Gospel of the Ebionites

1978:, pp. 101–2, 115; pp. 101–2 – "Thus, we may have to reckon with the possibility that, from very early on, there may have been at least two types of Ebionites: (1) Hebrew/Aramaic-speaking Ebionites (Irenaeus Ebionites?) who shared James the Just's positive attitude toward the temple, used only Matthew's Gospel and accepted all the prophets; and (2) Hellenistic-Samaritan Ebionites (Epiphanius' Ebionites) who totally rejected worship in the temple, used only the Pentateuch, and, carrying with them the memory of Stephen's execution, perceived Paul as one of their major opponents.", p. 115 – "The Jewish Christianity of Irenaeus' Ebionites involved obedience to Jewish laws (including circumcision), anti-Paulinism, rejection of Jesus' virginal conception, reverence for Jerusalem (direction of prayer), use of Matthew's Gospel, Eucharist with water, and possibly the idea that Christ/Spirit entered Jesus at his baptism. ... However, the explicit rejection of the temple and its cult, the idea of the True Prophet and the (selective) acceptance of the Pentateuch only, show that Epiphanius' Ebionites were not direct successors of Irenaeus' Ebionites. Because it is not easy to picture a linear development from Irenaeus' Ebionites to Epiphanius' Ebionites, and because the Samaritans seem to link Epiphanius' Ebionites with the Hellenists of the early Jerusalem community, I am inclined to assume that Epiphanius' Ebionites were in fact successors of the Hellenistic "poor" of the early Jerusalem community, and that Irenaeus' Ebionites were successors of the Hebrews (see Acts 6–8) of the same community." 1345:

to pass when John baptized, that the Pharisees came to him and were baptized, and all Jerusalem also. He had a garment of camels' hair, and a leather girdle about his loins. And his meat was wild honey, which tasted like manna, formed like cakes of oil. (13.4) The people having been baptized, Jesus came also, and was baptized by John. And as he came out of the water the heavens opened, and he saw the Holy Spirit descending under the form of a dove, and entering into him. And a voice was heard from heaven: 'Thou art my beloved Son, and in thee am I well pleased'. And again: 'This day have I begotten thee'. And suddenly shone a great light in that place. And John seeing him, said, 'Who art thou, Lord'? Then a voice was heard from heaven: 'This is my beloved Son, in whom I am well pleased'. Thereat John fell at his feet and said: 'I pray thee, Lord, baptize me'. But he would not, saying 'Suffer it, for so it behoveth that all should be accomplished'. (13.7)

1897:, pp. 291–3; p. 291 – "Unfortunately, Epiphanius' reliability as an historical witness is less than could be hoped. The statements he made about the Ebionites are relatively inconsistent, and cover a wide range of subjects. Epithanius did not make any statement about the Ebionites contrary to his strident sense of Nicene orthodoxy. Therefore, it seems possible that Epiphanius was merely using the Ebionites and literature that may or may not have been associated with the Ebionites to argue against all types of heretical views." p. 292 – "Epiphanius' main focus in the chapter on the Ebionites was Christological, and because of Epiphanius' efforts in support of the Nicene Christology, we should regard his statements about Ebionite Christology as particularly suspect." p. 293 – "It seems to me quite plain that Epiphanius was not attacking Jewish Christianity in 2283:, p. 102 – "this particular Gospel of the Ebionites appears to have been a "harmonization" of the New Testament Gospels of Matthew, Mark and Luke. Evidence that it harmonized the earlier sources comes in the account that it gave of Jesus' baptism. As careful readers have long noticed, the three Synoptic Gospels all record the words spoken by a voice from heaven as Jesus emerges from the water; but the voice says something different in all three accounts: "This is my Son in whom I am well pleased" (Matt. 3:17); "You are my Son, in whom I am well pleased" (Mark 1:11); and, in the oldest witness to Luke's Gospel, "You are my Son, today I have begotten you" (Luke 3:23). ... In the Gospel of the Ebionites ... the voice speaks three times, saying something different on each occasion." 1355: 3123:, pp. 745–7; p. 746 – "Especially in studies of 'Jewish Christianity', a history of ideas approach has often been dominant, constructing an ideological entity that was studied as such. Quite apart from the fact that this entity had all the marks of being a modern scholarly construct based on similar constructs by the early Christian heresiologists, this Jewish Christianity was often constructed as a uniform entity. ... And it was assumed that their practice was determined by their theology. If, therefore, differences of practice were observed among members of Jewish Christianity, this was explained by differences in theology. 1621:. Reading from the same source, Epiphanius states that the Ebionites abstained from "meat with soul in it" (15.3), and he attributes this teaching to Ebionite interpolations: "they corrupt the contents and leave a few genuine items". Due to the close association of this saying with the Clementine literature of the 3rd and 4th century, the earlier practice of vegetarianism by the 2nd-century Ebionites known to Irenaeus has been questioned. The strict vegetarianism of the Ebionites known to Epiphanius may have been a reaction to the cessation of Jewish sacrifices and a safeguard against the consumption of 1835:

perpetuation of ideological definitions that fail to take into account the pluriformity of these groups, reflecting differences in geography, time periods in history, and ethnicity. With respect to Epiphanius, and the Ebionites in particular, insufficient attention has been paid to the highly speculative nature of his theological constructs and his mixing together of disparate sources, including his use of a gospel harmony that may have had nothing to do with the Ebionite sect known to Irenaeus. In the end, he presents an enigmatic picture of the Ebionites and their place in early Christian history.

2950:, pp. 162–4, 172; p.163 – "Epiphanius' much fuller and not entirely consistent account of the Ebionites draws on significant literary sources unknown to the earlier Fathers as well as his own deductions and guesses. His most valuable contribution is the quotations he provides from a gospel he attributes to them, and which is therefore called by modern scholars the Gospel of the Ebionites." p. 172 – "If the Gospel of the Ebionites and the Ascents of James were Ebionite texts, the implications, not only for their beliefs, but also for their origins, are considerable." 3239:, pp. 341, 376; p. 341 – "in the end we are wholly dependent upon Epiphanius for the view that the GE is Ebionite and that such dependence raises considerable problems, not least because the contents of the Epiphanian GE do not obviously square with what we hear about either the Gospel or the Ebionites in earlier sources. p. 376 - "In the end the Ebionites, in spite of, perhaps even because of, the plentiful information we potentially have about them, remain somewhat of a mysterious witness to an important aspect of early Christian history." 2658:, pp. 328–9; p. 328 – "While it is not clear which version is older, one might perhaps see at work here an exegetical principle which was practiced in Judaism ... – the change in meaning occasioned by the change of a syllable." p. 329 – "On the other hand, one might argue just as convincingly that the Exodus-manna typology is older than the "locust" texts, ... This would have the effect of identifying John the Baptist with the desert experience, perhaps conveying the impression that he was the new prophet like Moses." 1350:"There was a man named Jesus, and he was about thirty years old; he has chosen us. And He came into Capernaum and entered into the house of Simon, surnamed Peter, and He opened His mouth and said, 'As I walked by the Sea of Tiberias, I chose John and James, the sons of Zebedee, and Simon and Andrew and Thaddaeus and Simon Zelotes, and Judas Iscariot; thee also, Matthew, when thou wast sitting at the receipt of custom, did I call and thou didst follow me. According to my intention ye shall be twelve apostles for a testimony unto Israel'." (13.2b–3) 3203:, p. 754 – "It is understandable that many modern histories of Jewish Christianity have taken Epiphanius and his predecessors as their starting point and have taken over his classification of the Jewish Christian sects. ... This approach was, in my view, based on an insufficient awareness of the highly speculative nature of Epiphanius' constructions. If any description of heresies should be characterized as little more than artificial constructs, Epiphanius' reports on the Jewish Christian sects are worthy candidates." 872: 2503:, pp. 267–8; Häkkinen provides a detailed description of the Christology of the Ebionite gospel. A translation of Epiphanius' commentary relevant to Jesus' Adoption reads as follows: p. 267 - (1) "This is because they mean that Jesus is really a man, as I said, but that Christ, who descended in the form of a dove, has entered him – as we have found already in other sects – <and> been united with him. Christ himself <is from God on high, but Jesus> is the product of a man's seed and a woman." ( 1993:, p. 262 – "A dissenting position, however, is that of Boismard, who detects two traditions in Epiphanius' quotations from the gospel used by the Ebionites. One is a later, more developed tradition, which is probably a Greek language original; the second is a much more primitive tradition and has a strong imprint of a Semitic language. It is this latter tradition which Boismard equates with the Hebrew (i.e. pre-Greek) recension of Matthew – the document described by Epiphanius." For further details, see 2934:, 1.27–71. Here we read the following: ' would first of all admonish them ... to cease with sacrifices; lest they think that with the ceasing of the sacrifices remission of sins could not be effected for them, instituted for them baptism by water, in which they might be absolved of all sins through the invocation of his name, ... henceforth following a perfect life they might remain in immortality, purified not through the blood of animals but through the purification of God's wisdom'." ( 1503: 2545:, pp. 457–61; p. 461 – "it does not seem far-fetched to conclude that the Ebionite Gospel understood Jesus' baptism as his being called and endowed to be the end-time prophet (rather than the Davidic Messiah). ... It is clear, however, that he (Epiphanius) was quite mistaken in identifying the group authoring or using this Gospel with the Irenaen Ebionites. The Prophet-Christology of the Gospel would rather point to the group behind the Pseudo-Clementines 36: 2185:

these materials to previous knowledge of the Ebionites is Epiphanius' own contribution to the subject." p. 365 – "An analysis of the distribution of the sources shows that the earlier patristic information is distributed throughout the chapters without obvious clustering. However, following the digression of chapters 4–12, clustering is quite evident in the other materials: the Ebionite Gospel materials are given for the most part in chapters 13 and 14."

3111:. We have seen repeatedly how important the Davidic genealogy was for Ebionite Christology; it was the importance of this Davidic lineage through Joseph that made them deny the virgin birth. For them, Jesus was the Davidic Messiah. For the author of the Ebionite Gospel this seems to have been no concern at all. Instead, he may have conceived of Jesus as the end-time prophet, endowed with the Spirit at his calling – his baptism by John." 77: 1215: 631: 2463:, pp. 49–51, 62–7; p. 49 – "With respect to other New Testament traditions concerning Jesus' baptism, the earliest textual witnesses of the Gospel according to Luke preserve a conspicuously adoptionistic formula in the voice from heaven, 'You are my son, today I have begotten you' (Luke 3:22)." p. 62 – "This is the reading of codex Bezae and a number of ecclesiastical writers from the second century onward." 3215:, pp. 332–3 – "Epiphanius' account of the Ebionites is obviously polemical in intent and that polemic manifests itself not least in a desire to make the Ebionites look hybrid ... Such a presentation obviously leads to a view of the sect as inconsistent, and 'the receptical of all sorts of heretical ideas'. ... These so-called 'conflicting accounts', as Epiphanius calls them, come from a medley of sources." 1203: 2475:, pp. 457–61; p. 461 – "The Spirit "going into" Jesus recalls prophetical endowment with the Spirit, cf. Isa 61:1: 'The Spirit of the Lord is with me, for he has anointed me to preach good news to the poor..'. The great light shining recalls Isa 9:1: 'The people wandering in darkness shall see a great light; those who dwell in the land and shadow of death, over you the light shall shine.'" 2573:, pp. 153–4; p. 153 – "The Ebionites did not believe that the sacrifices could be abolished by replacing them with Jesus' own once-and-for-all sacrifice. In this regard, the Ebionites theology clearly differed from the theology expressed in the Letter to the Hebrews." p. 154 – "To summarize the conclusions of the reconstruction: Epiphanius' quotation from the 3227:, p. 754 – "His (Epiphanius') portrait of the Ebionites is not based on firsthand knowledge of this group. It is a very mixed composite of every scrap of literary information Epiphanius thought he could ascribe to them. ... As a consequence he attributed to them both Elkesaite ideas and a harmonistic gospel that apparently had nothing to do with the Ebionites." 2331:, pp. 6, 28; p. 6 – "The Gospel of the Twelve is sometimes identified with the Gospel of the Ebionites mentioned by Epiphanius. If this were true, the Gospel could be called Jewish–Christian, but this identification is a matter of dispute." p. 28 – Klijn follows Waitz and Zahn in tentatively assigning this text as the 2866:) of sayings against heresies for his sources of harmonized gospel sayings. According to Bellinzoni, p. 141 – "It must, however, be emphasized that there is absolutely no evidence that Justin ever composed a complete harmony of the Synoptic Gospels; his harmonies were of limited scope and were apparently composed for didactic purposes." 2487:, pp. 84–7; p. 86 – "Christ was no more than a man (albeit the most righteous and wisest of all) upon whom, after his baptism by John, the eternal Christ of the heavens descended and rested upon him until the time of his Passion. This idea is clearly represented in another of Epiphanius' quotations from the Ebionite Gospel." ( 2682:, pp. 454–5; p. 454 – "The 'Ebionite' reason for not eating meat seems to be based on a fear of eating souls, which was the main reason for Pythagorean vegetarianism." p. 455 – "In summary, Epiphanius' report of the vegetarianism of the 'Ebionites' seems to be based on his reading of the Pseudo-Clementine 1288:

speculation is that it was composed in the region east of the Jordan where the Ebionites were said to have been present, according to the accounts of the Church Fathers. It is thought to have been composed during the middle of the 2nd century, since several other gospel harmonies are known to be from this period.

