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- 417 RELIGIOUS ENCYCLOPEDIA
- SIMEON STYLITES.
- SIMEON, CHARLES
- Magna THE NEW SCHAFF HERZOG
- SIMON
- SIMON THE MACCABEE.
- 419 RELIGIOUS ENCYCLOPEDIA Simler
- 4. Unten
SIMEON THE STUDITE: Monk in the monastery of Studion at Constantinople, and teacher of Simeon the New Theologian (q.v.); flourished about 975. Exact knowledge of his life is lacking, what is known coming from Nicetas Stethatos, a 417 RELIGIOUS ENCYCLOPEDIA $~meon Netaphrastes simler
monk of the same monastery in the middle of the eleventh century. According to Nicetas Simeon wrote Biblon holen dpheleias ousan pneumatik8s
same as " Thirty two Ascetic Sermons " attributed to " Simeon the Monastic." BIBLIOGRAPHY: Leo Allatius, De Symeonum scriptis, Paris, 1664; Krumbaeher, Geschichte, pp. 140 _152 154. SIMEON STYLITES. See STYLITEB. SIMEON OF THESSALONICA: Archbishop of that city in the early fifteenth century; d. prob ably in the latter part of 1428. Of his life almost nothing is known, except that he had become arch bishop of Thessalonica before 1423, when the city was purchased from the Despot Andronikos Palai ologos by the Venetians, to whom Simeon remained loyal, despite the efforts of Murad II. to induce the Greeks to surrender Thessalonica to the Turks. As a theological writer Simeon exercised a wide influ ence, being used, and even copied, by many later authors. His works were first edited by Dositheos of Jerusalem (q.v.; Jassy, 1683), and were then re printed in MPG, clv., which also gives the pagina tion of Dositheos. One of the chief mystagogic theologians of the later Greek Church, he lays far less stress on doctrine than on participation in the divine mysteries, which alone give salvation; and as a polemist his critique of the Bogomiles and his defense of the Hesychasts have the value of orig inal sources. His chief work was the dialogue " Against all Heresies, and on the One Faith of our Lord and God and Savior Jesus Christ, the Holy Rites, and all Mysteries of the Church." The first part, which is much the briefer, is doctrinal, its special themes being the Trinity and Christology, but it also includes polemics against the Jews, Bogo miles, and Mohammedans, and declares that, while it is impossible to convert all men, the Christian should ever be ready to profess his faith. The sec ond part of the dialogue, a mystagogic introduction to the liturgy, begins with the doctrine of baptism and chrism; while the Eucharist affords an oppor tunity for a most minute discussion of the entire ritual connected with it, the vestmeL IS, the sanc tuary, etc. Ordination and the various orders of the clergy are then discussed, as well as confession, marriage, and extreme unction, with an appendix on prayer, the daily services, the hymns, the Tris hagion (q.v.), and the benedictions. The dialogue just analyzed (ed. Dositheos, pp. 1 270) is followed by a number of briefer writings. First among these is the treatise " On the Holy Temple " (pp. 271 291), mystagogic like the dia logue. This is followed by three expositions of the Nicene Creed: the " Synoptic Interpretation " (pp. 292 312) ; the " Most Necessary Exposition " (pp. 313 319; repeated almost word for word in the Chronicon, iv. 22, of Georgios Phrantzea, who may indeed have been, as he claimed to be, the author of the treatise, rather than Simeon); and the " Di rect Interpretation " (pp. 319 322; incorporated in the first reply of the Patriarch Jerrmias II., q.v., to the Wittenberg theologians, and likewise of du bious authorship). Unlike these last two treatises, there is no reason to doubt the authenticity of the X. 27
