Simonians

Extinct Gnostic sect

The Simonians were a Gnostic sect of the 2nd century which regarded Simon Magus as its founder and traced its doctrines, known as Simonianism, back to him. The sect flourished in Syria, in various districts of Asia Minor and at Rome. In the 3rd century remnants of it still existed, which survived until the 4th century.

Justin Martyr wrote in his Apology (152 AD) that the sect of the Simonians appeared to have been formidable, as he speaks four times of their founder, Simon. The Simonians are mentioned by Hegesippus; their doctrines are quoted and opposed in connection with Simon Magus by Irenaeus, by the Philosophumena, and later by Epiphanius of Salamis. Origen also mentions that some of the sect were called Heleniani.

According to John D. Turner, the Simonians originated as a local Hebrew cult in the first century CE, which centered on a Samaritan holy man. This early cult was syncretistic, but not Gnostic. In the second century, under influence of Christianity, Simon was transformed into a Gnostic saviour. The influence of Greek philosophy resulted in a Gnostic "monistic theogony." According to Aldo Magris, Samaritan baptist sects were an offshoot of John the Baptist. One offshoot was in turn headed by Dositheus, Simon Magus, and Menander. It was in this milieu that the idea emerged that the world was created by ignorant angels. Their baptismal ritual removed the consequences of sin, and led to a regeneration by which natural death, which was caused by these angels, was overcome. The Samaritan leaders were viewed as "the embodiment of God's power, spirit, or wisdom, and as the redeemer and revealer of 'true knowledge'." Dositheus, a Samaritan who died from starvation, is said to have originally been the "Standing One," or leader, of John the Baptist's sect, but stepped aside in favor of Simon Magus. Origen, who was ordained priest in AD 231, speaks of Dositheus, and also mentions Simon Magus. As late as the beginning of the 7th century, Eulogius of Alexandria opposed Dositheans, who regarded Dositheus as the great prophet foretold by Moses. Like Simon, Menander, who was a pupil and, after Simon's death, his most important successor, taught the creation of the world by angels who were sent by the Ennoia. He asserted that men received immortality and the resurrection by his baptism and practiced magical arts. The sect named after him, the Menandrians, continued to exist for a considerable length of time. Simonian influences continued through Menander's own followers who included Saturninus of Antioch and Basilides, the latter identified by Ireneus with the further development of his predecessors ideas. Carpocrates practised in the tradition of Basildes, and his own follower, Marcellina, became one of the few female leaders of early Christianity in 2nd century Rome. points out, it is an earlier form of the Valentinian doctrine, but there are things reminiscent of Aristotelian and Stoic physics. This indivisible point which existed in the body, and of which none but the spiritual knew, was the Kingdom of Heaven, and the grain of mustard seed. But it rested with us to develop it, and it is this responsibility which is referred to in the words—"that we may not be condemned with the world" (1 Corinthians 11:32). For if the image of the Standing One were not actualized in us, it would not survive the death of the body. "The axe," he said, "is nigh to the roots of the tree: Every tree that bringeth not forth good fruit is cut down and cast into the fire"

To you, therefore, I say what I say, and write what I write. And the writing is this. Of the universal Aeons there are two shoots, without beginning or end, springing from one Root, which is the Power invisible, inapprehensible Silence. Of these shoots one is manifested from above, which is the Great Power, the Universal Mind ordering all things, male, and the other, (is manifested) from below, the Great Thought, female, producing all things. Hence pairing with each other, they unite and manifest the Middle Distance, incomprehensible Air, without beginning or end. In this is the Father who sustains all things, and nourishes those things which have a beginning and end. This is He who has stood, stands and will stand, a male female power like the preëxisting Boundless Power, which has neither beginning nor end, existing in oneness. For it is from this that the Thought in the oneness proceeded and became two. So he was one; for having her in himself, he was alone, not however first, although preëxisting, but being manifested from himself to himself, he became second. Nor was he called Father before (Thought) called him Father. As, therefore, producing himself by himself, he manifested to himself his own Thought, so also the Thought that was manifested did not make the Father, but contemplating him hid him—that is to say the Power—in herself, and is male female, Power and Thought. Hence they pair with each other being one, for there is no difference between Power and Thought. From the things above is discovered Power, and from those below Thought. In the same manner also that which was manifested from them although being one is yet found as two, the male female having the female in itself. Thus Mind is in Thought—things inseparable from one another—which although being one are yet found as two.