1267:, or "Medicine Chest", (c. 377) as a polemic against the Ebionites. His citations are often contradictory and thought to be based in part on his own conjecture. The various, sometimes conflicting, sources of information were combined to point out inconsistencies in Ebionite beliefs and practices relative to 2753:

30.3.7); p. 458 – "It seems rather clear that Epiphanius' characterization of the Gospel used by the Ebionites in (30.)3.7 is not based on firsthand knowledge of the Gospel quoted in (30.)13–14, nor are the contents of the introductory remarks in (30.)13.2 taken from the Gospel itself. They

1470:

9:11 than any of the Synoptics. The unity of this quotation with the gospel text in Chapter 13 has been questioned. The command to abolish the sacrifices in the sixth quotation (16.5) is unparalleled in the Canonical Gospels, and it suggests a relationship to Matthew 5:17 ("I did not come to abolish

2512:

30.16.3); (3) "They say, however, that Christ is prophet of truth and Christ; <but> that he is Son of God by promotion, and by his connection with the elevation given to him from above. ... He alone, they would have it, is prophet, man, Son of God, and Christ – and yet a mere man, as

2221:

2007 p311 "The new standard edition of the New Testament Apocrypha in English translation is somewhat more cautious. Wilhelm Schneemelcher grants that some of the apocryphal writings "appear in ...", 3. Michael J. Wilkins, James Porter Moreland – Jesus under fire 1995 "The standard edition

2054:

1.27–71), the "Gospel of the Ebionites", and Epiphanius' description of the Ebionites that there has to be a connection between them. The idea that Jesus came to abolish the sacrifices and that the temple was destroyed because the people were reluctant to cease sacrificing is unique within the early

1344:

It came to pass in the days of Herod, King of Judaea under the high priest Caiaphas, that John came and baptized with the baptism of repentance in the river Jordan; he is said to be from the tribe of Aaron and a son of Zacharias the priest and of Elizabeth and all went out to him. (13.6) And it came

2748:

3.27.1); p. 457, Epiphanius – "They also accept the Gospel according to Matthew. For they too use only this like the followers of Cerinthus and Merinthus. They call it, however, 'according to the Hebrews', which name is correct since Matthew is the only one in the New Testament who issued

2335:, "At the beginning of this quotation there is a mention of us, viz. the twelve apostles, who also seem to be responsible for the contents of this Gospel. This would mean that the Gospel could be called 'Gospel of the Twelve', which is the name of a Gospel mentioned in a passage in Origen. (Origen, 2184:

30, including a gospel in his possession, which he attributed to the Ebionites. pp. 359–60 – "The GE materials are also clustered, which suggests that when Epiphanius decided to include these materials, he inserted them into the older materials in clusters. In other words, the addition of

2115:

are observation, documentation, and oral testimony. In some cases we should add a fourth to these: historical conjecture on Epiphanius' own part. ... In other words, Epiphanius may not without further investigation be assumed to be in possession of much historical information about the origins

1542:

61:1 and 9:1, respectively. His Adoptionist son-ship is characterized by the belief that Jesus was a mere man, who, by virtue of his perfect righteousness, was imbued with the divinity of the eternal Christ through his Baptism in order to carry out the prophetic task for which he had been chosen.

1834:

Scholarship in the area of Jewish Christian studies has tended to be based on artificial constructs similar to those developed by the early Christian heresiologists, with the underlying assumption that all of the beliefs and practices of these groups were based on theology. This has led to the

1616:

Further evidence has been found in the quotation based on Luke 22:15 (22.4), where the saying has been modified by insertion of the word "flesh" to provide a rationale for vegetarianism. The immediate context of the quotation suggests that it may be closely related to a Clementine source, the

1287:

called the text "Gospel of the Ebionites". The name is used by modern scholars as a convenient way to distinguish a gospel text that was probably used by the Ebionites from Epiphanius' mistaken belief that it was a Hebrew version of the Gospel of Matthew. Its place of origin is uncertain; one

1779:

The gospel Epiphanius attributed to the Ebionites is a valuable source of information that provides modern scholars with insights into the distinctive characteristics of a vanished branch of Jewish Christianity. However, scholars disagree on whether the information contained within the seven

1377:

but in abbreviated form. The text shows a familiarity with the infancy narrative of Luke 1:5 despite lacking a birth narrative of its own. Quoting from the text regarding the diet of John (13.4), Epiphanius complains that the Ebionites have falsified the text by substituting the word "cake"

2098:

30 by combining various resources at hand. At several points he contradicts himself, which is largely occasioned by his method of composition – the juxtaposing of different sources." p. 367 – "One could choose to believe that Ebionitism in Epiphanius' day had become quite

1780:

fragments preserved by Epiphanius accurately reflects the traditions of the second-century Ebionite sect known to Irenaeus, or if their belief system changed, perhaps greatly, over a span of 200 years compared to this early group. The Ebionites known to Irenaeus (first mentioned in

3022:, pp. 9–17; p. 12 – "That the "patriarch of orthodoxy," as Epiphanius was called, had in any event a positive knowledge of the Ebionites, and that the original Clementines, in some form or another, were connected with them, I believe I have irrefutably demonstrated." 3103:, pp. 457–61; pp. 460–1 – "There is one more feature of this Gospel that clearly makes it distinct ... it contained no genealogy of Jesus. According to Epiphanius, it began with a short version of Luke 3:1–3. ... This probably reveals something about the 2743:

3.11.7); p. 446, Eusebius – "These men moreover thought that it was necessary to reject all the epistles of the Apostle, whom they called an apostate from the Law; and they used only the so-called Gospel according to the Hebrews and made small account of the rest."

2646:, pp. 251–3; p. 251 – "Linking John's wilderness food with the food the Israelites ate while crossing the wilderness and preparing for entry into the promised land may lend an additional element of restoration theology to the ministry and activity of John." 1308:

30, primarily in chapters 13 and 14. As Epiphanius describes it, "The Gospel which is found among them ... is not complete, but falsified and distorted ..." (13.1–2). In particular, it lacked some or all of the first two chapters of Matthew, which contain the

2423:, pp. 457–61; p. 459 – "It is far from certain, however, that this saying derives from the Ebionite Gospel.", p. 460 – "The probability that Epiphanius took this from the same source he is exploiting in the context – the Pseudo-Clementine 2099:

syncretistic. ... However, it should be underscored that this picture is presented only by Epiphanius, and once his literary method is recognized as a juxtaposition of sources, it is more difficult to accept this evolution of Ebionite thought as historical fact."

1456:"They say that he was not begotten of God the Father, but created as one of the archangels ... that he rules over the angels and all the creatures of the Almighty, and that he came and declared, as their Gospel, which is called according to the Hebrews, reports: 1282:

is a modern convention; no surviving document of the early church mentions a gospel by that name. Epiphanius identifies the gospel only as "in the Gospel used by them, called 'according to Matthew'" and "they call it 'the Hebrew '". As early as 1689 the French priest

1386:ἀκρίς, in Matthew 3:4). The similarity of the wording in Greek has led scholars to conclude that Greek was the original language of composition. In the narrative of the baptism of Jesus by John (13.7), the voice of God speaks three times in close parallels to the 2726:

3.39.16), and the claim of Eusebius that they called their Gospel 'according to the Hebrews'." p. 341 - "most scholars would accept that Epiphanius' introduction to the Gospel is an odd amalgam of different statements about the Ebionite

1962:

30 is a learned construction, based almost exclusively on written sources, ... At no point is there any certain evidence that Epiphanius' knowledge is based on firsthand, personal contact with Ebionites who called themselves by this

4604: 2168:, Epiphanius chanced upon a fourth source (a Greek gospel), which he immediately took to be Ebionite. He interpolated fragments from this Gospel in 30.13–4, at the end of another large interpolation, the Count Joseph story in 30.4–12." 1593:. However, the association of the diet of John the Baptist with vegetarianism has been questioned. Epiphanius gives no indication of concern for vegetarianism in this part of the Gospel text, and it may instead be an allusion to the 1438:

The fifth and sixth quotations (following Vielhauer & Strecker's order) are associated with a Christological controversy. The polemics of Epiphanius along with his quotations of the gospel text (in italics) are shown in parallel:

2782:, p. 351 – "Si ce renseignement d'Épiphane est exact, Ébion. 2 pourrait representer une forme plus ou moins remaniée, de l'évangile primitif de Matthieu, lequel correspondrait donc au texte que nous avons appele Y (Éb. 2)." 1420:

were chosen and addresses Matthew in the second person as "you also Matthew". Although twelve apostles are mentioned, only eight are named. They are said to be chosen by Jesus, "for a testimony to Israel". The phrase "he has chosen

2128:, p. 41 – "The Gospel according to the Ebionites was quoted by Epiphanius to show its absurdities. The selection of the references is, therefore, arbitrary and probably does not indicate the real contents of the Gospel." 2766:, pp. 544–5 Jerome – "In the Gospel which the Nazoraeans and the Ebionites use which we translated recently from Hebrew to Greek and which is called the authentic text of Matthew by a good many, it is written ..." 2722:, pp. 331–2, 341; pp. 321–2 - "Epiphanius seems simply to have combined the claim of Irenaeus and many others that the Ebionites used Matthew only, the claim of Papias that Matthew was written in Hebrew (Eusebius, 2451:, pp. 251–3; p. 251 – "This Gospel's statement that the Spirit "entered into" Jesus is an important addition to the story. This Gospel also adds a quotation of part of Psalm 2:7 ("Today I have begotten you")." 1637:

Epiphanius incorrectly refers to the gospel in his possession as the Gospel of Matthew and the gospel "according to the Hebrews", perhaps relying upon and conflating the writings of the earlier Church Fathers, Irenaeus and

2739:, pp. 435, 446, 457–8; p. 435, Irenaeus – "For the Ebionites who use the Gospel according to Matthew only, are confuted of this very same book, when they make false suppositions with regard to the Lord." ( 2507:

30.14.4); (2) "And they say that this is why Jesus was begotten of the seed of a man and chosen, and thus named the Son of God by election, after the Christ, who had come to him from on high in the form of a dove."