BIBLIOGRAPHY: W. Carus, Memoirs or flee Life of Charles Simeon . . . with a Selection from his Writings and Correspondence, London, 1847; F. Close, Brief Sketch of the Character and Last Days of C. Simeon, ib. 1836; J. Williamson, Brief Memoir of the Rev. C. Simeon, ib. 1848; H. C. G. Moule, Charles Simeon, ib. 1895. SIMLER, JOSIAS: Swiss Protestant; b. at Cappel (15 m. s. of Zurich) Nov. 6, 1530; d. at Zurich July 2, 1576. He was educated at Basel and Strasburg, and, after completing his studies at Zurich in 1549, was for a few years a teacher and a, ministerial supply. In 1552, however, he was made professor of New Testament exegesis at Zurich, being also minister of the village of Zollikon, near Zurich, until 1557, and deacon of St. Peter's, Zurich, from 1557 to 1560. At Zurich he came into contact with such refugees from the Roman Catholic reaction under Queen Mary of England as John Jewel (q.v.) and John Parkhurst (later bishop of Norwich). In 1560 Simler succeeded Theodor Bibliander (q.v.), and, Simler Simon Magna THE NEW SCHAFF HERZOG retiring entirely from ministerial work, divided the lectures on theology with Peter Martyr (q.v.), at whose death, in 1562, he took charge of the entire New Testament department, which he controlled until he died. Simler was a most prolific author. He began by translating into Latin a number of the works of Bullinger and other Protestant theologians, and by editing a portion of Peter Martyr's writings, although his projected edition of the collected works of the latter was never realized. He was himself deeply interested in problems of dogmatic theology, par ticularly in view of the attacks of Italian antitrini tarians upon Reformed tenets. First assailing the teaching of Francesco Stancaro (q.v.), that Christ was a mediator only in virtue of his human nature, in his Responsio ad maledictum Franciaei Staneari
(Zurich, 1563), he likewise wrote, in defense of or thodox Christology, his De ceterno Dei f lio Domino
(1574); and the anonymous Ministrorum ewlesice Tigurince ad confutationem Jacobi Andrece apologia (1575). His Commentarii in Ezodum were pub lished posthumously in 1584; and he was the author
version of the " Common Places " of peter Martyr, London, 1583) and De ortu, vita et obitu . . . Hein
enumerated, Simler wrote on astronomy, the his tory of literature, geography, and history, the latter category including his De republ~,ca Helvetiorum (Zurich, 1576), which went through repeated edi tions until the middle of the eighteenth century, and was translated into German, French, and Dutch. His manuscript historical material, collected by his grandson, is preserved in the municipal library of Zurich. (G. MEYER VON KNONAU.) BIBIaoaRAPHY: J. G. Stuki, Vita Joei(c Simleri, Zurich, 1577; W. A. B. Coolidge, J08lae Simler et lea originm de rAlyiniame jusqu'en 1800, Grenoble, 1904; G. Meyer van Knonau, in Jahrbuch des Schweizer Alpenklub, say. 217 235; ADB, sxciv. 355 358.
mission he succeeded. During his hermit life is placed the composition of the Zohar, the basis of the tradition probably being that he combined a certain mysticism in his teaching. Yet his teaching, prevailingly halachic in type, was rationalistic in so far as he sought always the underlying reason for a Biblical injunction. BIBLIOGRAPHY: L. Lewin, Rabbi Simon ban Jochai, Frankfort, 1893; JE, xi. 359 363 (gives further literature, mostly in Hebrew).
One of the most difficult and interesting prob lems of apostolic and post apostolic history is pre sented by Simon Magus, a Samaritan, who is de scribed at once as a Christian, a Jew, and a pagan, a magician and a sorcerer, a Christian religious philosopher and an archheretic, a pseudo apostle and a pseudo Messiah, the founder of a religion and an incarnation of God. The earliest source con cerning him is Acts viii. 5 24, where he appears as a sorcerer who had " bewitched the people of Sa maria, giving out that himself was :. In the some great one," yet becoming an ad Book of herent of the Apostle Philip and mar Acts. veling at " the miracles and signs which were done " (verses :r13). In verses 14 19, on the other hand, he seeks from Peter and John, not (as one would expect in the case of a sorcerer) the power of working miracles like Philip's, but the gift of conferring the Holy Ghost by the laying on of hands, only to have his request re fused because of the unworthy motives which had prompted it. It is held by some critics that this entire account was based by a redactor of Acts on some " Acts of Peter," this redactor substituting Philip for Peter in verses 5, 6, 12, 13; adding allu sions to John in verses 18b, 19a, 24, interpolating verse 10, and adding verses 14 18afnd 19b. It should also be noted, in this connection, that neither the extant Acts of Peter nor the Church Fathers mention Philip and John in their accounts of Simon Magus.
