Markus Vinzent's Blog

Saturday, 24 September 2011

Tertullian's witness to Marcion as author of the first Gospel


Throughout his books against Marcion, Tertullian refers very differently to the Epistles of Paul in the recension of Marcion. Tertullian does not fail to infer Paul’s authority time and again against his redactor Marcion, but with regard to The Gospel not once does Tertullian use Luke and his original intention to argue against Marcion’s text, but time and again Tertullian refers to Marcion as the writer of the text of this Gospel which, as he states, is not a Judaic, but a Pontic product, written by Marcion.[1] He even terms Marcion the ‘gospel-author’, or as E. Evans translates evangelizator as ‘gospel-maker’ (V. Luker as ‘Evangelienschreiber’).[2] Tertullian’s differentiated use of Paul’s letters and The Gospel and his very different view of authorship is underlined by the way in which he characterizes The Gospel in his opening passage to his work Against Marcion:[3]
Marcion’s god, now that he has recently been revealed, if indeed revealed, has not been in a position … to publish a summary so concise and obscure and even yet of hidden meaning, or more easy of interpretation in accordance with my own preferential choice.[4]
Tertullian, in this critical remark still gives a relatively balanced description of what he had in front of him with The Gospel, ‘a summary’, hence not a narrative as detailed as those with which Tertullian compared it (mainly Matthew and only rarely Luke). He qualifies Marcion’s Gospel as ‘concise and obscure’, and grants that the text bore ‘hidden meaning’ which, however, did not allow for a theological ‘interpretation’ along the lines of Tertullian’s own theology. In addition, he sets out the opposite claims made by himself and by Marcion. Marcion, if Tertullian reports correctly – and why would he put this strong argument into his opponent’s mouth – must have complained that while his Gospel was a true account, the ones that Tertullian uses, namely Matthew and Luke were falsifications of his own:
I say that mine is true: Marcion makes that claim for his. I say that Marcion's is falsified: Marcion says the same of mine. Who shall decide between us?[5]
In his ensuing rhetoric, Tertullian does not recur to content, but sets out the question of chronological priority. So, which of the Gospels was produced first, that of Marcion or the ones that Tertullian used, Matthew and Luke? Again, he admits, the views of Marcion and his own are opposed:
If that Gospel which among us is ascribed to Luke ... is the same that Marcion by his Antitheses accuses of having been interpolated by the defenders of Judaism with a view to its being so combined in one body with the Law and the Prophets that they might also pretend that Christ had been fashioned from that place, evidently he could only have brought accusation against something he had found there already. No one passes censure on things afterwards to be, when he does not know they are afterwards to be. Correction does not come before fault.[6]
At face value, Tertullian uses Marcion’s counter-argument against Luke in his own favour. If Tertullian is correct in his report, then Marcion in his Antitheses had made the allegation that ‘upholders of Judaism’ had falsified his Gospel, interpolated the text to link it back to ‘the Law and the Prophets’, and also historicized Christ by adding the birthstory to ‘pretend that Christ had been fashioned from that place’ that was foretold in the Prophets. In this respect, Tertullian was certainly right that Marcion could have only made these allegations, if he censured a text that ‘he had found there already’. Corrections, Tertullian concluded, would indicate that they were made on something prior, not something ‘afterwards to be’ (Marcion’s opinion!). He draws the conclusion that his opponent should agree (which he does not!) that Luke was prior to Marcion’s Gospel. The contrary was, of course, Marcion’s opinion which Tertullian also reproduces. Marcion held that, while Paul provided him with the true Gospel of the Apostle, which had no name attached to it, the Judaizers had given this Gospel the name of Luke and also ‘falsified it in respect of its title’ to make it ‘belong to the Apostles’ in the plural.[7] Rightly, Tertullian calls Marcion the one who ‘has put together’ the Gospel, ‘a new thing of his own’, or simply ‘Marcion’s’ (Marcionis) but – on the basis of the previous argument – calls this an absurd idea:[8]
How absurd it would be that when we have proved ours the older, and that Marcion's has emerged later, ours should be taken to have been false before it had from the truth material, and Marcion's be believed to have suffered plagiarism through ours before it [= Marcion’s] was even published:[9]
The last paragraph is certainly the most important information that Tertullian reveals and, if I am not mistaken, which has never before been picked up by any scholar: Tertullian reports that Marcion – apparently still in his Antitheses – did explain that Luke was a later ‘plagiarism’ (aemulatio) of his own Gospel, and, even more importantly, that this plagiarism occurred even before Marcion had edited and published (editum) his own Gospel – which he seems to have done in conjunction with the Antitheses in which he drew attention to the unauthorised publication of the appropriated, interpolated and judaized version of his own Gospel. How often such stealing, copying and unauthorized publishing happened, can be seen from the opening of the same book of Tertullian Against Marcion itself, where Tertullian warns the reader:
Nothing I have previously written against Marcion is any longer my concern. I am embarking upon a new work to replace an old one. My first work, too hurriedly produced, I afterwards withdrew, substituting a fuller treatment. This also, before enough copies had been made, was stolen from me by a person, at that time a Christian but afterwards an apostate, who chanced to have copied out some extracts very incorrectly, and shewed them to a group of people. Hence the need for correction. The opportunity provided by this revision has moved me to make some additions. Thus this written work, a third succeeding a second, and instead of third from now on the first, needs to begin by reporting the demise of the work it supersedes, so that no one may be perplexed if in one place or another he comes across varying forms of it.[10]
Self-critically, Tertullian gives us an insight into the production process of his books Against Marcion. He had, for whatever reasons, produced too quickly a first booklet (opusculum) which he subsequently withdrew to replace it with a fuller treatment of Marcion. But, then, this second ‘edition’ seems to have been stolen during the copying and production process in the copying workshop. Tertullian adds that this thief had been a ‘Christian’ at the time of the theft who later left Christianity. The thief, then, did not circulate the entire book, but ‘copied out some extracts very incorrectly’. It is unclear whether this happened while still being in Christian communion with Tertullian, or at a time when he had broken with Tertullian, or whether the theft, the production of the excerpt and the showing around of the excerpt to ‘a group of people’ of unknown lineage was the reason for the break up. The excerpts that were in the public, however, must have been important enough for Tertullian to sit down and write up a ‘correction’ and ‘revision’ with ‘some additions’, and also to give the readers a detailed account in the opening of the books, as we have them today, about this publishing history of them.
It is, therefore, not unusual and rather speaks for the historicity of Tertullian’s report about Marcion’s introductory Antitheses that a few decades earlier, Marcion had suffered a similar fate with the writing of his Gospel. According to what Tertullian relates, Marcion’s own Gospel had been passed on to somebody who had plagiarised it before he himself had edited and published it. This plagiarism of Luke consisted of interpolations, links to the Law and the Prophets and the addition of the birthstory – a pretty concise description of Luke if we compare it with Marcion’s Gospel.
Contrary to his own report of Marcion’s view, Tertullian sides with Irenaeus and turnes Marcion’s argument upside down. Following Irenaeus, he claims that Marcion is wrong and not Marcion’s opponents had ‘judaized’, but that Marcion had ‘circumcised’ Scripture.[11] From this battle of words where the terminology itself indicates the historically original sequence, we need to conclude that Marcion was the first to write, edit and publish a Gospel of sayings and narratives (without birth story and Ascension) before others came with their versions which reconnected Marcion’s work with the Law and the Prophets. There is no indication that Marcion had simply picked up an already existing text. Even Tertullian does not hint at this, except the counter-claim that Marcion distorted the older Gospel of Luke.



