Church History (Vol.1-3). J. H. Kurtz
the power of the Demiurge. For this purpose he sends his Logos into the world with the semblance of a body. By way of accommodation he gives himself out as the Messiah of the Jewish god, proclaims the forgiveness of sins through free grace, communicates to all who believe the powers of the divine life, is at the instigation of the angry Demiurge nailed to the cross to suffer death in appearance only, preaches to Gentiles imprisoned in Hades, banishes the Demiurge to Hades, and ordains the Apostle Paul as teacher of believers.—The later heresiologists, however, Hippolytus, in his Elenchus, Epiphanius, Theodoret, and especially the Armenian Esnig (§ 64, 3), are equally agreed in saying that Marcion recognised three principles (ἀρχαί); that besides the good God and the righteous God he admitted an evil principle, the Hyle concentrated in Satan, so that even the pre-Christian development of the world was viewed from the standpoint of a dualistic conflict between divine powers. The righteous God and the Hyle, as a quasi female principle, united with one another in creating the world, and when the former saw how fair the earth was, he resolved to people it with men created of his own likeness. For this purpose the Hyle at his request afforded him dust, from which he created man, inspiring him with his own spirit. Both divine powers rejoiced over man as parents over a child, and shared in his worship. But the Demiurge sought to gain undivided authority over man, and so commanded Adam, under pain of death, to worship him alone, and the Hyle avenged himself by producing a multitude of idols to whom the majority of Adam’s descendants, falling away from the God of the law, gave reverence.—The harmonizing of these two accounts may be accomplished by assuming that the older Church Fathers, in their conflict with Marcion had willingly restricted themselves to the most important point in the Marcionite system, its characteristic opposition of the Gods of the Old and New Testaments, passing over the points in which it agreed more or less with other Gnostic systems; or by assuming that later Marcionites, such as Prepon (§ 27, 12), in consequence of the palpable defectiveness and inadequacy of the original system of two principles, were led to give it the further development that has been described.44
§ 27.12. The speculative weakness and imperfection of his system led Marcion’s Disciples to expand and remodel it in many ways. Two of these, Lucanus and Marcus, are pre-eminent as remodellers of the system, into which they imported various elements from that of Saturninus. The Assyrian Prepon placed the “righteous” Logos as third principle between the “good” God and the “evil” Demiurge. Of all the more nameful Marcionites, Apelles, who died about A.D. 180, inclined most nearly to the church doctrine. Eusebius tells about a Disputation which took place in Rome between him and Rhodon, a disciple of Tatian. At the head of his essentially monistic system Apelles places the ἀγέννητος θεός as the μία ἀρχή. This God, besides a higher heavenly world, had created an order of angels, of whom the first and most eminent, the so-called Angelus inclytus or gloriosus as Demiurge made the earthly world after the image and to the glory of the supreme God. But another angel, the ἄγγελος πυρετός, corrupted his creation, which was already in itself imperfect, by bringing forth the σὰρξ ἁμαρτίας, with which he clothed the souls enticed down from the upper world. It was he, too, who spoke to Moses out of the burning bush, and as the god of the Jews gave the law from Sinai. The Demiurge soon repented of his ill-fated performance, and prayed the supreme God to send his Son as redeemer. Christ appeared, lived, wrought and suffered in a real body. It was not, however, the σὰρξ ἁμαρτίας that he assumed, but a sinless body composed out of the four elements which he gave back to the elements on his ascension to heaven. Towards the close of his life Apelles seems, under the influence of the mystic revelations of a prophetess, Philoumena, whose φανερώσεις he published, to have more and more renounced his Gnostic views. He had already admitted in his Disputation with Rhodon, that even on the Catholic platform one may be saved, for the main thing is faith in the crucified Christ and the doing of his works. He would even have been prepared to subscribe to the Monotheism of the church, had he not been hindered by the opposition between the Old Testament and the New.
