Ebionites: (from Hebrew, “the poor ones”) A Jewish-Christian sect that fl ourished up to the fourth century but probably survived in pockets for much longer. Th e Ebionites retained Jewish practices, including full observance of the law of *Moses, and had an adoptionist *Christology, treating *Jesus as a human messiah who received the *Holy Spirit at his *baptism. Works attributed to the Ebionites include the *Gospel of the Ebionites and the *Gospel of the Hebrews, which survive only in quotation, and the Clementine Recognitions and Homilies.
The Nazoræans.
Epiphanius would have it that the Christians were first called Iessæi, and says they are mentioned under this name in the writings of Philo. The followers of the earliest converts of Jesus are also said to have been called Nazoræi. Even towards the end of the fourth century the Nazoræans were still found scattered throughout Cœle-Syria, Decapolis, Pella (whither they fled at the destruction of Jerusalem), the region beyond Jordan, and far away to Mesopotamia. Their collection of the logoi was called The Gospel according to the Hebrews, and differed greatly from the synoptic accounts of the Canon. Even to this day a remnant of the Nazoræans is said by some to survive in the Mandaïtes, a strange sect dwelling in the marshes of Southern Babylonia, but their curious scripture, The Book of Adam, as preserved in the Codex Nasaræus, bears no resemblance whatever to the known fragments of The Gospel according to the Hebrews, though some of their rites are very similar to the rites of some communities of the "Righteous" referred to in that strange Jewish pseudepigraph The Sibylline Oracles.
Who the original Iessæans or Nazoræans were, is wrapped in the greatest obscurity; under another of their designations, however, the Ebionites or "Poor Men," we can obtain some further information. These early outer followers of Jesus were finally ostracized from the orthodox fold, and so completely were their origin and history obscured by the subsequent industry of heresy-hunters, that we finally find them fathered on a certain Ebion, who is as non-existent as several other heretics, such as Epiphanes, Kolarbasus and Elkesai, who were invented by the zeal and ignorance of fourth-century hæresiologists and "historians." Epiphanes is the later personification of an unnamed "distinguished" (epiphanes) teacher; Kolarbasus is the personification of the "sacred four" (kol-arba), and Elkesai the personification of the "hidden power" (elkesai). So eager were the later refutators to add to their list of heretics, that they invented the names of persons from epithets and doctrines. So with Ebion.
Nevertheless it was Ebionism which preserved the tradition of the earliest converts of the public teaching, and the Ebionite communities doubtless possessed a collection of the public Sayings and based their lives upon them.
It was against these original followers of the public teaching of Jesus that Paul contended in his efforts to gentilize Christianity. For many a long year this Petro-Pauline controversy was waged with great bitterness, and the Canon of the New Testament is thought by some to have been the means adopted to form the basis of a future reconciliation; the Petrine and Pauline documents were carefully edited, and between the Gospel portion and the Pauline letters was inserted the new-forged link of the Acts of the Apostles, a carefully edited selection from a huge mass of legendary Acts, welded together into a narrative and embellished with speeches after the manner of Thucydides.
Who the original Iessæans or Nazoræans were, is wrapped in the greatest obscurity; under another of their designations, however, the Ebionites or "Poor Men," we can obtain some further information. These early outer followers of Jesus were finally ostracized from the orthodox fold, and so completely were their origin and history obscured by the subsequent industry of heresy-hunters, that we finally find them fathered on a certain Ebion, who is as non-existent as several other heretics, such as Epiphanes, Kolarbasus and Elkesai, who were invented by the zeal and ignorance of fourth-century hæresiologists and "historians." Epiphanes is the later personification of an unnamed "distinguished" (epiphanes) teacher; Kolarbasus is the personification of the "sacred four" (kol-arba), and Elkesai the personification of the "hidden power" (elkesai). So eager were the later refutators to add to their list of heretics, that they invented the names of persons from epithets and doctrines. So with Ebion.
The Poor Men.
The Ebionites were originally so called because they were "poor"; the later orthodox subsequently added "in intelligence" or "in their ideas about Christ." And this may very well have been the case, and doubtless many grossly misunderstood the public teaching of Jesus, for it should not be forgotten that one of the main factors to be taken into account in reviewing the subsequent rapid progress of the new religion was the social revolution. In the minds of the most ignorant of the earliest followers of the public teaching, the greatest hope aroused may well have been the near approach of the day when the "poor" should be elevated above the "rich." But this was the view of the most ignorant only; though doubtless they were numerous enough.Nevertheless it was Ebionism which preserved the tradition of the earliest converts of the public teaching, and the Ebionite communities doubtless possessed a collection of the public Sayings and based their lives upon them.
It was against these original followers of the public teaching of Jesus that Paul contended in his efforts to gentilize Christianity. For many a long year this Petro-Pauline controversy was waged with great bitterness, and the Canon of the New Testament is thought by some to have been the means adopted to form the basis of a future reconciliation; the Petrine and Pauline documents were carefully edited, and between the Gospel portion and the Pauline letters was inserted the new-forged link of the Acts of the Apostles, a carefully edited selection from a huge mass of legendary Acts, welded together into a narrative and embellished with speeches after the manner of Thucydides.
The Ebionite Tradition of Jesus.
How then did the original Ebionites view the person and teaching of Jesus? They regarded their leader as a wise man, a prophet, a Jonas, nay even a Solomon. Moreover, he was a manifestation of the Messiah, the Anointed, who was to come, but he had not yet appeared as the Messiah; that would only be at his second coming. In his birth as Jesus, he was a prophet simply. The New Dispensation was but the continuation of the Old Law; all was essentially Jewish. They therefore expected the coming of the Messiah as literally prophesied by their men of old. He was to come as king, and then all the nations would be subjected to the power of the Chosen People, and for a thousand years there would be peace and prosperity and plenty on earth.
p. 129
Jesus was a man, born as all men, the human son of Joseph and Mary. It was only at his baptism, at thirty years of age, that the Spirit descended upon him and he became a prophet. They, therefore, guarded his Sayings as a precious deposit, handing them down by word of mouth. The Ebionites knew nothing of the pre-existence or divinity of their revered prophet. It is true that Jesus was "christ," but so also would all be who fulfilled the Law. Thus they naturally repudiated Paul and his new doctrine entirely; for them Paul was a deceiver and an apostate from the Law, they even denied that he was a Jew.
It was only later that they used The Gospel according to the Hebrews, which Jerome says was the same as The Gospel of the Twelve Apostles and The Gospel of the Nazarenes, that is to say, of the Nazoræans. It should be remembered that these Nazoræans knew nothing of the Nazareth legend, which was subsequently developed by the "in order that it might be fulfilled" school of historicizers.
The Ebionites did not return to Jerusalem when the emperor permitted the new colony of Ælia Capitolina to be established in 138, for no Jew was allowed to return. The new town was Gentile. Therefore, when we read of "the re-constitution of the mother church" at Ælia Colonia, in Church historians, little reliance can be placed upon such assertions. The "mother church," based on the public teaching, was Ebionite and remained Ebionite, the community at Ælia Colonia was Gentile and therefore Pauline.
p. 130
Christianity, as understood by the Ebionites, being an essentially national doctrine, Paulinism was a necessity if any public attempt at universality was to be made; therefore it was that the true historical side of popular Christianity (the original Ebionite tradition) became more and more obscured, until finally it had so completely disappeared from the area of such tradition, that a new "history" could with safety be developed to suit the dogmatic evolution inaugurated by Paul.
The later forms of Ebionism, however, which survived for several centuries, were of a Gnostic nature, and reveal the contact of these outer communities of primitive Christendom based on the public teaching with an inner Jewish tradition, which evidently existed contemporaneously with Paul, and may have existed far earlier.
p. 129
Jesus was a man, born as all men, the human son of Joseph and Mary. It was only at his baptism, at thirty years of age, that the Spirit descended upon him and he became a prophet. They, therefore, guarded his Sayings as a precious deposit, handing them down by word of mouth. The Ebionites knew nothing of the pre-existence or divinity of their revered prophet. It is true that Jesus was "christ," but so also would all be who fulfilled the Law. Thus they naturally repudiated Paul and his new doctrine entirely; for them Paul was a deceiver and an apostate from the Law, they even denied that he was a Jew.
It was only later that they used The Gospel according to the Hebrews, which Jerome says was the same as The Gospel of the Twelve Apostles and The Gospel of the Nazarenes, that is to say, of the Nazoræans. It should be remembered that these Nazoræans knew nothing of the Nazareth legend, which was subsequently developed by the "in order that it might be fulfilled" school of historicizers.
The Ebionites did not return to Jerusalem when the emperor permitted the new colony of Ælia Capitolina to be established in 138, for no Jew was allowed to return. The new town was Gentile. Therefore, when we read of "the re-constitution of the mother church" at Ælia Colonia, in Church historians, little reliance can be placed upon such assertions. The "mother church," based on the public teaching, was Ebionite and remained Ebionite, the community at Ælia Colonia was Gentile and therefore Pauline.
p. 130
Christianity, as understood by the Ebionites, being an essentially national doctrine, Paulinism was a necessity if any public attempt at universality was to be made; therefore it was that the true historical side of popular Christianity (the original Ebionite tradition) became more and more obscured, until finally it had so completely disappeared from the area of such tradition, that a new "history" could with safety be developed to suit the dogmatic evolution inaugurated by Paul.
The later forms of Ebionism, however, which survived for several centuries, were of a Gnostic nature, and reveal the contact of these outer communities of primitive Christendom based on the public teaching with an inner Jewish tradition, which evidently existed contemporaneously with Paul, and may have existed far earlier.