[1] See, for example, Tert., Adv. Marc. IV 2.
[2] V. Lukas, Rhetorik (2008), 224.
[3] Tert., Adv. Marc. IV 5,4.
[4] Tert., Adv. Marc. IV 16.
[5] Tert., Adv. Marc. IV 4,1: ‘Ego meum dico verum, Marcion suum. Ego Marcionis affirmo adulteratum, Marcion meum. Quis inter nos determinabit?’
[6] Tert., Adv. Marc. IV 4: ‘Si enim id evangelium quod Lucae refertur penes nos (viderimus an et penes Marcionem) ipsum est quod Marcion per Antitheses suas arguit ut interpolatum a protectoribus Iudaismi ad concorporationem legis et prophetarum, qua etiam Christum inde confingerent, utique non potuisset arguere nisi quod invenerat.  Nemo post futura reprehendit quae ignorat futura. Emendatio culpam non antecedit.’
[7] Clearly spelled out later in Tert., Adv. Marc. IV 4-5.
[8] Tert., Adv. Marc. IV 5,4.
[9] Tert., Adv. Marc. IV 4,2: ‘Alioquin quam absurdum, ut, si nostrum antiquius probaverimus, Marcionis vero posterius, et nostrum ante videatur falsum quam habuerit de veritate materiam, et Marcionis ante credatur aemulationem a nostro expertum quam et editum.’
[10] Tert., Adv. Marc. I 1-2 : ‘Si quid retro gestum est nobis adversus Marcionem, iam hinc viderit. Novam rem aggredimur ex vetere. Primum opusculum quasi properatum pleniore postea compositione rescideram. Hanc quoque nondum exemplariis suffectam fraude tunc fratris, dehinc apostatati, amisi, qui forte descripserat quaedam mendosissime et exhibuit frequentiae. [2] Emendationis necessitas facta est. Innovationis eius occasio aliquid adicere persuasit. Ita stilus iste nunc de secundo tertius et de tertio iam hinc primus hunc opusculi sui exitum necessario praefatur, ne quem varietas eius in disperso reperta confundat.
[11] Irenaeus, Adv. haer. III 11,7.

Wednesday, 21 September 2011

Re-Modernities: Or the Volcanic Landscapes of Religion

Today was published my article on 'Re-Modernities: Or the Volcanic Landscapes of Religion' in Journal of Beliefs and Values 32:2 (2011) 143-160

Here the abstract:


Is theology dead or dying? Or can we confidently do theology? Since the 1990s Ulrich Beck, one of the best known living sociologists both in Europe and beyond, has promoted the critical reading of the contemporary discourse as ‘reflexive modernization’. He has recently looked into the ‘fascinating byways’ of religion. Based on Beck’s re-assessment of the secularisation trap, this paper reflects upon religion in a world that has moved beyond secular modernity and non-committed post-modernity, and asks how to locate theology as reflexive religion in our contemporary discourse. As a case in point, the forthcoming book by Marius Felderhof serves to illustrate a re-modern approach beyond both
modernity and post-modernity.

Keywords: modernity; post-modernity; secularization; risk society; sociology or religion

Thursday, 15 September 2011

Waves of tsunami proportions throughout Christian scholarship - first review of 'Christ's Resurrection in Early Christianity ...'

Adam Couchman, Rev. of Markus Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament, (Surrey: Ashgate, 2011).
One of the critical aspects of Christian thought is the belief in the resurrection of Jesus from the dead. Belief in the risen Christ lies at the heart of Christian faith for, in the words of Paul, "If Christ has not been raised, then our proclamation has been in vain and your faith has been in vain." (1 Cor 15:14). This is why Markus Vinzent's Christ's Resurrection in Early Christianity and the Making of the New Testament will make waves of tsunami proportions throughout Christian scholarship. To be clear, Vinzent's research is not about whether or not Christ rose from the dead. Rather when, how and to whom did it become important to confess the risen Christ? Vinzent's answer to this question is, to be frank, startling:
Had Marcion [of Sinope]... not picked up Paul's letters and put them together with a Gospel, the Resurrection of Christ would presumably never have made its way into the Christian creed. The myth of God incarnate gave way, though only slowly and never fully, to the other myth of Jesus, the Risen Christ. (pg 2)

