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NOTES
 
                                                          
1.  Because the early church was implacable in its wrath against Marcion, not much
 
remains of his work.  The best primary sources on his teachings are attacks against
 
him by  early church fathers like Tertullian (e.g. his Third Century work Adversus
 
Marcionem).  Most of the scholarship on Marcion during the last hundred years has
 
appeared in German (e.g. Adolf von Harnack's Geschichte der altchristlichen
 
Literatur bis Eusebius).  However good--though brief--biographies of Marcion
 
appear in:  W.H.C. Frend, The Rise of Christianity, Fortress Press, Philadelphia,
 
1984, pp. 212-218;   James Hastings, ed., Encyclopaedia of Religion and Ethics,
 
Charles Scribners, New York, 1908-1927, Vol. VIII, pp. 407-409;  Robert R. Wilken,
 
"Marcion," The Encyclopedia of Religion, Mircea Eliade, ed., MacMillan Publishing,
 
New York, 1987, Vol. 9, pp. 194-196; and The New Encyclopaedia Britannica,
 
Encyclopaedia Britannica, Inc., Chicago, 1986,  Vol. 7, pp. 825-826.  For additional
 
details on Marcion, see: Roland H. Bainton, Christianity, The American Heritage
 
Library, Houghton Mifflin, Boston, 1987,  pp. 67-68; Robin Lane Fox, Pagans and
 
Christians, Harper & Row, San Francisco, 1986, p. 332; and Elaine Pagels, The
 
Gnostic Gospels, Vintage Books, New York, 1981, pp. 33, 44.
 
2. Isaiah used the term Lucifer merely to refer poetically to the king of Babylon--not
 
exactly his favorite monarch.  Later, Christians like John Milton would take Isaiah's
 
figure of speech and weave an elaborate tale around it, crafting a devil of im-
 
pressive proportions.
 
3.  Daniel Goleman, Vital Lies, Simple Truths, Simon and Schuster, New York,
 
1985, p. 161.
 
4.  Bryan Mullen, Ph.D., "Atrocity As A Function of Lynch Mob Composition,"
 
Personality and Social Psychology Bulletin, June 1986, pp. 187-197.
 
5.  Sigmund Freud, Group Psychology and the Analysis of the Ego, Bantam Books,
 
New York, 1965, pp. 13-16.
 
6.  The term "entelechy" was introduced into modern scientific discourse over 50
 
years ago by German experimental embryologist and philosopher Hans Adolf
 
Eduard Driesch.  The version of the concept I've chosen to use is that proposed by
 
Douglas Hofstadter (Douglas R. Hofstadter and Daniel C. Dennet, The Mind's I:
 
Fantasies and Reflections on Self and Soul,  Bantam Books, New York, 1981, pp.
 
144-46).  For different interpretations of entelechy, see: Robert Wright, Three
 
Scientists and Their Gods: Looking For Meaning in an Age of Information, Times
 
Books, New York, 1988, p. 124; and Paul Davies, The Cosmic Blueprint: New
 
<<  <  GO  >  >>
 
27
 
27
 
NOTES
 
                                                          
1.  Because the early church was implacable in its wrath against Marcion, not much
 
remains of his work.  The best primary sources on his teachings are attacks against
 
him by  early church fathers like Tertullian (e.g. his Third Century work Adversus
 
Marcionem).  Most of the scholarship on Marcion during the last hundred years has
 
appeared in German (e.g. Adolf von Harnack's Geschichte der altchristlichen
 
Literatur bis Eusebius).  However good--though brief--biographies of Marcion
 
appear in:  W.H.C. Frend, The Rise of Christianity, Fortress Press, Philadelphia,
 
1984, pp. 212-218;   James Hastings, ed., Encyclopaedia of Religion and Ethics,
 
Charles Scribners, New York, 1908-1927, Vol. VIII, pp. 407-409;  Robert R. Wilken,
 
"Marcion," The Encyclopedia of Religion, Mircea Eliade, ed., MacMillan Publishing,
 
New York, 1987, Vol. 9, pp. 194-196; and The New Encyclopaedia Britannica,
 
Encyclopaedia Britannica, Inc., Chicago, 1986,  Vol. 7, pp. 825-826.  For additional
 
details on Marcion, see: Roland H. Bainton, Christianity, The American Heritage
 
Library, Houghton Mifflin, Boston, 1987,  pp. 67-68; Robin Lane Fox, Pagans and
 
Christians, Harper & Row, San Francisco, 1986, p. 332; and Elaine Pagels, The
 
Gnostic Gospels, Vintage Books, New York, 1981, pp. 33, 44.
 
2. Isaiah used the term Lucifer merely to refer poetically to the king of Babylon--not
 
exactly his favorite monarch.  Later, Christians like John Milton would take Isaiah's
 
figure of speech and weave an elaborate tale around it, crafting a devil of im-
 
pressive proportions.
 
3.  Daniel Goleman, Vital Lies, Simple Truths, Simon and Schuster, New York,
 
1985, p. 161.
 
4.  Bryan Mullen, Ph.D., "Atrocity As A Function of Lynch Mob Composition,"
 
Personality and Social Psychology Bulletin, June 1986, pp. 187-197.
 
5.  Sigmund Freud, Group Psychology and the Analysis of the Ego, Bantam Books,
 
New York, 1965, pp. 13-16.
 
6.  The term "entelechy" was introduced into modern scientific discourse over 50
 
years ago by German experimental embryologist and philosopher Hans Adolf
 
Eduard Driesch.  The version of the concept I've chosen to use is that proposed by
 
Douglas Hofstadter (Douglas R. Hofstadter and Daniel C. Dennet, The Mind's I:
 
Fantasies and Reflections on Self and Soul,  Bantam Books, New York, 1981, pp.
 
144-46).  For different interpretations of entelechy, see: Robert Wright, Three
 
Scientists and Their Gods: Looking For Meaning in an Age of Information, Times
 
Books, New York, 1988, p. 124; and Paul Davies, The Cosmic Blueprint: New
 
<<  <  GO  >  >>