ument containing a conception
which still prizes the Jewish nationality in Christianity, nay, not even
a document to prove that such a conception was still dangerous.
Consequently, we have no Jewish Christian memorial in the New Testament
at all, unless it be in the Pauline Epistles. But as concerns the early
Christian literature outside the Canon, the fragments of the great work
of Hegesippus are even yet by some investigators claimed for Jewish
Christianity. Weizsaecker (Art "Hegesippus" in Herzog's R. E. 2 edit) has
shewn how groundless this assumption is. That Hegesippus occupied the
common Gentile Christian position is certain from unequivocal testimony
of his own. If, as is very improbable, we were obliged to ascribe to him
a rejection of Paul, we should have to refer to Eusebius, H. E. IV. 29.
5. ([Greek: Seuerianoi blasphemountes Paulon ton apostolon athetousin
autou tas epistolas mede tas praxeis ton apostolon katadechomenoi], but
probably the Gospels; these Severians therefore, like Marcion,
recognised the Gospel of Luke, but rejected the Acts of the Apostles),
and Orig. c. Cels. V. 65: ([Greek: eisi gar tines haireseis tas Paulou
epistolas tou apostolou me prosiemenai hosper Ebionaioi amphoteroi kai
hoi kaloumenoi Enkratetai]). Consequently, our only sources of knowledge
of Jewish Christianity in the post-Pauline period are merely the
accounts of the Church Fathers, and some additional fragments (see the
collection of fragments of the Ebionite Gospel and that to the Hebrews
in Hilgenfeld, Nov. Test, extra can. rec. fasc. IV. Ed 2, and in Zahn,
l. c. II. p 642 ff.). We know better, but still very imperfectly,
certain forms of the syncretistic Jewish Christianity, from the
Philosoph. of Hippolytus and the accounts of Epiphanius, who is
certainly nowhere more incoherent than in the delineation of the Jewish
Christians, because he could not copy original documents here, but was
forced to piece together confused traditions with his own observations.
See below on the extensive documents which are even yet as they stand,
treated as records of Jewish Christianity, viz., the Pseudo-Clementines.
Of the pieces of writing whose Jewish Christian origin is controverted,
in so far as they may be simply Jewish, I say nothing.]

[Footnote 416: As to the chief localities where Jewish Christians were
found, see Zahn, Kanonsgesch. II. p. 648 ff.]

[Footnote 417: Dialogue 47.]

[Footnote 418: Yet it should be noted that the Chr