Through careful and, it must be said, extremely meticulous research in early Christian writings Vinzent shows how, following Paul, there appears a "resurrection vacuum" (my words) until the mid-second Century. Importantly, this prompts the question "Why?". Throughout many of the early Christian writings there is an observable lack of reference to the resurrection. Or, at the very least, a greater importance placed upon the incarnation and death of Christ.
Vinzent's answer to this question is that it was Marcion of Sinope who provided the stimulus for the resurgence in importance placed upon the resurrection. Not just that, Vinzent also suggests that Marcion was the first to call a text "Gospel" (pg 82) and the first to suggest the need for a "New Testament" (in conjunction with his rejection of the "Old Testament"). New and Old Testament is, of course, common language in our modern Bibles, but was revolutionary at the time. Maricon proposed, for his New Testament, a version of Luke (which Vinzent calls "pre-Luke") combined with the writings of Paul. Marcion's strong emphasis upon the writings of Paul provided this stimulus for the resurgence in resurrection theology. Vinzent reminds us that Paul's apostleship was different to "the twelve" in that his only encounter with Jesus (and thus his right to be called an apostle) was with the Risen Christ on the Damascus road. This explains, for Vinzent, Paul's emphasis in his writings upon the Resurrection, and also provided a corpus of writings that appealed to Marcion's theological emphases.
What is particularly interesting, though, is just how far Vinzent takes his hypothesis, even suggesting that Marcion created "the Gospel", and did not just use it as a source.
With.. the noticed discrepancy in the reception of Paul and the non-reception of the Gospel narratives, we suggest taking the discussion one step further and ask, might it be the case that Marcion neither found, nor used, nor edited the Gospel, but produced it in his Roman classroom? (pg 86)
Working from this basis he then proposes that:
Marcion's venture was soon replicated by other teachers who contributed, altered, broadened or nuanced both the letters and the Gospel according to their respective needs and interests... In response to Marcion, others relying on him and on each other's texts and knowledge reworked Marcion's text, produced Mark..., Matthew..., Luke..., all with references to the added Old Testament. (pg 88)
In other words, there was in response to Marcion, and indeed because of Marcion, a kind of "Resurrection Mania"
Only as a result of Marcion's rediscovery of Paul, and his promotion of the 'Gospel' within his 'New Testament', did Christ's Resurrection regain a place in the memory of Christianity. As soon as the fourfold Gospel with Easter narratives was born, the Resurrection message, despite the inclusion of so many non-Resurrection letters in the broadened New Testament, began to grow in importance... Only in those circles that were heavily influenced by Marcion did a Resurrection 'mania' develop. (pg 111)
There is indeed much more that could be said about this monumental work. My own limited knowledge restricts my ability to fully engage with this work, simply because there is so much research that has gone into it. Scholars will debate this book for years to come. Not just historians, but theologians, Biblical scholars and indeed those interested in early forms of Christian worship. That is why this book will have a lasting legacy well beyond its publication year. I'm certain many will criticize Vinzent's thesis, methodology and conclusions, but one thing is for certain: this work will not and can not be ignored. His conclusions are wide-reaching and long-lasting and demand a considered and thoughtful response. For that alone, Vinzent's work should be respected. There is no greater way to do this, for a scholar, than to actually engage with it.
(Read more here)

Tuesday, 13 September 2011

New MA Ethical Leadership at King's College London

Professor Clemens Sedmak and me are starting in a few days with a new venture at King's College London: MA Ethical Leadership

 
BACKGROUND
Leadership is key to the many economic, social and cultural challenges of our time. The Financial Crisis is causally linked with leadership failures. There is a need to discover new roads to leadership training and ethical leadership. Job advertisements show that the interest in social skills, conflict management, capability and skills management has increased.  Personality matters. Most observers expect the current recession to be long and deep. Academia has not only to react to this situation by offering research and knowledge transfer, but to be proactive in thinking inventively about the combination of ethics and leadership, based on the rich experience of the past.
For years, business schools and corporate universities have been wired to focus on wealth creation. Their programs have largely ignored the creation of a business leadership mindset that is based on creating a “values framework”, inclusivity and sustainability. This has led to ignorance of responsibility, loss of values, diminishment of moral intelligence, and the erosion of  moral fibre. Some or all of these factors have in their own way contributed to the present economic crisis. This crisis, forshadowed in 2001, and re-ignited in late 2007, may provide insightful indication that the paradigms of leadership need to shift. It is encouraging to see that transformative initiatives have gained space on the agenda of corporate governance in many companies and organisations. The Global Compact, for instance, an international initiative mediated by the United Nations, sheds light on important standards that responsible leaders should seek (in the areas of labour conditions, environment, and anti-corruption, amongst others). Companies have indeed taken important steps to foster new values. The term “Corporate Social Responsibility” is largely used to address enterprises’ socially aware actions. But there is more to call for to initiate change and reform:
*       The 2009 “State of the Future Report“, issued by the Millennium Project (eds. Jerome C. Glenn, Theodore J. Gordon, Elizabeth Florescu), for instance, mentions the following statement as the most important, in the opinion of an extended group of experts: “Ethics becomes a key element in most work relations and economic exchanges”. This report – based on 6700 pages of research material – also mentions, as one of the 15 key global challenges: “How can the capacity to decide be improved as the nature of work and institutions change?”
*       The 2009 “Leadership Development in the US: Principles and Patterns of Best Practice” report prepared for Bertelsmann Foundation argues that personality development has become a crucial part of the most successful leadership training programs in the US private sector, while the non-profit and public sectors are currently moving in the direction of implementing more “second approach” practices and techniques in their executive education programmes.
*       The “Harvard Business Review” in its 07/2009 issue argues for the necessity to rethink leadership.
*       Several thought leaders raised critical questions about content and methodology in today’s business education and asked for a reform: e.g. Henry Mintzberg, Joel Podolney, Rakesh Khurana, e.g. (http://blogs.harvardbusiness.org/how-to-fix-business-chools/2009/03/are-business-schools-to-blame.html; http://www.henrymintzberg.com/pdf/leadershipbush.pdf; http://www.the-merican-interest.com/article.cfm?piece=623).
It is possible to distinguish two fundamentally different approaches to studying and teaching leadership in modern academic research.
*       The first approach can be called “traditional”. It is based on a deeply-rooted stereotypical thinking patterns  about leadership, power and authority, including: theories based on physical strength, ruse and violence (e.g. Machiavellianism); Max Weber’s ideas on transactional versus transformational leaders; on different leadership styles (traditional, bureaucratic and charismatic), and on power (“the chance that an individual in a social relationship can achieve his or her own will even against the resistance of others”); some traits theories (e.g. Thomas Carlyle’s Great Man Theory – assuming that history is made by the people, who were pre-destined to become great leaders); some theories based on Behaviorism (B.F. Skinner et al) or on Social Darwinism (Ayn Rand). If we look at the assumptions of “traditional” theories, we notice certain commonalities: their frameworks are usually based on a “homo oeconomicus” model, a maximizing conception of the human being and a view of life and society based on self-interest and the inevitability of violent or destructive conflicts. According to these perspectives, leaders strategize and manipulate others in line with their own self interest.
*       The second approach to leadership research may be dubbed “innovative”, both because it is currently gaining wide recognition among researchers and practitioners and because of its focus, which is different from that of the “traditional” leadership theories. The “innovative” approach prioritizes such qualities as reflexivity, sustainable growth, and self mastery. Embedded in these frameworks is a broader vision of the human being, life and society. The research agenda focuses on methods enabling people and society to move toward transformation and integration. They emphasize the importance of recognizing that the most valuable tool a leader possesses is him- or herself, past, present and future; call attention to the critical role of self knowledge and finding out one’s strengths and limits; clarify the importance of developing oneself fully as a person (e.g., developing emotional, moral, social and religious intelligence); do not assume that a leader can select a style as if all styles suited everyone and style were something that can be put on like a dress or coat. Research priorities will include wholeness, synchronicity and unity on all levels through self-development on the individual level, as well as through policies overcoming particularisms and conflict at the societal level. Religious cultures have been discovered as one of the core ingrediences of the ethical make up of people, institutions and organisations.
The last decades have seen a major shift within the sphere of leadership towards the second approach. Many of the theories within it have already received wide recognition and become integral parts of leadership education and research programmes in the leading universities all over the world.
The parallel trend which we are currently witnessing is that the theories of the second group are becoming increasingly attractive for private companies as well as various organisations in social and political spheres. More and more business executives, social workers and political operatives are coming to realize the potential and benefits of developing such qualities of their employees as, for example, emotional intelligence, reflexivity and ethical awareness.
The literature basis covering “innovative” (“type 2 theories”) include authors such as: Pedro Arrupe, Brian Arthur, Anselm Bilgri, Robert Greenleaf, Joseph Jarworski, Brian Klemmer, Adam Kahane, Otto Scharmer, Barry Oshri, Peter Senge, Bill Torbert, Chris Warner, Notker Wolf, Benjamin Zander.
The focus will be on individual management and will encourage behaviour based on trust, empowerment, honesty, respect, integrity, authenticity, and empathy. The values to be developed and fostered by the MA in Ethical Leadership include:
*       Integrity: a high level of ethical awareness/ moral reasoning and a belief that financial success can be achieved in an ethical way
*       Honesty and trustworthiness: recognition of the fact that business does have responsibility to the broader society
*       Open-mindedness:  openness to critique from inside or outside the organization; openness to new ideas for change; questioning business as usual
*       Dignity at work: commitment to the growth and development of employees; respect for diversity and equal opportunities for all; a collaborative management style
*       Transparency: listening to others and encouraging diversity in views; promoting a new culture of dialogue with and among staff
*       Prudence and reflexivity: the ability to overcome patterns of self-deception and to lead an “examined life”.Responsibility and robust concern: the readiness and ability to accept leadership duties that call for generativity and an interest in other people’s well being.
*      
*       Commitment to growth: the willingness to engage in the ongoing work of one’s personal character and development.
Core Course: “Leadership and Ethics: Leadership Ethics in a new Key” (40 credits course) – taught by Clemens Sedmak and Markus Vinzent
Compulsory Course 1: “Approaches to Leadership” (40 credits) – convened by Clemens Sedmak and Markus Vinzent but taught by various lecturers (covering a number of disciplines represented in the School of Arts and Humanities)
Compulsory Course 2: “Practicing Leadership” (20 credits) – convened by Clemens Sedmak and Markus Vinzent but input provided by invited practitioners (covering skills and exercises)
Options (20 credits):
* Truth and Reconciliation in Divided Societies (MA Conflict Resolution)
* Art of Management / Management of Art (MA Cultural and Creative Industries)
* Comparative Public Policy (European Studies Department)
* Contemporary Ethics (MA Ethics and Philosophy of Religion)

