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Simon Magus: The First Gnostic? by Stephen Haar Pdf
This latest comprehensive work on Simon Magus lends new impetus to the investigation of Early Christianity and questions surrounding the origin and nature of Gnosticism. Major contributions of this study include: (1), a departure from the traditional exegesis of Acts 8, 5-24 (the first narrative source of Simon), and the later following reports of ancient Christian writers; (2), an overview of the literature of Graeco-Roman antiquity to determine the contribution of "magic" and "the Magoi" in the development of perceptions and descriptions of Simon; and (3), the inclusion of social science explanation models and modern estimations of "identity", in a creative approach to questions surrounding the phenomenon of Simon.
Simon Magus was originally a Christian and disciple of John the Baptist, but broke off and formed the first Christian heresy, called Simonianism. After learning magical medicine in Alexandria he was considered to have many magical skills. To this day, a skilled magician is called a "magus." He also studied Greek philosophers, especially Heraclitus, and became the first Christian to attempt to bridge Greek philosophy and Christianity. If a mixture ever occurred Church leaders feared they would become weaker over time and not survive. According to Mead, this was Simon's great heresy -- not his magic. This interesting book shows Simon Magus to have been a brilliant man who was breaking new ground, both philosophically and spiritually.
Everybody in Christendom has heard of Simon, the magician, and how Peter, the apostle, rebuked him, as told in the narrative of the Acts of the Apostles. Many also have heard the legend of how at Rome this wicked sorcerer endeavoured to fly by aid of the demons, and how Peter caused him to fall headlong and thus miserably perish. And so most think that there is an end of the matter, and either cast their mite of pity or contempt at the memory of Simon, or laugh at the whole matter as the invention of superstition or the imagination of religious fanaticism, according as their respective beliefs may be in orthodoxy or materialism. This for the general. Students of theology and church history, on the other hand, have had a more difficult task set them in comparing and arranging the materials they have at their disposal, as found in the patristic writings and legendary records; and various theories have been put forward, not the least astonishing being the supposition that Simon was an alias for Paul, and that the Simon and Peter in the accounts of the fathers and in the narrative of the legends were simply concrete symbols to represent the two sides of the Pauline and Petrine controversies.The first reason why I have ventured on this present enquiry is that Simon Magus is invariably mentioned by the heresiologists as the founder of the first heresy of the commonly-accepted Christian era, and is believed by them to have been the originator of those systems of religio-philosophy and theosophy which are now somewhat inaccurately classed together under the heading of Gnosticism. And though this assumption of the patristic heresiologists is entirely incorrect, as may be proved from their own works, it is nevertheless true that Simonianism is the first system that, as far as our present records go, came into conflict with what has been regarded as the orthodox stream of Christianity. A second reason is that I believe that Simon has been grossly misrepresented, and entirely misunderstood, by his orthodox opponents, whoever they were, in the first place, and also, in the second place, by those who have ignorantly and without enquiry copied from them. But my chief reason is that the present revival of theosophical enquiry throws a flood of light on Simon's teachings, whenever we can get anything approaching a first-hand statement of them, and shows that it was identical in its fundamentals with the Esoteric Philosophy of all the great religions of the world.
Simon Magus is an enigma. Long derided as a heretic magician, the truth is much more complex. And fascinating. Keith Hill's dramatic retelling of Simon's story draws on documentary and legendary materials that show him to be a misunderstood pioneer of Western spirituality. An in-depth background essay explores his connection to Gnostic thought and how he came to be declared an enemy of Christianity. The Gnosis of Simon Magus is set in Jerusalem in 52 CE. The city is occupied by Rome, a puppet king sits in the palace, the populace is seething, and the Roman army's presence is provoking rebellion rather than instilling peace. In this cauldron, Jesus' apostle Kepa is struggling to guide the first Christian community. Enter Simon Magus. After the death of John the Baptist, Simon travelled to Egypt to study spiritual philosophy and penetrate the mysteries of magic. Twenty years after Jesus' crucifixion, he returns to Jerusalem with a former prostitute who knew Jesus well and lights another fuse in a city ready to explode.
According to Apocrypha, Simon Magus was a contemporary of the Biblical apostles and an important religious figure. Biblical legend tells that Simon was trying to buy his way into the number of Apostles but got rejected by Peter. Later he started preaching as well and collected a group of adherents. In his book, G.R.S. Mead compares the deeds of Simon with those of Peter and Paul and casts a look on the Simonian ideas, which he believes are similar to the system of Theosophy popular in Mead's times.
