In his _Histoire des Trois Premiers Siècles de l’Église_(206) M. de Pressensé gives his opinion on this additional relic of early Christianity. Owing to the numerous myths with which the history of Simon abounds—he says—many Theologians (among Protestants, he ought to have added) have concluded that it was no better than a clever tissue of legends. But he adds: It contains positive facts, it seems, now warranted by the unanimous testimony of the Fathers of the Church and the narrative of Hippolytus recently discovered.(207) This MS. is very far from being complimentary to the alleged founder of Western Gnosticism. While recognising great powers in Simon, it brands him as a priest of Satan—which is quite enough to show that it was written by a Christian. It also shows that, like another “servant of the Evil One”—as Manes is called by the Church—Simon was a _baptised_ Christian; but that both, being too well versed in the mysteries of true _primitive_ Christianity, were persecuted for it. The secret of such persecution was then, as it is now, quite transparent to those who study the question impartially. Seeking to preserve his independence, Simon could not submit to the leadership or authority of any of the Apostles, least of all to that of either Peter or John, the fanatical author of the _Apocalypse_. Hence charges of heresy followed by “anathema maranatha.” The persecutions by the Church were never directed against Magic, when it was orthodox; for the new Theurgy, established and regulated by the Fathers, now known to Christendom as “grace” and “miracles,” was, and is still, when it does happen, only Magic—whether conscious or unconscious. Such phenomena as have passed to posterity under the name of “divine miracles” were produced through powers acquired by great purity of life and ecstasy. Prayer and contemplation added to asceticism are the best means of discipline in order to become a Theurgist, where there is no regular initiation. For intense prayer for the accomplishment of some object is only intense _will_ and desire, resulting in unconscious Magic. In our own day George Müller of Bristol has proved it. But “divine miracles” are produced by the same causes that generate effects of Sorcery. The whole difference rests on the good or evil effects aimed at, and on the actor who produces them. The thunders of the Church were directed only against those who dissented from the formulæ and attributed to themselves the production of certain marvellous effects, instead of fathering them on a personal God; and thus, while those Adepts in Magic Arts who acted under her direct instructions and auspices were proclaimed to posterity and history as saints and friends of God, all others were hooted out of the Church and sentenced to eternal calumny and curses from their day to this. Dogma and authority have ever been the curse of humanity, the great extinguishers of light and truth.(208)