1435:. However, the identification of the gospel text quoted by Epiphanius with this otherwise unknown gospel is disputed. The position of this quotation was tentatively assigned based on a parallel to the Synoptic Gospels. 2589:

about the Ebionites practice of celebrating Passover year after year with unleavened bread and water confirms that the assumption that there could not have been any institution of the Eucharistic cup of blood in the

2407:, pp. 435–9; p. 439 – "In saying, 'I did not come to do away with the law', and yet doing away with something, he indicated that what he did away with had not originally been part of the law." (Ps-Cl 1553:, the Chosen One, sent to abolish the Jewish sacrifices. The Prophet-Christology of the gospel text quoted by Epiphanius is more at home with the Clementine literature than the Christology of the Ebionites known to 4371: 2930:, p. 395 – "The most striking parallel to this concept (Christian baptism as a substitute for sacrifices for purification from sin) is to be found in the Jewish–Christian source in the Pseudo-Clementine 2754:

are rather an attempt to adjust the traditional description in (30.)3.7 to the new document Epiphanius has got hold of and which he took to be the Gospel his predecessors among the Fathers had been talking about."

2152:, p. 364 – "Epiphanius connects his Ebionites with the Pseudo-Clementines, with the anti-Pauline Ascents of James, and with a gospel conveniently called the Gospel of the Ebionites by modern scholars." 1817:

development of Ebionism, more recent scholarship has found it difficult to reconcile his report with those of the earlier Church Fathers, leading to a conjecture by scholar Petri Luomanen that a second group of

2561:, p. 92 – "The idea that Jesus, the True Prophet, came to abolish the sacrifices is central to the Pseudo-Clementines. In this regard, it is clear that the 'Gospel of the Ebionites' agreed with them." 1826:

Ebionites may also have been present. The rejection of the Jewish sacrifices and the implication of an end-time prophet Christology due to the lack of a birth narrative lend support for the association of the

3038:

was written by the same group of Ebionites known to Irenaeus. He further states that Irenaeus' report that the 2nd-century Ebionites used the Gospel of Matthew was a reference to their name for the Ebionite

1538::7, as found in the "Western text" of Luke 3:22, "You are my son, this day I have begotten you." The Spirit entering into Jesus and the great light on the water are thought to be based on the prophecies of 2962:, p. 88 – "Much of what Epiphanius reports about the Ebionites is consistent with the accounts of his predecessors, Irenaeus, Hippolytus, Origen, and Eusebius." p. 314, notes: See Irenaeus, 3055:

probably were an offspring of the missionary activity of the Hellenists of the early Jerusalem community among the Samaritans. Later on, they also adopted some Elchasaite ideas. Epiphanius found the

2533:, p. 41 – "During his baptism, Jesus is chosen as God's son. At that moment, God generated him. ... He is the Chosen One, and at the moment that this becomes evident a light radiates." 816:

are uncertain and have been a subject of intensive scholarly investigation. The Ebionite gospel has been recognized as distinct from the others, and it has been identified more closely with the lost

1724:

may have been adopted from a larger pool of variants that were in circulation; an example is the appearance of a great light that shone during Jesus' Baptism which is also found in the Diatessaron.

1263:. He alone among the Church Fathers identifies Cyprus as one of the "roots" of the Ebionites. The gospel survives only in seven brief quotations by Epiphanius in Chapter 30 of his heresiology the 2914:, pp. 177, 180; p. 177 – "There is, in fact, no section of the Clementine literature about whose origin in Jewish Christianity one may be more certain." (quoting the conclusion of 1494:. The immediate context suggests the possible attribution of the quotation to a Clementine source; however a linkage between the gospel fragments and the Clementine literature remains uncertain. 3075:. 1.33–71 is based may be traced back, albeit indirectly, to the Hellenists of the Jerusalem Church; p. 180 – "While there is not enough evidence to conclude that the community of the 2670:, pp. 251–3; p. 253 – The saying may indicate that Christ is the Passover sacrifice, so that eating the Passover lamb is no longer required and a vegetarian diet may be observed. 3051:, pp. 17–49, 161–5, 233–5, 241; See Luomanen 2012 for further details on the origins and characteristics of the Ebionites known to Epiphanius; p. 241 – Summary and Conclusion: " 2246:, pp. 67–8 – "The quotation shows the influence of the LXX. This and the word-play with regard to ἐγκρίς and ἀκρίς definitely shows that we are dealing with an original Greek work." 1809:

30, a complex picture emerges of the beliefs and practices of the 4th century Ebionites that cannot easily be separated from his method of combining disparate sources. While scholars such as

1916:, pp. 435–9; p. 435 – "This belief, known as "adoptionism", held that Jesus was not divine by nature or by birth, but that God chose him to become his son, i.e., adopted him." 1398:

has led to a consensus among modern scholars that the text quoted by Epiphanius is a gospel harmony of the Synoptic Gospels. The appearance of a great light on the water may be an echo of

2606:, p. 211 – "In particular, it is clear that they maintained that Jesus was the perfect sacrifice for sins, so that there was no longer any need for the Jewish sacrificial cult." 1449:'Who is my mother and who are my brethren'? And he stretched forth his hand towards his disciples and said: 'These are my brethren and mother and sisters, which do the will of my Father'. 605: 2012:, pp. 27–30; p. 27 – "we have to reckon with at least two different Gospels because we meet two different versions of the Baptism of Jesus, one referred to by Epiphanius, 3183:, pp. 748–9; p. 748 – "In the ancient Christian sources a clear distinction is made between Jewish believers in Jesus and Gentile believers in Jesus. The two groups were 1669:

remains unclear. All the Jewish–Christian gospels survive only as fragments in quotations, so it is difficult to tell if they are independent texts or variations of each other. Scholar

2213:

2nd edition (6th German edition) is considered the standard edition for new testament apocryphal writings. Three testimonies to that effect are as follows: 1. Christopher R. Matthews

1931:, pp. 166–71; p. 168 – "Jesus' task is to do away with the 'sacrifices'. In this saying (16.4–5), the hostility of the Ebionites against the Temple cult is documented." 1573:

as practiced by Nicene orthodox Christianity. However, scholars have yet to reach a consensus over the sacrificial significance of Jesus' mission as depicted in the Ebionite gospel.

2710:

is by no means certain, and Jesus' statement about the Passover may reflect an aversion primarily to sacrifices and to meat associated with sacrifices rather than to meat as such."

4664: 1708:, suggesting that both may be dependent on a harmonizing tradition from an earlier 2nd century source. The harmonized gospel sayings sources used by Justin Martyr to compose his 1688:

The Ebionite gospel is one example of a type of gospel harmony that used the Gospel of Matthew as a base text but did not include the Gospel of John; it is believed to pre-date

2351:, pp. 166–71; p. 166 – "Despite the arguments advanced by Waitz, it remains questionable whether the fragment cited by Epiphanius is to be reckoned with the GE." 2140:, p. 140 – "That the two cannot be identical and are not so for Epiphanius, is shown by another note on the Gospel of the Ebionites: 'In the Gospel used by them',.." 3191:

and by this only. The border line between Jewish and Gentile believers in Jesus was exactly as sharp and as blurred as the border line between Jews and Gentiles in general."

4385: 2363:, p. 351 – "The same harmonization of Matthean and Lukan redactional changes of Mark's text of this saying appears in its quotation in Clement of Alexandria ( 2581:

reveals that the Ebionites opposed sacrifices, it is unlikely that they would have granted a sacrificial value to Jesus' blood. Thus, it is also unlikely that the

1464:

The fifth quotation (14.5) appears to be a harmony of Matthew 12:47–48 and its Synoptic parallels. However, Jesus' final proclamation shows a closer agreement to

2686:(and possibly other pseudo-apostolic works) ... which makes one hesitate very much in ascribing any of this to the Ebionites of Irenaeus and his followers." 4669: 4400:

A critical history of the text of the New Testament: wherein is firmly established the truth of those acts on which the foundation of Christian religion is laid

2577:

indicates that there was a description of preparations for the Last Supper where Jesus says he does not want to eat meat. Because another quotation from the

2886:

1.27–71, is based on an independent source, but there is no consensus about the possible original title of the writing. Some think that this section of the

2634:, pp. 84–7; p. 85 – "The deviation in the description of John's food is doubtless an indication of the vegetarian customs of the Ebionites." 1673:

established the modern consensus, concluding that the gospel harmony composed in Greek appears to be a distinctive text known only to Epiphanius. Scholar

2706:. 30.22.4). Yet care must be taken in assessing this evidence. The link between those whose practices are reflected in the Pseudo-Clementines and in the 1786:

1.26.2, written around 185) and other Church Fathers prior to Epiphanius were described as a Jewish sect that regarded Jesus as the Messiah but not as

1760: 1301: 659: 2850:

here is dependent on a separate source that had already harmonized the different versions of the saying in the synoptics into its present form here.

2217:

2002 " given the high visibility of Schneemelcher's assessment in the standard edition of the New Testament Apocrypha, ...", 2. Helmut Koester

2180:, pp. 359–68; Koch provides a detailed analysis of Epiphanius' use of disparate sources and his editorial method of combining them to produce 1562: 2255:

A gospel harmony is a blending of two or more gospels into a single narrative; the earliest known examples, dating to the 2nd or 3rd century, are

830:, although a relationship between them, if any, is uncertain. There is a similarity between the gospel and a source document contained within the 2618:, pp. 67–8; p. 68 – "John the Baptist is supposed to have followed a vegetarian life-style." with a reference to S. Brock, (1970) 1340:(1908), with the sequence of four fragments arranged in the order of Vielhauer & Strecker from the beginning of the gospel are as follows: 1060: 871: 1654:, which was considered the original Matthew by many of them. Jerome's report is consistent with the prior accounts of Irenaeus and Eusebius. 2222:

is the two-volume work of E. Hennecke and W. Schneemelcher, New Testament Apocrypha, trans. R. McL. Wilson (Philadelphia: Westminster, 1965)"

2035:, p. 374 – "the majority of critics today are inclined to identify it (the Gospel of the Twelve) with the Gospel of the Ebionites," 1246: 1755:

1.54.6–7) and the command to abolish the Jewish sacrifices, adding that a Christian water baptism is to be substituted for the remission of

4705: 2371:. 2 Clem. 9.11 thus presupposes a more widely known document or a tradition in which this saying already appeared in a harmonized version." 3151:, pp. 84–7; Fred Lapham takes a geographical approach to describing different forms of early Jewish Christianity; he classifies the 2234:, pp. 435–9; p. 437 – Note: The composition of the opening narrative with the first 3 quotations follows Pick's order. 1720:, harmonization was a widely used method of composition in the early Patristic period. Many of the heterodox variants found in the 1534:. This divine election at the time of his baptism is known as an Adoptionist Christology, and it is emphasized by the quotation of 1324:

There is general agreement about the seven quotations by Epiphanius cited in the critical edition of "Jewish Christian gospels" by

550: 2862:, pp. 140–1; Bellinzoni states that Justin was primarily dependent upon an early Christian catechism and a reference manual ( 1681:

as a source; however this conjecture remains a minority view. Its putative relationship to the gospel text known to Origen as the

3187:

distinguished from each other by anything that was believed or done by all within each group. ... This was defined by their

2794:, pp. 206–12, 223–5; Luomanen provides a detailed text-critical analysis of the synoptic and non-canonical parallels to the 1946:, pp. 166–71; p. 169 – "The place of origin is uncertain. It was possibly composed in the region east of Jordan," 1443:"Moreover they deny that he was a man, evidently on the ground of the word which the Savior spoke when it was reported to him: 1055: 732:

with various expansions and abridgments reflecting the theology of the writer. Distinctive features include the absence of the

119: 2698:, pp. 61–66; p. 65 – "There may also be evidence for vegetarianism elsewhere in Epiphanius' citations from the 1361:

is depicted as narrating directly to the reader in the Ebionite gospel, having been sent by Jesus "for a testimony to Israel".

