260 Jewish Christianity [54.2 at the last supper), and he was the authoritative guarantor of the resurrection of Jesus (the first appearance was to James). Two other passages are pethaps worthy of mention. According to Epiphanius the Ebionites wrote books which they passed off ‘as if these were from the hands of James, Matthew and the other disciples’ - note the two who are named. Finally we may observe that Marius Victorinus links the origin of the (Jewish Christian) sect called the Symmachians with James.” Exaltation of James is accompanied by denigration of Paul. Irenaeus, Origen, Eusebius and Epiphanius number rejection of as one of the characteristics of Ebionism and of the other Jewish Christian In the pseudo-Clementines Paul is violently attacked (under the figure of Simon Magus). Peter calls him ‘the man who is my enemy” (Epistula Petri, 2.3), and dismisses his claim to have seen the risen Christ: Peter’s experience at Caesarea Philippi (Matt. 16.16 f.) taught him that ‘revelation is knowledge gained without instruction, and without apparitions and dreams’. The statements to a friend are made face to face, openly and not through riddles and visions and dreams, as to an enemy. If, then, ‘our Jesus appeared to you in a vision, made himself known to you, and spoke to you, it was as one who is enraged with an adversary (Hom., For Jewish Christianity in general Paul was the arch enemy, respon- sible for the rest of Christianity’s rejection of the law and himself an apostate from the law. (c) Adoptionism. One of the most frequently attested features of Ebionite christology is their affirmation that Jesus’ birth was wholly natural - he was the natural son of Joseph and In this tion it should be noted that they used only the Gospel of 15. Epiphanius, Pen. 30.23.13 Marius Gal, 4.125 4. 1.15. See also Epiphanius, Pan., 30.2.6, and cf. 30.13.3. And note the striking saying in the Gospel of ‘Thomas: ‘Jesus said to them, In the place to which you have come, you will go to James the Just, for whose sake heaven and earth came into existence’ (Logion 12); see further J. Doresse, The Secret Books of the Egyptian Gnostics, 1958, ET Hollis & Carter 1960, 14. Irenaeus, adv-haer., 1.26.23 Origen, cont.Cels., V.65; Eusebius, HE, Ephi- phanius, Par., 28.5.3: 30.16.8-9. 15. Schoeps, Theologie, pp. Jewish Christianity, pp. 51-5; Hennecke, 1, pp. 121-3. 16, See eg, Irenaeus, adv V.1.35 Tertullian, de virg.vel, 6.1; de car.Chr., 143 Origen, bom.in Lue, Pan. 50.2.35 30.5.1 17, Irenaeus, 1.26.25 Epiphanius, Pan., 30.
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| Title | Jewish Christianity |
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260 Jewish Christianity [54.2 at the last supper), and he was the authoritative guarantor of the resurrection of Jesus (the first appearance was to James). Two other passages are pethaps worthy of mention. According to Epiphanius the Ebionites wrote books which they passed off ‘as if these were from the hands of James, Matthew and the other disciples’ - note the two who are named. Finally we may observe that Marius Victorinus links the origin of the (Jewish Christian) sect called the Symmachians with James.” Exaltation of James is accompanied by denigration of Paul. Irenaeus, Origen, Eusebius and Epiphanius number rejection of as one of the characteristics of Ebionism and of the other Jewish Christian In the pseudo-Clementines Paul is violently attacked (under the figure of Simon Magus). Peter calls him ‘the man who is my enemy” (Epistula Petri, 2.3), and dismisses his claim to have seen the risen Christ: Peter’s experience at Caesarea Philippi (Matt. 16.16 f.) taught him that ‘revelation is knowledge gained without instruction, and without apparitions and dreams’. The statements to a friend are made face to face, openly and not through riddles and visions and dreams, as to an enemy. If, then, ‘our Jesus appeared to you in a vision, made himself known to you, and spoke to you, it was as one who is enraged with an adversary (Hom., For Jewish Christianity in general Paul was the arch enemy, respon- sible for the rest of Christianity’s rejection of the law and himself an apostate from the law. (c) Adoptionism. One of the most frequently attested features of Ebionite christology is their affirmation that Jesus’ birth was wholly natural - he was the natural son of Joseph and In this tion it should be noted that they used only the Gospel of 15. Epiphanius, Pen. 30.23.13 Marius Gal, 4.125 4. 1.15. See also Epiphanius, Pan., 30.2.6, and cf. 30.13.3. And note the striking saying in the Gospel of ‘Thomas: ‘Jesus said to them, In the place to which you have come, you will go to James the Just, for whose sake heaven and earth came into existence’ (Logion 12); see further J. Doresse, The Secret Books of the Egyptian Gnostics, 1958, ET Hollis & Carter 1960, 14. Irenaeus, adv-haer., 1.26.23 Origen, cont.Cels., V.65; Eusebius, HE, Ephi- phanius, Par., 28.5.3: 30.16.8-9. 15. Schoeps, Theologie, pp. Jewish Christianity, pp. 51-5; Hennecke, 1, pp. 121-3. 16, See eg, Irenaeus, adv V.1.35 Tertullian, de virg.vel, 6.1; de car.Chr., 143 Origen, bom.in Lue, Pan. 50.2.35 30.5.1 17, Irenaeus, 1.26.25 Epiphanius, Pan., 30.