List of Monographs
Work in progress:
W1) Retrospective Patristics (CUP, Cambridge, forthcoming 2019).
W2) Retrospektion (forthcoming 2019).
W3) Eckhart’s Bible, 2 vols. (Leuven: Peeters, forthcoming 2019).
Based on the biblical index of Eckhart’s works in the Kohlhammer edition (see below M17), this is the broadened and detailed version, giving a general introduction into the Bible of Eckhart, detailing the format of his Bible, the way he made use of specific books, chapters (and verses) and giving exemplary samples of the impact Scripture had on his language and thinking.
W3) Marcion’s Gospel. A Synoptic Commentary (Peeters: Leuven, forthcoming 2019-20)
W4) Marcion’s Gospel. A Synoptic Commentary (Peeters: Leuven, forthcoming 2019-20)
As earlier discovered – see below on Marcion and the Dating of the Gospels – since Gospels are texts that should be placed in the post-Bar Kokhba period (similar new redatings of NT literature, for example, with regards the Apocalypse can be found in Thomas Witulski, Kaiserkult in Kleinasien, 2nd ed. [Göttingen, 2010], id., Die Johannesoffenbarung und Kaiser Hadrian [Göttingen, 2007])
Marcion’s Gospel seems to be the first text of this Gospel-genre that inspired and impacted on all others subsequently, this commentary is based and also corrects the latest attempts at reconstructing Marcion’s Gospel (Jason BeDuhn, Dieter T. Roth, Matthias Klinghardt) and reads this text, as understood by its early readers, Tertullian, Justin, Tatian, Irenaeus, but also Mark, Matthew, Luke, John and other Gospel-authors (Gospel of Peter, for example), and authors of texts like Ascensio Isaiae, Lukian and Celsus.
W5) Meister Eckhart, The Parisian Questions. Introduction, Text, Translation and Commentary (Peeters: Leuven, 2019, forthcoming)
This book brings together the now 10 Parisian Questions of Meister Eckhart with a detailed critical edition, including apparatus that give cross references to Eckhart’s works, the Scriptures, previous debates and the reception of these texts. The commentary explains these dense, abbreviated versions of Eckhart’s texts.
M19. Eusebius of Caesarea, Against Marcellus and Ecclesiastical Theology. Translated with introduction and notes by Kelley McCarthy Spoerl and Markus Vinzent, The Fathers of the Church 135 (Washington, D.C.: The Catholic University of America Press, 2017).
M18. Tertullian’s Preface on Marcion’s Gospel, Studia Patristica Supplements, 5 (Leuven: Peeters, 2016).
Rev.: Anthony Giambrone, Revue Biblique 124/4 (2017), 636-7.
Judith Lieu, Augustiniana (2017), 397-400.
M17. [together with Loris Sturlese] Index Biblicus. Meister Eckhart. Lateinische und Deutsche Werke, 2 fascicles (Stuttgart: Kohlhammer, 2015), 360pp.
This index includes introductions into all books of the Scriptures, used by Eckhart and highlights the specifics of Eckhart’s reading of those.
M16. Die Auferstehung Christi im frühen Christentum (Freiburg i.Br., 2014), German translation and revised version of M12.
Christof Landmesser, Zeitschrift für Kirchengeschichte (2015), 89-90.
Robert Vorholt, ‘Auferstehung – dank Markion?’, Christ in der Gegenwart 41/2014, 465.
M15. Marcion and the Dating of the Synoptic Gospels, Studia Patristica Supplements 2 (Leuven: Peeters, 2014), 399p.
In this monograph, it is shown that the traditional basis for the dating of the canonical Gospels into the first century is without historical foundation and cannot be matched with the existing evidence. In contrast, all evidence points to them being post-Bar Kokhba literature, so part of what is called the Second Sophistic, and ultimately go back to a Gospel that Marcion of Sinope published.
Rev.: Stefan Krauter, Early Christianity 6 (2015), 3-5.
Paul A. Himes, A Journal of Biblical Textual Criticism 20 (2015) s.p (5pp.).
Paul Foster, The Journal of Ecclesiastical History 66 (2015), 144-5.
Dieter T. Roth, Journal of Theological Studies 66 ns (2015), s.p.