4635: 4614: 4593: 4513: 4492: 4470: 4433: 4420: 4330: 4308: 4289: 4263: 4240: 4219: 4200: 4179: 4149: 4042: 4018: 3989: 3955: 3934: 3913: 3894: 3858: 3845: 3831: 3807: 3777: 3726: 3702: 3606: 1474:

Referring to a parallel passage in Luke 22:15, Epiphanius complains that the Ebionites have again falsified the gospel text:

652: 4700: 4128:

A Critical Investigation of Epiphanius' Knowledge of the Ebionites: A Translation and Critical Discussion of 'Panarion' 30

1259:

Epiphanius is believed to have come into possession of a gospel that he attributed to the Ebionites when he was bishop of

3171:

perspective distinguishes differences in practice based on time periods in history, e.g. the "Constantinian Revolution".

1354: 4710: 1799: 1373:, his appearance and diet, and the baptism of Jesus by John. The beginning of the gospel (13.6) has parallels to the 4563: 4541: 4357: 4115: 4087: 4066: 3750: 2439:, pp. 349–57; Paget provides an overview of the recent scholarly literature on the Adoptionism of the Ebionites. 1546:

The absence of any reference to a Davidic son-ship in the gospel text suggests that Jesus has been elected to be the

1239: 1035: 431: 3286: 4052: 2830:, pp. 201–2; p. 202 – "we may also note the presence of a similar harmonized version of the saying ( 645: 60: 218: 3688: 2427: – seems to me so great that attributing the saying to the Ebionite Gospel is the less likely hypothesis." 475: 359: 3010:, pp. 19–43; Klijn & Reinink offers a rigorous academic treatment of the subject, see pp. 19–43. 158: 4603:

Frey, Jörg (2012). "Die Fragmente des Ebionäerevangeliums". In Markschies, Christoph; Schröter, Jens (eds.).

2585:

would have included the institution of the Eucharistic cup of blood. Epiphanius' remark a bit earlier in the

1410: 1050: 910: 3635:

Bertrand, Daniel A. (1980). "L'Evangile Des Ebionites: Une Harmonie Evangelique Anterieure Au Diatessaron".

2020:

11,1–3. At present it is generally assumed that Epiphanius quoted from a Gospel that was known to him only."

777:

It is believed to have been composed some time during the middle of the 2nd century in or around the region

4502:

Verheyden, Joseph (2003). "Epiphanius on the Ebionites". In Tomson, Peter J.; Lambers-Petry, Doris (eds.).

2296: 2050:, p. 95 – "there is such a fundamental agreement among the Pseudo-Clementine sources (especially 1458:'I am come to abolish the sacrifices, if ye cease not from sacrificing, the wrath will not cease from you'. 1232: 1097: 1040: 855: 520: 462: 166: 20: 4250:

Martyn, J.L. (1978). "Clementine Recognitions 1.33 to 71, Jewish Christianity, and the Fourth Gospel". In

1526:

The baptismal scene of the gospel text (13.7) is a harmony of the Synoptic Gospels, but one in which the

694:; he misidentified it as the "Hebrew" gospel, believing it to be a truncated and modified version of the 443: 1882:, pp. 325–80; Paget provides a scholarly review of the recent academic literature on the Ebionites. 812:. Due to their fragmentary state, the relationships, if any, between the Jewish–Christian gospels and a 4695: 595: 379: 1566: 980: 448: 426: 384: 374: 109: 2387:, p. 223: Schmidtke speculated that the fragment may derive from Origen's commentary on John, ( 1369:

30.13.6, 4, and 7, respectively, form the opening of the gospel narrative, including the mission of

3965: 1717: 1678: 813: 793: 600: 510: 212: 202: 104: 3139:

perspective distinguishes differences in practice based on geographic location and social setting.

3071:, pp. 177, 180; Similarly, Van Voorst concludes that the Jewish–Christian tradition on which 114: 4367: 3981: 3969: 3886:

The Ebionites and "Jewish Christianity": Examining Heresy and the Attitudes of the Church Fathers

1268: 1176: 1114: 804: 421: 183: 68: 28: 4606:

Antike christliche Apokryphen in deutscher Übersetzung: I. Band – Evangelien und Verwandtes

4530:(1991). "Jewish–Christian gospels". In Schneemelcher, Wilhelm; Wilson, Robert McLachlan (eds.). 4171: 4010: 4004: 3664: 1674: 826:

and is similar in nature to the harmonized gospel sayings based on the Synoptic Gospels used by

4458: 4394: 4341: 1756: 1284: 925: 515: 144: 4531: 4503: 4345: 4277: 4230: 4137: 4000: 3844:(2007). "The Jewish Christian Gospel Tradition". In Skarsaune, Oskar; Hvalvik, Reidar (eds.). 3769: 3596: 1958:, pp. 457–61; p. 461 – "To conclude, Epiphanius' portrayal of the Ebionites in 1409:

Epiphanius begins his description of the gospel text (13.2b–3) with a quotation which has the

1304:, Epiphanius incorporated excerpts from the gospel text at a late stage in the composition of 4678: 4107: 4101: 3924: 3716: 1478:"They destroyed the true order and changed the passage ... they made the disciples say, 1171: 1126: 1109: 893: 831: 798: 771: 767: 733: 691: 575: 369: 327: 302: 258: 253: 207: 178: 124: 39: 24: 3884: 4627:

Tatian's Diatessaron: Its Creation, Dissemination, Significance, and History in Scholarship

4480: 4273: 1810: 1713: 1590: 1427: 1166: 818: 416: 364: 139: 3799: 1565:, Jesus is understood in this gospel as having come to abolish the sacrifices rather than 8: 3595:(2003). "The Origin of the Ebionites". In Tomson, Peter J.; Lambers-Petry, Doris (eds.). 2998:, pp. 95–103; Ehrman offers a popular treatment of the subject, see pp. 95–103. 2197:, pp. 5–6, 14–6; Elliott's 1993 critical edition has a similar list of 7 quotations. 1849: 1819: 1413: 1358: 1219: 1015: 920: 863: 635: 617: 530: 495: 406: 354: 317: 312: 280: 134: 4299:

Petersen, William L. (1992). "Ebionites, Gospel of the". In Freedman, David Noel (ed.).

4126: 4164: 3652: 1794:

and they used only the Jewish–Christian gospel. The Ebionites rejected the epistles of

1502: 782: 737: 677: 411: 349: 307: 290: 4631: 4610: 4589: 4559: 4537: 4527: 4523: 4509: 4488: 4466: 4429: 4404: 4377: 4353: 4326: 4304: 4285: 4259: 4236: 4215: 4196: 4175: 4145: 4111: 4083: 4062: 4038: 4028: 4014: 3985: 3951: 3930: 3909: 3890: 3854: 3827: 3803: 3773: 3762: 3746: 3722: 3698: 3676: 3656: 3623: 3602: 2264: 1782: 1697: 1391: 1325: 1310: 1156: 1085: 985: 695: 585: 275: 96: 4097: 3944:

Häkkinen, Sakari (2008) . "Ebionites". In Marjanen, Antti; Luomanen, Petri (eds.).

3712: 3644: 3592: 2702:, for it has Jesus deny that he wished to eat meat with his disciples at Passover ( 1558: 1511: 1370: 1181: 1136: 1090: 930: 900: 839: 785:, the identity of the group or groups that used it remains a matter of conjecture. 752: 725: 703: 535: 490: 480: 270: 243: 4439: 4210:

Luomanen, Petri (2007). "Ebionites and Nazarenes". In Jackson-McCabe, Matt (ed.).

3864: 2513:

I said, though owing to virtue of life he has come to be called the Son of God." (

4659: 4625: 4583: 4553: 4416: 4190: 4077: 4056: 4032: 3945: 3821: 3792: 3740: 3692: 3617: 3034:, pp. 163–4; In a recent affirmation of this view, Bauckham argues that the 2094:, pp. 366–7; p. 366 – "It would seem that Epiphanius has composed 1844: 1647: 1602: 1417: 1297: 1260: 960: 545: 285: 248: 233: 226: 197: 190: 781:. Although the gospel was said to be used by "Ebionites" during the time of the 4159: 3841: 3282: 2268: 1795: 1670: 1598: 1399: 1387: 1374: 1207: 915: 823: 809: 721: 540: 525: 470: 322: 238: 3648: 4689: 4654: 4408: 4318: 4251: 3680: 2303:, pp. 40–2, on the great light on the water during the baptism of Jesus. 2164:, pp. 457–61; p. 457 – "At a late stage in the writing of his 1709: 1337: 1329: 827: 760: 505: 84: 4505:

The Image of the Judeo-Christians in Ancient Jewish and Christian Literature

3598:

The Image of the Judeo-Christians in Ancient Jewish and Christian Literature

1569:

for them; thus it is unlikely that it contained the same institution of the

3923:

Gregory, Andrew (2008). "Jewish–Christian Gospels". In Foster, Paul (ed.).

3764:

Lost Christianities: The Battles for Scripture and the Faiths We Never Knew

990: 711: 590: 500: 485: 4485:

The Ascents of James: History and Theology of a Jewish–Christian Community

4398: 3107:

this Gospel was intended to represent. This is clearly the beginning of a

3736: 3087:

descendent of the Hellenist Jewish Christians of Acts, it certainly is a

2878:, p. 93 – "Scholars also largely agree that one section of the 2260: 1787: 1693: 1589:) for John the Baptist's diet (13.4) has been interpreted as evidence of 1547: 1527: 1507: 1395: 905: 744: 741: 729: 681: 580: 4585:

Jewish Ways of Following Jesus: Redrawing the Religious Map of Antiquity

2315:, pp. 435–9; p. 438, fn. 2:5 – "Ebionites specifies 2111:, p. xix – "In Epiphanius' view, then, the three bases of the 4381: 3627: 1901:

30, but instead Christological beliefs and Scriptural interpretations."

1831:

with a group or groups different from the Ebionites known to Irenaeus.

1045: 955: 748: 341: 4419:(2007). "The Ebionites". In Skarsaune, Oskar; Hvalvik, Reidar (eds.). 3904:

Goranson, Stephen (1992). "Ebionites". In Freedman, David Noel (ed.).

3790:

Ehrman, Bart D.; Pleše, Zlatko (2011). "The Gospel of the Ebionites".

2079:

Proem II 2,3) and was written in great haste in less than three years.

1394:), and Matthew 3:17, respectively. The presence of multiple baptismal 4212:

Jewish Christianity Reconsidered: Rethinking Ancient Groups and Texts

2749:

the Gospel and the proclamation in Hebrew and with Hebrew letters." (

2383:, pp. 457–61; p. 458, referencing Alfred Schmidtke (1911), 1823: 1814: 1570: 1466: 1186: 1010: 950: 714: 707: 4100:(1994) . "The Gospel of the Ebionites". In Miller, Robert J. (ed.). 4003:. In Freedman, David Noel; Myers, Allen C.; Beck, Astrid B. (eds.). 2818:

are dependent upon a pre-Diatessaronic harmonizing gospel tradition.

