patristic testimonies reconsidered Epiphanius’ view) to have received their name when their ancestors had
given their property to the Apostles (Pan. ..–; cf. Acts :–).
This claim is not found in earlier reports or in the extant fragments of
Ebionite literature, so it would seem that Epiphanius received this infor-
mation from the Ebionites themselves.^16 Because Epiphanius is forced to
deny the validity of the Ebionites’ own etymology of their name, it is also
clear that the name was a self-designation and not merely one used by
outsiders. Second, the way Epiphanius describes the Ebionites’ therapeu-
tic lustrations suggests that he was informed about their practices (more
on this below). Third, information about Ebionite synagogues and lead-
ers has an authentic ring since Epiphanius describes their practices in the
manner an eyewitness provides additional background information for
his less knowledgeable readers. The same applies, finally, to the report
about their teachers coercing young males to marry.
Moreover, while the Ebionites’ abstinence from meat and their critical
attitude towards the prophets can be found in their literature (theGospel
of the Ebionitesand thePseudo-Clementinesin particular), Epiphanius
also reports contemporary disputes between him (or his fellow Chris-
tians) and the Ebionites concerning these particular issues:
When you ask one of them why they do not eat meat they have nothing
to say, and foolishly answer, “Since it is produced by the congress and
intercourse of bodies, we do not eat it.” Thus, according to their own
foolish regurgitations, they are wholly abominable themselves, since they
are results of the intercourse of a man and a woman. (Pan. ..).
Nor do they accept Moses’ Pentateuch in its entirety; certain sayings they
reject. When you say to them, of eating meat, “Why did Abraham serve the
angels the calf and the milk? Why did Noah eat meat, and why was he told
to by God, who said, ‘Slay and eat?’ Why did Isaac and Jacob sacrifice to
God—Moses too, in the wilderness?” he will not believe that and will say,
“Why do I need to read what is in the Law, when the Gospel has come?”
“Well, where did you hear about Moses and Abraham? I know you admit
their existence, and put them down as righteous, and your own ancestors.”
Then he will answer, “Christ has revealed this to me,” and will blaspheme
most of the legislation, and Samson, David, Elijah, Samuel, Elisha and the
rest. (Pan. ..–; translations from Williams b).
Theanswergiveninthefirstquotationwouldseemtoimplyaveryascetic
lifestyle because it suggests that all sexual intercourse is prohibited.
However, if the information about the Ebionites’ obligation to marry is(^16) It is possible that the claim was supported by the Ebionites’ own Acts of Apostles.