The record of Acts is continued by the various recensions of the apocryphal Acts of Peter and kin dred literature (cf. Clement of Alexandria, Strom., vii. 17; Hippolytus, Philosophumena, vi. 20; Euse bius, Hist. ecd., ii. 14 15; Arnobius, Adv. genies,
flict between Simon Peter and Simon 2. In the Magus. The scene is Samaria in the Apocrypha Acta Vercellenses only, the other sources and Justin substituting Judea (or Jerusalem and Martyr. Cwsarea) and, most frequently, Rome. The time is the reign of Nero or (in the Acta Vercellenses) Claudius, but the only new trait ascribed to the characters is the pseudo Messiahship of Simon Magus, which is shown, for instance,
419 RELIGIOUS ENCYCLOPEDIA Simler Simon Xsgns in his attempted ascension (frustrated by the prayer of Peter) and in the epithet: " He that hath stood." An entirely different picture is given by the heresiologists of the early Church. The frag ments of Justin Martyr's lost work on heresies state that Simon Magus was born in the Samaritan village of Gitta, and went to Rome in the reign of Claudius. There he is described as honored by a statue on an island in the Tiber, this statue bearing the inscrip tion Simoni sancto deo (" To Simon, the holy god "). This latter statement seems, however, to be due to confusion with a statue actually set up on the island in question in honor of the Sabine deity Semo Sancus, with an inscription including the words Semoni Sanco deo. At the same time, the tradition of Simon's residence at Rome in the reign of Clau dius was evidently wide spread, and Justin also states that nearly all the Samaritans honored Simon Magus " as the first god, above all power, authority, and might," and as accompanied by a certain ex courtezan Helena, designated " the first under standing from himself " (Apol., i. 26; Tnypho, cxx.). A valuable supplement to this information is given by a Roman heresiology written before 175 and incorporated by Ifeneeus in his Hwr., i. 23, also being used, in all probability, by Celsus, Tertullian, Hippolytus, and the pseudo Tertullian. 3. His Sys Here Simon Magus appears in an essen tem Accord tially Gnostic garb, being, on the one ing to Later hand, the " highest God " (or " Fa Heresiolo ther "), and, on the other, " the most gists. sublime power of God "; while Helena (here brought into connection with Tyre) is represented as " the first conception of his [Simon's] mind," " the mother of all," " wisdom," " the Holy Spirit," etc. Emanating from the Fa ther, she descended to the realms beneath, where, in conformity to his will, she created the angelic powers which, without knowing the Father, created the world and man. Unwilling to be considered creatures, the angels imprisoned her in a female body, and she is the lost sheep for whose salvation the Father (Simon) appeared, to rescue both her and mankind from the slavery of the cosmic angelic powers. To deceive these powers, he was mani fested to mankind as man, as the Father to the Samaritans and the Son to the Jews, suffering do cetic passion. To this Irenaeus erroneously adds that Simon was supposed to have appeared as the Holy Ghost to the gentiles; and both he and Epi phanius give a number of further details which, while not impossible, can not definitely be ascribed to the system. An entirely different presentation of Simon's teaching is implied by Clement and Origen, and is further developed in the Philoso
given his self designation " He that hath stood"; but Clement adds practically no new material, and Origen little beyond the statement that Simon re garded idolatry as a matter of no concern (Contra Celaum, vi. 11). A similar ignorance of Helena and a like emphasis on Simon as " He that hath stood " are shown by the Philosophumend. Here the center of all being is " boundless power," which is both supramundane (inconceivable holy Silence) and in tramundane (the " Father," " He that hath stood, that standeth, and is to stand," an androgynous power with neither beginning nor end, and essentially unitary). While remaining distinct as a seventh power, the Father causes to emanate three syzygies of cosmic powers, which in their spiritual aspect are " Mind," " Intelligence, " Voice," " Name," " Ratiocination," and " Reflection," and in their physical aspect are " Heaven," " Earth," " Sun," " Moon," " Air," and " Water." The Father is, moreover, " He that hath stood " in relation to premundane existence; " He that standeth " in relation to present being; and " He that shall stand " in relation to the final consummation. Man is simply the realization of " boundless power," the