1321:, "They have removed the genealogies of Matthew ..." (14.2–3). 76: 35: 1716:

were similarly based on the Synoptic Gospels. According to scholar

1639: 1554: 1491: 1490:

thereby making Jesus declare that he would not eat meat during the

686: 44: 3569: 3485: 1484:'I have no desire to eat the flesh of this Paschal Lamb with you'. 2059:

1.27–71 and the "Gospel of the Ebionites" hardly coincidental." (

1791: 1606: 1550: 1535: 1519: 1425:" has been interpreted as evidence that the text may be the lost 1318: 1214: 1131: 699: 630: 398: 129: 3521: 3413: 1813:

literally interpreted Epiphanius' account as describing a later

1700:. The gospel has a parallel to a quotation in a mid-2nd-century 1480:'Where wilt Thou that we prepare for Thee to eat the Passover'? 843:, with respect to the command to abolish the Jewish sacrifices. 4673: 3718:

The Hebrew Gospel and the Development of the Synoptic Tradition

2267:, and, possibly, an unnamed gospel conventionally known as the 2256: 1701: 1689: 1643: 1622: 1610: 1539: 1432: 1272: 1161: 756: 702:

to point out inconsistencies in the beliefs and practices of a

4533:

New Testament Apocrypha: Gospels and Related Writings Volume 1

4348:. In Schneemelcher, Wilhelm; Wilson, Robert McLachlan (eds.). 3533: 3367: 3365: 3363: 3326: 3324: 2215:

Philip, Apostle and Evangelist: configurations of a tradition

2209:, pp. 166–71; Vielhauer & Strecker; Schneemelcher's 1759:. Based on these similarities, scholars Richard Bauckham and 1626: 1594: 1314: 888: 778: 4555:

The Panarion of Epiphanius of Salamis Book 1 (Sections 1–46)

4373:

Jewish Christianity: Factional Disputes in the Early Church

3360: 1870:, p. 103; The original title of the gospel is unknown. 1677:

has claimed the Ebionite gospel is partly dependent upon a

808:; all survive only as fragments in quotations of the early 4256:

God's Christ and his People. Studies in honor of N.A. Dahl

3473: 3321: 3299: 3297: 3295: 1739:, which is believed to be of Jewish–Christian origin. The 1271:, possibly to serve, indirectly, as a polemic against the 774:

as being because "they insist that Jesus was really man."

4609:(in German) (7 ed.). Mohr Siebeck. pp. 607–22. 4131:(PhD thesis). University of Pennsylvania. pp. 1–486. 3667:(1966). "Évangile des Ébionites et problème synoptique". 3509: 3497: 2219:

From Jesus to the Gospels: interpreting the New Testament

837:(1.27–71), conventionally referred to by scholars as the 4166:

Ancient Christian Gospels: Their History and Development

1735:

1.27–71), conventionally referred to by scholars as the

1581:

The change in wording of the gospel text from "locust" (

1416:

narrating directly to the reader. Jesus recalls how the

4679:

Early Christian Writings – Gospel of the Ebionites

4303:. Vol. 2 (1 ed.). Doubleday. pp. 261–2. 3908:. Vol. 2 (1 ed.). Doubleday. pp. 260–1. 3545: 3449: 3425: 3336: 3309: 3292: 1471:

the Law") that is echoed in the Clementine literature.

4323:

Paralipomena: Remains of Gospels and Sayings of Christ

1805:

In Epiphanius' polemic against the Ebionites found in

1530:

is said to descend to Jesus in the form of a dove and

4140:. In Mills, Watson E.; Bullard, Roger Aubrey (eds.). 3619:

The Sayings of Jesus in the Writings of Justin Martyr

3437: 3348: 3053:

Epiphanius' Ebionites/Hellenistic–Samaritan Ebionites

1747:

with regard to the baptism of the Pharisees by John (

4282:

Jews, Christians, and Jewish–Christians in Antiquity

3557: 3461: 3401: 3389: 3251: 1445:'Behold, thy mother and thy brethren stand without' 1402:'s conversion or an additional harmonization of the 3377: 2055:Christian tradition, making its appearance both in 1605:11:8, or, according to scholar Glenn Alan Koch, to 4163: 3889:(PhD Thesis). The Catholic University of America. 3791: 3761: 2075:, p. xvi – "It was begun in 374 or 375 ( 1522::7 "You are my son, this day I have begotten you." 4522: 3419: 2348: 2206: 2137: 1943: 1928: 1774: 1328:and Georg Strecker, translated by George Ogg, in 766:The omission of the genealogical records and the 676:is the conventional name given by scholars to an 4687: 4536:(2 ed.). John Knox Press. pp. 134–78. 3947:A Companion to Second Century Christian Heretics 2898:, which Epiphanius ascribes to the Ebionites in 48:is the main source of information regarding the 4548:(6th German edition, translated by George Ogg) 4192:An Introduction to the New Testament Apocrypha 3794:The Apocryphal Gospels: Texts and Translations 1790:. They insisted on the necessity of following 1632: 4463:2 Clement: Introduction, Text, and Commentary 4232:Recovering Jewish Christian Sects and Gospels 4058:Patristic evidence for Jewish–Christian sects 3694:The Other Gospels: Non-Canonical Gospel Texts 2622:, Oriens Christianus, vol.54, pp. 113–24 2319:apostles, while Epiphanius names only eight." 1240: 653: 4195:. Continuum International Publishing Group. 4051: 4037:. Continuum International Publishing Group. 3007: 4428:. Hendrickson Publishers. pp. 419–62. 4144:. Mercer University Press. pp. 224–5. 4096: 3853:. Hendrickson Publishers. pp. 241–77. 3789: 2603: 2404: 2312: 2231: 1913: 1763:have postulated a direct dependence of the 680:extant only as seven brief quotations in a 4479: 4340: 3974:Aufstieg und Niedergang der Römischen Welt 3615: 3068: 2911: 2859: 2032: 1642:, respectively. His 4th century colleague 1247: 1233: 660: 646: 4501: 4415: 3643:(4). Cambridge University Press: 548–63. 3575: 3371: 3330: 3224: 3200: 3180: 3164: 3155:as a document of the "Church in Samaria". 3132: 3120: 3100: 2927: 2763: 2736: 2679: 2542: 2518: 2472: 2420: 2380: 2295:, pp. 71–4; p. 71, referencing 2161: 2087: 2085: 2043: 2041: 2028: 2026: 2005: 2003: 1986: 1984: 1971: 1969: 1955: 1939: 1937: 4663:) is being considered for deletion. See 4551: 4298: 4228: 4209: 3943: 3903: 3663: 3634: 3591: 3551: 3539: 3527: 3515: 3503: 3479: 3455: 3315: 3048: 3031: 2959: 2947: 2875: 2791: 2779: 2570: 2558: 2517:30.18.5–6); For additional details, see 2500: 2108: 2072: 2060: 2047: 1994: 1990: 1975: 1924: 1922: 1909: 1907: 1890: 1888: 1501: 1353: 34: 4457: 4366: 4158: 4034:The Apocryphal Gospels: An Introduction 3922: 3819: 3711: 3687: 3443: 3431: 3354: 3342: 3303: 3230: 3218: 3206: 3194: 3174: 3158: 3142: 3019: 2842:30.14.5) and in Clement of Alexandria ( 2827: 2695: 2360: 2292: 2194: 1867: 1685:remains a subject of scholarly debate. 4688: 4249: 4188: 4027: 4009:. Wm. B. Eerdmans Publishing. p. 3964: 3882: 3759: 3735: 3491: 3467: 3407: 3148: 3126: 3114: 3094: 3091:descendant of Stephen and his circle." 3062: 3042: 3025: 3013: 3001: 2995: 2989: 2953: 2941: 2921: 2915: 2905: 2869: 2853: 2821: 2785: 2773: 2757: 2730: 2713: 2689: 2673: 2661: 2649: 2637: 2631: 2625: 2609: 2597: 2564: 2552: 2536: 2524: 2494: 2484: 2478: 2466: 2460: 2454: 2442: 2430: 2414: 2398: 2374: 2354: 2342: 2322: 2306: 2286: 2280: 2274: 2249: 2237: 2225: 2200: 2188: 2171: 2155: 2143: 2131: 2119: 2102: 2082: 2066: 2038: 2023: 2000: 1981: 1966: 1949: 1934: 1894: 1696:(c. 170) which included all four 1365:The three quotations by Epiphanius in 720:The surviving fragments derive from a 4393: 4272: 4075: 3998: 3840: 3563: 3383: 3236: 3212: 2719: 2667: 2643: 2615: 2530: 2448: 2436: 2328: 2243: 2149: 2125: 2016:30.13.7–8 and another one by Jerome, 2009: 1919: 1904: 1885: 1879: 1873: 1861: 1313:of the virgin birth of Jesus and the 4346:"Gospels Attributed to the Apostles" 4317: 4135: 4124: 3798:. Oxford University Press. pp. 3742:The Orthodox Corruption of Scripture 3395: 3257: 2655: 2177: 2091: 698:. The quotations were embedded in a 4706:Jewish Christian apocryphal gospels 4624:Petersen, William Lawrence (1994). 4214:. Fortress Press. pp. 81–118. 3768:. Oxford University Press. p. 2620:The Baptists Diet in Syriac Sources 2301:The Gospel according to the Hebrews 814:hypothetical original Hebrew Gospel 13: 4574: 4487:. Society of Biblical Literature. 4278:"The Ebionites in recent research" 14: 4722: 4667:to help reach a consensus. › 4646: 4390:(translated by Douglas R.A. Hare) 4284:. Mohr Siebeck. pp. 325–80. 4079:Jewish–Christian Gospel Tradition 4006:Eerdman's Dictionary of the Bible 3929:. T&T Clark. pp. 54–67. 3814:The Apocryphal Gospels Ebionites. 2894:1.27–71) may indeed preserve the 2846:20.3). Hence it may well be that 2806:logion 99. He concludes that the 1036:Split of Christianity and Judaism 822:. It shows no dependence on the 747:, in which Jesus is chosen to be 81:First page of the Gospel of Judas 1576: 1213: 1201: 870: 629: 551:Xanthippe, Polyxena, and Rebecca 75: 3697:. Westminster/John Knox Press. 2549:as near theological relatives." 1518:, fulfilling a proclamation of 219:History of Joseph the Carpenter 4142:Mercer Dictionary of the Bible 3820:Elliott, James Keith (2005) . 3784:Lost Christianities Ebionites. 3721:. Wm. B. Eerdmans Publishing. 3616:Bellinzoni, Arthur J. (1967). 3276: 3263: 3167:, pp. 745–7, 767–77; The 3135:, pp. 745–7, 755–67; The 1775:Inferences about the Ebionites 1497: 1291: 1: 4652: 4106:. Polebridge Press. pp. 4076:Klijn, Albertus F.J. (1992). 4055:; Reinink, Gerrit J. (1973). 3970:"The Gospel of the Ebionites" 3420:Vielhauer & Strecker 1991 2391:2.12), which quotes from the 2349:Vielhauer & Strecker 1991 2207:Vielhauer & Strecker 1991 2138:Vielhauer & Strecker 1991 1944:Vielhauer & Strecker 1991 1929:Vielhauer & Strecker 1991 1657:The relationship between the 1506:Jesus became one with God by 846: 759:by Jesus; and an advocacy of 4582:Broadhead, Edwin K. (2010). 4325:. Bibliolife (republished). 3823:The Apocryphal New Testament 3494:, pp. 4039, 4043, 4049. 3285:; Reinink, G.J. (1973), pp. 3245: 2966:1.26.2; 3.11.7; Hippolytus, 1731:contains a source document ( 1650:and Ebionites both used the 606:Resurrection of Jesus Christ 7: 4701:2nd-century Christian texts 4508:. Brill. pp. 182–208. 4465:. Oxford University Press. 4301:The Anchor Bible Dictionary 3980:(25.5). Walter De Gruyter: 3906:The Anchor Bible Dictionary 3883:Finley, Gregory C. (2009). 3826:. Oxford University Press. 3745:. Oxford University Press. 2902:30.16.7 (Van Voorst 1989)." 2116:of the sects he discusses." 1838: 1798:, whom they regarded as an 1743:shares a similarity to the 1633:Relationship to other texts 120:Polycarp to the Philippians 10: 4727: 4254:; Meeks, Wayne A. (eds.). 4138:"Ebionites, Gospel of the" 3999:Jones, F. Stanley (2000). 3950:. Brill. pp. 247–78. 3601:. Brill. pp. 162–81. 3584: 1679:hypothetical Hebrew gospel 770:narrative is explained by 596:Prayer of the Apostle Paul 18: 4711:Theological controversies 4422:Jewish Believers in Jesus 4170:. Trinity Press. p. 4136:Koch, Glenn Alan (1990). 4125:Koch, Glenn Alan (1976). 3926:The Non-Canonical Gospels 3847:Jewish Believers in Jesus 3760:Ehrman, Bart D. (2005) . 3675:(1–4). Lecoffre: 321–52. 3649:10.1017/S0028688500005816 3578:, pp. 747–8, 779–80. 2970:7.34.1–2; 10.22; Origen, 981:Hebrew Christian movement 4665:templates for discussion 4552:Williams, Frank (1987). 4258:. Universitetsforlaget. 4229:Luomanen, Petri (2012). 3530:, pp. 166–7, 172–3. 3008:Klijn & Reinink 1973 1855: 1557:. According to scholars 1098:Jewish–Christian gospels 1061:Circumcision controversy 794:Jewish–Christian gospels 779:east of the Jordan River 601:Questions of Bartholomew 167:Jewish–Christian gospels 21:Jewish–Christian gospels 4459:Tuckett, Christopher M. 4350:New Testament Apocrypha 4344:; Blatz, Beate (1991). 3153:Gospel of the Ebionites 3057:Gospel of the Ebionites 3036:Gospel of the Ebionites 2808:Gospel of the Ebionites 2796:Gospel of the Ebionites 2708:Gospel of the Ebionites 2700:Gospel of the Ebionites 2604:Ehrman & Pleše 2011 2592:Gospel of the Ebionites 2583:Gospel of the Ebionites 2579:Gospel of the Ebionites 2575:Gospel of the Ebionites 2369:Gospel of the Ebionites 2211:New Testament Apocrypha 1829:Gospel of the Ebionites 1769:Gospel of the Ebionites 1745:Gospel of the Ebionites 1729:Recognitions of Clement 1722:Gospel of the Ebionites 1667:Gospel of the Nazarenes 1659:Gospel of the Ebionites 1516:Gospel of the Ebionites 1336:. The translations of 1334:New Testament Apocrypha 1280:Gospel of the Ebionites 1220:Christianity portal 1115:Gospel of the Nazarenes 1105:Gospel of the Ebionites 1051:Christian anti-semitism 805:Gospel of the Nazarenes 790:Gospel of the Ebionites 755:; the abolition of the 674:Gospel of the Ebionites 636:Christianity portal 69:New Testament apocrypha 50:Gospel of the Ebionites 29:Gospel of the Nazarenes 3542:, pp. 30–4, 45–9. 2033:Puech & Blatz 1991 1523: 1488: 1462: 1453: 1382:ἐγκρίς) for "locust" ( 1362: 1352: 1347: 1296:According to scholars 476:Andrew and Bartholomew 145:The Shepherd of Hermas 53: 4481:Van Voorst, Robert E. 4368:Schoeps, Hans-Joachim 4274:Paget, James Carleton 4189:Lapham, Fred (2003). 3665:Boismard, Marie-Émile 3637:New Testament Studies 2802:. 30.14.5, including 2393:Gospel of the Hebrews 1800:apostate from the Law 1663:Gospel of the Hebrews 1652:Gospel of the Hebrews 1597:in the wilderness of 1505: 1482:To which He replied: 1476: 1454: 1441: 1404:Gospel of the Hebrews 1357: 1348: 1342: 1172:Expounding of the Law 1110:Gospel of the Hebrews 799:Gospel of the Hebrews 768:virgin birth of Jesus 692:Epiphanius of Salamis 576:Clementine literature 328:Gospel of the Hebrews 125:Martyrdom of Polycarp 40:Epiphanius of Salamis 38: 25:Gospel of the Hebrews 4342:Puech, Henri-Charles 4337:Republished in 2009. 