Markus Vinzent Bibliography

Here my bibliography which will be updated as work progresses:



Work in progress:

W1) Marcion’s Gospel. A Synoptic Commentary (5 vols.)
W2) Meister Eckhart, Latin Sermons. Introduction, Text, Translation and Commentary (2 vols.)
W3) Eusebius of Caesarea, Ecclesiastical Theology, translation and commentary by Kelley McCarthy
Spoerl and Markus Vinzent (to be published by one of the major US academic publishers); collaborative manuscript in the making; publication year 2013.
4) Cyril of Alexandria, Against Julian. Editio major with translation and notes by Wolfram Kinzig, Gerlinde Rebenich, Stefan Rebenich, Christoph Riedweg, Adolf Martin Ritter, Markus Vinzent (to be published by DeGruyter, Berlin in the series: Die Griechischen Christlichen Schriftsteller), vol. I (books I-V) in 2010/1, vol. II (books VI-10 with fragments of books XI-XX) in 2015.
5) Cyril of Alexandria, Against Julian. Editio minor with translation and notes by Wolfram Kinzig, Gerlinde Rebenich, Stefan Rebenich, Christoph Riedweg, Adolf Martin Ritter, Markus Vinzent together with Marie-Odile Boulnois and her equipe of the Sources Chretiennes (to be published by The Sources Chretiennes, Paris/Lyon), in 4 vols. (beginning with book III; vol I with books I-II of the editio minor has already appeared), publication dates: 2010/1-.

Monographs (single and, where indicated, multi-authored)

M14. Meister Eckhart’s On the Lord’s Prayer, Eckhart: Texts and Studies II (Peeters, Leuven 2011), 220p.
M13. The Art of Detachment, Eckhart: Texts and Studies I (Peeters, Leuven 2011), 350pp.
M12. Christ’s Resurrection in Early Christianity and the making of the New Testament (Ashgate 2011), 276pp.
M11. Der Ursprung des Apostolikums im Urteil der kritischen Forschung, FKDG 89 (Vandenhoeck&Ruprecht, Goettingen, 2006.
         Rev.:
         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
         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.)
         Vigiliae Christianae
         E. Dassmann: Theologische Revue 2006 (5p.)
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.
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).
M6. R. Hübner, Monarchianismus im 2. Jahrhundert. Mit einem Beitrag von Markus Vinzent (Supplements to VigChr 50), Leiden: Brill 2000.
M5. 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.
       Rev.:
       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.     
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
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.
         Rev.:
         H. G. Thümmel: ThLZ 124 (1999) 189-191.
         A. H. B. Logan: JThS N.F. 49 (1998) 382-385.
M2. Asterius von Kappadokien, Theologische Fragmente. Einleitung, kritischer Text, Übersetzung und Kommentar von Markus Vinzent (Supplements to VigChr 20), Leiden: Brill 1993, 375 pp.
         Rev.:
         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.
M1. Ruinen (Kunst als Zeugnis und Zeichen), Würzburg 1987, 79 pp.

