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>But when Tertullian actually gave an overview of the Marcionite gospel, the vast majority of changes were deletions, true to Tertullian's quip against Marcion about him interpreting the scriptures with a pen-knife. So how does an editor add a philosophy into a gospel by removing content? In fact, it is not just ancient heretics like Marcion but scholars like Crossan and the Jesus Seminar who read Jesus as a Cynic sage out of his Cynic/Stoic wisdom sayings, certainly not because of what was cut from the gospels by Stoic theologians like Marcion but perhaps because of what was added by them
>Like the Marcionite gospel, the Marcionite epistles were shorter than the canonical ones. From my own analysis of the Pauline Epistles, the terminology clustered around the Stoic/Marcionite parts of the letters appears to be more primitive, using terms such as “Spirit” and “Christ Jesus” (or, more likely, “Chrest Jesus” originally), and the terminology clustered around the Septuagint readings is more orthodox, such as “Holy Spirit” and “Jesus Christ”. This would seem to indicate that the Church of Peter took the Marcionite epistles and adapted them to the theology of the Antioch Church, which, unlike the Marcionite Church, accepted the Greek Old Testament as canon, as can be seen in Matthew 5:17. As some scholars have noted, The author of Acts, likewise appear to have used two different sources: 1) a “We source” written in first person in the guise of travel log of Paul's sailing adventures; and, 2) an “Antioch Source” that starts suddenly in Antioch in Chapter 14 which portrays Saul as a subordinate to the apostle Barnabas along with Chapter 4, which highlights the importance of Peter. These most likely reflects contributions taken from first the Marcionites, and second the Antioch Church
>By the time the Marcionite epistles were written, The Marcionites were trying to define their sect against the Judaistic sectarianism of James and the Ebionites