M14. Meister Eckhart’s On the Lord’s Prayer: Eckhart: Texts and Studies 2 (Leuven: Peeters, 2012), 320p.
This book gives a critical edition, introduction, English translation and commentary. While Eckhart’s On the Lord’s Prayer has until now been seen as the mediocre product of a young scholar (sometimes even as a plagiarism of Thomas Aquinas’ Golden Chain), it now turns out, based on manuscript evidence, but also on content, that it was a mature product that served as the link between his Old Testament and New Testament exposition of Scriptures. As Eckhart made use almost exclusively of Thomas’ Golden Chain (and through it of selected Church Fathers), it also allows an insight into how Eckhart made use of sources to create his own unique blend of a text with typical Eckhartian features.
M13. The Art of Detachment, Eckhart: Texts and Studies 1 (Leuven: Peeters, 2011), 380pp.
Whereas many works have been written on Eckhart’s anthropological views of detachment, this book attempts to show the metaphysical basis for this view on detachment. It highlights detachment as one of the transcendentals that mark the first principle’s nature itself. Principle, in Eckhart, is essentially the one that detaches itself from itself – hence creates another and cares for itself only and exclusively through this other.
M12. Christ’s Resurrection in Early Christianity and the Making of the New Testament (Farnham: Ashgate 2011), 220pp.
Arnal, William, Journal of Religion in Europe 5 (2012), 415–24.
Babalis, Costa, Laval Théologique et Philosophique 68 (2012), 437-8.
Brugarolas, Miguel, Scripta Theologica 44 (2012), 529-30.
Carleton-Paget, James, Journal for the Study of the New Testament (35) 1 (2012), 76-102.
Edwards, Mark, ‘Markus Vinzent on the Resurrection’, in Joseph Verheyden, Andreas Edwards, Mark, Church Times, 2.12.2011.
Guignart, Christoph, ‘Marcion et les Evangiles canoniques. A propos d'un livre récent’, Études théologiques et religieuses 88 (2013), 347-363.
Lieu, Judith, ‘The Enduring Legacy of Pan-Marcionism: Review Article of M. Vinzent, Christ’s Resurrection in Early Christianity’, Journal of Ecclesiastical History 64 (2013), 557-561.
Merkt, Tobias Nicklas (eds), ‘If Christ has not been raised ...’ Studies on the Reception of the Resurrection Stories and the Belief in the Resurrection in the Early Church, Novum Testamentum et Orbis Antiquus/Studien zur Umwelt des Neuen Testaments 115 (Göttingen, Bristol/USA), 123-34.
Mühlenberg, Ekkehard, Theologische Literaturzeitung 137 (2012), 832-4.
Mulder, Frederik, Theology 115 (2012), 123-4.
Pervo, Richard I., Sewanee Theological Review 55 (2012), 448-9.
Röhser, Günther, Theologische Revue 109 (2013), 287-9.
Scafi, Alessandro, Domenica/Corriere della Sera 11.11.2012, 28.
Sim, Ronnie J., Journal for the Study of the New Testament 34(5) (2012), 130-1.
Twigg, Matthew, Expository Times 124(4) (2012), 201-2.
Wickham, Lione,l Times Literary Supplements 6.1.2012, p. 27.
While for centuries it was believed that Christ’s Resurrection marked the beginning of the Jesus-movement, hence the beginnings of Christianity, this publications shows that the topic of Christ’s Resurrection was a typical Pauline topic and linked to the reception of Paul’s letters in early Christianity. Outside of Pauline circles, Christ’s Resurrection was either not known of, or not referred to and it took to the rediscovery of Paul’s letters through Marcion of Sinope and his publication of the collection (together with his Gospel) that both the letters and Christ’s Resurrection became more broadly known, received and eventually made its way into the Christian creed.
M11. Der Ursprung des Apostolikums im Urteil der kritischen Forschung (FKDG 89), Goettingen: Vandenhoeck&Ruprecht 2006.
Paul J.J. van Geest: Theologische Literaturzeitung 136 (2011) 184f.
Theo Korteweg: Kerk en Theologie 60 (2009) 272-274
Peter Gemeinhardt: ZKG 119 (2008) 101-104
Jonathan Joseph Armstrong: Westminster Theological Journal 70 (2008) 191-194, 193: ‘Vinzent's exhaustiveness may produce tiresome reading, but the case he amasses does eventually become persuasive’
Lionel Wickham: Journal of Ecclesiastical History 58 (2007) 1p.
