Simon Magus' Church:
Locations and Operations Examined
May 18, 2015
G.D.O'Bradovich III
1
Our previous research into Simon Magus focused on his activities as depicted in art. The only overtly Biblical source for information regarding Simon Magus is found in the book of Acts. The following sections depicts the main characters of the narrative from Acts 7:58 to Acts 9:3.
Acts 8: 1-3
Acts 8:4-8 Acts 8:9-25 Acts 8:26-40 Acts 9:1-3 |
Saul
Philip Simon Magus Philip Saul |
We note that Saul’s and Philip’s activities are divided and positioned so that Simon Magus’ introduction is centered and are not concerned as to why this section is arranged in this manner, we only acknowledge it. We must keep in mind that Simon Magus believed and was baptized. I will not attempt to show a historical or chronological development, as that is impossible, so I will only demonstrate correlations between the Biblical text and Roman catholic practices.
Simon Magus wanted to buy the power of the Holy Spirit and our current definition of “simony” is buying an ecclesiastical office. While certain people many understand the office and the power of the Holy Spirit as identical, we make the distinction of what Simon Magus wanted and the current definition of simony. There is little doubt that the definition has been influenced by the Roman Church.
“Simony is defined as the buying or selling of spiritual things.” (Catechism, 2121)
In the Bible, Saint Peter rebukes Simon Magus for wanting to buy the power of the Holy Spirit:
Simon Magus wanted to buy the power of the Holy Spirit and our current definition of “simony” is buying an ecclesiastical office. While certain people many understand the office and the power of the Holy Spirit as identical, we make the distinction of what Simon Magus wanted and the current definition of simony. There is little doubt that the definition has been influenced by the Roman Church.
“Simony is defined as the buying or selling of spiritual things.” (Catechism, 2121)
In the Bible, Saint Peter rebukes Simon Magus for wanting to buy the power of the Holy Spirit:
[Thy] money perish with thee, because thou hast thought that the gift of God may be purchased with money. Thou hast neither part nor lot in this matter: for thy heart is not right in the sight of God. Repent therefore of this thy wickedness, and pray God, if perhaps the thought of thine heart may be forgiven thee. For I perceive that thou art in the gall of bitterness, and in the bond of iniquity. Acts 8:20-23
2
The Roman catechism refers to iniquity:
Before Christ's second coming the Church must pass through a final trial that will shake the faith of many believers. The persecution that accompanies her pilgrimage on earth will unveil the "mystery of iniquity" in the form of a religious deception offering men an apparent solution to their problems at the price of apostasy from the truth. The supreme religious deception is that of the Antichrist, a pseudo-messianism by which man glorifies himself in place of God and of his Messiah come in the flesh. Catechism 675
For "the mystery of lawlessness" is clarified only in the light of the "mystery of our religion". Catechism, 385
It is not an unknown practice for Roman Catholics to suffer physically and we provide two examples of this behavior. Some pilgrims crawl on their knees for miles at the basilica our Our Lady in Guadalupe and, in the Philippines, people are crucified on Holy Friday. While the Orthodox church has fasting, I am not aware of a tradition of inflicting bodily torture.
The only physical suffering that Christ endured was the night in Gethsemane, the whipping, carrying the cross and crucifixion. All told, this is not more than 24 hours. It is not my intention to downplay the suffering, but it was of a limited duration. Therefore, the Roman Catholic practice of a lifetime of physical and mental torture (the fear of Purgatory, the guilt of not doing enough to help those in Purgatory) can not be found, or justified, in the passion of Christ. While it is a tradition that all of the initial Apostles suffered martyrdom, (the exception is Saint John who died of old age), we do not believe that the sufferings of Christ and his followers is the basis of this Roman Catholic tradition.
We next look at the one person who, in Patristic literature, is simply called “The Apostle”: Saint Paul.
