had been dictated by James himself. The discussion relating to circumcision took place about 51; yet several years after, about the year 56, the quarrel which this decree should have terminated, was more lively than ever. The Church of Galatia was troubled by new emissaries sent by the Jewish party of Jerusalem.[I.55] Paul answers to this new attack of his enemies by his terrible Epistle. If the decree reported in the fifteenth chapter of the Acts had existed, Paul, by referring to it, would have had a much simpler method of bringing the debate to a close. Now, everything that he says, intimates the non-existence of this decree; and in 57, Paul writing to the Corinthians, not only ignores it, but even violates its directions. The decree commands abstinence from flesh offered to idols; but Paul, on the contrary, thinks it no wrong to eat of this flesh as long as no one is scandalized by the act, though he advises abstinence should it give offence to any one.[I.56] In 58, at last, after the last journey of Paul to Jerusalem, James was more obstinate than ever.[I.57] One of the characteristic traits of the book of Acts, clearly proving that the author is less anxious to present historic truth or even to satisfy logical reasoning than to edify pious readers, is this fact, that the question of the admission of the uncircumcised is always on the point of being resolved without ever attaining that consummation. The baptism of the eunuch of Candia, the baptism of the centurion Cornelius, both miraculously ordered; the foundation of the Church at Antioch (XI. 19; and following verses); the pretended Council at Jerusalem—all leave the question yet in suspense. In truth, it always remained in that state. The two fractions of budding Christianity never came together; and that one which maintained the practices of Judaism proved unfruitful, and soon vanished in obscurity. So far from finding general acceptation, Paul after his death was calumniated, and even anathematized, by no inconsiderable portion of Christianity.[I.58]
In our third book we shall dwell at length on the subject to which these singular incidents refer. Our object at present is only to give a few examples of the manner in which the author of the Acts interprets history, and to show how he reconciles it with his preconceived ideas. Must we therefore agree with certain celebrated critics that the first chapters of the Acts are without authenticity, and that his leading characters, such as the eunuch, the centurion Cornelius, and even the deacon Stephen, and the pious Tabitha, are mere creations of fiction? By no means. It is not probable that the author of the Acts invented his personages;[I.59] but he is a skilful lawyer who writes to prove, and who, from facts of which he has heard, tries to deduce arguments in favor of his cherished theories, which are the legitimacy of the calling of the Gentiles and the divine institution of the hierarchy. Though such a document should be used with great care, its entire rejection would show as little critical acumen as its blind acceptation. Several paragraphs even in the first part possess a value universally recognised as representing authentic memoirs quoted from the last compiler. The twelfth chapter, in particular, is without alloy, and seems to emanate from St. Mark.
It would indeed be unsatisfactory if for this history we had as our documents of reference only this legendary book. Happily there are others which, though they relate directly to the period to which our third book will be devoted, yet throw much light upon this epoch. Such are the Epistles of St. Paul; the Epistle to the Galatians, above all, is really a treasure: the basis of all the chronology of that period, the key which unlocks all, the testimony which assures the most sceptical of the reality of things which cannot be doubted. I wish that the serious readers who may feel tempted to regard me as too bold or too credulous, would re-peruse the first two chapters of this singular Epistle; these chapters are certainly the two most important pages in the history of budding Christianity. The Epistles of St. Paul indeed possess in their absolute authenticity an unequalled advantage in this history. Not the slightest doubt has been raised by serious criticism against the authenticity of the Epistle to the Galatians, the two Epistles to the Corinthians, or the Epistle to the Romans; while the arguments on which are founded the attacks on the two Epistles to the Thessalonians and that to the Philippians are without value. At the beginning of our third book we shall discuss the more specious though equally indecisive objections which have been raised against the Epistle to the Colossians and the little note to Philemon; the particular problem presented by the Epistle to the Ephesians; and at last the proofs which have led us to reject the two Epistles to Timothy and that to Titus. The Epistles which shall serve our need in the present volume are all of indubitable authority, while the deductions we shall draw from the others are quite independent of the question whether they were or were not dictated by St. Paul. It is not necessary to revert here to the rules of criticism which have been followed in the composition of this work, and which has already been done in the introduction to the Life of Jesus. The twelve first chapters of the Acts form a document analogous to the synoptical Gospels and to be treated in the same manner. This species of document, half historical and half legendary, can be accepted neither as legend nor as history; while in detail nearly everything is false, we can nevertheless exhume therefrom precious truths. A pure and literal translation of these narratives, which are often contradicted by better authenticated texts, is not history. Often in cases where we have but one text there is fear that if others existed it would be contradicted. As regards the life of Jesus, the narrative of Luke is always controlled and corrected by the two other synoptical Gospels and by the fourth. Is it not probable, I repeat, that if we had a work bearing the same relation to the Acts that the synoptical Gospels do to the fourth Gospel, the book of Acts would be defective in many points on which we now receive it as testimony? Entirely different rules will guide us in our third book, where we shall be in the full light of positive history, and shall possess original and sometimes autographical information. When St. Paul himself relates some episode of his life, regarding which his interest demanded no special interpretation, of course we need only insert his identical words in our work, as Tillemont does. But, when we have to do with a narrator identified with a certain system, writing in support of certain ideas, preparing his work in the vague blunt style and with the highly wrought colors peculiar to legendary lore, the duty of the critic is to free himself from the thraldom of the text and to penetrate through it to the truths which it conceals, without, however, being too confident that he has discovered that truth. To debar criticism from similar interpretations would be as unreasonable as to limit the astronomer to the visible state of the heavens. Does not astronomy, on the contrary, involve an allowance for the parallax caused by the position of the observer, and construe from apparent deceptive appearances the real condition of the starry skies?
Why, then, should a literal interpretation of documents containing irreconcilable discrepancies be urged? The first twelve chapters of the Acts are a tissue of miracles. It is an absolute rule of criticism to deny a place in history to narratives of miraculous circumstances; nor is this owing to a metaphysical system, for it is simply the dictation of observation. Such facts have never been really proved. All the pretended miracles near enough to be examined are referable to illusion or imposture. If a single miracle had ever been proved, we could not reject in a mass all those of ancient history; for, admitting that very many of these last were false, we might still believe that some of them were true. But it is not so. Discussion and examination are fatal to miracles. Are we not then authorized in believing that those miracles which date many centuries back, and regarding which there are no means of forming a contradictory debate, are also without reality? In other words, miracles only exist when people believe in them. The supernatural is but another word for faith. Catholicism, in maintaining that it yet possesses miraculous power, subjects itself to the influence of this law. The miracles of which it boasts never occur where they would be most effective; why should not such a convincing proof be brought more prominently forward? A miracle at Paris, for instance, before experienced savants, would put an end to all doubts! But, alas! such a thing never happens. A miracle never takes place before an incredulous and sceptical public, the most in need of such a convincing proof. Credulity on part of the witness is the essential condition of a miracle. There is not a solitary exception to the rule that miracles are never produced before those who are able or permitted to discuss and criticise them. Cicero, with his usual good sense and penetration, asks: “Since when has this secret force disappeared; has it not been since men have become less credulous?”[I.60]
“But,” it may be urged, “if it is impossible to prove that there ever was any instance of supernatural power, it is equally impossible to prove that there was not. The positive savant who denies the supernatural, argues as gratuitously as the credulous one who admits it!” Not at all. It is the duty of him who affirms a