The 2016 North American Patristics Society is meeting this week in Chicago and Duke NEWT's Ian Mills (myself) is presenting on the origin of Mark's Longer Ending and Marcion's text of Luke. I've attached the abstract below.
Marcion's Gospel and the Longer Ending of Mark
A Scribal Composition and Second Century ControversiesThe reigning paradigm for the composition of Mark’s “Longer Ending” is that of a ‘Gospel Pastiche’ (Kelhoffer, 2000; Parker 1997). Despite this model’s currency in contemporary scholarship, the case for the Longer Ending’s dependence on Matthew, Mark 1-16, John, and Acts’ resurrection narratives rests on tenuous source critical argumentation. Rather, I argue, the Longer Ending is thoroughly dependent on the Gospel of Luke to the exclusion of all other proposed sources.
As such, Mark’s Longer Ending is the earliest witness to the twenty fourth chapter of Luke, a locus classicus for debates over New Testament textual pluriformity. Jason BeDuhn first noted a correlation between those narrative elements attested for Marcion’s text of Luke and those reproduced in the Longer Ending. This, BeDuhn suggests, might indicate a genetic relationship. BeDuhn’s catalog can be substantially expanded and, revisiting Tertullian’s "commentary" on Marcion's Gospel, a number of shared omissions may likewise be included. In addition to this, a redaction critical reading of the Longer Ending evinces a series of agreements with Marcionite interpretations of the Gospel. Namely, the persistent unbelief of the disciples, the omission of allusions to Jewish Scripture, Christological polymorphy in the Emmaus Road epitome, and novelty rhetoric in the miracle catalog all accord with distinctively Marcionite teachings.