Christological controversy. The polemics of Epiphanius along with his quotations of the gospel text (in italics) are shown in parallel: The fifth quotation (14.5) appears to be a harmony of Matthew 12:47–48 and its Synoptic parallels. However, Jesus' final proclamation shows a closer agreement to 2 Clement 9:11 than any of the Synoptics. The unity of this quotation with the gospel text in Chapter 13 has been questioned. The command to abolish the sacrifices in the sixth quotation (16.5) is unparalleled in the Canonical Gospels, and it suggests a relationship to Matthew 5:17 ("I did not come to abolish the Law") that is echoed in the Clementine literature. Referring to a parallel passage in Luke 22:15, Epiphanius complains that the Ebionites have again falsified the gospel text: thereby making Jesus declare that he would not eat meat during the Passover. The immediate context suggests the possible attribution of the quotation to a Clementine source; however a linkage between the gospel fragments and the Clementine literature remains uncertain. Christology The baptismal scene of the gospel text (13.7) is a harmony of the Synoptic Gospels, but one in which the Holy Spirit is said to descend to Jesus in the form of a dove and enter into him. This divine election at the time of his baptism is known as an Adoptionist Christology, and it is emphasized by the quotation of Psalm 2:7, as found in the "Western text" of Luke 3:22, "You are my son, this day I have begotten you." The Spirit entering into Jesus and the great light on the water are thought to be based on the prophecies of Isaiah 61:1 and 9:1, respectively. His Adoptionist son-ship is characterized by the belief that Jesus was a mere man, who, by virtue of his perfect righteousness, was imbued with the divinity of the eternal Christ through his Baptism in order to carry out the prophetic task for which he had been chosen. The absence of any reference to a Davidic son-ship in the gospel text suggests that Jesus has been elected to be the end-time prophet, the Chosen One, sent to abolish the Jewish sacrifices. The Prophet-Christology of the gospel text quoted by Epiphanius is more at home with the Clementine literature than the Christology of the Ebionites known to Irenaeus. According to scholars Richard Bauckham and Petri Luomanen, Jesus is understood in this gospel as having come to