ultimate end of the cosmic process in which the godhead attains self consciousness. All this material is recapitulated, with some additional data, by the pseudo Clementine Homilies and Recognitions. Simon Magus is here described as a necromancer driven by Peter from Caesarea to Antioch, and finally to Rome, everywhere shown to be an impostor, though declaring himself to be Christ, and overcpme by divine miracles. Helena again appears, this time as "Wisdom," " the All Mother," and " Lady," sending forth two angels (who seize power over her), one to create the world, and the other to give the Law. The pseudo Clementine sources also add that Simon Magus was the son of Antonius and Rachel, that he was educated in Greek learning at Alexandria, and that, after being received among the thirty disciples of John the Baptist, he became head of the sect after the death of his teacher. He is likewise described, though without plausibility, as the representative of Samaritan worship on Mount Gerizim who expounded the Law allegorically and denied the resurrection of the dead, as the representative of pagan philosophy (especially of astrological fatalism), and even as the defender of Marcion's antithesis of the good and righteous God. In some passages in these writings Simon Magus wears the mask of Paul, and attacks are made on Pauline teachings under the guise of polemics in favor of the Petrine theology against the tenets of Simon Magus. There is, however, no 4. Unten basis for the theory that the picture of able Theo Simon Magus in the Clementine literaries Con ture is deliberately designed to be a cerning caricature of Paul inspired by the Simon hatred of the Judaizing school, or for Magus. seeing in the struggle between Peter and Simon the victory of Petrine over Pauline Christianity. All the traits of Simon in this literature reveal him as only a magician or pseudo Messiah, later given not merely Pauline, but also pagan and Marcionistib, characteristics; so that both in the apocryphal Acts and in the pseudoClementine literature Simon Magus was primarily not a pseudo Paul, but a pseudo Christ, and therefore the antithesis of Peter. Equally improbable is the hypothesis which identifies Simon Magus with the beast of Rev. xiii. 11 17, although it is not impossible that the Beliar which the Sibylline Books, iii. 63 sqq., describe as destined to come " from the Sebastenes " (Samaritans) represented Simon. It Simon Xsgne Simon THE NEW SCHAFF HERZOG has likewise been maintained that Simon Magus is to be identified with the heresiarch Simon of Gitta, who should, on this hypothesis, be dated in the early part of the second century, but for this theory there is not the slightest ground, especially in view of the testimony of Acts, Clement of Alexandria, and Jus tin. It is, on the other hand, not improbable that Simon Magus is to be identified with a Jewish ma, gician named Simon who acted as a go between for the procurator Felix of Judea. This Simon is de scribed by Josephus (ant., XX., vii. 2) as a Cypriot, but this statement probably rests upon a confusion of the Cyprian capital, Cittium (Hebr. Kittim), with the obscure Samaritan village of Gitta (Hebr. Gittim). All evidence goes to prove that Simon was what his epithet Magus implies a sorcerer. This was the motive for his association with the apostles in Sa maria, but while it would seem that he pretended to be, in the pagan sense, a god in human form (cf. Justin, Apol., i. 26), there is no indication that either Acts or Justin regarded him as a g. ASorcer pseudo Messiah; and even the apoa er Syncre ryphal Acts and the pseudo Clementine tized with literature characterize him as a false the Sun. Christ merely on the ground that he was the first born of Satan (cf. Tgna tius, Epist. ad Trallenses, longer version, xi.). It is true that the heresiologists describe him as the su preme God and even as the Redeemer, but a careful study of the sources, particularly of the extant fragments of his " Great Announcement " (pre served by Hippolytus, Philosophumena, vi. 6 sqq.), shows that imon himself made no claim to Mes siahship,_this velug, at n u ed 16'hilnhy fiis disc les. With this falls the them "thatlmon NTagzus was the, _folulder of_& nnivgraal_religionintended to rival Christianity~ fQUde~ and he was noteven Ale fasectinhe sensethat such heresiarchs as Mar cion_ were. The very fact that Simon himself be ,c~Te the subject of Gnostic speculation shows_that he was t_ e founder of .Gnosticism, nor do the earlier sources so represent him; it was onl his f_o_llq3vers who made this claim for him. Hi~y, then, Simon was but A,, ~s~,p,,r.