Articles

A45. What did Rome believe from Zephyrinus to Damasus?: Studia Patristica (forthcoming 2013)
A44. Salus extra ecclesiam? Meister Eckhart’s Institutionenskepsis: Eckhart Jahrbuch (forthcoming: 2012)
A43. Meister Eckhart’s Vater Unser: Eckhart Jahrbuch (forthcoming: 2012).
A42. Sermo XXVIII: Lectura Eckhardi IV (forthcoming 2012).
A41.  Questions about the attributes (of God)’. Re-discovered Parisian Questions of Eckhart: Journal of Theological Studies (forthcoming: 2012).
A40. Re-modernities: The volcanic landscapes of religions: Journal of Beliefs and Values 32:2 (2011) 143-160.
A39. Julian’s letter to the Eastern Bishops and the Roman Creed: Studia Patristica 53 (2011)
A38. Direct or Discrete – On inter-textuality and counter-textuality in Athanasius, Orations against the Arians I-III: Studia Patristica 52 (2011).
A37. Zitat, Plagiat, Rezyklat – Meister Eckharts „Vater unser“: Zur Debatte 5/2010, 37f.
A36. Legends and Facts – The Apostles‘ Creed between Renaissance Humanism and the Enlightenment, in: Alexandra Dern and Ursula Härting (eds), Credo: Masterpieces of Religious Art, Mettingen 2010, 32-39.
       Netherlandish trans.: Legende en feiten – De Apostolische Geloofsbelijdenis in de tijd van het Humanisme tot aan de Verlichting, in: Alexandra Dern en Ursula Härting (eds), Credo: Meesterwerken uit de religieuze kunst, Mettingen 2010, 32-39.
       German trans.: Legende und Fakten – Das Apostolische Glaubensbekenntnis in der Zeit des Humanismus bis zur Aufklärung, in: Alexandra Dern und Ursula Härting (eds), Credo: Meisterwerke der Glaubenskunst, Mettingen 2010, 32-39.
A35. Meister Eckhart: Der pointilistische Theologe: Quart. Zeitschrift des Forums Kunst-Wissenschaft-Medien 2 (2010) 27-30.
A34. Give and Take amongst Second Century Authors: The Ascension of Isaiah, the Epistle of the Apostles and Marcion of Sinope: Studia Patristica 50 (2010), 32pp.
A33. Now. Meister Eckhart: Eckhart Review 18 (2009) 13pp.
A32. ‘Re-modernity:’ Overcoming the Divide of Denomina­tions, Religions and Ideological Categories, in: Wege und Welten der Religionen: Forschungen und Vermittlungen. FS Udo Tworuschka, ed. Jürgen Court / Michael Klöcker, Frankfurt a. M. 2009, 635-45.
A31. Rome, in: Christianity. Origins to Constantine (The Cambridge History of Christianity I), ed. M. M. Mitchell/F. M. Young, Cambridge: CUP 2006, 397-412.
A30. Religioese Pluralitaet in multikulturellen Gesellschaften, in: Politische Religion und  Religionspolitik. Zwischen Totalitarismus und Buergerfreiheit (Schriften des Hanna Arendt-Instituts fuer Totalitarismusforschung), Goettingen: Vandenhoeck&Ruprecht, 2005, 197-216.
A29. Hippolyt von Rom und seine Statue, in: „... zur Zeit oder Unzeit“. Studien zur spätantiken Theologie-, Geistes- und Kunstgeschichte und ihrer Nachwirkung. Hans Georg Thümmel zu Ehren, ed. A. M. Ritter / W. Wischmeyer / W. Kinzig (Texts and Studies in the History of Theology, 9), Mandelbachtal / Cambridge 2004, 125-134.
A28. Der Blinde und der Lahme. Stefanie Beier, Hochschul-Sponsoring: Forschung&Lehre 7/2004.
A27. Vom Blind Date zu nachhaltigem Personalmarketing: Personalführung 5/2004, 22-30.
A26. Interkulturelles Diversity- und Inclusiveness-Management: Personalführung 10/2003, 30-36.
A25. Vom philosophischen Apologeten zum theologischen Ketzerbekämpfer. Zur biographischen Verkirchlichung von christlichen Amtsträgern am Beispiel Kyrills von Alexandrien, in: Literarische Konstituierung von Identifikationsfiguren in der Antike, hg. v. Barbara Aland, Johannes Hahn, Christian Ronning (STAC 16), Tübingen: Mohr 2003, 173-194.
A24. Europäische kulturelle Identität heute und ihre universitäre Vermittlung: Religion – Staat – Gesellschaft 3 (2002) 89-101.
A23. Der Schluß des Lukasevangeliums bei Markion, in: Marcion und seine kirchengeschichtliche Wirkung. Marcion and His Impact on Church History. Vorträge der Internationalen Fachkonferenz zu Marcion, gehalten vom 15.-18. August 2001 in Mainz, hg. von Gerhard May / Katharina Greschat in Gemeinschaft mit Martin Meiser (TU 150), Berlin / New York 2002, 79-94.
A22. Hochschulen blicken über den Tellerrand. In: uni-gateway. Beilage zur DUZ – Das unabhängige Hochschulmagazin März 2002: uni-gateway: Das internationale Netzwerk für E-Career-Center, 16-17.
A21. Theologie des Exils? Vortrag gehalten auf dem internationalen Kolloquium Theologen im Exil – Theologie des Exils, 17-19.11.1999 in Mainz. Vortrag ist abgedruckt in: Wolf-Friedrich Schäufele/Markus Vinzent (Hrsg.), 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), pp. 219-228.
A20. Exil heißt „Ausna(h)me“. Theologen im Exil – eine forschungsgeschichliche Einführung. In: Wolf-Friedrich Schäufele/Markus Vinzent (Hrsg.), Theologen im Exil - Theologie des Exils. Internationales Kolloquium 17. bis 19. November 1999 in Mainz, Mandelbachtal/D; Cambridge/UK: edition cicero 2002 (TAHST; vol. 3; pp. 277), pp.7-17
A19. Halbe Heiden - Doppelte Christen. Die Festbriefe KyrillS von Alexandrien und die Datierung seines Werkes Contra Iulianum. Paper given at the conference „Beginn und Ende des Konstantinischen Zeitalters. Christen und Nichtchristen in Spätantike und Gegenwart - Parallelen, Kontraste“. Abgedruckt in: Christen und Nichtchristen in Spätantike, Neuzeit und Gegenwart. Beginn und Ende des Konstantinischen Zeitalters. Internationales Forschungskolloquium aus Anlass des 65. Geburtstags von Adolf Martin Ritter. Hg. von Angelika Dörfler-Dierken, Wolfram Kinzig und Markus Vinzent. Mandelbachtal/D, Cambridge/UK: edition cicero 2001 (TASHT; vol. 6; pp. 240), pp.41-60.
A18. Bio-graphie und Historio-graphie: Helene Homeyer, Frau – „Halbarierin“ - Exilierte. Vortrag gehalten auf dem Kongreß „Antike und Altertumswissenschaften in der Zeit von Faschismus und Nationalsozialismus“, Zürich 1998. Vortrag abgedruckt in: Beat Näf (Hrsg.), Antike und Altertumswissenschaft in der Zeit von Faschismus und Nationalsozialismus. Kolloquium Universität Zürich 14.-17. Oktober 1998, Mandelbachtal/D, Cambridge / UK: edition cicero 2001 (TASHH; vol. 1, pp. 672), pp.439-464.
A17. "Oxbridge" in der ausgehenden Spätantike oder: Ein Vergleich der Schulen von Athen und Alexandrien. In: ZAC 4 (2000), 49-82.
A16. /W. Kinzig, Recent Research on the Origin of the Creed: JThS NS 50 (October 1999), pp. 535-559.
A15. Origenes als Postscriptum. Paulinus von Tyrus und die origenistische Diadoche. In: Origeniana Septima. Origenes in den Auseinandersetzungen des 4. Jahrhunderts. Hg. W.A. Bienert/U. Kühneweg (Bibliotheca Ephemeridum Theologicarum Lovaniensium, 137), Leuven: University Press 1999, pp. 149-157.
A14. "Ich bin kein körperloses Geistwesen". Zum Verhältnis von Kerygma Petri, "Doctrina Petri" und IgnSm III, in: R. Hübner/M. Vinzent, Monarchianismus im 2. Jahrhundert (Supplements to VigChr 50), Leiden: Brill 1999, 241-286.
A13. Von der Moralität des Nichtmoralischen. Die ethische Grundlage für die Ermöglichung der Hamburger Oper, in: Von Luther zu Bach, hg. v. R. Steiger, Sinzig 1999, pp. 197-231.
A12. „Philobiblie" im frühen Christentum. In: Das Altertum 44, 4 (1999), pp. 301-330.
A11. Das "heidnische" Ägypten des 5. und 6. Jh.s, in: Heiden und Christen im 5. Jh., Akten zur Tagung der Patristischen Arbeitsgemeinschaft 1997, hg. v. J. van Oort und D. Wyrwa, Kampen 1998, pp. 32-65.
A10. Christ’s Resurrection: the Pauline Basis of Marcion’s Teaching: Studia Patristica       31 (1997) pp. 225-233.
A9. Das objektiv Freie bei Luther und Lessing. Anmerkungen zu Lessings Faust: Das Altertum 42 (1997) pp. 331-348.
A8. Die frühchristlichen Lehrer, Gnostiker und Philosophen, und die Ziele ihres Unterrichts: Das Altertum 41 (1996) pp. 177-187.
A7. Ertragen und Ausharren - die Lebenslehre des Barnabasbriefes: ZNW 86 (1995) pp. 74-93.
A6. History does not always tell stories. What about the Resurrection of Christ? in: La Narrativa Cristiana Antica. Codici Narrativi, Strutture Formali, Schemi Retorici (Studia Ephemeridis Augustinianum 50), Rom 1995, pp. 133-155.
A5. Die Gegner im Schreiben Markells von Ankyra an Julius von Rom: ZKG 105 (1994) pp. 285-328.
A4. Gottes Wesen, Logos, Weisheit und Kraft bei Asterius von Kappadokien und Markell von Ankyra: VigChr 47 (1993) pp. 170-191.
A3. Was weiß der, der nicht gelitten hat?: Erdkreis 41 (1991) pp. 130-132.
A2. Thomas Merton: Erbe und Auftrag 61 (1985) pp. 386-391.
A1. Laientheologen als "Arbeiter-Seelsorger": Diakonia 15 (1984) pp. 199-202.
A.NP "Church Music and Opera speak with one voice": on Erdmann Neumeister's "Kunst-Revolution", in: „Sound“ Theology: Studies in Bach's Liturgical Music, ed. Robin A. Leaver/Renate Steiger (Studies in Liturgical Musicology), Lanham/ Maryland (noch nicht erschienen), 20pp.