Jens Schroeter: RBL 08 (2007) (6p.)
L. H. Westra: The Catholic Historical Review July 2007 (2p.)
A. Ehrensperger, Musik und Gottesdienst. Zeitschrift fuer ev. Kirchenmusik 5 (2006) (2p.)
E. Dassmann: Theologische Revue 2006 (5p.)
For centuries, Christianity was believed to be a creed centred religion. One of the foundations for this assumption was an early dating of the so-called Apostles’ creed, dated if not to the first century of the Apostles (so up to Erasmus’ criticism), then at least to the early decades of the second century (so still Harnack in the 19th and 20th centuries). This book traces the history of this assumption and adds a challenge of the opinio communis by showing that the creed was part of the credal process during the 4th century, this particular creed ‚authored‘ by Marcellus of Ancyra, and first commented upon in the history of Christianity, by Marcellus’ pupil Photinus, the later bishop of Sirmium. On the basis of his commentary alone, Rufinus, as he himself indicates, wrote his commentary on what he now called the Apostles’ creed, an enormously influential commentary that cemented the future belief in the character and date of this creed. Hence, Christianity did not start as a creedal religion, but was part of the re-orginsation of Judaism after the Bar Kokhba war.
M10. School Curricula and European Pluralism, Bad Homburg: Quandt-Stiftung der ALTANA AG 2004.
M9. European Identity and cultural pluralism. 8 European Country Reports on Judaism, Christianity and Islam in European school curricula (with Lisa Kaul-Seidmann/Jorgen Nielsen), Bad Homburg: Quandt-Stiftung der ALTANA AG 2003.
M8. European Identity and cultural pluralism. Judaism, Christianity and Islam in European school curricula (with Lisa Kaul-Seidmann/Jorgen Nielsen), Bad Homburg: Quandt-Stiftung der ALTANA AG 2003.
These works derive from an industry funded project that goes back to the challenge posed by the thesis of a clash of civilizations (Huntingdon, 1992), and shows the educational situation in 8 European countries with regards to the teaching of language, history and religious education to the teaching of Judaism, Christianity and Islam. As a result, guidelines were worked out for politicians to improve the understanding of these cultures and religions in the school classes. Since then, hundreds of schools and thousands of teachers, politicians and journalists were involved into the annual school prize draw on the best practice samples, based on those guidelines (see here)
M7. Wolf-Friedrich Schäufele/Markus Vinzent (eds), Theologen im Exil - Theologie des Exils. Internationales Kolloquium 17. bis 19. November 1999 in Mainz, Mandelbachtal/D; Cambridge/UK: edition cicero 2002 (TASHT; vol. 3; pp. 277).
Before this book, based on a conference convened by the two authors, it was the opinio communis that unlike other disciplines, theologians did not or only very rarely go into exile during the Nazi persecution. It was thought that either those scholars were able to remain as pastors in their churches or were supported and protected by them, and finally, as exile was an ambiguous concept, theologians would have resisted rather than left their country. The study however showed that, although many theologians for the mentioned reasons would not have called themselves ‘exiles’, the number of exiled theologians (Catholics, Protestants, other denominations) was not different from those scholars of other disciplines – the nature and reflection of their fate has been discovered as a desideratum for future scholarship.
M6. (co-authored with main author) R. Hübner, Der paradox Eine. Monarchianismus im 2. Jahrhundert. Mit einem Beitrag von Markus Vinzent (Supplements to VigChr 50), Leiden: Brill 2000.
Until now, most people would identify Christianity with a trinitarian belief. In this study of collected, already published and new unpublished articles, the two authors show that up to the end of the second century, Christianity was so much part of Judaism that the mainstream thinkers shared their strict monotheistic belief – hence a monarchian understanding of God’s working in this world, where – as in Judaism’s view on the Shekhina of God – God makes use of various powers of him, while these powers cannot be differentiated from him. Trinitarianism was the much debated innovation that came with the adoption and adaption of Platonic, Aristotelean and Stoic ideas into Christianity.