~c.~e?'er who asserted, that fie was a, go. on, aided by the high famTwiiich he enjoyed throughout Samaria (cf. Acts viii.), beached its culmination in his i_dentific 'LL with the ,mta sa ,fig ~,Jostrttr was united with that of ,thg_.,.92>3 g~iltlcALAawte" This is confirmed by Simon'_s._o9mpanion,. Helena, wtio is unknown to Acts, the apocryphal Acts, the Alexandrine heresiologists, or the " Great Announce ment," but whose name (" Moon "), combined with the immoral past ascribed her and her Tyrian home, obviously points to the Tyrian moon goddess with her licentious rites. How long this cult of Simon Magus, which had evidently arisen long before the time of Justin, persisted in Samaria and other re gions is unknown, but ;U the days of _Origen the " Simonians " we re__exceedingly _few~ in uuhilier_.m Palestine and the neighboring countries (Contra Celsum, i. 57), and by the time of Epiphanius (Hwr., xxii. 2) they had become extinct, On the other hand, they had spread widely 4p the West before 200, and there In ' W ,tshe,c,'Cvg~cf. Hippolytus, Philosophumend, vi. 15). They seem to 420 have developed a sect essentially occult and libertine in character, worshiping Simon (cf. Irenaeus, Hcer., T. xxiii. 4), and finally giving rise to two systems, that of the " Great Announcement " and that described by the heresiologists who based their writings upon Justin. The authenticity of the " Great Announcement " has been assailed both because of its similarity to other Gnostic systems recorded by Hippolytus and on account of its divergence from 6. The Simon's teachings as described by other Twofold heresiologigts. Neither of these arguSimoniaa menu, however, is sufficient to prove System. the document spurious, especially in view of the confirmation of Hippolytus by other heresiologista; and the true explanation of the divergencies between the Philosophumena. and Justin lies in the fact that there were two Simonian systems, one influenced by Alexandria and the other by Syria. The former influence is especially evident in the doctrine of the Godhead as " He that hath stood," which finds a close parallelism in the Philonian system, and is also perceptible in the purely allegorical method of Biblical exegesis adopted by the " Great Announcement " (cf. also the account in the pseudo Clementine Homilies, ii. 22 sqq.). It is uncertain whether the " Great Announcement " was written in Alexandria, but at all events its citation of non Samaritan prophets and of Proverbs shows that it was composed neither by Simon nor by any of his Samaritan followers. The account given by Justin and those who drew upon him, on the other hand, indicates that the second Simonian system was evolved in Syria, its elements being a syncretism of Babylonian mythology and Hellenistic allegory (for the latter cf. Irenaeus, Halr., L, xxiii. 4; Epiphanius, Ht>'r., xxi.). Both the Alexandrine and the Syrian form of Simonianism are unique in the history of Gnosticism in that they make a historic personage the supreme God, and, although destitute of any real Christian spirit, both show Christian influence, the Alexandrian " Great Announcement " using written Gospels and the Petrine and Pauline epistles, and the Syrian system comparing Helena with the lost sheep of Matt. xviii. 12 and Luke xv. 6. (Hells WAITZ.) In St. Peter's in Rome in the west division of the left aisle is an oil painting on slate by Francesco Vanni, " The punishment of Simon Magus," representing Simon Magus's fall from the skies at the prayer of St. Peter. BIHLIOURAPHY: As an indirect source may be taken into account the excerpts from the Apophasis in Hippolytus, Hcar., VI., vii. xviii (Eng, transl. in ANF, v. 78 81), on which cf. H. Stahelin, in T U, vi (1891). The most of the sources are named in the text, but the principal ones may be summarized here for convenience: Acts viii. 5 24; Justin Martyr, I Apol., xxvi., Ivi., and Tr,;pho, cxx., both in ANF, vol. i.; Hegeaippus, in Eusebius, Hist. eccl., IV., xxii. 5, in NPNF, 2 ser., Vol. i.; Irenaus, Han, L, xxiii. l 4, in A NF, vol. i.; Clement of Alexandria. Strom., IL, xi. 52, VIL, xvii. 107 108, in ANF, vol. ii.; Origen, Contr. Celaum, i. 57, vi. 11, in ANF, vol: iv.; the Clementina; Eusebius, Hiat. eccl., IL, i. 12 15, in NPNF, 2 aer., vol. i.; Gregory Nazianzen. Oratio. xxiii. 18. xliv. Consult: F. C. Baur, in Tiibirger Zeitachrift fur Theologie, 1831, pp. 114 138; •idem, Paulus, pp. 85 sqq.. 218 sqq., Tubingen, 1845; H. Simson, in ZHT, xi (1841), 15 79; A. Sehliemann, Die CZenaentinen, Hamburg, 1844; A. Hil |