This book about receptions of Simon Magus uncovers further facets of one who was held to be the evil archetype of heretics. Ephraim Nissan and Alberto Ferreiro explore how Simon Magus has been represented in text, visual art, and music. Special attention is devoted to the late medieval Catalan painter Lluís Borrassà and the Italian librettist and musician Arrigo Boito. The tradition of Simon Magus’ demonic flight, ending in his crashing down, first appears in the patristic literature. The book situates that flight typologically across cultures. Fascinating observations emerge, as the discussion spans flight of the wicked in rabbinic texts, flight and death of King Lear’s father and a Soviet-era Buryat Buddhist monk, flight and doom of the fool in an early modern German broadsheet, and more. The book explains and moves beyond extant scholarly wisdom on how the polemic against Mani (the founder of Manichaeism) was tinged with hues of Simon Magus. The novelty of this book is that it shows that Simon Magus’ receptions teach us a great deal about the contexts in which this archetype was deployed.

Perkins describes the search for the historical Peter, and the influence his image has had, in Roman Catholic and Protestant ecumenical discussions. Pointing to portrayals of Peter in the Pauline and Johannine traditions, the synoptic Gospels, and the Book of Acts, Perkins argues that precisely because there is no single Petrine tradition in the New Testament, the apostle might serve as a unifying figure for incongruous forms of Christianity. Perkins argues that Peter should be viewed as a harmonizing figure who captures the Christian imagination not only because he is the most prominent of Jesus' disciples, but also because his weaknesses and strengths present a character accessible to the average Christian.

How did Islam come to be considered a Christian heresy? In this book, Peter Schadler outlines the intellectual background of the Christian Near East that led John, a Christian serving in the court of the caliph in Damascus, to categorize Islam as a heresy. Schadler shows that different uses of the term heresy persisted among Christians, and then demonstrates that John’s assessment of the beliefs and practices of Muslims has been mistakenly dismissed on assumptions he was highly biased. The practices and beliefs John ascribes to Islam have analogues in the Islamic tradition, proving that John may well represent an accurate picture of Islam as he knew it in the seventh and eighth centuries in Syria and Palestine.

This latest comprehensive work on Simon Magus lends new impetus to the investigation of Early Christianity and questions surrounding the origin and nature of Gnosticism. Major contributions of this study include: (1), a departure from the traditional exegesis of Acts 8, 5-24 (the first narrative source of Simon), and the later following reports of ancient Christian writers; (2), an overview of the literature of Graeco-Roman antiquity to determine the contribution of "magic" and "the Magoi" in the development of perceptions and descriptions of Simon; and (3), the inclusion of social science explanation models and modern estimations of "identity", in a creative approach to questions surrounding the phenomenon of Simon.

"Against Heresies - Book IV" from Irenaeus. Bishop of Lugdunum in Gaul (-202A.D.).

“Considering the high gifts, and the strong claims of the Church of Rome and its dependencies on our admiration, reverence, love, and gratitude, how could we withstand it, as we do; how could we refrain from being melted into tenderness, and rushing into communion with it, but for the words of Truth itself, which bid us prefer it to the whole world? ‘He that loveth father or mother more than Me, is not worthy of Me.’ How could we learn to be severe, and execute judgment, but for the warning of Moses against even a divinely-gifted teacher who should preach new gods, and the anathema of St. Paul even against Angels and Apostles who should bring in a new doctrine?” Aeterna Press

A postmodern masterpiece about fraud and forgery by one of the most distinctive, accomplished novelists of the last century. The Recognitions is a sweeping depiction of a world in which everything that anyone recognizes as beautiful or true or good emerges as anything but: our world. The book is a masquerade, moving from New England to New York to Madrid, from the art world to the underworld, but it centers on the story of Wyatt Gwyon, the son of a New England minister, who forsakes religion to devote himself to painting, only to despair of his inspiration. In expiation, he will paint nothing but flawless copies of his revered old masters—copies, however, that find their way into the hands of a sinister financial wizard by the name of Recktall Brown, who of course sells them as the real thing. Dismissed uncomprehendingly by reviewers on publication in 1955 and ignored by the literary world for decades after, The Recognitions is now established as one of the great American novels, immensely ambitious and entirely unique, a book of wild, Boschian inspiration and outrageous comedy that is also profoundly serious and sad.

In a culture where the supernatural possessed an immediacy now strange to us, magic was of great importance both in the literary mythic tradition and in ritual practice. In this book, Daniel Ogden presents 300 texts in new translations, along with brief but explicit commentaries. Authors include the well known (Sophocles, Herodotus, Plato, Aristotle, Virgil, Pliny) and the less familiar, and extend across the whole of Graeco-Roman antiquity.

While it has often been recognised that the development of Christian orthodoxy was stimulated by the speculations of those who are now called heretics, it is still widely assumed that their contribution was merely catalytic, that they called forth the exposition of what the main church already believed but had not yet been required to formulate. This book maintains that scholars have underrated the constructive role of these "heretical" speculations in the evolution of dogma, showing that salient elements in the doctrines of the fall, the Trinity and the union of God and man in Christ derive from teachings that were initially rejected by the main church. Mark Edwards also reveals how authors who epitomised orthodoxy in their own day sometimes favoured teachings which were later considered heterodox, and that their doctrines underwent radical revision before they became a fixed element of orthodoxy. The first half of the volume discusses the role of Gnostic theologians in the formation of catholic thought; the second half will offer an unfashionable view of the controversies which gave rise to the councils of Nicaea, Ephesus and Chalcedon . Many of the theories advanced here have not been broached elsewhere, and no synthesis on this scale had been attempted by other scholars. While this book proposes a revision in the scholarly perception of early Christendom, it also demonstrates the essential unity of the tradition.