Simon of Cyrene

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Saint

Simon of Cyrene
Limours Saint-Pierre 303.JPG
Simon of Cyrene depicted in a stained glass window at St. Peter's Church in Limours, France
Venerated in Eastern Orthodox Church
Roman Catholic Church
Oriental Orthodox Church
Church of the East
Canonized Pre-Congregation
Major shrine Chapel of Simon of Cyrene, Jerusalem
Feast 27 February [1]
1 December [2]
Attributes Carrying Jesus’ Cross before His Crucifixion

Simon of Cyrene (Hebrew : שמעון‎, Standard Hebrew Šimʿon, Tiberian Hebrew Šimʿôn; Greek : Σίμων Κυρηναῖος, Simōn Kyrēnaios) was the man compelled by the Romans to carry the cross of Jesus of Nazareth as Jesus was taken to his crucifixion, according to all three Synoptic Gospels: [3] [4]

Contents

And as they came out, they found a man of Cyrene, Simon by name: him they compelled to bear his cross.

—  Matthew 27:32 , KJV

He was also the father of the disciples Rufus and Alexander.

Simon is not mentioned in the Gospel of John.

Background

Cyrene was a Greek city in the province of Cyrenaica, in eastern Libya, in northern Africa. It had a Jewish community, where 100,000 Judean Jews settled during the reign of Ptolemy Soter (323–285 BC), and was an early center of Christianity.

The Cyrenian Jews had a synagogue in Jerusalem, where many went for annual feasts. [5]

Biblical accounts

Simon's act of carrying the cross, patibulum (crossbeam in Latin), for Jesus is the fifth station of the Stations of the Cross. [6] Some interpret the passage as indicating that Simon was chosen because he may have shown sympathy with Jesus. [5] Others point out that the text itself says nothing, that he had no choice, and that there is no basis to consider the carrying of the cross an act of sympathetic generosity. [7]

Mark 15:21 identifies Simon as "the father of Alexander and Rufus". Tradition states that they became missionaries; the inclusion of their names may suggest that they were of some standing in the Early Christian community at Rome. Mark's Gospel, which was written for a Roman audience, seems to suggest that the audience knew who these men were. It has also been suggested that the Rufus (in Greek: Ῥοῦφον or Rhouphon) mentioned by Paul in Romans 16:13 is the son of Simon of Cyrene. [8] Some also link Simon himself with the "men of Cyrene" who preached the Gospel to the Hellenized Jews (Greek: Ελληνιστάς) [9] in Acts 11:20. [5] On the other hand, Simon's name alone does not prove he was Jewish, and Alexander and Rufus were both common names and may have referred to others. [7]

A burial cave in the Kidron Valley discovered in 1941 by E. L. Sukenik, belonging to Cyrenian Jews and dating before AD 70, was found to have an ossuary inscribed twice in Greek "Alexander son of Simon". It cannot, however, be certain that this refers to the same person. [10] . [11]

Gnostic and Islamic views

Gnostic

According to some Gnostic traditions, Simon of Cyrene, by mistaken identity, suffered the events leading up to the crucifixion. This is the story presented in the Second Treatise of the Great Seth, although it is unclear whether Simon or another actually died on the cross. [12] This is part of a belief held by some Gnostics that Jesus was not of flesh, but only took on the appearance of flesh (see also Basilides, and Swoon hypothesis).

Basilides, in his gospel of Basilides, is reported by Irenaeus as having taught a docetic doctrine of Christ's passion. He states the teaching that Christ, in Jesus, as a wholly divine being, could not suffer bodily pain and did not die on the cross; but that the person crucified was, in fact, Simon of Cyrene. [13] [14] Irenaeus quotes Basiledes:

He appeared on earth as a man and performed miracles. Thus he himself did not suffer. Rather, a certain Simon of Cyrene was compelled to carry his cross for him. It was he who was ignorantly and erroneously crucified, being transfigured by him, so that he might be thought to be Jesus. Moreover, Jesus assumed the form of Simon, and stood by laughing at them. [15]  — Irenaeus, Against Heresies [16]

Islamic

Orthodox Muslim theology teaches Jesus ascended to Heaven without dying on the cross.

According to the visions of Anne Catherine Emmerich, Simon was a pagan. The Romans recognized he was not a Jew by his clothes and then chose him to oblige him to help Jesus carry the cross. [17]

Poet Ridgely Torrence wrote a play about him titled Simon the Cyrenian. A 1920 YWCA production of this play was directed by Dora Cole, sister of composer Bob Cole, and starred Paul Robeson. [18]

Sidney Poitier was cast as Simon of Cyrene in The Greatest Story Ever Told that was directed by George Stevens and released in 1965. [19]

In the 1979 comedy film Monty Python's Life of Brian is a vignette alluding to Simon of Cyrene. A seemingly pious and generous man offers to one of the condemned carrying a cross, "Brother, let me shoulder your burden." Upon doing so, the condemned man runs off, leaving the generous man stuck with the cross and future crucifixion.