§ 27.13. The painter Hermogenes in North Africa, about A.D. 200, whom Tertullian opposed, took offence at the Catholic doctrine of creation as well as at the Gnostic theory of emanation, because it made God the author of evil. He therefore assumed an eternal chaos, from whose striving against the creative and formative influence of God he explained the origin of everything evil and vile.
§ 28. Ebionism and Ebionitic Gnosticism.45
The Jewish-Christianity that maintained separation from Gentile-Christianity even after the overthrow of the Holy City and its temple, assumed partly a merely separatist, partly a decidedly heretical character. Both tendencies had in common the assertion of the continued obligation to observe the whole of the Mosaic law. But while the former limited this obligation to the Christians of Jewish descent as the peculiar stem and kernel of the new Messianic community, and allowed the Gentile Christians as Proselytes of the Gate to omit those observances, the latter would tolerate no such concession and outran the Old Testament monotheism by a barren monarchianism that denied the divinity of Christ (§ 33, 1). At a later period the two parties were distinguished as Nazareans and Ebionites. On the other hand, in the Ebionites described to us by Epiphanius we have a form of Jewish Christianity permeated by Gnostic elements. These Ebionites, settling along with the Essenes (§ 8, 4) on the eastern shores of the Dead Sea, came to be known under the name of Elkesaites. In the Pseudo-Clementine scheme of doctrine, this Ebionitic Gnosis was carried out in detail and wrought up into a comprehensive and richly developed system.
§ 28.1. Nazareans and Ebionites.—Tertullian and with him most of the later Church Fathers derive the name Ebionite from Ebion, a founder of the sect. Since the time of Gieseler, however, the name has generally been referred to the Hebrew word אֶבְיוֹן meaning poor, in allusion partly to the actual poverty of the church of Jerusalem (Gal. ii. 10), partly to the association of the terms poor and pious in the Psalms and Prophets (comp. Matt. v. 3). Minucius Felix, c. xxxvi. testifies that the Gentile Christians were also so designated by those without: Ceterum quod plerique “Pauperes” dicimur, non est infamia nostra, sed gloria. Recently, however, Hilgenfeld has recurred to the patristic derivation of the name.—In Irenæus the name Ebionæi makes its first appearance in literature, and that as a designation of Jewish Christians as heretics who admitted only a Gospel according to Matthew, probably the so-called Gospel according to the Hebrews (§ 32, 4), branded the Apostle Paul as an apostate, insisted upon the strict observance of the Jewish law, and taught on Christological questions “consimiliter ut Cerinthus et Carpocrates” (§ 27, 1, 8), while they denied that Christ was born of a virgin, and regarded Him as a mere man. Origen († A.D. 243) embraced all Jewish Christians under the name Ἐβιωναῖοι but did not deny the existence of two very different parties among them (διττοὶ and ἀμφότεροι Ἐβιωναῖοι). Eusebius does the same. Jerome again is the first to distinguish the more moderate party by the name Nazareans (Acts xxiv. 5) from the more extreme who are designated Ebionites. This too is the practice of Augustine and Theodoret. The former party acknowledged the virgin birth of Christ and so His divine origin, assigned to Paul his place as Apostle to the Gentiles, and made no demand of Gentile Christians that they should observe the ceremonial law of Moses, although they believed that they themselves were bound thereby. The latter again regarded it as absolutely necessary to salvation, and also held that Christ was the Messiah, but only a man, son of Joseph by Mary, endowed with divine powers in His baptism. His Messianic work, according to them, consisted in His fulfilling by His teaching the Mosaic law. His death was an offence to them, but they took comfort from the promise of His coming again, when they looked for the setting up of an earthly Messianic kingdom. Paul was depreciated by them and made of little account. Ebionites of both parties continued to exist in small numbers down to the fifth century, especially in Palestine and Syria. Both however had sunk by the middle of the second century into almost utter insignificance. The scanty remains of writings issuing from the party prove that especially the non-heretical Jewish Christianity before the close of this century had in great part abandoned its national Jewish character, and therewith its separate position as a religious sect, and by adopting the views of the Pauline Gentile Christianity (§ 30, 2) became gradually amalgamated with it.46
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