Saint Paul is lucid when he relates that he was shipwrecked, stoned, beaten three times and whipped five times by the Jews (2 Cor 11:24,25). Saint Paul records how he has suffered more than the other Apostles (“Are they ministers of Christ? ...I am more; in labours more abundant, in stripes above measure, in prisons more frequent, in deaths oft.”, verse 23). Saint Paul insists that he, too, is an Apostle (1 Cor 9:1) and that he has the marks of Christ (Gal 6:17) and we presume he Roman Church understands these marks as the stigma of the mystics. Alternately, it could be understood that it is impossible to have the injuries of another person and, therefore, the marks of Christ can only be on the body of Christ. The conclusion is that St Paul believes he is Christ, since he has the wounds and that Christ is in him (Gal 2:20).
Scripture assures us that Simon Magus believed and was baptized. For an unstated reason, he believed he could buy the power of the Holy Spirit. Since Simon Magus was not able to buy the power and was rebuked by Saint Peter, we assume that Simon Magus did not attain the power of the Holy Spirit by the laying on of hands. Saint Peter is clear when he says “your heart tis not right in the sight of God.”
Perhaps somewhat confusingly, the Pope is regarded by Catholics as the successor of Saint Peter and the Vicar of Christ. and not the expected “Vicar of Saint Peter”. Neither the Eastern Churches nor the writings of the Church Fathers know of a tradition regarding the primacy of the Pope.
The only physical suffering that Christ endured was the night in Gethsemane, the whipping, carrying the cross and crucifixion. All told, this is not more than 24 hours. It is not my intention to downplay the suffering, but it was of a limited duration. Therefore, the Roman Catholic practice of a lifetime of physical and mental torture (the fear of Purgatory, the guilt of not doing enough to help those in Purgatory) can not be found, or justified, in the passion of Christ. While it is a tradition that all of the initial Apostles suffered martyrdom, (the exception is Saint John who died of old age), we do not believe that the sufferings of Christ and his followers is the basis of this Roman Catholic tradition.
We next look at the one person who, in Patristic literature, is simply called “The Apostle”: Saint Paul.
Saint Paul is lucid when he relates that he was shipwrecked, stoned, beaten three times and whipped five times by the Jews (2 Cor 11:24,25). Saint Paul records how he has suffered more than the other Apostles (“Are they ministers of Christ? ...I am more; in labours more abundant, in stripes above measure, in prisons more frequent, in deaths oft.”, verse 23). Saint Paul insists that he, too, is an Apostle (1 Cor 9:1) and that he has the marks of Christ (Gal 6:17) and we presume he Roman Church understands these marks as the stigma of the mystics. Alternately, it could be understood that it is impossible to have the injuries of another person and, therefore, the marks of Christ can only be on the body of Christ. The conclusion is that St Paul believes he is Christ, since he has the wounds and that Christ is in him (Gal 2:20).
Scripture assures us that Simon Magus believed and was baptized. For an unstated reason, he believed he could buy the power of the Holy Spirit. Since Simon Magus was not able to buy the power and was rebuked by Saint Peter, we assume that Simon Magus did not attain the power of the Holy Spirit by the laying on of hands. Saint Peter is clear when he says “your heart tis not right in the sight of God.”
Perhaps somewhat confusingly, the Pope is regarded by Catholics as the successor of Saint Peter and the Vicar of Christ. and not the expected “Vicar of Saint Peter”. Neither the Eastern Churches nor the writings of the Church Fathers know of a tradition regarding the primacy of the Pope.
3
We quote the Roman catechism in its entirety regarding “indulgences”:
An indulgence is a remission before God of the temporal punishment due to sins whose guilt has already been forgiven, which the faithful Christian who is duly disposed gains under certain prescribed conditions through the action of the Church which, as the minister of redemption, dispenses and applies with authority the treasury of the satisfactions of Christ and the saints.
An indulgence is partial or plenary according as it removes either part or all of the temporal punishment due to sin." The faithful can gain indulgences for themselves or apply them to the dead. Catechism, 1471
An indulgence is obtained through the Church who, by virtue of the power of binding and loosing granted her by Christ Jesus, intervenes in favor of individual Christians and opens for them the treasury of the merits of Christ and the saints to obtain from the Father of mercies the remission of the temporal punishments due for their sins. Thus the Church does not want simply to come to the aid of these Christians, but also to spur them to works of devotion, penance, and charity.
