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 tolical Constitutions" (vi. c. 6) traced them back to Apostolic times; Theodoret (Haer. Fab. ii. c. 2) assigned them to the reign of Domitian ( 81-96). The existence of an "Ebion" is, however, now surrendered. Ebionism, like Gnosticism, had no special founder; but that its birthplace was the Holy Land, and its existence contemporary with the beginning of the Christian Church, is, with certain reservations, probably correct. A tendency to Ebionism existed from the first; gradually it assumed shape, and as gradually developed into the two special forms presently to be noticed.

The records of the church of Jerusalem contained in Acts prove how strong was the zeal for the Law of Moses among the Jewish converts to Christianity. After the fall of Jerusalem ( 70), the church was formed at Pella under Symeon, and the Jewish Christians were brought face to face with two leading facts: firstly, that the temple being destroyed, and the observance of the Law and its ordinances possible only in part, there was valid reason for doubting the necessity of retaining the rest; secondly, that if they adopted this view, they must expect to find in the Jews their most uncompromising enemies. As Christians they had expected a judgment predicted by Christ, and, following His advice, had fled from the city. Both prediction and act were resented by the Jews, as is shewn not only by the contemptuous term (Minim) they applied to the Jewish Christians (Grätz, Gesch. d. Juden. iv. p. 89, etc.), but by the share they took in the death of the aged bp. Symeon ( 106). The breach was further widened by the refusal of the Jewish Christians to take part in the national struggles—notably that of Bar-Cocheba ( 132)—against the Romans, by the tortures they suffered for their refusal, and lastly, by the erection of Aelia Capitolina ( 138) on the ruins of Jerusalem. The Jews were forbidden to enter it, while the Jewish and Gentile Christians who crowded there read in Hadrian's imperial decree the abolition of the most distinctively Jewish rites, and practically signified their assent by electing as their bishop a Gentile and uncircumcised man—Mark (Eus. H. E. iv. 6). Changes hitherto working gradually now rapidly developed. Jewish Christians, with predilections for Gentile Christianity and its comparative freedom, found the way made clear to them; others, attempting to be both Jews and Christians, ended in being neither, and exposed themselves to the contempt of Rabbin as well as Christian (Grätz, p. 433); others receded farther from Christianity, and approximated more and more closely to pure Judaism. The Ebionites are to be ranked among the last. By the time of Trajan (96-117) political events had given them a definite organization, and their position as a sect opposed to Gentile Christianity became fixed by the acts which culminated in the erection of Aelia Capitolina.

The Ebionites were known by other names, such as "Homuncionites" (Gk. "Anthropians" or " Anthropolatrians") from their Christological views, "Peratici" from their settlement at Peraea, and " Symmachians" from the one able literary man among them whose name has reached us. [ (2).] Acquaintance with Hebrew was then confined to a few, and his Greek version of O.T. was produced for the benefit of those who declined the LXX adopted by the orthodox Christians, or the Greek versions of Aquila and Theodotion accepted by the Jews. Many, if not most, of the improvements made by the Vulgate on the LXX are due to the Ebionite version (Field, Origenis Hexaplarum quae supersunt, Preface).

Ebionism presents itself under two principal types, an earlier and a later, the former usually designated Ebionism proper or Pharisaic Ebionism, the latter, Essene or Gnostic Ebionism. The earlier type is to be traced in the writings of Justin Martyr, Irenaeus, Hippolytus, Tertullian, etc.; the latter in those of Epiphanius especially.

(a) Ebionism Proper.—The term expresses conveniently the opinions and practices of the descendants of the Judaizers of the Apostolic age, and is very little removed from Judaism. Judaism was to them not so much a preparation for Christianity as an institution eternally good in itself, and but slightly modified in Christianity. Whatever merit Christianity had, it possessed as the continuation and supplement of Judaism. The divinity of the Old Covenant was the only valid guarantee for the truth of the New. Hence such Ebionites tended to exalt the Old at the expense of the New, to magnify Moses and the Prophets, and to allow Jesus Christ to be "nothing more than a Solomon or a Jonas" (Tertull. de Carne Christi, c. 18). Legal righteousness was to them the highest type of perfection; the earthly Jerusalem, in spite of its destruction, was an object of adoration "as if it were the house of God" (Iren. adv. Haer. i. c. 22 [al. c. 26]); its restoration would take place in the millennial kingdom of Messiah, and the Jews would return there as the manifestly chosen people of God. The Ebionites divided the life of Jesus Christ into two parts—one preceding, the other following, His Baptism. In common with Cerinthus and Carpocrates, they represented Him to have been "the Son of Joseph and Mary according to the ordinary course of human generation" (Iren. l.c.). They denied His birth of a Virgin, translating the original word in Isa. vii. 14 not παρθένος, but νεᾶνις. He was "a mere man, nothing more than a descendant of David, and not also the Son of God" (Tert. c. 14). But at His Baptism a great change took place. The event is described in the "Gospel according to the Hebrews" current among them, and the description is an altered expansion of the record of St. Matthew (iii. 13, 14). The Voice from heaven spake not only the words recorded by the Evangelist, but also the words, "This day have I begotten thee" (Ps. ii. 7). A great light suddenly filled the place John the Baptist asked, "Who art Thou, Lord?" and the Voice answered as before. John prostrated himself at the feet of Jesus, "I pray Thee, Lord, baptize me," but Jesus forbade him, saying, "Suffer it to be so," etc., etc. (Epiph. Haer. xxx. 13). The day of Baptism was thus the day of His "anointing by election and then becoming Christ" (cf. Justin Martyr. Dial. c. Tryph. c. xlix.), it was the turning-