Ebionites/wip

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[edit] Current Lead - 9/10/07 version

The Ebionites (Greek: Ebionaioi from Hebrew; אביונים, Evyonim, "the Poor Ones") were an early Jewish Christian sect that lived in and around Roman Palestine, or the land of Israel from the 1st to the 5th century CE.^[1]

Without authenticated archaeological evidence for the existence of the Ebionites, their views and practices can only be reconstructed from textual references, while their history remains a matter of contention. Much of what is known about them derives from the Church Fathers, who wrote polemics against the Ebionites, whom they deemed judaizing heretics.^[1][2]

Modern scholars, aiming at elucidating on the views, practices and history of the Ebionites draw on other sources as well as the Church Fathers, with some agreeing with the substance of the traditional portrayal,^[3][4] while others challenging it.^[5][6][7]

The Ebionites are often distinguished from the Nazarenes, another Jewish Christian sect^[8], though some scholars, e.g. Harnack, consider the two names as references to the same sect.

[edit] FA Lead - 7/8/07 version

The Ebionites (from Hebrew; אביונים, Ebyonim, "the Poor Ones") were an early sect of mostly Jewish disciples of Jesus, who flourished in and around the land of Israel, as one of several Jewish Christian communities coexisting from the 1st to the 5th century of the Common Era.^[9] Where they took their name from is unclear, since the word appears in several religious texts, such as the Dead Sea scrolls,^[10] the Epistle of James,^[6] and the Gospel of Luke which features one of Jesus' most well-known blessings: "Congratulations, you poor! God's domain belongs to you."^[11] They are said to have dispossessed themselves of all their goods, and to have lived in religious communes.^[9]

Since there is no authenticated archaeological evidence for the existence of the Ebionites, their nature and history cannot be definitely reconstructed from surviving references. The little that is known about them comes from critical references by early and influential theologians and writers in the Christian Church, who considered them to be "Judaizers" and "heretics".^[1] However, according to some of the modern scholars who have studied the historicity of the Ebionites, they may have been disciples of the early Jerusalem church, who were gradually marginalized by the followers of Paul of Tarsus despite possibly being more faithful to the authentic teachings of the historical Jesus.^{[12][5][6][7]}

[edit] Current-Views and practices - 9/10/07 version

[edit] Judaism

Most patristic sources portray the Ebionites as traditional yet ascetic Jews, who zealously followed the Law of Moses, revered Jerusalem as the holiest city,^[13] and restricted table fellowship only to Gentiles who converted to Judaism.^[14] They celebrated a commemorative meal annually^[15], on or around Passover, with unleavened bread and water only, in contrast to the daily Christian Eucharist.^[16][17][18]

[edit] Jewish or Gnostic Christianity

Epiphanius of Salamis is the only Church Father who describes some Ebionites as departing from traditional Jewish principles of faith and practice; specifically by engaging in excessive ritual bathing,^[19] possessing an angelology which claimed that the Christ is a great archangel who was incarnated in Jesus when he was adopted as the son of God,^[20] opposing animal sacrifice,^[21] denying parts or most of the Law,^[22] and practicing religious vegetarianism.^[23]

The reliability of Epiphanius' account of the Ebionites is questioned by some scholars.^[1][24] Shlomo Pines, for example, argues that the heterodox views and practices he ascribes to some Ebionites originated in Gnostic Christianity rather than Jewish Christianity, and are characteristics of the Elcesaite sect, which Epiphanius mistakenly attributed to the Ebionites.^[25]

[edit] Essenism

The factual accuracy of this section is disputed. Please see the relevant discussion on the talk page.(March 2008)

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While mainstream biblical scholars do suppose some Essene influence on the nascent Jewish-Christian Church in some organizational, administrative and cultic respects, some scholars go beyond that assumption. Among them, some hold theories which have been discredited and others which remain controversial.^[26] Regarding the Ebionites specifically, a number of scholars have different theories on how the Ebionites may have developed from an Essene Jewish messianic sect.