Catechism, 1478
Because indulgences are found in only two paragraphs, the unwary may believe that indulgences are unimportant. This view is incorrect. The four references to Purgatory are also quoted in full:
The Church gives the name Purgatory to this final purification of the elect, which is entirely different from the punishment of the damned. The Church formulated her doctrine of faith on Purgatory especially at the Councils of Florence and Trent. The tradition of the Church, by reference to certain texts of Scripture, speaks of a cleansing fire: As for certain lesser faults, we must believe that, before the Final Judgment, there is a purifying fire. He who is truth says that whoever utters blasphemy against the Holy Spirit will be pardoned neither in this age nor in the age to come. From this sentence we understand that certain offenses can be forgiven in this age, but certain others in the age to come. Catechism, 1031
To understand this doctrine and practice of the Church, it is necessary to understand that sin has a double consequence. Grave sin deprives us of communion with God and therefore makes us incapable of eternal life, the privation of which is called the "eternal punishment" of sin. On the other hand every sin, even venial, entails an unhealthy attachment to creatures, which must be purified either here on earth, or after death in the state called Purgatory. This purification frees one from what is called the "temporal punishment" of sin. These two punishments must not be conceived of as a kind of vengeance inflicted by God from without, but as following from the very nature of sin. A conversion which proceeds from a fervent charity can attain the complete purification of the sinner in such a way that no punishment would remain. Catechism, 1472
In the communion of saints, "a perennial link of charity exists between the faithful who have already reached their heavenly home, those who are expiating their sins in purgatory and those who are still pilgrims on earth. Between them there is, too, an abundant exchange of all good things." In this wonderful exchange, the holiness of one profits others, well beyond the harm that the sin of one could cause others. Thus recourse to the communion of saints lets the contrite sinner be more promptly and efficaciously purified of the punishments for sin. Catechism, 1475
Through indulgences the faithful can obtain the remission of temporal punishment resulting from sin for themselves and also for the souls in Purgatory. Catechism, 1498
The Gentle Reader will be gratified to know that a search of the catechism reveals 16 references to “Hell” and 149 paragraphs that contain the word “Heaven”.
Roman Catholicism teaches that, if one dies in a state of venial sin, then one’s soul must spend time in purgatory to be purified. It is a peculiarity of Rome that although the sin is remitted, the soul must be purified for the temporal attachment to that sin. Therefore, souls must remain in Purgatory until their purification. After their purification, the souls can enter Heaven.
As Apprentice Tyler correctly noted: It is the power of Christ through the priest that remits the sin. The individual will not go to Hell, but will go to Purgatory. Once in Purgatory, the soul can not do anything to help itself leave Purgatory and enter Heaven. If a person dies in mortal sin, that is, not absolved by a priest, their souls enters Hell and can not be redeemed.
Apprentice Tyler continues: Christ can prevent people from entering Hell, but, surprising, he is not able to help souls in Purgatory. If Christ could limit the soul’s time in Purgatory, the efforts of the living faithful would not be needed. Apprentice Tyler surmises that Christ emptied Purgatory once, at the Resurrection, and he won’t do it again.
Devotions, penance and charity are inexpensive methods to assist the souls in Purgatory. However, the faithful are uncertain of exactly how much time is reduced from the fires of Purgatory. Fortunately, the buying of indulgences can also shorten the time in purgatory by a known and specified amount of time.
We read that the saying of Masses have beneficial effects for the souls in Purgatory. we believe this to be true, since we expect Rome’s teachings to be consistent. However, one must purchase specific Masses to be said for the departed. Once again, we conclude that it is easier to purchase an indulgences than a Mass, where Masses must be said, indulgences are simply granted.
It is traditional that the priest is paid for being present at the rite of matrimony, baptism and confirmation. We conclude that these sacraments, do not, in and of themselves, assist the departed faithful in Purgatory without the expected payment.
I have single out the Roman Church because their beliefs, practices and doctrines are easily researched, unlike the myriad of protestant churches. However, in no way do I hope that the Gentle Reader will only see Roman Catholics as practitioners of Simon Magus’ chief failing-wanting to buy the power of the Holy Spirit.