M5. (Co-authored): Die Entstehung des römischen Glaubensbekenntnisses, in: Kinzig, Wolfram/ Markschies, Christoph/Vinzent, Markus, Tauffragen und Bekenntnis. Studien zur sogenannten Traditio Apostolica, zu den Interrogationes de fide und zum Römischen Glaubensbekenntnis (AzK, 74), Berlin: de Gruyter 1999, 185-410.
Archbishop Prof. Dr. Rouwen Williams, Bonn am 12.03.2004, Bonn (unpubl.)
Gerard Rouwhorst: VigChr 57 (2003) 343-347.
Martin Parmentier/Gerard Rouwhorst, Early Baptismal Questions and Creeds: Bijdragen 62 (2001) 455-466.468.
Peter Gemeinhardt: ZKG 112 (2001) 104-107.
Winrich A. Löhr: JEH 51 (2000) 119f.
Volker Henning Drecoll: ThLZ 125 (2000) 772-778.
Vallin, Pierre: RSR 87 (1999) 470-473.
Paul F. Bradshaw: JThS NS 50 (1999) 768f.
In this co-authored book my contribution sets out a ‚brick-building model‘ which demonstrates and explains that creeds were a product that began in the fourth century to become enormously influential for the profil of Christianity.
M4. Markell von Ankyra, Die Fragmente. Der Brief an Julius von Rom, herausgegeben, eingeleitet und übersetzt (Supplements to VigChr 39), Leiden: Brill 1997, 263 pp.
Harriet A. Luckman: Journal of Early Christian Studies 7.3 (1999) 466-467
K. Seibt, ZNW
L. Abramowski, ZAC
In this critical edition of Marcellus’ extant works which are beyond doubt of authenticity, the commentary reads it as a response to Asterius of Cappadocia and Eusebius of Caesarea which gives us an insight into the immediate post-Nicene situation and the beginnings of the creed-making of Christianity.
M3. Pseudo-Athanasius, Contra Arianos IV. Eine Schrift gegen Asterius von Kappadokien, Eusebius von Cäsarea, Markell von Ankyra und Photin von Sirmium (Supplements to VigChr 36), Leiden: Brill 1996, 464 pp.
H. G. Thümmel: ThLZ 124 (1999) 189-191.
A. H. B. Logan: JThS N.F. 49 (1998) 382-385.
While it was an opinio communis that the Cappadocian Fathers of the second half of the fourth century laid the foundation for the trinitarian concepts that had subsequently been accepted by the Western and Eastern churches, this monograph shows that the first model (in adopting a Porphyrian Neo-Platonism and Philonic ideas) was developed by young Apolinarius of Laodicea and later transmitted by him to Athanasius of Alexandria and Basil of Caesarea who then promoted this homoousian and still partially monarchian thinking to the wider churches.
M2. Asterius von Kappadokien, Theologische Fragmente. Einleitung, kritischer Text, Übersetzung und Kommentar von Markus Vinzent (Supplements to VigChr 20), Leiden: Brill 1993, 375 pp.
M. Veronese: Vetera Christianorum 34 (1997) 392f.
K.-H. Uthemann: Vigiliae Christianae 49 (1995) 297-301.
B. Sesboué/M. Fédou: Recherches de Science Religieuse 82 (1994) 590f.
G. Feige: Theologische Literaturzeitung.
S. Hall, Journal of Theological Studies (1995): .".the process of sorting out the thinkers corporately damned as Arians is a very useful one, and it has been significantly advanced by this book.“
A. de H., Revue d'Histoire Ecclisiastique (1993): ..".rendra le plus grand service aux chercheurs dans un domaine oy subsistent encore tant d'incertitutes.'
Whereas in previous times Arius stood at the center of the doctrinal trinitarian and christological debates around Nicaea, this study, edition and commentary distinguishes for the first time between the various Arian protagonists and gives Asterius of Cappadocia his own profile. As theological mind behind important bishops, his theology, defended by Eusebius of Caesarea, attacked by Marcellus of Ancyra, mediated by Apolinarius of Laodicea to Athanasius of Alexandria led to the development of the later trinitarian views and the creeds of the churches.
M1. Ruinen (Kunst als Zeugnis und Zeichen), Würzburg 1987, 79 pp.