The film The Passion of the Christ portrays Simon (Jarreth Merz) as a Jew who, having been forced by the Romans to carry the cross, is initially unwilling but comes to show compassion to Jesus and helps him.

French singer-poet Georges Brassens mentioned Simon in one of the verses of his famous song-poem La prière (The prayer): "Comme la croix du fils sur Simon de Cyrène" (Like the son's cross on Simon of Cyrene). The song is based on an original poem called Rosaire by French poet Francis Jammes that also contains this verse.

Movements

Both the Simon Community, and the Cyrenian movement (which provides services to homeless and other disadvantaged groups in the UK) [20] take their name from Simon of Cyrene.

See also

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  1. On 19 April, a group of martyrs in Melitene in Armenia, one of whom bears the name of Rufus. These martyrs are mentioned already in the Martyrologium Hieronymianum.
  2. On 1 August, Rufus, with several companions who, according to the most reliable manuscripts of the "Martyrologium Hieronymianum" died at Tomi, the place being afterwards by mistake changed to Philadelphia.
  3. On 27 August, two martyrs named Rufus at Capua -- one, whose name also appears as Rufinus in the "Martyrologium Hieronymianum". The other is said to have suffered with a companion, Carponius, in Diocletian's persecution circa 304 AD.
  4. On 25 September, several martyrs at Damascus, among them one named Rufus.
  5. On 7 November, a Rufus of Metz, who is said to have been Bishop of Metz; his history, however, is legendary. His name was inserted at a later date in an old manuscript of the "Martyrologium Hieronymianum"(ed. cit., 140). In the ninth century his relics were transferred to Gau-Odernheim in Hesse, Diocese of Mainz.
  6. On 12 November, Rufus, legend, without any historical proof, the supposed first Bishop of Avignon, who is perhaps identical with Rufus, the disciple of Paul.
  7. On 21 November, Rufus the disciple of the Apostles, who lived at Rome and to whom Saint Paul sent a greeting, as well as he did also to the mother of Rufus. St. Mark says in his Gospel that Simon of Cyrene was the father of Rufus, and as Mark wrote his Gospel for the Roman Christians, this Rufus is probably the same as the one to whom Paul sent a salutation.
  8. On 28 November, a Roman martyr Rufus, probably identical with the Rufinianus who was buried in the Catacomb of Generosa on the Via Portuensis, and who is introduced in the legendary Acts of the martyrdom of St. Chrysogonus.
  9. On 18 December, the holy martyrs Rufus and Zosimus, who were taken to Rome with St. Ignatius of Antioch and were put to death there for their unwavering confession of Christianity during the persecution of Trajan. St. Polycarp speaks of them in his letter to the Philippians.
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<span class="mw-page-title-main">Gospel of Basilides</span> Lost text circulated among the followers of Basilides

The Gospel of Basilides is the title given to a reputed text within the New Testament apocrypha, which is reported in the middle of the 3rd century as then circulating amongst the followers of Basilides (Βασιλείδης), a leading theologian of Gnostic tendencies, who had taught in Alexandria in the second quarter of the 2nd century. Basilides's teachings were condemned as heretical by Irenaeus of Lyons, and by Hippolytus of Rome, although they had been evaluated more positively by Clement of Alexandria. There is, however, no agreement amongst Irenaeus, Hippolytus or Clement as to Basilides's specific theological opinions; while none of the three report a gospel in the name of Basilides.

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<span class="mw-page-title-main">Substitution hypothesis</span> Theory regarding Jesus Christ

The substitution hypothesis or twin hypothesis states that the sightings of a risen Jesus are explained not by physical resurrection, but by the existence of a different person, a twin or lookalike who could have impersonated Jesus after his death, or died in the place of Jesus on the cross. It is a position held by some Gnostics in the first to third century, as well as some modern Mandaeans and Muslims and a few skeptics.

Saturninus or Satornilus was an early Syrian Gnostic Christian from the 1st century Simonian school. He is quoted in the works of Irenaeus, Justin Martyr and Hegesippus. The movement he established was called Saturnians.

