Ebionites

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The Ebionites (from Hebrew; אביונים, Ebyonim, "the poor ones") were an early sect of mostly Jewish followers of Jesus, which flourished in the early centuries of the Common Era, one of several ancient "Jewish Christian" groups that existed during the Roman and Byzantine periods in the Levant. They denied the pre-existence and divinity of Jesus, believing that he was a mortal man, who was adopted as a son of God by virtue of his perfect observation of Jewish Law, and so was chosen to be the last and greatest of the prophets. The Ebionites believed in the necessity of following the Law and observed all the Jewish rites, such as circumcision and the seventh-day Shabbat, while rejecting the writings of Paul of Tarsus as those of an apostate. They called themselves the Poor Ones because they regarded a vow of poverty as a meritorious method of preparation for the "Kingdom of Heaven". Accordingly they dispossessed themselves of all their goods and lived in religious communistic societies.

Ebionites were in theological conflict with other streams of early Christianity. As a result, our knowledge of them is fragmentary, originating primarily from the polemics of the early Church Fathers. Their accounts at times seem to be contradictory due to the double application of the term Ebionite, some referring to Jewish Christianity as a whole, others only to a party within it. Many modern scholars argue that they existed as a distinct group from Pauline Christians and Gnostic Christians before the destruction of Jerusalem.<ref>Eisenman 1996</ref> Some even contend that Ebionites were more faithful than Paul to the original and authentic teachings of Jesus.<ref>Maccoby 1987</ref><ref>Schonfield</ref><ref>Urrutia</ref><ref>Akers 2000</ref><ref>Schoeps 1969</ref><ref>Tabor 2006</ref>

1 History
2 Ebionite writings
3 Notes
4 References
5 External links

[edit] History

Much of what we know about the Ebionites comes from brief references by Christian theologians, such as Irenaeus, Hippolytus, Tertullian, and Epiphanius of Salamis, who considered them to be "heretics" and "Judaizers". Justin Martyr, in the earliest text known to us, describes an unnamed sect estranged from the Church who observe the Mosaic Law, and who hold it of universal obligation, Dialogue with Trypho the Jew, chp. 47.4 (ca 140 AD). Irenaeus was the first to use the term Ebionites to describe a heretical Judaizing sect, which he regarded as stubbornly clinging to the Law, Adversus Haereses (Against Heresies), 1.26.2 (ca 180 AD). The most complete account comes from Epiphanius of Salamis, who wrote his Panarion in the 4th century, denouncing 80 heretical sects, among them Ebionites, described in Panarion 30. These are mostly general descriptions of their religious ideology, though sometimes there are quotations from their gospels, which are otherwise lost to us.

The Church Fathers sometimes distinguished Ebionites from Nazarenes, another early sect of Jewish followers of Jesus also believed to be an offshoot of the first Judeo-Christian synagogue,<ref>Pixner 1990</ref> one author often depending upon another for his assessment. However, Jerome clearly thinks that Ebionites and Nazoraeans were a single group (Letter 112.13). Without surviving texts, it is difficult to establish exactly the basis for their distinction.

Most of these Christian sources agree that Ebionites denied the divinity of Jesus, the doctrine of the Trinity, the Virgin Birth, and the death of Jesus as an atonement for sin. Ebionites seemed to have emphasized the humanity of Jesus as the mortal son of Mary and Joseph who became the messianic "prophet like Moses" when he was anointed with the holy spirit at his baptism. Some sources also suggest that Ebionites believed all Jews and Gentiles must observe the Law of Moses; but it must be understood through Jesus' expounding of the Law, which he taught during his Sermon on the Mount. Therefore, of the books of the New Testament Ebionites only accepted an Aramaic version of the Gospel of Matthew, referred to as the Gospel of the Hebrews, as additional scripture. This version of Matthew, critics reported, omitted the first two chapters (on the nativity of Jesus), and started with the baptism of Jesus by John.<ref>Maccoby 1987</ref>

