Los n larealidad delanaturaleza divina de Jesus. El error ebionita esrefutadopor el Apostol Juan,enel primer versiculo de suevangelio. Las redes virtuales y el desarrollo de la inteligencia Beatriz Martínez – – Proceedings of the Xxii World Congress of Philosophy Antonio Orbe, “En torno a los Ebionitas,” Augustinianum 33 (): – The introduction of “the Virgin” into the argument is primarily a response to the.
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Ebionim was one of the terms used by the sect at Qumran who sought to separate themselves from the corruption of the Temple.
Many believe that pos Qumran sectarians were Essenes. Since historical records by the Ebionites are scarce, fragmentary and disputed, much of what is known or conjectured about the Ebionites derives from the Church Fathers who wrote polemics against the Ebionites, who they deemed heretical Judaizers. At least one scholar distinguishes the Ebionites from other Jewish Christian groups, such as the Nazarenes.
The term Ebionites derives from the common adjective for “poor” in Hebrew singular: The term “the poor” was at first a common designation for all Christians, a reference to their material and voluntary poverty. The hellenized Hebrew term “Ebionite” Ebionai was first applied by Irenaeus in the second century without making mention of Nazarenes c. The ebionihas reference to a group that might fit the description of the later Ebionites appears in Justin Martyr ‘s Dialogue with Trypho c.
Justin distinguishes between Jewish Christians who observe the Ebioniras of Moses but do not require its observance upon others and those who believe the Mosaic Law to be obligatory on all. Paul talks of his collection for the “poor among the saints” in the Jerusalem church, but this is generally taken as ebionotas the poorer members of the church rather than a schismatic group. The actual ebionitaa of groups described as Ebionites is difficult to ascertain, as the contradictory patristic accounts in their attempt to distinguish various sects sometimes confuse them with each other.
Epiphanius, however, mentions that a group of Ebionites came to embrace some of these views despite keeping their name. As the Ebionites are first mentioned as such in the second century, their earlier history and dbionitas relation to the first Jerusalem church remains obscure and a matter of contention. Eusebius relates a tradition, probably based on Aristo of Pellathat the early Christians left Jerusalem just prior to the war and fled to Pella beyond the Jordan Riverbut does not connect this with Ebionites.
According to Harnack, the influence loss Elchasaites places some Ebionites in the context of the gnostic movements widespread in Syria and the lands to the east. Jewish Christianity became dispersed throughout the Jewish diaspora in the Levantwhere it was slowly eclipsed by gentile Christianity, which then spread throughout the Ebioitas Empire without competition from “judaizing” Christian groups.
According to Hyam Maccobytheir decline was due to marginalization and ” persecution ” by both Jews and Christians.
Many of the Jewish Christians residing at Pella renounced their Jewish practices at this time and joined to the mainstream Christian church. Those who remained at Pella and continued in obedience to the Law were deemed heretics. Some scholars argue that the Ebionites survived much longer and identify them with a sect encountered by the historian Abd al-Jabbar ibn Ahmad around the year There is another ebionias reference to Ebionite communities existing around ebionktas 11th century in northwestern Arabia in Sefer Ha’masaot, the “Book of the Travels” of Rabbi Benjamin of Tudelaa rabbi from Spain.
The 12th century Muslim historian Muhammad al-Shahrastani mentions Jews living in nearby Medina and Hejaz who accepted Jesus as a prophetic figure and followed traditional Judaism, rejecting mainstream Christian views.
Most patristic sources [ citation needed ] portray the Ebionites as traditional Jews who zealously followed the Law of Mosesrevered Jerusalem as the holiest city  and restricted table fellowship only to Gentiles who converted to Judaism. Some Church Fathers describe some Ebionites as departing from traditional Jewish principles of faith and practice. For example, Epiphanius of Salamis stated that the Ebionites engaged in excessive ritual bathing possessed an angelology which claimed that the Christ is a great archangel who was incarnated in Jesus and adopted as the son of Ebiontas  opposed animal sacrifice denied parts or most of the Law practiced Jewish vegetarianism  and celebrated a commemorative meal annually  on or around Passover with unleavened bread and water only, in contrast to the daily Christian Eucharist.
Evangelio de los ebionitas
The reliability of Epiphanius’ account of the Ebionites is questioned by some scholars. Another Church Father who described the Ebionites as departing from Christian Orthodoxy was Methodius of Olympuswho stated that the Ebionites believed that the prophets spoke only by their own power and not by the power of the Holy Spirit. While mainstream biblical scholars do suppose some Essene influence on the nascent Jewish-Christian Church in some organizational, administrative and cultic respects, some scholars go beyond ebiontas assumption.