4103:The Complete Gospels 4098:Kloppenborg, John S. 4053:Klijn, Albertus F.J. 2333:Gospel of The Twelve 1811:Hans-Joachim Schoeps 1792:Jewish law and rites 1714:Dialogue with Trypho 1683:Gospel of the Twelve 1675:Marie-Émile Boismard 1591:Jewish vegetarianism 1428:Gospel of the Twelve 1167:Council of Jerusalem 819:Gospel of the Twelve 521:Peter and the Twelve 417:Epistula Apostolorum 115:Epistles of Ignatius 4388:on 15 October 2013. 4352:. John Knox Press. 2982:19.12.2; Eusebius, 2365:Eclogae propheticae 1850:Gospel of Cerinthus 1359:Matthew the Apostle 921:Simeon of Jerusalem 864:Jewish Christianity 751:at the time of his 618:Nag Hammadi library 407:Apocryphon of James 4670:Apocryphal Gospels 4524:Vielhauer, Philipp 4376:. Fortress Press. 4029:Klauck, Hans-Josef 3482:, pp. 548–63. 3374:, pp. 457–61. 1524: 1363: 1208:Judaism portal 792:is one of several 738:genealogy of Jesus 706:sect known as the 412:Apocryphon of John 159:Apocryphal gospels 54: 4696:2nd-century books 4637:978-90-04-09469-7 4616:978-3-16-149951-7 4595:978-3-16-150304-7 4515:978-3-16-148094-2 4494:978-1-55540-293-8 4472:978-0-19-969460-0 4435:978-1-56563-763-4 4332:978-1-113-44804-0 4310:978-0-385-42583-4 4291:978-3-16-150312-2 4265:978-82-00-04979-1 4242:978-90-04-20971-8 4221:978-0-8006-3865-8 4202:978-0-8264-6979-3 4181:978-0-334-02459-0 4151:978-0-86554-373-7 4044:978-0-567-08390-6 4020:978-0-8028-2400-4 3991:978-3-11-001885-1 3957:978-90-04-17038-4 3936:978-0-567-03302-4 3915:978-0-385-42583-4 3896:978-1-109-04546-8 3860:978-1-56563-763-4 3833:978-0-19-826181-0 3809:978-0-19-973210-4 3779:978-0-19-514183-2 3728:978-0-8028-6234-1 3713:Edwards, James R. 3704:978-0-664-24428-6 3608:978-3-16-148094-2 3593:Bauckham, Richard 3518:, pp. 176–7. 3506:, pp. 217–8. 3333:, pp. 451–5. 3306:, pp. 103–6. 3260:, pp. 224–5. 3189:ethnic background 2684:Journeys of Peter 2521:, pp. 193–4. 2265:Dura Parchment 24 1783:Adversus Haereses 1698:canonical gospels 1646:remarks that the 1619:Journeys of Peter 1514:according to the 1392:Western text-type 1390:1:11, Luke 3:22 ( 1326:Philipp Vielhauer 1311:infancy narrative 1257: 1256: 1086:Gospel of Matthew 986:Messianic Judaism 796:, along with the 757:Jewish sacrifices 696:Gospel of Matthew 678:apocryphal gospel 670: 669: 586:Doctrine of Addai 97:Apostolic Fathers 16:Apocryphal gospel 4718: 4641: 4620: 4599: 4588:. 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Stanley Jones 1737:Ascents of James 1559:Richard Bauckham 1371:John the Baptist 1269:Nicene orthodoxy 1249: 1242: 1235: 1218: 1217: 1206: 1205: 1204: 1182:Quartodecimanism 1157:Aramaic of Jesus 1137:Book of Elchasai 1091:Epistle of James 1041:Paul and Judaism 901:John the Baptist 874: 851: 850: 840:Ascents of James 726:Synoptic Gospels 704:Jewish Christian 662: 655: 648: 634: 633: 511:Peter and Andrew 360:Pseudo-Methodius 79: 56: 55: 4726: 4725: 4721: 4720: 4719: 4717: 4716: 4715: 4686: 4685: 4668: 4649: 4644: 4638: 4623: 4617: 4602: 4596: 4581: 4577: 4575:Further reading 4572: 4566: 4544: 4528:Strecker, Georg 4516: 4495: 4473: 4448: 4446: 4442: 4436: 4425: 4360: 4333: 4311: 4292: 4266: 4243: 4222: 4203: 4182: 4160:Koester, Helmut 4152: 4118: 4090: 4069: 4045: 4021: 3992: 3958: 3937: 3916: 3897: 3873: 3871: 3867: 3861: 3850: 3842:Evans, Craig A. 3834: 3810: 3780: 3753: 3737:Ehrman, Bart D. 3729: 3705: 3609: 3587: 3582: 3574: 3570: 3562: 3558: 3550: 3546: 3538: 3534: 3526: 3522: 3514: 3510: 3502: 3498: 3490: 3486: 3478: 3474: 3466: 3462: 3454: 3450: 3442: 3438: 3430: 3426: 3418: 3414: 3406: 3402: 3394: 3390: 3382: 3378: 3370: 3361: 3353: 3349: 3341: 3337: 3329: 3322: 3314: 3310: 3302: 3293: 3281: 3277: 3271:Anacephalaiosis 3268: 3264: 3256: 3252: 3248: 3243: 3235: 3231: 3223: 3219: 3211: 3207: 3199: 3195: 3179: 3175: 3163: 3159: 3147: 3143: 3131: 3127: 3119: 3115: 3099: 3095: 3069:Van Voorst 1989 3067: 3063: 3047: 3043: 3030: 3026: 3018: 3014: 3006: 3002: 2994: 2990: 2986:3.27.1–6; 6.17. 2958: 2954: 2946: 2942: 2926: 2922: 2912:Van Voorst 1989 2910: 2906: 2874: 2870: 2860:Bellinzoni 1967 2858: 2854: 2826: 2822: 2790: 2786: 2778: 2774: 2762: 2758: 2735: 2731: 2718: 2714: 2694: 2690: 2678: 2674: 2666: 2662: 2654: 2650: 2642: 2638: 2630: 2626: 2614: 2610: 2602: 2598: 2569: 2565: 2557: 2553: 2541: 2537: 2529: 2525: 2499: 2495: 2483: 2479: 2471: 2467: 2459: 2455: 2447: 2443: 2435: 2431: 2419: 2415: 2403: 2399: 2379: 2375: 2359: 2355: 2347: 2343: 2327: 2323: 2311: 2307: 2291: 2287: 2279: 2275: 2254: 2250: 2242: 2238: 2230: 2226: 2205: 2201: 2193: 2189: 2176: 2172: 2160: 2156: 2148: 2144: 2136: 2132: 2124: 2120: 2107: 2103: 2090: 2083: 2071: 2067: 2046: 2039: 2031: 2024: 2008: 2001: 1989: 1982: 1974: 1967: 1954: 1950: 1942: 1935: 1927: 1920: 1912: 1905: 1893: 1886: 1878: 1874: 1866: 1862: 1858: 1845:List of Gospels 1841: 1777: 1635: 1579: 1500: 1418:twelve apostles 1302:Glenn Alan Koch 1298:Oskar Skarsaune 1294: 1261:Salamis, Cyprus 1253: 1224: 1212: 1202: 1200: 1192: 1191: 1152: 1151: 1142: 1141: 1076: 1075: 1066: 1065: 1031: 1030: 1021: 1020: 1006: 1005: 996: 995: 976: 975: 966: 965: 946: 945: 936: 935: 911:Twelve Apostles 894:in Christianity 884: 883: 849: 666: 628: 623: 622: 570:Other apocrypha 566: 565: 556: 555: 466: 465: 454: 453: 432:Paul and Seneca 427:Peter to Philip 402: 401: 390: 389: 345: 344: 333: 332: 227:Gnostic gospels 191:Infancy gospels 162: 161: 150: 149: 100: 99: 88: 82: 31: 17: 12: 11: 5: 4724: 4714: 4713: 4708: 4703: 4698: 4682: 4681: 4676: 4648: 4647:External links 4645: 4643: 4642: 4636: 4621: 4615: 4600: 4594: 4578: 4576: 4573: 4571: 4570: 4564: 4549: 4542: 4520: 4514: 4499: 4493: 4477: 4471: 4455: 4434: 4413: 4395:Simon, Richard 4391: 4364: 4358: 4338: 4331: 4319:Pick, Bernhard 4315: 4309: 4296: 4290: 4270: 4264: 4247: 4241: 4226: 4220: 4207: 4201: 4186: 4180: 4156: 4150: 4133: 4122: 4116: 4094: 4088: 4073: 4067: 4049: 4043: 4025: 4019: 3996: 3990: 3966:Howard, George 3962: 3956: 3941: 3935: 3920: 3914: 3901: 3895: 3880: 3859: 3838: 3832: 3817: 3808: 3787: 3778: 3757: 3751: 3733: 3727: 3709: 3703: 3685: 3669:Revue biblique 3661: 3632: 3613: 3607: 3588: 3586: 3583: 3581: 3580: 3576:Skarsaune 2007 3568: 3566:, p. 364. 3556: 3554:, p. 261. 3544: 3532: 3520: 3508: 3496: 3484: 3472: 3460: 3458:, p. 168. 3448: 3436: 3424: 3422:, p. 167. 3412: 3400: 3388: 3376: 3372:Skarsaune 2007 3359: 3347: 3335: 3331:Skarsaune 2007 3320: 3318:, p. 262. 3308: 3291: 3275: 3262: 3249: 3247: 3244: 3242: 3241: 3229: 3225:Skarsaune 2007 3217: 3205: 3201:Skarsaune 2007 3193: 3181:Skarsaune 2007 3173: 3165:Skarsaune 2007 3157: 3141: 3133:Skarsaune 2007 3125: 3121:Skarsaune 2007 3113: 3109:prophet's book 3101:Skarsaune 2007 3093: 3061: 3041: 3024: 3012: 3000: 2988: 2952: 2940: 2928:Skarsaune 2007 2920: 2918:, p. 271) 2904: 2868: 2852: 2820: 2784: 2772: 2764:Skarsaune 2007 2756: 2737:Skarsaune 2007 2729: 2712: 2688: 2680:Skarsaune 2007 2672: 2660: 2648: 2636: 2624: 2608: 2596: 2563: 2551: 2543:Skarsaune 2007 2535: 2523: 2519:Verheyden 2003 2493: 2477: 2473:Skarsaune 2007 2465: 2453: 2441: 2429: 2421:Skarsaune 2007 2413: 2397: 2385:Neue Fragmente 2381:Skarsaune 2007 2373: 2367:20.3) and the 2353: 2341: 2321: 2305: 2297:E.B. Nicholson 2285: 2273: 2269:Egerton Gospel 2248: 2236: 2224: 2199: 2187: 2170: 2162:Skarsaune 2007 2154: 2142: 2130: 2118: 2101: 2081: 2065: 2063:, p. 168) 2037: 2022: 1999: 1997:, p. 351. 1980: 1965: 1956:Skarsaune 2007 1948: 1933: 1918: 1903: 1884: 1872: 1859: 1857: 1854: 1853: 1852: 1847: 1840: 1837: 1796:Paul of Tarsus 1776: 1773: 1671:Albertus Klijn 1634: 1631: 1578: 1575: 1563:Petri Luomanen 1532:enter into him 1499: 1496: 1406:to this work. 1388:Gospel of Mark 1375:Gospel of Luke 1317:genealogy via 1293: 1290: 1255: 1254: 1252: 1251: 1244: 1237: 1229: 1226: 1225: 1223: 1222: 1210: 1197: 1194: 1193: 1190: 1189: 1184: 1179: 1174: 1169: 1164: 1159: 1153: 1149: 1148: 1147: 1144: 1143: 1140: 1139: 1134: 1129: 1123: 1122: 1118: 1117: 1112: 1107: 1101: 1100: 1094: 1093: 1088: 1082: 1081: 1077: 1073: 1072: 1071: 1068: 1067: 1064: 1063: 1058: 1053: 1048: 1043: 1038: 1032: 1028: 1027: 1026: 1023: 1022: 1019: 1018: 1013: 1007: 1003: 1002: 1001: 998: 997: 994: 993: 988: 983: 977: 973: 972: 971: 968: 967: 964: 963: 958: 953: 947: 944:Ancient groups 943: 942: 941: 938: 937: 934: 933: 928: 923: 918: 916:James the Just 913: 908: 903: 898: 897: 896: 885: 881: 880: 879: 876: 875: 867: 866: 860: 859: 848: 845: 824:Gospel of John 810:Church Fathers 728:, composed in 722:gospel harmony 668: 667: 665: 664: 657: 650: 642: 639: 638: 625: 624: 621: 620: 614: 613: 612:Related topics 609: 608: 603: 598: 593: 588: 583: 578: 572: 571: 567: 563: 562: 561: 558: 557: 554: 553: 548: 543: 538: 533: 528: 523: 518: 516:Peter and Paul 513: 508: 503: 498: 493: 488: 483: 478: 473: 467: 461: 460: 459: 456: 455: 452: 451: 446: 440: 439: 435: 434: 429: 424: 419: 414: 409: 403: 397: 396: 395: 392: 391: 388: 387: 382: 377: 372: 367: 362: 357: 352: 346: 340: 339: 338: 335: 334: 331: 330: 325: 320: 315: 310: 305: 299: 298: 294: 293: 288: 283: 278: 273: 267: 266: 262: 261: 256: 251: 246: 241: 236: 230: 229: 223: 222: 215: 213:Pseudo-Matthew 210: 205: 200: 194: 193: 187: 186: 181: 176: 170: 169: 163: 157: 156: 155: 152: 151: 148: 147: 142: 137: 132: 127: 122: 117: 112: 107: 101: 95: 94: 93: 90: 89: 80: 72: 71: 65: 64: 15: 9: 6: 4: 3: 2: 4723: 4712: 4709: 4707: 4704: 4702: 4699: 4697: 4694: 4693: 4691: 4684: 4680: 4677: 4675: 4671: 4666: 4662: 4661: 4656: 4651: 4650: 4639: 4633: 4629: 4628: 4622: 4618: 4612: 4608: 4607: 4601: 4597: 4591: 4587: 4586: 4580: 4579: 4567: 4565:90-04-07926-2 4561: 4557: 4556: 4550: 4545: 4543:0-664-22721-X 4539: 4535: 4534: 4529: 4525: 4521: 4517: 4511: 4507: 4506: 4500: 4496: 4490: 4486: 4482: 4478: 4474: 4468: 4464: 4460: 4456: 4441: 4437: 4431: 4424: 4423: 4418: 4414: 4410: 4406: 4403:. 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Taylor. 