rating: 0+x

Verifying Horizon Initiative credentials…
Accessing Universal Texts…
Querying "Neo-Marcionism"…

1 texts found.
Wordsmith Etymologiae: Neo-Marcionism

Invocation of the Word

In the name of the Word, which descended from Heaven upon the lips of Gabriel and was spoken to Mary Logotokos! Honored is the Logotokos, in whom the Word implanted Itself so that a messenger who born of the Word would proclaim Its glory among the Hebrews and Gentiles alike. And honored too is that messenger, Jesus the Son of the Word, whose blood was spilt to become the consecrated ink in which the True Scriptures are written. And likewise I invoke the name of St. Isidore, he who first recorded the origins of the incarnations of the Word. May he smile upon this humble Wordsmith's own etymology!



neo- (from Ancient Greek νέος/néos, from Proto-Hellenic *newos, from Proto-Indo-European *néwos) + Marcionism (from the 2nd century CE religious leader Marcion of Sinope)


In the context of parareligious studies, Neo-Marcionism refers to the observed tendency for followers of anomalous religions who live in close contact with surrounding and more-populous Christian communities to adapt the personality of Jesus into their doctrines as the revelator of a benevolent God distinct from (or even in opposition to) the YHWH of the Hebrew Bible.


One of the most often-cited examples of Neo-Marconism in anomalous religions is the community of Christians of St. Sophia, the descendants of Mekhanites converted to Christianity by Philip the Apostle and his disciple St. Sophia during the mid-1st century CE. While the early Sophians were contemporary with Marcion of Sinope—the namesake of Neo-Marcionism—they did not adopt his heterodox teachings, instead siding with early orthodox Christianity against Marcion in spite of their disputes with orthodox believers about practices retained from their Mekhanite heritage. (For example, consider their "living icons" in the likeness of St. Sophia.)

However, in the face of intensified persecution following the Council of Chalcedon, after which the Sophian worship of the Unbroken God of Jesus was regarded as a Monophysite heresy, the Sophians withdrew from the surrounding Christian society and became an increasingly esoteric sect. While still influenced by orthodox Christianity, the post-Chalcedonian period saw a renewed study of Mekhanite texts alongside a reexamination of the validity of canonical Christian scriptures. The leading Sophian scholars came to a consensus rehabilitating certain Mekhanite scriptures, syncretizing them with aspects of orthodox Christianity, and rejecting parts of the Hebrew Bible as works of FLESH opposed to the Unbroken God of Jesus.

The Creed of St. Sophia, which clearly illustrates the Neo-Marconism of Sophian Christianity, is reproduced below.

Creed of St. Sophia

I believe in the One Unbroken God, the craftsman of heaven and earth, the Holy Spirit who descended upon Jesus to bring the promise of salvation to the Hebrews, the Gentiles, and all other slaves of FLESH. I believe that Jesus was conceived by the action of the Holy Spirit upon the Virgin Mary—life born without pollution—and that he suffered under Pontius Pilate, was crucified, died, and was buried. On the third day he rose again, and was borne into heaven by the wings of Raphael, the Angel of Peace. In heaven he is seated at the right hand of the Unbroken God; he records the works of the living and the dead with Metatron, the Angel of Progress. And I believe that in the final days that are to come, he will show us the illusion of FLESH, and the truth of Spirit, and vanquish the spirit of Hunger, who dwells in FLESH. And having vanquished Hunger, he will bring the great architect out of the east to raise up Temple of the Unbroken God in three days according to the schema of Ezekiel, the Angel of Invention. Then the infinite order of the Unbroken God will be restored, so that the faithful will be one with the Unbroken God in the Temple forever.

Discussion, Continued