3) Bibliography:

Bibl1. Kommentierte Bibliographie 1960-1981 zu Papias von Hierapolis, in: J. Kürzinger, Papias von Hierapolis und die Evangelien des Neuen Testaments (Eichstätter Materialien 4), Regensburg 1983, pp. 139-250.

4) Dictionary entries:

L10. Athanasius-Handbuch, Tuebingen: Mohr-Siebeck (forthcoming, 2011):
     Athanasius und die Eusebianer
      Athanasius und Markell von Ankyra
      Athanasius und der Westen
   Orationes contra Arianos I-III
   Oratio contra Arianos IV
   Contra Sabellianos
   De trinitate libri XII (Markus Vinzent)

L9.Gedenkbuch nichtarischer Theologen, Calver Verlag (forthcoming, 2010):
      Bernhard Citron
      Wilhelm Rechnitz
      Ulrich Simon
      Joachim Wach

L8. Augustine’s Reception (OUP, forthcoming, 2009; I am one of the Advisory Board members)
      Brown, Peter
      Courcelle, Pierre
      Liberal Arts
      Marrou, Henri-Irenee

L7. Das Grosse Lexikon Medien und Kommunikation, ed. Leon R. Tsvasman, Wuerzburg 2006
       Diversity- und Inclusiveness Management
       Mediennetzwerke (media social networks/networking)
       Postmoderne (Postmodernism)

L6. Theologische Realenzyklopädie (1976ff.)
       Viktor I.

L5. Religion in Geschichte und Gegenwart4 1 (1998ff.):
Asterius, der Sophist
Asterius von Amaseia
Asterius, der Homilet
Cyrill von Alexandrien
Cyros und Johannes
Dekonstruktivismus und Religion
Eusebius von Nikomedien
Eusebius von Samosata
Eutherius von Tyana
Faustinus (der Luciferianer)
Fortunatianus von Aquileia
Geist/Heiliger Geist: VIII. Kunstgeschichtlich
Gott: VIII. Kunstgeschichtlich
Hermeneutik: VIII. Kulturgeschichtlich (cultural studies)

L4. Lexikon der theologischen Werke, ed. Michael Eckert, Eilert Herms, Bernd Jochen Hilberath, Eberhard Jüngel, Stuttgart 2003.
       Epistula ad Iulium
       De incarnatione et contra Arianos
       Fragmenta e libro contra Asterium (frg. 1-128)

L3. Lexikon für Theologie und Kirche3, 1993-2001
       Symbolforschung
       Symbol-Begriff

L2. Lexikon der Religionspädagogik, ed. Ekkehard Starke, Norbert Mette, Folkert Rickers, Neukirchen 2001.
       Religiöse Erziehung, Geschichte. 3 Alte Kirche
Religiöse Erziehung, Geschichte: Reformationszeit. I. Evangelisch
Schulen im Mittelalter

L1. Metzler Lexikon Antiker Autoren, ed. Oliver Schütze, Stuttgart 1997, 60. 105f. 233f. 259f. 269f. 396. 397f. 443f. 502. 626f.:
       Aphrahat;
       Arius;
       Ephraem von Nisibis;
       Eusebios von Caesarea;
       Fulgentius von Ruspe;
       Kyrill von Alexandria;
       Kyrill von Jerusalem;
       Markell von Ankyra;
       Papias von Hierapolis;
       Schenute.