4402: 4401: 4396: 4392: 4387: 4383: 4379: 4375: 4374: 4369: 4365: 4361: 4359:0-664-22721-X 4355: 4351: 4347: 4343: 4339: 4334: 4328: 4324: 4320: 4316: 4312: 4306: 4302: 4297: 4293: 4287: 4283: 4279: 4275: 4271: 4267: 4261: 4257: 4253: 4252:Jervel, Jacob 4248: 4244: 4238: 4234: 4233: 4227: 4223: 4217: 4213: 4208: 4204: 4198: 4194: 4193: 4187: 4183: 4177: 4173: 4168: 4167: 4161: 4157: 4153: 4147: 4143: 4139: 4134: 4130: 4129: 4123: 4119: 4117:0-06-065587-9 4113: 4109: 4105: 4104: 4099: 4095: 4091: 4089:90-04-09453-9 4085: 4081: 4080: 4074: 4070: 4068:90-04-03763-2 4064: 4060: 4059: 4054: 4050: 4046: 4040: 4036: 4035: 4030: 4026: 4022: 4016: 4012: 4008: 4007: 4002: 3997: 3993: 3987: 3983: 3979: 3975: 3971: 3967: 3963: 3959: 3953: 3949: 3948: 3942: 3938: 3932: 3928: 3927: 3921: 3917: 3911: 3907: 3902: 3898: 3892: 3888: 3887: 3881: 3866: 3862: 3856: 3849: 3848: 3843: 3839: 3835: 3829: 3825: 3824: 3818: 3815: 3811: 3805: 3801: 3796: 3795: 3788: 3785: 3781: 3775: 3771: 3766: 3765: 3758: 3754: 3752:0-19-508078-5 3748: 3744: 3743: 3738: 3734: 3730: 3724: 3720: 3719: 3714: 3710: 3706: 3700: 3696: 3695: 3690: 3686: 3682: 3678: 3674: 3671:(in French). 3670: 3666: 3662: 3658: 3654: 3650: 3646: 3642: 3639:(in French). 3638: 3633: 3629: 3625: 3621: 3620: 3614: 3610: 3604: 3600: 3599: 3594: 3590: 3589: 3577: 3572: 3565: 3560: 3553: 3552:Goranson 1992 3548: 3541: 3540:Luomanen 2012 3536: 3529: 3528:Bauckham 2003 3524: 3517: 3516:Bauckham 2003 3512: 3505: 3504:Luomanen 2012 3500: 3493: 3488: 3481: 3480:Bertrand 1980 3476: 3470:, p. 52. 3469: 3464: 3457: 3456:Bauckham 2003 3452: 3446:, p. 65. 3445: 3440: 3433: 3428: 3421: 3416: 3410:, p. 51. 3409: 3404: 3397: 3392: 3386:, p. 74. 3385: 3380: 3373: 3368: 3366: 3364: 3357:, p. 65. 3356: 3351: 3344: 3339: 3332: 3327: 3325: 3317: 3316:Petersen 1992 3312: 3305: 3300: 3298: 3296: 3288: 3284: 3279: 3272: 3266: 3259: 3254: 3250: 3238: 3233: 3226: 3221: 3214: 3209: 3202: 3197: 3190: 3186: 3182: 3177: 3170: 3166: 3161: 3154: 3150: 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2445: 2438: 2433: 2426: 2422: 2417: 2410: 2406: 2401: 2394: 2390: 2386: 2382: 2377: 2370: 2366: 2362: 2357: 2350: 2345: 2338: 2334: 2330: 2325: 2318: 2314: 2309: 2302: 2298: 2294: 2289: 2282: 2277: 2270: 2266: 2262: 2258: 2252: 2245: 2240: 2233: 2228: 2220: 2216: 2212: 2208: 2203: 2196: 2191: 2183: 2179: 2174: 2167: 2163: 2158: 2151: 2146: 2139: 2134: 2127: 2122: 2114: 2110: 2109:Williams 1987 2105: 2097: 2093: 2088: 2086: 2078: 2074: 2073:Williams 1987 2069: 2062: 2061:Bauckham 2003 2058: 2053: 2049: 2048:Luomanen 2007 2044: 2042: 2034: 2029: 2027: 2019: 2015: 2011: 2006: 2004: 1996: 1995:Boismard 1966 1992: 1991:Petersen 1992 1987: 1985: 1977: 1976:Luomanen 2007 1972: 1970: 1961: 1957: 1952: 1945: 1940: 1938: 1930: 1925: 1923: 1915: 1910: 1908: 1900: 1896: 1891: 1889: 1881: 1876: 1869: 1864: 1860: 1851: 1848: 1846: 1843: 1842: 1836: 1832: 1830: 1825: 1821: 1816: 1812: 1808: 1803: 1801: 1797: 1793: 1789: 1785: 1784: 1772: 1770: 1766: 1762: 1758: 1754: 1750: 1746: 1742: 1738: 1734: 1730: 1725: 1723: 1719: 1718:George Howard 1715: 1711: 1710:First Apology 1707: 1703: 1699: 1695: 1691: 1686: 1684: 1680: 1676: 1672: 1668: 1664: 1660: 1655: 1653: 1649: 1645: 1641: 1630: 1629:environment. 1628: 1624: 1620: 1614: 1612: 1608: 1604: 1600: 1596: 1592: 1588: 1585:) to "cake" ( 1584: 1577:Vegetarianism 1574: 1572: 1568: 1564: 1560: 1556: 1552: 1549: 1544: 1541: 1537: 1533: 1529: 1521: 1517: 1513: 1509: 1504: 1495: 1493: 1487: 1485: 1481: 1475: 1472: 1469: 1468: 1461: 1459: 1452: 1450: 1446: 1440: 1436: 1434: 1431:mentioned by 1430: 1429: 1424: 1419: 1415: 1412: 1407: 1405: 1401: 1397: 1393: 1389: 1385: 1381: 1376: 1372: 1368: 1360: 1356: 1351: 1346: 1341: 1339: 1338:Bernhard Pick 1335: 1331: 1330:Schneemelcher 1327: 1322: 1320: 1316: 1312: 1307: 1303: 1299: 1289: 1286: 1285:Richard Simon 1281: 1276: 1275:of his time. 1274: 1270: 1266: 1262: 1250: 1245: 1243: 1238: 1236: 1231: 1230: 1228: 1227: 1221: 1216: 1211: 1209: 1199: 1198: 1196: 1195: 1188: 1185: 1183: 1180: 1178: 1175: 1173: 1170: 1168: 1165: 1163: 1162:Yeshua (name) 1160: 1158: 1155: 1154: 1146: 1145: 1138: 1135: 1133: 1130: 1128: 1125: 1124: 1120: 1119: 1116: 1113: 1111: 1108: 1106: 1103: 1102: 1099: 1096: 1095: 1092: 1089: 1087: 1084: 1083: 1080:New Testament 1079: 1078: 1070: 1069: 1062: 1059: 1057: 1054: 1052: 1049: 1047: 1044: 1042: 1039: 1037: 1034: 1033: 1025: 1024: 1017: 1014: 1012: 1009: 1008: 1000: 999: 992: 989: 987: 984: 982: 979: 978: 974:Recent groups 970: 969: 962: 959: 957: 954: 952: 949: 948: 940: 939: 932: 929: 927: 924: 922: 919: 917: 914: 912: 909: 907: 904: 902: 899: 895: 892: 891: 890: 887: 886: 878: 877: 873: 869: 868: 865: 862: 861: 857: 853: 852: 844: 842: 841: 836: 833: 829: 828:Justin Martyr 825: 821: 820: 815: 811: 807: 806: 801: 800: 795: 791: 786: 784: 780: 775: 773: 769: 764: 762: 761:vegetarianism 758: 754: 750: 746: 743: 739: 735: 731: 727: 723: 718: 716: 713: 709: 705: 701: 697: 693: 689: 688: 684:known as the 683: 679: 675: 663: 658: 656: 651: 649: 644: 643: 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Matt. 2746:Hist. eccl. 2724:Hist. eccl. 2632:Lapham 2003 2485:Lapham 2003 2461:Ehrman 1993 2337:Comm. Matt. 2281:Ehrman 2005 2261:Diatessaron 1895:Finley 2009 1820:Hellenistic 1694:Diatessaron 1609:19:6 where 1528:Holy Spirit 1498:Christology 1396:theophanies 1292:Composition 1056:Constantine 1004:Pejoratives 906:Simon Peter 745:Christology 742:Adoptionist 736:and of the 682:heresiology 581:Diatessaron 496:The Martyrs 342:Apocalypses 303:Bartholomew 259:The Saviour 254:Secret Mark 42:' book the 4690:Categories 4382:B0006BYSW4 3628:B0007ISJW6 3564:Jones 2000 3384:Simon 1689 3237:Paget 2010 3213:Paget 2010 3169:diachronic 3137:synchronic 2864:vade mecum 2720:Paget 2010 2668:Evans 2007 2644:Evans 2007 2616:Klijn 1992 2531:Klijn 1992 2449:Evans 2007 2437:Paget 2010 2329:Klijn 1992 2244:Klijn 1992 2150:Jones 2000 2126:Klijn 1992 2010:Klijn 1992 1880:Paget 2010 1665:, and the 1601:16:31 and 1460:" (16.4–5) 1447:, namely: 1127:Clementine 1046:Marcionism 956:Elcesaites 847:Background 832:Clementine 772:Epiphanius 449:Laodiceans 19:See also: 4630:. Brill. 4558:. Brill. 4409:228723131 4235:. Brill. 4082:. Brill. 4061:. Brill. 3681:0035-0907 3657:170230830 3622:. Brill. 3396:Pick 1908 3258:Koch 1990 3246:Citations 3089:spiritual 2980:Hom. Jer. 2976:Hom. Gen. 2938:1.39.1–2) 2848:2 Clement 2834:9.11) in 2816:2 Clement 2798:fragment 2656:Koch 1976 2389:Comm. Jo. 2178:Koch 1976 2092:Koch 1976 1824:Samaritan 1815:syncretic 1751:30.13.4; 1706:2 Clement 1704:known as 1648:Nazarenes 1571:Eucharist 1467:2 Clement 1278:The term 1187:Shekhinah 1029:Adversity 1016:Legalists 1011:Judaizers 961:Nazarenes 951:Ebionites 749:God's Son 715:orthodoxy 708:Ebionites 318:Basilides 313:Cerinthus 281:Nicodemus 184:Nazarenes 174:Ebionites 140:Diognetus 110:2 Clement 105:1 Clement 4655:template 4483:(1989). 4461:(2012). 4449:18 March 4397:(1689). 4370:(1969). 4321:(1908). 4276:(2010). 4162:(1990). 4031:(2003). 3968:(1988). 3874:18 March 3739:(1993). 3715:(2009). 3691:(1982). 3289:, 34, 43 3085:physical 2836:Gos. Eb. 2751:Panarion 2727:gospel." 2587:Panarion 2491:30.13.7) 2489:Panarion 2425:Journeys 2409:Homilies 2339:1:1–10)" 2299:(1879), 2182:Panarion 2166:Panarion 2113:Panarion 2096:Panarion 2077:Panarion 2014:Panarion 1899:Panarion 1839:See also 1807:Panarion 1640:Eusebius 1555:Irenaeus 1548:end-time 1508:Adoption 1492:Passover 1486:" (22.4) 1451:" (14.5) 1400:St. Paul 1367:Panarion 1306:Panarion 1265:Panarion 1074:Writings 856:a series 854:Part of 802:and the 687:Panarion 536:Thaddeus 491:Mar Mari 481:Barnabas 399:Epistles 308:Matthias 291:Barnabas 135:Barnabas 61:a series 59:Part of 45:Panarion 4657:below ( 3982:4034–53 3585:Sources 3039:gospel. 2832:2 Clem. 2411:3.51.2) 1767:on the 1741:Ascents 1603:Numbers 1551:prophet 1536:Psalm 2 1520:Psalm 2 1512:Baptism 1510:at his 1414:Matthew 1411:apostle 1319:Solomon 1315:Davidic 1177:Sabbath 1132:Didache 882:Figures 753:Baptism 724:of the 700:polemic 546:Timothy 380:2 James 375:1 James 370:Stephen 276:Marcion 179:Hebrews 130:Didache 4674:Curlie 4660:Curlie 4634: 4613: 4592: 4562: 4540: 4512: 4491: 4469: 4432: 4407: 4380: 4356: 4329: 4307: 4288: 4262: 4239: 4218: 4199: 4178: 4148: 4114: 4108:435–40 4086: 4065: 4041: 4017: 3988: 3954: 3933: 3912: 3893: 3857: 3830: 3806: 3776: 3749: 3725: 3701: 3679: 3655: 3626: 3605: 2974:5.65; 2814:, and 2317:twelve 2257:Tatian 2018:in Es. 1963:name." 1788:divine 1702:homily 1690:Tatian 1661:, the 1644:Jerome 1611:Elijah 1599:Exodus 1587:egkris 1540:Isaiah 1433:Origen 1380:egkris 1273:Arians 1150:Issues 712:Nicene 541:Thomas 531:Pilate 526:Philip 471:Andrew 385:2 John 365:Thomas 271:Thomas 244:Philip 208:Syriac 203:Thomas 27:, and 4443:(PDF) 4426:(PDF) 3868:(PDF) 3851:(PDF) 3653:S2CID 3287:30–31 3105:genre 2978:3.5; 2972:Cels. 2968:Haer. 2964:Haer. 2770:12.13 2741:Haer. 1856:Notes 1627:pagan 1625:in a 1595:manna 1583:akris 1384:akris 1121:Other 889:Jesus 740:; an 730:Greek 690:, by 564:Misc. 506:Peter 355:Peter 286:Peter 249:Truth 234:Judas 198:James 4632:ISBN 4611:ISBN 4590:ISBN 4560:ISBN 4538:ISBN 4510:ISBN 4489:ISBN 4467:ISBN 4451:2013 4430:ISBN 4405:OCLC 4378:ASIN 4354:ISBN 4327:ISBN 4305:ISBN 4286:ISBN 4260:ISBN 4237:ISBN 4216:ISBN 4197:ISBN 4176:ISBN 4146:ISBN 4112:ISBN 4084:ISBN 4063:ISBN 4039:ISBN 4015:ISBN 3986:ISBN 3952:ISBN 3931:ISBN 3910:ISBN 3891:ISBN 3876:2013 3855:ISBN 3828:ISBN 3804:ISBN 3802:–5. 3774:ISBN 3747:ISBN 3723:ISBN 3699:ISBN 3677:ISSN 3624:ASIN 3603:ISBN 3273:14:1 2936:Rec. 2900:Pan. 2892:Rec. 2884:Rec. 2844:Ecl. 2840:Pan. 2515:Pan. 2510:Pan. 2505:Pan. 2057:Rec. 2052:Rec. 1960:Pan. 1757:sins 1753:Rec. 1749:Pan. 1733:Rec. 1727:The 1712:and 1561:and 1300:and 931:Paul 926:Jude 788:The 672:The 501:Paul 486:John 463:Acts 350:Paul 323:Mani 239:Mary 4672:at 4172:349 4011:364 3800:210 3770:102 3645:doi 3185:not 3073:Rec 2800:Pan 2704:Pan 2259:'s 1692:'s 1332:'s 763:. 4692:: 4526:; 4280:. 4174:. 4110:. 4013:. 3984:. 3976:. 3972:. 3812:. 3782:. 3772:. 3673:73 3651:. 3641:26 3362:^ 3323:^ 3294:^ 3077:AJ 2882:, 2810:, 2263:, 2084:^ 2040:^ 2025:^ 2002:^ 1983:^ 1968:^ 1936:^ 1921:^ 1906:^ 1887:^ 1802:. 1771:. 1423:us 858:on 717:. 63:on 23:, 4640:. 4619:. 4598:. 4568:. 4546:. 4518:. 4497:. 4475:. 4453:. 4411:. 4362:. 4335:. 4313:. 4294:. 4268:. 4245:. 4224:. 4205:. 4184:. 4154:. 4120:. 4092:. 4071:. 4047:. 4023:. 3994:. 3978:2 3960:. 3939:. 3918:. 3899:. 3878:. 3836:. 3755:. 3731:. 3707:. 3683:. 3659:. 3647:: 3630:. 3611:. 3079:( 2890:( 2838:( 2744:( 2594:. 2508:( 2395:. 2271:. 1822:- 1378:( 1248:e 1241:t 1234:v 661:e 654:t 647:v 87:) 52:.

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