patristic testimonies reconsidered The profound character of the break with Jewish (Judaean) traditions
represented by the Ebionites’ attitude toward the temple and sacrificial
cult has perhaps not always been fully recognized by scholars. Epipha-
nius’ Ebionites did not simply criticize the performers or performance of
the temple cult but considered the cult itself only a temporary arrange-
ment made because Moses was not able to root out the people’s incli-
nation towards sacrifices all at once. For this reason, Moses announced
the coming of a prophet who would complete the task. If, as Epiphanius
reports, the Ebionites portrayed James as attacking the temple cult, this
also surely implies a radical reinterpretation of traditions connected to
him: James “the Just” is usually depicted as one who frequently visited
the temple, and who was held in high esteem among his Jewish compa-
triots (Eusebius,Hist. eccl. .).
A clear indicator of the Christian character of the Ebionites’ doctrine
is the central role attributed to the “eternal Christ” (Rec. ..). Indeed
Adam, the patriarchs and Moses have earned their place in history only
through his authority and his presence with them. Christian baptism
also had a key role in their religious system since it was instituted to
replace sacrifices. At the same time, the Ebionites’ rejection of sacrifices
probably also had larger implications for their Christology and their
interpretation of the Eucharist. This kind of theology would seem to
exclude any reference to Jesus’ sacrificial death in the Eucharist.^33 This
is very much in line with the fact that they only used water in their
Eucharistic meals: since the Ebionites found blood abhorrent, they paid
more attention to purifications with water in their religious rites. The
Ebionites’ Christ, in sum, was a preexistent divine being, but he did not
come to the world to sacrifice himself or to give his life for the ransom
for many. Instead, he had a prophetic task.^34
... From Irenaeus’ Ebionites to Epiphanius’ Ebionites?
The name “Ebionites” as an obvious self-designation, anti-Paulinism, and
reverence of Jerusalem are the three features that most clearly connect
Epiphanius’ Ebionites to the earlier Irenaean tradition about the Ebion-
ites. There also seems to be a significant point of contact with respect(^33) For the Ebionites’ interpretation of the Eucharist, see Chapter . below and Luo-
manen a.
(^34) Although the term “True Prophet” in thePseudo-Clementinesis more typical of the
Basic WritingthanRec. .–, there is no doubt that the Christ ofRec. .– fulfills
a prophetic task as the prophet announced by Moses.