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He wanted to be revered as a God himself…. In this, it fits a common patristic paradigm, whereby the difference between magic (which is demonic) and miracles (which are angelic) is determined by the intentions of their respective practitioners: "Simon Magus used his magical powers to enhance his own status.
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As such, their issue is a moral one, addressing Simon's alleged claims of divinity and his use of magic to lead Christians from the "righteous path," rather than a factual objection to the assertions that he could levitate, animate the dead, and transform his physical body. More specifically, it must be noted that all depictions of the conjurer, from the Acts onward, accept the existence of his magical powers without question. The story of Simon Magus is perhaps most instructive to modern readers for the light that it sheds on the early Christian world view. In spite of these tantalizingly unattestable fragments, it must be emphasized that the Simon who has been transmitted through history is primarily a legendary caricature of a heretic, rather than an actual individual. The patristic sources describe other Simonian treatises, including the The Four Quarters of the World and The Sermons of the Refuter, but these (and all other textual traces) are lost to us.
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This being said, small fragments of a work written by him (or by one of his later followers using his name), the Apophasis Megalé ("Great Pronouncement") are still extant, and seem to reveal a fairly well-developed Gnostic metaphysics. As mentioned above, this means that virtually all of the surviving sources for the life and thought of Simon Magus are contained in the polemical treatises of the ancient Christian Orthodoxy, including the Acts of the Apostles, patristic works (such as the anti-heretical treatises written by Irenaeus, Justin Martyr, and Hippolytus), and the apocryphal Acts of Peter and Clementine literature. Indeed, these texts savagely denounced him, stating that he had the hubris to assert that his own divinity and to found a religious sect (Simonianism) based on that premise. The figure of Simon appears prominently in the accounts of several early Christian authors, who regarded him as the first heretic. Given its primarily derogatory meaning, "Simon Magus" and "Simonianism" also became generic terms used by ancient Christians as derogatory epithets for schismatics.