Everybody in Christendom has heard of Simon, the magician, and how Peter, the apostle, rebuked him, as told in the narrative of the Acts of the Apostles. Many also have heard the legend of how at Rome this wicked sorcerer endeavoured to fly by aid of the demons, and how Peter caused him to fall headlong and thus miserably perish. And so most think that there is an end of the matter, and either cast their mite of pity or contempt at the memory of Simon, or laugh at the whole matter as the invention of superstition or the imagination of religious fanaticism, according as their respective beliefs may be in orthodoxy or materialism. This for the general. Students of theology and church history, on the other hand, have had a more difficult task set them in comparing and arranging the materials they have at their disposal, as found in the patristic writings and legendary records; and various theories have been put forward, not the least astonishing being the supposition that Simon was an alias for Paul, and that the Simon and Peter in the accounts of the fathers and in the narrative of the legends were simply concrete symbols to represent the two sides of the Pauline and Petrine controversies.
Receptions of Simon Magus as an Archetype of the Heretic by Alberto Ferreiro,Ephraim Nissan Pdf
This book about receptions of Simon Magus uncovers further facets of one who was held to be the evil archetype of heretics. Ephraim Nissan and Alberto Ferreiro explore how Simon Magus has been represented in text, visual art, and music. Special attention is devoted to the late medieval Catalan painter Lluís Borrassà and the Italian librettist and musician Arrigo Boito. The tradition of Simon Magus’ demonic flight, ending in his crashing down, first appears in the patristic literature. The book situates that flight typologically across cultures. Fascinating observations emerge, as the discussion spans flight of the wicked in rabbinic texts, flight and death of King Lear’s father and a Soviet-era Buryat Buddhist monk, flight and doom of the fool in an early modern German broadsheet, and more. The book explains and moves beyond extant scholarly wisdom on how the polemic against Mani (the founder of Manichaeism) was tinged with hues of Simon Magus. The novelty of this book is that it shows that Simon Magus’ receptions teach us a great deal about the contexts in which this archetype was deployed.
The Apocryphal Acts of Peter by Jan N. Bremmer Pdf
This is the first modern collection of studies on the most important aspects of the Acts of Peter, the source of the famous novel Quo Vadis ? by Henry Sienkiewicz. The collection of essays discusses many aspects of the Acts of Peter: its relationship with the Acts of John and the Acts of Paul, but also important themes such as the fascinating figure of Simon the Magician, Agrippa and his concubines. It looks at the nature of the theos aner, the role of women, the place of magic, the performance of miracles, the famous death of Peter upside-down, the regulae fidei and other early credal formulations. Finally it discusses the transmission and Latinity of the Acts, and the date and place of its publication.
George Robert Stowe Mead (04/22/1863 - 09/28/1933), commonly known as G. R. S. Mead, was an English historian, writer, editor, translator, and an influential member of the Theosophical Society, as well as the founder of the Quest Society. His scholarly works dealt mainly with the Hermetic and Gnostic religions of Late Antiquity, and were exhaustive for the time period. Simon the Sorcerer or Simon the Magician, in Latin Simon Magus, was a Samaritan magus or religious figure and a convert to Christianity, baptised by Philip, whose later confrontation with Peter is recorded in Acts 8:9-24. The sin of simony, or paying for position and influence in the church, is named for Simon. Surviving traditions about Simon appear in anti-heretical texts, such as those of Irenaeus, Justin Martyr, Hippolytus, and Epiphanius, where he is often regarded as the source of all heresies. Justin wrote that nearly all the Samaritans in his time were adherents of a certain Simon of Gitta, a village not far from Flavia Neapolis. Irenaeus held him as being one of the founders of Gnosticism and the sect of the Simonians.
The Secret History of the Gnostics by Andrew Phillip Smith Pdf
The Secret History of the Gnostics offers long-awaited illumination on the mystical movement that teaches 'gnosis' - knowledge of God as opposed to unquestioning faith. Acclaimed author Andrew Phillip Smith delves into the myths and practices of this ancient movement, exploring its popularity during 2nd century AD, its subsequent decline under the weight of orthodoxy in the Church, and its present-day resurgence. Gnosticism has travelled a fascinating path - from the Manichaeans in Modern Persia between the 3rd and 7th centuries AD, to the triumphs and tragedies of the Cathars in Southern Europe between the 12th and 14th centuries, to, finally, today's Mandaeans in Iraq. However, as the author points out, the revival of Gnosticism extends further than these narrow sects, offering inspiration to a legion of literary figures, including Dan Brown and Philip Pullman. Gnosticism's emphasis on personal over organized religion, in keeping with the doctrine of the early Christian era during which it thrived, has found particular resonance with today's multicultural world. The Secret History of the Gnostics is not simply an authoritative account of one sect's practical beliefs and customs - it is, in effect, a manifesto, an appeal to those inspired by or drawn to the Gnostic faith not to forget its origins.
Simon Magus in Patristic, Medieval and Early Modern Traditions by Alberto Ferreiro Pdf
This book is an exploration of the post-New Testament figure of Simon Magus spanning the patristic era, Middle Ages, and the early modern period as found in art, vernacular literatures, heresiologies, theological texts, hagiographies and homilies.
