§ 27.11. =Marcion and the Marcionites.=--Marcion of Sinope in Pontus, who died about A.D. 170, was, according to Tertullian, a rich shipmaster who, on his arrival in Rome, in his early enthusiasm for the faith, bestowed upon the Church there a rich present, but was afterwards excommunicated by it as a heretic. According to the Pseudo-Tertullian and others he was the son of a bishop who excommunicated him for incontinence with one under the vow of virginity. The story may possibly be based upon a later misunderstanding of the charge of corrupting the church as the pure bride of Christ. He was a man of a fiery and energetic character, but also rough and eccentric, of a thoroughly practical tendency and with little speculative talent. He was probably driven by the hard inward struggles of his spiritual life, somewhat similar to those through which Paul had passed, to a full and hearty conception of the free grace of God in Christ; but conceived of the opposition between law and gospel, which the Apostle brought into harmony by his theory of the pædogogical office of the law, as purely hostile and irreconcileable. At Rome in A.D. 140, the Syrian Gnostic =Cerdo=, who already distinguished between the “good” God of Christianity and the “just” God of Judaism, gained an influence over him. He consequently developed for himself a Gnostic system, the dominating idea of which was the irreconcilable opposition of righteousness and grace, law and gospel, Judaism and Christianity. He repudiated the whole of the Old Testament, and set forth the opposition between the two Testaments in a special treatise entitled _Antitheses_. He acknowledged only Paul as an Apostle, since all the rest had fallen back into Judaism, and of the whole New Testament he admitted only ten Pauline epistles, excluding the Pastoral Epistles and the Epistles to the Hebrews, and admitting the Gospel of Luke only in a mutilated form.[43] Marcion would know nothing of a secret doctrine and tradition and rejected the allegorical interpretation so much favoured by the Gnostics, as well as the theory of emanation and the subordination of Pistis under Gnosis. While other Gnostics formed not churches but only schools of select bands of thinkers, or at most only small gatherings, Marcion, after vainly trying to reform the Catholic church in accordance with his exaggerated Paulinism, set himself to establish a well organised ecclesiastical system, the members of which were arranged as _Perfecti_ or _Electi_ and _Catechumeni_. Of the former he required a strict asceticism, abstinence from marriage, and restriction in food to the simplest and least possible. He allowed the Catechumens, however, in opposition to the Catholic practice (§ 35, 1), to take part in all the services, which were conducted in the simplest possible forms. The moral earnestness