Saint Peter said that Simon’s heart was not right in the sight of God. Clearly, Saint Peter would be privy to such information, whereas I am not. However, I can not help but think that those practitioners of the “Wealth Gospel” are adherents of Simon Magus’ teachings. The tens of million of American protestants who buy at church auctions, rummage and bake sales induce this commentator to wonder what they are buying-trinkets, junk and pastries are not the exclusive domain of churches. Why do these people simply give to the church, instead of buying...What exactly do they think they are buying?
We make the distinction between giving, like Constantine's’ donation, and buying. Giving is in one direction with no expectation of reciprocation to the recipient; while buying is an exchange, usually of money for goods and services.
At the end of the day, that is, the Day of Judgment, we will discover what these individuals thought they were trying to buy.
Roman Catholicism teaches that, if one dies in a state of venial sin, then one’s soul must spend time in purgatory to be purified. It is a peculiarity of Rome that although the sin is remitted, the soul must be purified for the temporal attachment to that sin. Therefore, souls must remain in Purgatory until their purification. After their purification, the souls can enter Heaven.
As Apprentice Tyler correctly noted: It is the power of Christ through the priest that remits the sin. The individual will not go to Hell, but will go to Purgatory. Once in Purgatory, the soul can not do anything to help itself leave Purgatory and enter Heaven. If a person dies in mortal sin, that is, not absolved by a priest, their souls enters Hell and can not be redeemed.
Apprentice Tyler continues: Christ can prevent people from entering Hell, but, surprising, he is not able to help souls in Purgatory. If Christ could limit the soul’s time in Purgatory, the efforts of the living faithful would not be needed. Apprentice Tyler surmises that Christ emptied Purgatory once, at the Resurrection, and he won’t do it again.
Devotions, penance and charity are inexpensive methods to assist the souls in Purgatory. However, the faithful are uncertain of exactly how much time is reduced from the fires of Purgatory. Fortunately, the buying of indulgences can also shorten the time in purgatory by a known and specified amount of time.
We read that the saying of Masses have beneficial effects for the souls in Purgatory. we believe this to be true, since we expect Rome’s teachings to be consistent. However, one must purchase specific Masses to be said for the departed. Once again, we conclude that it is easier to purchase an indulgences than a Mass, where Masses must be said, indulgences are simply granted.
It is traditional that the priest is paid for being present at the rite of matrimony, baptism and confirmation. We conclude that these sacraments, do not, in and of themselves, assist the departed faithful in Purgatory without the expected payment.
I have single out the Roman Church because their beliefs, practices and doctrines are easily researched, unlike the myriad of protestant churches. However, in no way do I hope that the Gentle Reader will only see Roman Catholics as practitioners of Simon Magus’ chief failing-wanting to buy the power of the Holy Spirit.
Saint Peter said that Simon’s heart was not right in the sight of God. Clearly, Saint Peter would be privy to such information, whereas I am not. However, I can not help but think that those practitioners of the “Wealth Gospel” are adherents of Simon Magus’ teachings. The tens of million of American protestants who buy at church auctions, rummage and bake sales induce this commentator to wonder what they are buying-trinkets, junk and pastries are not the exclusive domain of churches. Why do these people simply give to the church, instead of buying...What exactly do they think they are buying?
We make the distinction between giving, like Constantine's’ donation, and buying. Giving is in one direction with no expectation of reciprocation to the recipient; while buying is an exchange, usually of money for goods and services.
At the end of the day, that is, the Day of Judgment, we will discover what these individuals thought they were trying to buy.
Many will say to me in that day,
"Lord, Lord, have we not prophesied in thy name?
and in thy name have cast out devils?
and in thy name done many wonderful works?"
And then will I profess unto them,
"I never knew you: depart from me,ye that work iniquity."
"Lord, Lord, have we not prophesied in thy name?
and in thy name have cast out devils?
and in thy name done many wonderful works?"
And then will I profess unto them,
"I never knew you: depart from me,ye that work iniquity."