5) Reviews                   
                                   
R36. Jung, Christian: Meister Eckharts philosophische Mystik: Theologische Revue 107 (2011) 320-321.
R35. Kurt Flasch, Meister Eckhart – Philosoph des Christentums, München: C.H. Beck 2010: Theologische Literaturzeitung 136 (2011) 62-64.
R34. Sigrun Jäger, Meister Eckhart – ein Wort im Wort. Versuch einer theologischen Deutung von vier deutschen Predigten (Quellen und Forschungen zur Geschichte des Dominikanerordens, Neue Folge 15), Berlin 2008, in: Theologische Literaturzeitung 135 (2010) 451-3.
www.academici.com (2009).
R33. Ruth Conrad, Lexikonpolitik. Die erste Auflage der RGG im Horizont protestantischer
         Lexikographie, Arbeiten zur Kirchengeschichte 97, Berlin and New York 2006, 606pp., in:  
         www.academici.com (2009).
R32.Hanns Christof Brennecke, Ecclesia est in re publica. Studien zur Kirchen- und Theologiegeschichte im Kontext des Imperium Romanum, Herausgegeben von Uta Heil, Annette von Stockhausen und Jörg Ulrich, Arbeiten zur Kirchengeschichte 100, Berlin and New York 2007, ISBN 978-3-11-019947-5, 351pp., in:
R31.Antike Religionsgeschichte in räumlicher Perspektive. Abschlussbericht zum Schwerpunktprogramm 1080 der Deutschen Forschungsgemeinschaft ‘Römische Reichsreligion und Provinzialreligion’, edited by Jörg Rüke, assisted by Franca Fabricius, Tübingen 2007, pp. 247, in: www.academici.com (2009).
R30.Meister Eckhart‘s Straßburger Jahrzehnt, ed. Andrés Quero-Sánchez / Georg Steer (Meister-Eckhart-Jahrbuch, 2), Stuttgart 2008, ISBN 978-3-17-020175-0, 363pp. www.academici.com (2009),
R29.Meister Eckhart in Erfurt, ed. Andreas Speer / Lydia Wegener (Miscellanea Mediaevalia, 32), Berlin / New York 2005, ISSN 0544-4128, 612pp. www.academici.com (2009).
R28. Hee-Sung Keel, Meister Eckhart: An Asian Perspective (Louvain Theological & Pastoral Monographs, 36), Louvain a.o.: Eerdmans 2007, ISBN 978-0-8028-6, 319pp., in: www.academici.com (2009).
R27. Christine Büchner, Gottes Kreatur „ein reines Nichts“? Einheit Gottes als Ermöglichung von Geschöpflichkeit und Personalität im Werk Meister Eckharts (Innsbrucker theologische Studien, 71), Innsbruck-Wien: Tyrolia-Verlag 2005; ISBN 3-7022-2640-0, pp. 597, in: www.academici.com (2009).
R26. Joseph Milne, Metaphysics and the Cosmic Order. Foreword by HRH the Prince of Wales. Introduction by John O’Donohue, London 2008, ISBN 978-0-9551934-3-9, pp. 74., in: www.academici.com (2009). 
R25. Robertson, Jon M., Christ as Mediator: A study of the theologies of Eusebius of Caesarea, Marcellus of Ancyra, and Athanasius of Alexandria (Oxford Theological Monographs), Oxford: Oxford University Press, 2007: in Journal of Religion 89 (2009) 437f.
R24. Meik Peter Schirpenbach, Wirklichkeit als Beziehung. Das strukturontologische Schema der Termini Generales im Opus Tripartitum Meister Eckharts (Beiträge zur Geschichte der Philosophie und Theologie des Mittelalters, 66), Münster 2004, 269pp., in: www.academici.com (2008)
R23. James W. Geiger, The Gospel according to relativity. Constant value in a changing world, Xulonpress  2005, in: www.academici.com (2008)
R22. Asterius: Psalmenhomilien. Eingeleitet, uebers. und kommentiert von Wolfram Kinzig, (2 vols.), Stuttgart: Hiersemann (Bibliothek der griechischen Literatur, 56 u. 57), 2002, in: Theologische Literaturzeitung 130 (2005) 400-402.
R21. Daniel Haag-Wackernagel, Die Taube. Vom heiligen Vogel der Liebesgöttin zur Strassentaube, Basel 1998: ZAC 6 (2002) 138-139.
R20. Barbara Bürkert-Engel, Charles de Foucauld: Christliche Präsenz unter Muslimen. Analyse und kritische Auseinandersetzung mit einer Islamrezeption in Biographie und Nachlass. Christentum und Islam in Dialog, Christian-Muslim Relations 1, Münster, 2000, in: Islam and Christian-Muslim Relations (ICMR) Vol. 13, No.2, 2002, p. 242-244.
R19. Christoph Markschies, Alta trinità beata. Gesammelte Studien zur altkirchlichen Trinitätstheologie, Tübingen 2000, in: JEH 53 (2002) pp. 771-772.
R18. Thomas Pratsch, Theodoros Studites (759-826) - zwischen Dogma und Pragma. Der Abt des Studiosklosters in Konstantinopel im Spannungsfeld von Patriarch, Kaiser und eigenem Anspruch (Berliner Byzantinische Studien, 4), Frankfurt a. M./Berlin 1998: ZKG (erscheint 1999).
R17. Georg Schöllgen, Die Anfänge der Professionalisierung des Klerus und das kirchliche Amt in der Syrischen Didaskalie: Jahrbuch für Antike und Christentum, Erg.-bd. 26, 1998: ZKG (erscheint 1999).
R16. Inken Mädler, Kirche und bildende Kunst der Moderne. Ein an F.D.E. Schleiermacher orientierter Beitrag zur theologischen Urteilsbildung (Beiträge zur historischen Theologie, 100), Tü­bingen 1997: ThLZ  124 (1999) 420-422.
R15. Joseph Anton Fischer/Adolf Lumpe, Die Synoden von den Anfängen bis     zum Vora­bend des Nicaenums (Konziliengeschichte, hg. v. Walter Brandmüller, Reihe A: Darstel­lungen), Paderborn u.a. 1997: ThLZ 124 (1999) 185-188.
R14. Reidar Hvalvik, The Struggle for Scripture and Covenant. The Purpose of    the Epistle of Barnabas and Jewish-Christian Competition in the Second Century    (WUNT 2. Reihe, 82), J.C.B. Mohr (Paul Siebeck), Tübingen 1996: JbAC (1998)     238-241.
R13. Marie-Odile Boulnois, Le paradoxe trinitaire chez Cyrille d’Alexandrie. Herméneutique, analy­­ses philosophiques et argumentation théologique (Collection           des Études Augustinien-nes, Série Antiquité, 143), Paris Institut d’Études Augustiniennes 1994, 681 S.: ZKG 109 (1998) 109-113.
R12. Ph. Rousseau, Basil of Caesarea, Berkeley u.a. 1994: ZKG 108 (1997) 256-260.
R11. Jean Michel Massing, Erasmian Wit and Proverbial Wisdom. An Illustrated Moral Compendium for Francois I. Facsimile of a Dismembered Manuscript with Introduction and Description (Studies of the Warburg Institute, vol. 43), London: The Warburg Institute 1995: ZKG 108 (1997) 392-394.
R10. Elaine Pagels, Satans Ursprung. Aus dem Amerikanischen von Jens Hagestedt (die Originalausgabe erschien 1995 unter dem Titel: „The Origin of Satan“, New York/Toronto), Berlin Verlag, Berlin 1996: ZAC 1 (1997) 141-144.
R9. Hanna Kasparick, Lehrgesetz oder Glaubenszeugnis? Der Kampf um das Apostolikum und seine Auswirkungen auf die Revision der Preußischen Agende (1892-1895) (Unio und Confessio, 19), Luther-Verlag Bielefeld 1996: ThLZ 122   (1997) pp. 173-175.
R8. H. E. Lona, Über die Auferstehung des Fleisches, de Gruyter, 1993: ZKG 107 (1996) pp. 115-118.
R7. R. J. Kees, Die Lehre von der Oikonomia Gottes in der Oratio catechetica Gregors von Nyssa, Leiden 1995: ThLZ 120 (1995) pp. 1009-1012.
R6. E. Dassmann, Augustinus. Heiliger und Kirchenlehrer, Stuttgart u.a., Kohlhammer, 1993: ZKG 106 (1995) pp. 139-141.
R5. W. Rordorf, Lex orandi-Lex credendi. Gesammelte Aufsätze zum 60. Geburtstag von Willy Rordorf (Paradosis, 36), Freiburg/Schw., Univ.-Verl., 1993: ZKG 106 (1995) 108f.
R4. C. Gnilka, Chrêsis. Die Methode der Kirchenväter im Umgang mit der Antiken Kultur. II. Kultur und Conversion, Basel, Schwabe&Co, 1993: ZKG 106 (1995) pp. 133-137.
R3. G. Haile, The Mariology of Emperor Zär’a Ya’equob of Ethiopia (= Orientalia Christiana Analecta 242), Rom, Pontificium Institutum Studiorum Orientalium, 1992: ZKG 106 (1995), pp. 427f.
R2. Th. Finan/V. Twomey (edd.), The Relationship between Neoplatonism and Christianity, Dublin, Four Courts Press, 1992: ZKG 106 (1995), pp. 131-133.
R1. J. van Oort/J. Wickert (edd.), Christliche Exegese zwischen Nicaea und Chalcedon, Kampen 1992: ZKG 105 (1994) pp. 100-104.