James Tabor argues that Ebionites rejected doctrines and traditions, which they believed had been added to Mosaic Law, including scribal alterations of the texts of scripture; and that they had a superseding interest in restoring a form of worship reflected in pre-Sinai revelation, especially the antediluvian period from Enoch to Noah.<ref>Tabor 1998</ref> For example, Epiphanius describes them as rejecting parts or most of the Law, as vegetarians, as opposed to animal sacrifice, and quotes their gospel as ascribing these injunctions to Jesus (Panarion 30.16.5, 30.18.7-9, 30.22.4). Hans Joachim Schoeps states that the Clementine literature's nearest parallels are to be found in the book of Jubilees and Enoch Shlomo Pines counters that all these teachings are "Gnostic Christian" in origin and are characteristics of the Elcesaite sect, which have been mistakenly or falsely attributed to Ebionites.<ref>Pines 1966</ref> Without a consensus among scholars, the issue remains contentious.

Ebionites revered John the Baptizer as the precursor to Jesus, and the Desposyni (a sacred name reserved only for Jesus' blood relatives), especially James the Just, as his legitimate successors, rather than Peter. Ebionites, however, denounced Paul as an apostate from the Law and a false apostle. Epiphanius claims that some Ebionites gossiped that Paul was a Greek who converted to Judaism in order to marry the High Priest's daughter, and then apostasized when she rejected him (Panarion 16:9).

The influence of Ebionites is debated. Schoeps argues that their primary influence on mainstream Christianity was to aid in the defeat of gnosticism.<ref>Schoeps 1969</ref> It has also been argued by Keith Akers that they had an influence on Islam and the Sufis.<ref>Akers 2000</ref> Ebionites may be represented in history as the sect encountered by the Muslim historian Abd al-Jabbar (c. 1000) almost 500 years later than most Christian historians admit for the survival of Ebionites.<ref>Pines 1966</ref> An additional possible mention of surviving Ebionite communities existing in the lands of the east, Theyma and Thilmes, around the 11th century, is said to be in Sefer Ha'masaoth, the "Book of the Travels" of Rabbi Benjamin of Tudela, a sephardic rabbi of Spain. In the late 20th and early 21st centuries, several small yet competing new religious movements, such as the Ebionite Jewish Community and the Ebionite Restoration Movement, have emerged claiming be the legitimate descendants in teaching and practice of ancient Ebionites. However, they possess no authentic historical ties to the early Ebionites.

[edit] Ebionite writings

Few writings of Ebionites have survived, and in uncertain form. The Recognitions of Clement and the Clementine Homilies, two 3rd-century Christian works, are regarded by general scholarly consensus as largely or entirely Jewish Christian in origin and reflect Jewish Christian ideas and beliefs. These can be found in volume 8 of the Ante-Nicene Fathers. The exact relationship between Ebionites and these writings is debated, but Epiphanius's description of the Ebionites in Panarion 30 bears repeated and striking similarity to the ideas in the Recognitions and Homilies. Koch speculates that Epiphanius likely relied upon a version of the Homilies as a source document.<ref>Koch 1976</ref>

The Catholic Encyclopedia, 1908, mentions four classes of Ebionite writings:

Gospel of the Ebionites. Ebionites used only the Gospel of Matthew (according to Irenaeus). Eusebius (Historia Ecclesiae IV, xxi, 8) mentions a Gospel of the Hebrews, which is often identified as the Aramaic original of Matthew, written with Hebrew letters. Such a work was known to Hegesippus (according to Eusebius, Historia Eccl., ), Origen (according to Jerome, De vir., ill., ii), and to Clement of Alexandria (Strom., II, ix, 45). Epiphanius of Salamis attributes this gospel to Nazarenes, and claims that Ebionites only possessed an incomplete, falsified, and truncated copy. (Adversus Haer., xxix, 9). The question remains whether or not Epiphanius was able to make a genuine distinction between Nazarenes and Ebionites.
New Testament apocrypha: The Circuits of Peter (periodoi Petrou) and Acts of the Apostles, amongst which is the work usually titled the Ascents of James (anabathmoi Iakobou). The first-named books are substantially contained in the Homilies of Clement under the title of Clement's Compendium of Peter's itinerary sermons, and also in the Recognitions attributed to Clement. They form an early Christian didactic fiction to express Jewish Christian views, i.e. the primacy of James, their connection with Rome, and their antagonism to Simon Magus, as well as Gnostic doctrines. Van Voorst opines of the Ascents of James (R 1.33-71), "There is, in fact, no section of the Clementine literature about whose origin in Jewish Christianity one may be more certain"<ref>Van Voorst 1989</ref>. Despite this assertion, he expresses reservations that the material is genuinely Ebionite in origin.
The Works of Symmachus the Ebionite, i.e. his Greek translation of the Old Testament, used by Jerome, fragments of which exist, and his lost Hypomnemata which was written to counter the canonical Gospel of Matthew. The latter work, which is totally lost (Eusebius, Hist. Eccl., VI, xvii; Jerome, De vir. ill., liv), is probably identical with De distinctione præceptorum, mentioned by Ebed Jesu (Assemani, Bibl. Or., III, 1).
The Book of Elchesai (Elxai), or of "The Hidden power", claimed to have been written about 100 CE and brought to Rome about 217 CE by Alcibiades of Apamea. Those who accepted its doctrines and new practices were called Elcesaites. (Hipp., Philos., IX, xiv-xvii; Epiphanius., Adv. Haer., xix, 1; liii, 1.)

It is also speculated that the core of the Gospel of Barnabas, beneath a polemical medieval Muslim overlay, may have been based upon an Ebionite document.

[edit] Notes

[edit] References

Akers, Keith. The Lost Religion of Jesus : Simple Living and Nonviolence in Early Christianity. New York: Lantern Books, 2000.
Ante-Nicene Fathers, Irenaeus, "Adversus Haereses" 1.26.2 [1].
Ante-Nicene Fathers, Jerome, "Epistle to Augustine" 112.13 [2].
Ante-Nicene Fathers, Justin Martyr, "Dialogue With Trypho The Jew" xlvii (47.4) [3].
Cameron, Ron. The Other Gospels. Philadephia: Westminster Press, 1982, pp 103-106.
Danielou, Jean. The Theology of Jewish Christianity. Chicago: The Henry Regnery Company, 1964.
Eisenman, Robert. James the Brother of Jesus: The Key to Unlocking the Secrets of Early Christianity and the Dead Sea Scrolls. New York: Viking, 1996.
Klijnm A.F.J.; Reinink, G.J. Patristic Evidence for Jewish-Christian Sects. 1973.
Koch, Glenn Alan. A Critical Investigation of Epiphanius' Knowdedge of the Ebionites: A Translation and Critical Discussion of 'Panarion' 30. University of Pennsylvania, 1976.
Lüdemann, Gerd. Opposition to Paul in Jewish Christianity. Minneapolis: Fortress Press, 1989.
Maccoby, Hyam. The Mythmaker: Paul and the Invention of Christianity. New York: Harper & Row, 1987.
Pines, Shlomo. The Jewish Christians Of The Early Centuries Of Christianity According To A New Source. Proceedings of the Israel Academy of Sciences and Humanities II, No. 13, 1966.
Pixner, Bargil. Church of the Apostles found on Mt. Zion. Biblical Archaeological Review. May/June 1990
Schoeps, Hans-Joachim. Jewish Christianity: Factional Disputes in the Early Church. Trans. Douglas R. A. Hare. Philadelphia: Fortress Press, 1969.
Skriver, Carl Anders. The Forgotten Beginnings of Creation and Christianity. Denver: Vegetarian Press, 1990.
Tabor, James D. Ancient Judaism: Nazarenes and Ebionites. The Jewish Roman World of Jesus, 31 August 2006, 20:02, [4] [accessed 31 August 2006]
Vaclavik, Charles. The Origin of Christianity: The Pacifism, Communalism, and Vegeterianism of Primitive Christianity. Platteville, Wisconsin: Kaweah Publishing Company, 2004.
Van Voorst, Robert E. The Ascents of James: History and Theology of a Jewish-Christian Community. Scholars Press, Atlanta, GA, 1989.