Regarding the Ebionites specifically, a number of scholars have different theories on how the Ebionites may have developed from an Essene Jewish messianic sect. Hans-Joachim Schoeps argues that the conversion of some Essenes to Jewish Christianity after the Siege of Jerusalem in 70 CE may be the source of some Ebionites adopting Essene views and practices,  while some conclude that the Essenes did not become Jewish Christians, but still had an influence on the Ebionites.
Ebioniras of Salamisebionitxs his book Panarion, ebiinitas This emendation is not found in any other New Testament manuscript or translation,   though a different vegetarian reading is found in a late Slavonic version of Josephus ‘ War of the Jews.
Robert Eisenman suggests that the Ebonim followed the Nazirite Oath that was associated with “James the brother of Jesus” . The majority of Church Fathers [ citation needed ] agree that the Ebionites rejected many of the precepts central to Nicene orthodoxysuch as Jesus’ pre-existencedivinityvirgin ebionitadatoning death and physical resurrection.
Of the books of the New Testamentthe Ebionites are said to have accepted only a Hebrew or Aramaic version of the Gospel of Matthewreferred to ebionitws the Gospel of the Hebrewsas additional scripture to the Hebrew Bible. This version of Matthew, Irenaeus reports, omitted the first two chapters on the nativity of Jesus and started with the baptism of Jesus by John the Baptist. The Ebionites believed that all Jews and Gentiles must observe the commandments in the Law of Moses  in order to become righteous and seek communion with God.
One of the popular primary connections of the Ebionites to James is that noted by William Whiston in his ebionutas of Josephuswhere he notes regarding the murder of James, the brother of Jesus, “we must remember what we learn from the Ebionite fragments of Hegesippus, that these Ebionites interpreted a prophecy of Isaiah as foretelling this very murder.
The other popularly proposed connection is that the Ascents of James in the Pseudo-Clementine literature are related to the Ebionites. The Book of Acts begins by showing Peter as leader of the Jerusalem church, the only church in existence immediately after the ascensionthough several years later, Paul lists James prior to “Cephas” Peter and John as those considered “pillars” Greek styloi of the Jerusalem Church.
At the Council of Jerusalem c 49 Paul argued to abrogate Mosaic observances  for non-Jewish converts. When Paul recounted the events to the Galatians Galatians 2: James Dunn  notes the conciliatory role of James as depicted in Acts in the tension between Paul and those urging the Law of Moses upon Gentiles.
According to Eusebius, the Jerusalem church fled to Pella, Jordan  after the death of James to escape the siege of the future Emperor Titus. After the Bar Kokhba revoltthe Jerusalem church was permitted to remain in the renamed Aelia Capitolinabut notably from this point onward all bishops of Jerusalem bear Greek rather than evidently Jewish names.
Scholars, including Richard Bauckham, distinguish the high Christology practiced by the Jerusalem church under James with the low Christology later adopted by the Ebionites. Epiphanius relates that the Ebionites opposed the Apostle Paulwho ebionitaz saw as responsible for the idea that gentile Christians did not have to be circumcised or follow the Law of Mosesand named him an apostate.
As an alternative to the traditional view of Eusebius that the Jerusalem church simply became integrated with the Gentile church, other scholars, such as Richard Bauckhamsuggest immediate successors to the Jerusalem church under James and the relatives of Jesus were the Nazoraeans who accepted Paul, while the Ebionites were a later ebiknitas of the early second century.
Few eboinitas of the Ebionites have survived and they are in uncertain form. The Recognitions of Clement and the Clementine Homiliestwo third century Christian works, are regarded by general scholarly beionitas as largely or entirely Jewish Christian in origin and reflect Ebkonitas Christian beliefs.
The exact relationship between the Ebionites and these writings is debated, but Epiphanius’s description of some Ebionites in Panarion 30 bears a striking similarity to the ideas in the Recognitions and Homilies. Scholar Glenn Alan Koch speculates that Epiphanius likely relied upon a version of the Homilies as a source document. John Arendzen Catholic Encyclopedia article “Ebionites” classifies the Ebionite writings into four groups. Irenaeus stated that the Ebionites used Matthew’s Gospel exclusively.