Robert Eisenman, James Tabor, and Martin A. Larson argue that the Ebionites drew much of their original inspiration from rules, customs, theology, beliefs, and even their similarity in names from the Essenes through the founding influence of John the Baptist.^{[27][6][7][28]} The fact that both the Qumran community and the Jerusalem church under James the Just referred to themselves by many epithets, including "the poor"; the religious vegetarianism of some Essene communities and of the Ebionite leaders John the Baptist, Jesus (as portrayed in the Gospel of the Ebionites) and James the Just;^{[6][7][29][30]} and the shared customs of religious poverty, religious communism and ritual bathing of the Ebionites and the authors of the Dead Sea scrolls; are all cited as evidence for this view.^[6][7][31] Countering this view, some scholars argue that apparent similarities between John the Baptist and the Essenes may be attributed to more general traditions and practices of Second Temple Judaism,^[32] while others, such as James H. Charlesworth, whilst recognizing the influence of the Essenes on John the Baptist,^[28] consider a direct connection between the Essenes and Jesus or the early Jewish-Christians to be improbable, based on major differences in their approaches and objectives.^[33] The religious vegetarianism of the Essenes at Qumran is called into question by some following the discovery of pre-31 BCE animal bones at Qumran.^[34][35]

Hans-Joachim Schoeps argues that the conversion of some Essenes to Jewish Christianity after the Siege of Jerusalem in 70 CE may be the source of some Ebionites adopting Essene views and practices;^[12] while some conclude that the Essenes did not become Jewish Christians but still had an influence on the Ebionites.^[36]

[edit] Jesus

The majority of Church Fathers agree that the Ebionites rejected many of the central Christian views of Jesus such as the pre-existence, divinity, virgin birth, atoning death, and physical resurrection of Jesus.^[1] The Ebionites are described as emphasizing the oneness of God and the humanity of Jesus as the biological son of both Mary and Joseph, who by virtue of his righteousness, was chosen by God to be the messianic "prophet like Moses" (foretold in Deuteronomy 18:14–22) when he was anointed with the holy spirit at his baptism.^[5][9]

Of the books of the New Testament, the Ebionites are said to have accepted only a Hebrew version of the Gospel of Matthew, referred to as the Gospel of the Hebrews, as additional scripture to the Hebrew Bible. This version of Matthew, Irenaeus reports, omitted the first two chapters (on the nativity of Jesus), and started with the baptism of Jesus by John.^[13]

The Ebionites believed that all Jews and Gentiles must observe the commandments in the Law of Moses,^[14] in order to become righteous and seek communion with God;^[37] but that these commandments must be understood in the light of Jesus' expounding of the Law,^[9] revealed during his sermon on the mount.^[38] The Ebionites may have held a form of "inaugurated eschatology" positing that the ministry of Jesus had ushered in the Messianic Age so that the kingdom of God might be understood as present in an incipient fashion, while at the same time awaiting consummation in the future age.^[5][9]

[edit] Other Figures

In one excerpt from the Gospel of the Ebionites quoted by Epiphanius, John the Baptist is portrayed as a vegetarian Nazirite teacher of righteousness.^[6][7][31] It is a matter of debate whether John was in fact a vegetarian (a notion reinforced by the "Slavonic version" of Josephus^[39][7][31]) or whether some Ebionites (or the related Elchasaite sect which Epiphanius took for Ebionites) were projecting their vegetarianism onto him.^[25]

Some scholars argue that the Ebionites may have claimed unique legitimacy in terms of apostolic succession from James the Just, the first bishop of Jerusalem, whom they believed the rightful leader of the Church (due to a patrilineal succession of relatives of Jesus) rather than Peter.^[6][7][29] Furthermore, they argue that the Ebionites viewed James as the legitimate high priest of Israel, by virtue of his righteousness, in opposition to the officially recognized high priest.^[31][6][7]

Patristic sources report Ebionites as denouncing Paul of Tarsus as an apostate from the Law of Moses.^[13] Epiphanius relates that some Ebionites alleged that Paul was a Greek who converted to Judaism in order to marry the daughter of a high priest of Israel but apostasized when she rejected him.^[40] Some scholars argue that Paul was an apostate and developed the early Christian church as a Gnostic Jewish mystery religion.^[5]

[edit] FA-Views and practices - 7/8/07 version

[edit] Judaism

Most patristic sources portray the Ebionites as traditional yet ascetic Jews, who zealously followed the Law of Moses, revered Jerusalem as the holiest city,^[41] and restricted table fellowship only to gentiles who converted to Judaism.^[42] They celebrated a commemorative meal annually, on or around Passover, with unleavened bread and water only, in contrast to the Christian practice of performing a mystical meal in commemoration of Jesus daily using leavened bread and water mixed with wine.^[43][44][45]

[edit] Essenism or Gnosticism?

Epiphanius of Salamis is the only Church Father who describes some Ebionites as departing from traditional Jewish principles of faith and practice; specifically by engaging in excessive ritual bathing,^[46] possessing an angelology which claimed that the Christ is a great archangel who was incarnated in Jesus when he was adopted as the son of God,^[47] opposing animal sacrifice,^[48] rejecting doctrines and traditions believed to have been added to the Law of Moses, including scribal alterations of the texts of scripture,^[49] and practicing religious vegetarianism.^[50]

According to Robert Eisenman, James Tabor, Martin A. Larson and other scholars the Ebionites were therefore a messianic Essene sect within Judaism. In this view, the Ebionites originated with, and drew much of their original inspiration, rules, customs, theology, beliefs and even their name from either the alleged Essene roots of John the Baptizer and James the Just or other Essene sects. The Qumran community, for example, referred to themselves by many epithets, including "the poor".^[6][7][31]

The reliability of Epiphanius' claims, however, is questioned by some scholars.^[1][24] Shlomo Pines, for example, argues that all these heterodox views and practices originated in Gnostic Christianity rather than Essenism, and are characteristics of the Elcesaite sect, which Epiphanius mistakenly attributed to the Ebionites.^[25]

[edit] Jesus

The majority of Church Fathers are in agreement in claiming that the Ebionites rejected many of the central Christian views of Jesus such as the pre-existence, divinity, virgin birth, atoning death, and physical resurrection of Jesus.^[1] The Ebionites are described as emphasizing the oneness of God and the humanity of Jesus as the biological son of both Mary and Joseph, who by virtue of his righteousness, was chosen by God to be the messianic "prophet like Moses" foretold in Deuteronomy 18:14-22, when he was anointed with the holy spirit at his baptism.^[5][9]

Of the books of the New Testament, the Ebionites are said to have accepted only a Hebrew version of the Gospel of Matthew, referred to as the Gospel of the Hebrews, as additional scripture to the Hebrew Bible. This version of Matthew, Irenaeus reports, omitted the first two chapters (on the nativity of Jesus), and started with the baptism of Jesus by John.^[51]

Like traditional Christians, Ebionites believed Jesus invited his disciples to live according to an ethic of social justice that would be standard in the future kingdom of God: Since Jesus revealed what the ethic of the Messianic Age will be, his disciples should immediately adjust their lives to this ethic in this age.^[52] Ebionites, however, interpreted these teachings to mean that all Jews and gentiles must observe the commandments in the Law of Moses,^[53] in order to become righteous and seek communion with God;^[54] but that these commandments must be understood in the light of Jesus' expounding of the Law,^[9] which he is said to have revealed during his sermon on the mount.^[38] The Ebionites may have held a form of "inaugurated eschatology" positing that the ministry of Jesus had ushered in the Messianic Age so that the kingdom of God might be understood as present in an incipient fashion, while at the same time awaiting consummation in the future age.^[5][9]

[edit] John the Baptizer

In one excerpt from the so-called Gospel of the Ebionites collected by Epiphanius, John the Baptizer is portrayed as a vegetarian Nazirite teacher and a forerunner to Jesus. Scholars argue that Jewish Christians viewed the ministry of John as an alternative to what they perceived to be the culture of corruption surrounding the Temple in Jerusalem.^[6][7][31]

[edit] James the Just

Although he is not mentioned in patristic sources for the Ebionites, James the Just, the brother of Jesus, was the hereditary leader of the Jerusalem church; followed by other members of the Desposyni (the blood relatives of Jesus) who many Jewish Christians regarded as the legitimate apostolic successors to James as patriarchs of the Jerusalem church, rather than Peter. Jewish Christians also viewed James as the legitimate high priest of Israel, by virtue of his righteousness, in opposition to the high priest recognized by the Roman Empire.^[6][7][31]

