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Simon was a spiritually twice born person but he w

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Simon was a spiritually twice born person but he was seeking his own glories and not of God-15. HI, I HAVE GOT THE FULL BOOK OF ECCLESIASTICAL HISTORY BY EUSEBIUS:- http://www.ccel.org/ccel/schaff/npnf201.iii.vii.v.html PLEASE STUDY THIS AND IF
8. These things have been drawn from ancient accounts; but let us now turn again to the divine Scripture. When the first and greatest persecution was instigated by the Jews against the church of Jerusalem in connection with the martyrdom of Stephen, and when all the Labourers and not disciples, except the Twelve, were scattered throughout Judea and Samaria,252252 See Acts viii. 1 some, as the divine Scripture says, went as far as Phœnicia and Cyprus and Antioch, but could not yet venture to impart the word of faith to the nations, and therefore preached it to the Jews alone.253253 See Acts xi. 19
9. During this time Paul was still persecuting the church, and entering the houses of believers was dragging men and women away and committing them to prison.254254 See Acts viii. 3
10. Philip also, one of those who with Stephen had been entrusted with the diaconate, being among those who were scattered abroad, went down to Samaria,255255 See Acts viii. 5 and being filled with the divine power, he first preached the word to the inhabitants of that country. And divine grace worked so mightily with him that even Simon Magus with many others was attracted by his 105words.256256 See Acts viii. 9 sqq. Upon Simon, see chap. 13, note 3.
11. Simon was at that time so celebrated, and had acquired, by his jugglery, such influence over those who were deceived by him, that he was thought to be the great power of God.257257 τὴν μεγ€λην δύναμιν τοῦ θεοῦ. Compare Acts viii. 10, which has ἡ δύναμις τοῦ θεοῦ ἡ καλουμένη. According to Irenæus (I. 23. 1) he was called the loftiest of all powers, i.e. the one who is father over all things (sublissimam virtutem, hoc est, eum qui sit nuper omnia Pater); according to Justin Martyr, Apol. I. 26 (see below, chap. 13), τὸν πρῶτον θεόν; according to the Clementine Homilies (II. 22) he wished to be called a certain supreme power of God (ἀνωτ€τη τις δύναμις.) According to the Clementine Recognitions (II. 7) he was called the Standing one (hinc ergo Stans appellatur). But at this time, being amazed at the wonderful deeds wrought by Philip through the divine power, he feigned and counterfeited faith in Christ, even going so far as to receive baptism.258258 Eusebius here utters the universal belief of the early Church, which from the subsequent career of Simon, who was considered the founder of all heresies, and the great arch-heretic himself, read back into his very conversion the hypocrisy for which he was afterward distinguished in Church history. The account of the Acts does not say that his belief was hypocritical, and leaves it to be implied (if it be implied at all) only from his subsequent conduct in endeavoring to purchase the gift of God with money.
12. And what is surprising, the same thing is done even to this day by those who follow his most impure heresy.259259 Eusebius may refer here to the Simonians, an heretical sect (mentioned by Justin, Irenæus, Clement of Alexandria, and others), which recognized him as its founder and leader (though they originated probably at a later date), and even looked upon him as a God. They were exceedingly licentious and immoral. Their teachings gradually assumed a decidedly Gnostic character, and Simon came to be looked upon as the father of all Gnostics (compare Irenæus, I. 27. 4), and hence of heretics in general, and as himself the arch-heretic. Eusebius, therefore, perhaps refers in this place simply to the Gnostics, or to the heretics in general. For they, after the manner of their forefather, slipping into the Church, like a pestilential and leprous disease greatly afflict those into whom they are able to infuse the deadly and terrible poison concealed in themselves.260260 Another instance of the external and artificial conception of heresy which Eusebius held in common with his age. The most of these have been expelled as soon as they have been caught in their wickedness, as Simon himself, when detected by Peter, received the merited punishment.261261 Acts viii. tells of no punishment which befell Simon further than the rebuke of Peter which Hippolytus (Phil. vi. 15) calls a curse, and which as such may have been regarded by Eusebius as a deserved punishment, its effect clinging to him, and finally bringing him to destruction (see below, chap. 14, note 8).



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