They also note that the title Gospel of the Ebionites was never used by anyone in the early Church. Mainstream scholarly texts, such as the standard edition of the New Testament Apocrypha edited by Wilhelm Schneemelchergenerally refer to the text Jerome cites as used by the Ebionites as the Gospel of the Ebionitesthough this is not a term current in wbionitas Early Church.
The collection of New Testament apocrypha known as the Clementine literature included three works known in antiquity as the Circuits of Peterthe Acts of the Apostles and a work usually titled the Ascents of James. They are specifically referenced by Epiphanius in his polemic against the Ebionites. The first-named books are substantially contained in the Homilies of Clement under the title of Clement’s Compendium of Peter’s itinerary sermons and in the Recognitions attributed to Clement.
They form an early Christian didactic fiction to express Jewish Christian views, such as the primacy of James, the brother of Jesus ; their connection with the episcopal see of Rome ; and their antagonism to Simon Magusas well as gnostic doctrines. Van Voorst opines of the Ascents of James R 1. Symmachus produced a translation of the Hebrew Bible in Koine Greekwhich was used by Jerome and is still extant in fragments, and his lost Hypomnematawritten to counter the canonical Gospel of Matthew.
Antonio Orbe, En torno a los ebionitas: Ireneo, Adversus haereses IV, 33,4 – PhilPapers
The identity of Symmachus as an Ebionite has been questioned in recent scholarship. Hippolytus of Rome c. Scholar Petri Luomanen believes the book to have been written originally in Aramaic as a Jewish apocalypse, probably in Babylonia in The mainstream Christian view of the Ebionites is partly based on interpretation of the polemical views of the Church Fathers who dbionitas them as heretics for rejecting many of the central Christian views of Jesus and allegedly having an improper fixation on the Law of Moses at the expense of the grace of God.
The counter-missionary group Jews for Judaism favorably mentions the historical Ebionites in their literature in order to argue that ” Messianic Judaism “, as promoted by missionary groups such as Jews for Jesusis Pauline Christianity misrepresenting itself as Judaism. Islam charges Christianity with having distorted the pure monotheism of Jesus through the doctrines of the Trinity and through the veneration of icons.
Paul Addae and Tim Ebkonitas write that the Ebionites were faithful to the original teachings of Jesus and thus shared Islamic views about Jesus’ humanity and ebkonitas rejected the redemptive death though the Islamic view of Jesus may conflict with the view of some Ebionites regarding the virgin birth,  respectively denying and affirming, according to Epiphanius.
One of the first men to believe in the prophethood of Muhammad was possibly ebipnitas Ebionite [ citation needed ] sometimes argued to be Nestorian  monk named Waraqah ibn Nawfalthe cousin of Mohammed’s wife Khadija, who Muslims honor as a pious man with deep knowledge of the Christian scriptures.
Hans Joachim Schoeps observes that the Christianity Muhammad was likely to have encountered on the Arabian peninsula “was not the state religion of Byzantium but a schismatic Christianity characterized by Ebionite and Monophysite views. From Wikipedia, the free encyclopedia. Jewish Christian movement that existed during the early centuries of the Christian Era.
This article is about the early Christian group. For the gospel associated with them, see Gospel of the Ebionites. This section may lend undue weight to certain ideas, incidents, or controversies. Please help to create a more balanced presentation. Discuss and resolve this issue before removing this message. The Oxford Dictionary of the Christian Church. In Singer, Isidore; Alder, Cyrus. Paul and the Invention of Christianity. Patristic Evidence for Jewish-Christian Sects.
Retrieved 13 August From this point on it is preferable to call them the Ebionits. There was no clear demarcation or formal transition from Nazarene to Ebionite; there was no sudden change of theology or Christology. The Nazarenes and the Ebionites were one and the same group, but for clarity we will refer to the pre group in Jerusalem as Nazarenes, and the post group in Pella and elsewhere as Ebionites.
Religion in Geschichte und Gegenwartp. The earliest reference to the Ebionites was included in a catalogue used by Irenaeus in his Refutation and Subversion Fathers of the Third Century: A Translation and Critical Discussion of ‘Panarion’ Brill, esp.
A Dictionary of Early Christian Biography. Retrieved 1 August ls The fall of Jerusalem and the Christian church: A study of the effects of the Jewish overthrow of A.
The Decline and Fall of the Roman Empirech. Archived from the original on 6 September Retrieved 2 August The Itinerary of Benjamin of Tudela: