THE MYTH OF SIMON MAGUS
Reading edition
I
Two questions are raised under this heading—the question whether, as was argued by F. C. Baur, the “Simon Magus” of the “Clementine Recognitions” and “Homilies” is a mask-name for a polemic directed primarily at the Apostle Paul; and the more fundamental question whether the Simon Magus of the Acts is or is not a historical character.
II
III
The application of a great mass of the polemic against Simon Magus in the Clementines is so obvious that the evasion of the problem by Harnack and Salmon and others on futile pleas of “false appearances” and “common-sense” is simply a confession of defeat. Baur’s case, after being dismissed on pretexts of “common-sense” by those who could not meet it, is irresistibly restated by Schmiedel, on a full survey of its development by Lipsius and others. The only solution is, that the Clementines adapt for new purposes a mass of old anti-Pauline matter. At the time at which they were redacted, Paul had been established as a “catholic” figure; and there could be no such hatred to him as breathes through the fierce impeachments of the teaching of the Paulines in the Recognitions and Homilies. For it is at the Epistles that the bulk of the attacks are directed. What has been done is to use up, for a new polemic with heretics, a quantity of old anti-Pauline literature in which the disguising of Paul under the name of Simon Magus probably blinded the redactors to its purpose. For them Simon was simply the arch-heretic, and it was against his detested memory and persisting influence that they operated.
The theory is no doubt a complicated one; but when taken in its full extent, as recognising the addition of the heresy of the Gnostic Paulinist Marcion to that of Paul, it is perfectly consistent with the documents; and there is really no other view worth discussing, as regards the connection of Simon Magus with Peter. The orthodox belief that Simon was an actual Samaritan who suddenly persuaded the people of Samaria to regard him as a divine incarnation, as told in the Acts, will not explain the mass of identities in the Clementines between the teaching ascribed to him and the actual Pauline Epistles. In explaining the choice of the name Simon for Paul by his Judaic antagonists, the myth-theory is far more helpful than the view of Simon’s historicity. A “false God” Simon, the God of the typically misbelieving Samaritans, would be by Jews reduced to human status as a matter of course, unless he were simply classed as a “daimon.” A “Simon the Mage” was for them just the type they wanted wherewith to identify Paul, the new False Teacher. To identify, on the other hand, a contemporary or lately deceased Paul with a contemporary or lately deceased Simon would be an idle device, missing the end in view. The name of such a Simon would for purposes of aspersion be worth little or nothing. The name had to be a widely and long notorious one, and the myth supplied it.