[edit] Paul of Tarsus

Patristic sources report Ebionites as denouncing Paul of Tarsus as an apostate from the Law,^[55] for his slander of the pillars of the church, and condemnation of their "judaizing teachings" as a threat to the spread of his schismatic religion.^[56] Epiphanius claims that some Ebionites fought back by gossiping that Paul was a Greek who converted to Judaism in order to marry the daughter of (Annas?) a high priest of Israel, apostasized when she rejected him;^[57] and later, according to scholar Hyam Maccoby, developed the early Christian church as a Gnostic Jewish mystery religion.^[5]

[edit] Beliefs and practices - pre-split 1/24 protected version

The majority of Church Fathers sources are in agreement in claiming that Ebionites rejected many of the central doctrines of mainstream Christianity such as the trinity of God, the pre-existence and divinity of Jesus, the virgin birth, and the death of Jesus as an atonement for sin.^[58] Ebionites are described as emphasizing the oneness of God and the humanity of Yeshua (the Aramaic name for Jesus) as the biological son of both Mary and Joseph, who who performed two messianic functions during in his ministry - those of prophet (Deuteronomy 18:14-22) and king (Psalm 2) after he was anointed with the holy spirit at his baptism.^[59] Of the books of the New Testament Ebionites are said to have only accepted an Aramaic version of the Gospel of Matthew, referred to as the Gospel of the Hebrews, as additional scripture to the Hebrew Bible. This version of Matthew, Irenaeus reports, omitted the first two chapters (on the nativity of Jesus), and started with the baptism of Jesus by John.^[60]

Jesus' expounding of the Law during the Sermon on the Mount is at the core of the argument about the relationship between the views attributed to Jesus, and those attributed to Moses. This issue may have been a central one to Ebionites.^[61] Image: The Sermon on the Mount by Carl Heinrich Bloch, 1890

This glimpse into the elusive world view of the sect has led modern scholars to argue that Ebionites understood Jesus as inviting believers to live according to an ethic of social justice that will be standard in the future kingdom of God. Since Ebionites believed that this will be the ethic of the Messianic Age, they went ahead and adjusted their lives to this ethic in this age.^[62] They therefore believed that all Jews and gentiles must observe the commandments of God,^[63][64] in order to become holy and seek communion with God;^[65] but that these commandments must be understood in light of Jesus' expounding of the Law,^[66] which he taught during his Sermon on the Mount.^[67] Some scholars suggest that Ebionites held a form of "inaugurated eschatology" positing that the ministry of Jesus has ushered in the Messianic Age so that the kingdom of God may be understood to be present in an incipient fashion, while at the same time awaiting consummation in the future age following the second coming (parousia) of Jesus.^[68]

Most patristic sources portray Ebionites as traditional yet ascetic Jews, possibly permanent Nazirites inspired by John the Baptizer, who, for example, restricted table fellowship only to gentiles who converted to Judaism,^[69] practiced religious vegetarianism,^[70] engaged in ritual bathing,^[71] and revered Jerusalem as the holiest city.^[72] Tabor, however, argues that some Ebionites rejected traditions, which they believed had been added to Mosaic Law, including scribal alterations of the texts of scripture;^[73] and that they had a greater interest in restoring the religious anarchism supposedly reflected in the pre-Mosaic period of Judaism, especially the mythical antediluvian period from Enoch to Noah. Therefore, these Ebionites may have accepted unconverted gentiles into their fellowship on the basis of the version of the Noahide Laws promoted by the early Jerusalem church (which may have been the same as the Ebionite community at the time) during the leadership of James the Just.^[74][75][76]

Epiphanius of Salamis, for example, is the only Church Father who describes some Ebionites as departing from traditional Jewish principles of faith; specifically by denying parts or most of the Law,^[77] opposing animal sacrifice,^[78] and possessing an angelology which claimed that the Christ is a great archangel who was incarnated in Jesus when he was adopted as the son of God.^[79] The reliability of Epiphanius' claims, however, is questioned by some scholars.^[80][81] Shlomo Pines, for example, argues that all these heterodox doctrines, whether or not they originated from Jewish mysticism or Gnostic Christianity, are characteristics of the Elcesaite sect, which Epiphanius has mistakenly attributed to Ebionites.^[82]

[edit] References