinope, 2nd-century Gnostic]
Collins English Dictionary – Complete and Unabridged, 12th Edition 2014 © HarperCollins Publishers 1991, 1994, 1998, 2000, 2003, 2006, 2007, 2009, 2011, 2014


the beliefs of an anti-Semitic Gnostic sect in the early Christian church. — Marcionite, n., adj.
See also: Christianity
-Ologies & -Isms. Copyright 2008 The Gale Group, Inc. All rights reserved.
ThesaurusAntonymsRelated WordsSynonymsLegend:
Noun1.Marcionism - the Christian heresy of the 2nd and 3rd centuries that rejected the Old Testament and denied the incarnation of God in Jesus as a humanMarcionism - the Christian heresy of the 2nd and 3rd centuries that rejected the Old Testament and denied the incarnation of God in Jesus as a human
heresy, unorthodoxy - a belief that rejects the orthodox tenets of a religion
theological doctrine - the doctrine of a religious group
Based on WordNet 3.0, Farlex clipart collection. © 2003-2012 Princeton University, Farlex Inc.
References in periodicals archive ?
If the European cultural adventure was to continue--and it should, given its singular nature and signal contributions to humanity--something he called "cultural Marcionism" would have to be overcome.
(30) The lectionary as it stands can also encourage heresy within its own body of believers, namely, Marcionism, among the earliest and most seductive of all heresies.
The Catholic Church had already at its beginning, in the controversy with Marcionism, made clear that the Hebrew Bible is part of her own tradition, because Christ, the Son of the God of Israel and the Son of the Jewish Virgin Mary, can only be understood from the point of view of the Jewish tradition.
Marcionism was the refusal to accept the Old Testament as part of the Church's patrimony.
(43-44, emphasis mine) Here Bede offers not only a picture of Christ as the Way or gate into an interior relationship with the Wisdom of God but also, contra Marcionism, a remarkably condensed account of the integral relationship between the Old and New Testaments.
While I sympathize with the limitations that probably make it necessary to paint broadly, there is an element of carelessness in Leithart's argument--for example, in his suggestion that anything less than embracing a normative ethic based on the Old Testament battles amounts to some form of Marcionism. (21)
This is blatant Marcionism, which devalues the first part of the two-part Christian Bible--namely the Bible of Israel --to insignificance."
To this list might be added some forms of dualism such as Bogomilism, Catharism, Gnosticism, Mandaeanism, Manicheism, Marcionism, Paulicainism, Tondrakianism, Zoroastrianism, and Zurvanism.
Had Marcionism prevailed, Christianity would have largely been cut off from its Jewish roots, and therefore would have had little interest in Jews and Judaism.
Thus, the second part, "Heresies and Orthodoxies," discusses the range of Christian reactions to Judaism and its Scriptures, from the Ebionite position of adherence to Jewish law and denial of Jesus' divinity, to the rejection of the "Old Testament" along with all Jewish elements and the complete divinization of Christ found in Marcionism. The third section, "The Quest for Orthodoxy," shows how orthodoxy came to be defined and the tools that were used in its formation, by the time of Eusebius of Caesarea's Church History and the Council of Nicea in 325.
Finally, Hunt neglects to define fully important terms such as "Valentinian," "Encratist,'" and "Marcionism" upon first use, thus creating a potentially frustrating atmosphere for readers who do not have such distinctions at their fingertips.
In their "saving" witness, the Holy Father has said, the Jews show themselves still to be "heirs of the prophets." It is this acknowledgment, one might add, which, rigorously put forth, preserves the Church's proclamation from the charge of Marcionism or supersessionism.