the statements
in the elaborate article, "Manichaismus", by Kessler (Real-Encycl. fuer
protest. Theol., 2 Aufl.).]

[Footnote 333: Wherever traditional religions are united under the badge
of philosophy a conservative syncretism is the result, because the
allegoric method, that is, the criticism of all religion, veiled and
unconscious of itself, is able to blast rocks and bridge over abysses.
All forms may remain here, under certain circumstances, but a new spirit
enters into them. On the other hand, where philosophy is still weak, and
the traditional religion is already shaken by another, there arises the
critical syncretism in which either the gods of one religion are
subordinated to those of another, or the elements of the traditional
religion are partly eliminated and replaced by others. Here, also, the
soil is prepared for new religious formations, for the appearance of
religious founders.]

[Footnote 334: It was a serious mistake of the critics to regard Simon
Magus as a fiction, which, moreover, has been given up by Hilgenfeld
(Ketzergeschichte, p. 163 ff.). and Lipsius (Apocr Apostelgesch 11.
1),--the latter, however, not decidedly. The whole figure, as well as
the doctrines attributed to Simon (see Acts of the Apostles, Justin,
Irenaeus, Hippolytus), not only have nothing improbable in them, but suit
very well the religious circumstances which we must assume for Samaria.
The main point in Simon is his endeavour to create a universal religion
of the supreme God. This explains his success among the Samaritans and
Greeks. He is really a counterpart to Jesus, whose activity can just as
little have been unknown to him as that of Paul. At the same time, it
cannot be denied, that the later tradition about Simon was the most
confused and biassed imaginable, or that certain Jewish Christians at a
later period may have attempted to endow the magician with the features
of Paul in order to discredit the personality and teaching of the
Apostle. But this last assumption requires a fresh investigation.]

[Footnote 335: Justin, Apol. I. 26: [Greek: kai schedon pantes men
Samareis, oligoi de kai en allois ethnesin, hos ton proton theon Simona
homologountes, ekeinon kai proskunousin] (besides the account in the
Philos and Orig. c. Cels i. 57; VI. 11). The positive statement of
Justin that Simon came even to Rome (under Claudius) can hardly be
refuted from the account of the Apologist himself, and therefore not at
all (See Ren