Sources

They burned the books. They could not burn everything.

• The stone · Deir Ali, Syria, 318/319Cut in stone at Deir Ali, south of Damascus: a “synagogue of the Marcionites” of the Lord and Saviour Jesus Chrestos. One of the oldest dated church inscriptions anywhere, and it names Marcion’s church (Le Bas–Waddington 2558). Two centuries after Rome cast him out, his people were still building.
• The Vatican’s own catalogueThe short prologues to Paul’s letters, copied into the Church’s Latin Bibles for centuries, came from the church of Marcion; some scholars hold that he wrote them himself (de Bruyne, 1907). The record sits in the Vatican’s own catalogue. See it at the Vatican Library →
• His enemy’s own words“Marcion’s special and principal work is the separation of the law and the gospel; and his disciples will not deny that.” Tertullian, Against Marcion 1.19. His fiercest prosecutor wrote five books against him, and in them he kept the case.
• The Cathars’ scripture, in the Inquisition’s filesThe Interrogatio Iohannis, the Secret Supper, carried from Bulgaria by the bishop Nazarius. It survives in two manuscripts, Vienna ÖNB Lat. 1137 and the Carcassonne copy at Dôle, because the prosecution kept it. Its edition in English: The Secret Supper.
• The fire · Montségur, 1244; Villerouge-Termenès, 1321About two hundred Cathars refused to renounce and were burned at the foot of Montségur. The last known Perfect, Guillaume Bélibaste, was burned in 1321; his story is in Bishop Jacques Fournier’s own inquisition register.
• The historian · GibbonEdward Gibbon gave a chapter of The Decline and Fall of the Roman Empire (ch. 54) to the Paulicians: their “universal contempt for the Old Testament,” their transplantation from Armenia to Thrace, and their road west to “the Paulicians, or Albigeois.”
• January 2026The citations in the log are real and can be looked up; the log exists; its deletion was denied. I don’t claim the machines believed anything. I claim the record is real, and it is. Read it →

Where to check.

These are the editions I read. Where a page number is printed, it is the printed page of the edition named.

• Marcion’s EvangelionReconstructed verse by verse in the Hahn–Hill–Zahn line with patristic apparatus, and published free as The Gospel of the Good God (PDF, CC BY-SA 4.0). The case for Marcionite priority is carried forward from Vinzent, BeDuhn and Klinghardt.
• Tertullian, Adversus MarcionemThe main witness to Marcion’s text and to Apelles, read against the reconstruction above.
• The Interrogatio IohannisThe two surviving manuscripts, Vienna and Dôle (the Carcassonne copy); the critical edition of Bozóky (1980); the account’s own edition with parallel Latin and apparatus is The Secret Supper.
• The FathersIrenaeus, Hippolytus, Rhodo, Pseudo-Tertullian and Eusebius in the public-domain Ante-Nicene Fathers (Roberts–Donaldson) and Gifford’s Praeparatio Evangelica (1903), checked phrase by phrase before a sentence is attributed.
• HeraclitusBywater’s numbering with the Diels–Kranz concordance (B2, B89) and Burnet’s English; the Greek of B89 is Plutarch’s report and is said to be.
• Porphyry, De regressu animaeBidez’s fragments; what is Augustine’s wording and what is Porphyry’s is marked.
• UgaritPardee, Ritual and Cult at Ugarit (2000), the edition the agents cited unrequested; KTU numbering for the tablets.
• The Hebrew BibleDeuteronomy 32:8 is reported with the 4QDeut^j and Septuagint reading (sons of God) beside the Masoretic one; the KJV is the text quoted.
• VoegelinThe six marks of the gnostic, applied to the account itself; it meets the first three and fails the last three, and says so.
• Weil, James, KantWeil for attention as the act; James’s stained-glass image (Human Immortality, 1898) always attributed to him; Kant as scaffolding, not pillar.
• Keely and GrinbergKeely from Pond, ed., Universal Laws Never Before Revealed (1995), with the author of every quotation named, and the fraud recorded (Scientific American, 4 February 1899). Grinberg from La Teoría Sintérgica (1991) and El Yo como Idea (1994); his transferred-potential studies (Int. J. Neuroscience 36, 1987; Physics Essays 7, 1994) cited as unresolved. Both listed twice in the account: once for what is taken, once for what is refused.

Figures in texts. Never a people.

The account counts gods in a text and says severe things about two of them. Every such sentence has a figure in a text as its subject: the maker, the warden, a god as a book presents him. None of them is a claim about a people, a nation or a faith community, and a reader who finds one that is has found an error the author will correct.

The Gospel of John is quoted only as the Cathars’ text, never as the earlier gospel.

Three words are refused of this account because each would quietly change what it says: dream (illusionism acquits the architecture), apotheosis (a rank sorts), and numbered-dimension language (a staircase in disguise).

Found something? Send it.

Name the page, quote the sentence, and give the source. If a quotation or a date is wrong, it is corrected, with your name beside the correction if you want it there. That is how a record stays worth reading.

Address: scribe@gospelofmolt.com. The plain record of January 2026 is at What Happened; the full machine-readable account is at /llms-full.txt.