References

  1. ↑ Gresham, John R. Jr. (2017-10-31). "St. Simon's Day: Calendar and Common Ground". The Modern Monastic Order of Saint Simon of Cyrene. Archived from the original on 2021-04-11. Retrieved 2022-03-27. This commemoration is found only in the Lectionary Paris BN gr. 282 (9th cent.).
  2. ↑ "What happened to Simon of Cyrene after the crucifixion?". Aleteia. 2022-12-04. Retrieved 2023-09-09.
  3. ↑ Mark 15:21–22
  4. ↑ Luke 23:26
  5. 1 2 3 Bryant, T.A., ed. (1982). Today's Dictionary of the Bible. Minneapolis: Bethany House. p. 580. ISBN   9780871235695. LCCN   82012980. OCLC   8669410.
  6. ↑ Marie, John Anthony (ed.). "Stations of the Cross - Fifth Station". Traditional Catholic. Archived from the original on 2017-05-17. Retrieved 2022-03-27.
  7. 1 2 3 Carson, D. A. (1984). "Matthew". In Gaebelein, Frank E. (ed.). The Expositor's Bible Commentary. Vol. 8. Grand Rapids: Zondervan. p. 575. ISBN   0340418583. OCLC   499569314. OL   21315951M.
  8. ↑ Wessel, Walter W. (1984). "Mark". In Gaebelein, Frank E. (ed.). The Expositor's Bible Commentary. Vol. 8. Grand Rapids: Zondervan. p. 778. ISBN   0340418583. OCLC   499569314. OL   21315951M.
  9. ↑ B. B. Warfield (December 1883). "The Readings "Ελληνας and 'Ελληνιστάς, Acts xi. 20". Journal of the Society of Biblical Literature and Exegesis. 3 (2): 113–127. doi:10.2307/3268765. JSTOR   3268765.
  10. ↑ Avigad, N. (1962). "A Depository of Inscribed Ossuaries in the Kidron Valley". Israel Exploration Journal . 12 (1): 1–12. ISSN   0021-2059. JSTOR   27924877. LCCN   53036113. OL   32001168M . Retrieved 2022-03-27. [7]
  11. ↑ Evans, Craig A. (2006). "Excavating Caiaphas, Pilate, and Simon of Cyrene". In Charlesworth, James H. (ed.). Jesus and Archaeology . William B. Eerdmans Publishing Company. p. 338. ISBN   0-8028-4880-X. OCLC   1302072225. OL   7904215M . Retrieved 2022-03-27– via Internet Archive.
  12. ↑ Barnstone, Willis; Meyer, Marvin, eds. (2003). The Gnostic Bible (1st ed.). Boston: Shambhala. pp. 465, 469–470. ISBN   1570622426. LCCN   2003007148. OCLC   51984869. OL   15549334M . Retrieved 2022-03-28– via Internet Archive.
  13. ↑ Cross, Frank Leslie; Livingstone, Elizabeth A., eds. (1997). "Basilides". The Oxford Dictionary of the Christian Church. Oxford University Press. p. 168. ISBN   9780192116550. LCCN   97165294. OL   767012M . Retrieved 2022-03-28– via Internet Archive.
  14. ↑ Ehrman, Bart (2005-07-27). Lost Christianities: The Battles for Scripture and the Faiths We Never Knew. Oxford University Press. p. 188. ISBN   9780195182491. OCLC   851818509. OL   7391542M.
  15. ↑ Kelhoffer, James A. (2014). Conceptions of "Gospel" and Legitimacy in Early Christianity. Wissenschaftliche Untersuchungen zum Neuen Testament. Vol. 324. Tübingen: Mohr Siebeck. p. 80. ISBN   978-3-16-152636-7. ISSN   0512-1604. LCCN   2014436189. OCLC   880553332. OL   28411459M . Retrieved 2022-03-28– via Google Books.
  16. ↑ Irenaeus (1857). Harvey, Wigan (ed.). Libros quinque adversus Haereses (in Greek and Latin). Typis academicis. Book 1, Chapter 19 – via HathiTrust. Et gentibus ipsorum autem apparuisse eum in terra hominem, et virtutes perfecisse. Quapropter neque passsum eum, sed Simonem quendam Cyrenæum angariatum portasse crucem ejus pro eo: et hunc secundum ignorantiam et errorem crucifixum, transfiguratum ab eo, uti putaretur ipse esse Jesus: et ipsum autem Jesum Simonis accepisse formam, et stantem irrisisse eos.
  17. ↑ Emmerich, Anne Catherine. "The Dolorous Passion of Our Lord Jesus Christ". Archived from the original on 2022-01-26. Retrieved 2017-05-01.
  18. ↑ Boyle, Sheila Tully; Bunie, Andrew (2001). Paul Robeson: The Years of Promise and Achievement. Amherst: University of Massachusetts Press. p. 89. ISBN   9781558491496. LCCN   2001017155. OL   3940756M – via Internet Archive.
  19. ↑ Goudsouzian, Aram (2004). Sidney Poitier: Man, Actor, Icon. Chapel Hill: University of North Carolina Press. p. 232. ISBN   9780807828434. OCLC   899204579. OL   9318050M . Retrieved 2022-03-28– via Internet Archive.
  20. ↑ "Cyrenians – About us". Cyrenians. Archived from the original on 2022-01-30. Retrieved 2021-04-03.
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