the Gentiles, and most probably a native either of Italy or of
some of the Latin provinces. At his persuasion, the most
considerable part of the congregation renounced the Mosaic
law, in the practice of which they had preserved above a
century. By this sacrifice of their habits and prejudices they
purchased a free admission into the colony of Hadrian, and
more firmly cemented their union with the Catholic church.[1]
When the name and honours of the church of Jerusalem had been restored to Mount Sion, the crimes of heresy and schism were imputed to the obscure remnant of the Nazarenes which refused to accompany their Latin bishop. They still preserved their former habitation of Pella, spread themselves into the villages adjacent to Damascus, and formed an inconsiderable church in the city of Bertea, or, as it is now called, of Aleppo, in Syria.[2] The name of Nazarenes was deemed too honourable for those Christian Jews, antl they soon received from the supposed poverty of their understanding, hm well m of their condition, the contemptuous epithet of Ebionites.[3] In a few years after the return of the church of Jerusalem, it became a matter of doubt and controversy whether a man who sincerely acknowledged Jesus as the Messiah, tnit who still continued to observe the law of Moses, could possibly hope for salvation. The humane temjwr of Justin Martyr inclined him to answer this question in the affirmative ; ana, though he expressed himself with the most guarded diffidence, he ventured to determine it) favour of such an imperfect Christian, if he were content to practise the Mosaic ceremonies, without pretending to assert their general use or necessity.[1][2][3]
- ↑ 1.0 1.1 Eusebius, l. iv. c. 6, Sulpicius Severus. ii. 31.By comparing their unsatisfactory accounts, Mosheim (p. 317. &c.) has drawn out a vwy distinct representation of the circumstances and motives of this revolution.
- ↑ 2.0 2.1 Le Clerc (Hist. Ecclciast. p. 477. 535) seems to have collected from Eusubius, Jerome, Epiphanius, and other writers, all the principal circumstances that relate to ihc Nauirmi*. or litaonilm Ttio aalun o( Iheir opiaiora toon dividrd tbtn into A uric'i^r iiFir] A mltdtx uvl ; and tlwrc 11 tome reoMiii 10 conjcctum Ihal Itc funilir '^1 ' -' irmnined nrnnbrr^. *l im«[, of ihrlivlMTAiKl nion-Riodml* t'"ly> 1 iDcDtion of the Ebionilci is in Irenmu. Adv. Il.cr. i. la llMRUii-. >.Lu ( - NRDinneil muu bv iJiintnguitha] from itiT Ulrf. fiiuaiit Kbiooicts, l-'or tbr (nrmer ter ib' anti-heratiail tntatiw* of Tinultwi and Hlppolrtui. fat ibF Uti(7 ibm of Liuphtniiu.
- ↑ 3.0 3.1 Some writers have been pleased to create an Ebion, the imaginary author of their sect >nd nunc Rut uc cin mora ufclv nij on ibe Icania] Eiu«tiRu itwn Ml Itr wiiannil Tmulllan at (he cndulnm KpiiAAnliu. Acconlins to t/: Cm. the Hotinw vord fitjr^t'm may hn inLTulatM inlo Ljitin by ihiit of Paiiferti. See lltst. Ecdnuul. u. 4n> Jlne name aras auumcd bj thrnntira In reference la ibr poverty of their condtition; the Fathers ronMmpniMnlr rrftmd H to iMr understanding.