5) Editions

E6. Eckhart: Texts and Studies (sole editor)
E5. Studia Patristica Supplements (main editor, together with Allen Brent), ongoing
E4. Studia Patristica (main editor, together with Allen Brent), ongoing
E3. Theologen. 175 Porträts von der Antike bis zur Gegenwart, ed. Markus Vinzent, Stuttgart/Weimar: Metzler 2004.
E2. Wolf-Friedrich Schäufele/Markus Vinzent (Hrsg.), Theologen im Exil - Theologie des Exils. Internationales Kolloquium 17. bis 19. November 1999 in Mainz, Mandelbachtal/D; Cambridge/UK: edition cicero 2002 (Text and Studies in the History of Theology; vol. 3); pp. 277.
     Rez.: Patrik von zur Mühlen: Archiv für Sozialgeschichte – Online 43 (2003) (http://library,fes.de/fulltext/afs/htmrez/80413.htm; 2.1.2004)
E1. Metzler Lexikon christlicher Denker, ed. Markus Vinzent, Stuttgart/Weimar: Metzler 2001.

6) Major third party funded research projects

P4. Early Christian Iconography and Epigraphy after Doelger. BARDA - Major research grant project, supported by the British Academy (£119,000 for the years 2010-2012).
P3. Cyril of Alexandria, Against Julian. Editio major with translation and notes together with
Wolfram Kinzig (Bonn, Germany), Gerlinde Huber-Rebenich (Jena, Germany), Stefan Rebenich (Bern, Switzerland), Christoph Riedweg (Rome, Italy), Adolf Martin Ritter (Heidelberg, Germany) (to be published by DeGruyter, Berlin in the series: Die Griechischen Christlichen Schriftsteller; and Sources Chretiennes, Paris), vol. I (books I-V) in 2010/1, vol. II (books VI-10 with fragments of books XI-XX) in 2013 (vol 1 in the Sources Chretiennes has already appeared); funded by Deutsche Forschungsgemeinschaft (DFG), Heidelberger Akademie der Wissenschaften, Germany; Schweitzer Nationalfonds; 1990-2015.
P2. European Identity and cultural pluralism. 8 European Countries Education on Judaism, Christianity and Islam in European school curricula (with Mit Lisa Kaul-Seidmann/Jorgen Nielsen), Funded by Quandt-Stiftung der ALTANA AG, Bad Homburg 2001-2003; 2003-2009; ongoing.
P1. Theologen im Exil - Theologie des Exils. Internationales Kolloquium 17. bis 19. November 1999, funded by Deutsche Forschungsgemeinschaft (DFG), Mainz: 1999.