The Apostles. Ernest Renan

him from the Church, to place him on the same footing with Simon the Magician,[I.2] and would even have denied him the credit of that which we consider his special work—the conversion of the Gentiles.[I.3] The church of Corinth, which he alone had founded,[I.4] professed to owe its origin to him and to St. Peter.[I.5] In the second century Papias and St. Justin do not mention his name; and it was not till later, when oral tradition was lost and Scripture took its place, that Paul assumed a leading position in Christian theology. Paul, indeed, had a theology. Peter and Mary Magdalene had none. Paul has left elaborate works, and none of the writings of the other apostles can dispute the palm with his in either importance or authenticity.

      At the first glance, the documents relating to the period embraced in this volume would seem scanty and quite insufficient. Direct testimony is confined to the earlier chapters of the Acts of the Apostles, the historical value of which is open to grave objections. The light thrown upon this obscure interval by the last chapters of the Gospels, and above all by the Epistles of St. Paul, however, somewhat dissipates the shadows. An ancient writer serves to make us acquainted not only with the exact epoch when he wrote, but with the epoch which preceded it. Every written work suggests, in fact, retrospective inductions upon the state of society whence it proceeded. Though written for the most part between the years 53 and 62, the Epistles of St. Paul are replete with information about the first years of Christianity. While speaking here of great events without precise dates, the essential point is to show the conditions in which they originated; and while on this subject, I should state, once for all, that the running dates given at the head of each page (of the French edition) are only approximative. The chronology of those early years has but very few fixed points. Nevertheless, thanks to the care which the compiler of the Acts has taken not to interrupt the series of facts; thanks to the Epistle to the Galatians, where there are several numerical indications of marked value; and thanks to Josephus, who furnishes us with the dates of events in profane history allied to undoubted facts concerning the apostles—it is possible to arrange a probable chronology where the chances of error are confined within tolerably restricted limits.

      I will repeat here at the beginning of this book what I said at the beginning of my Life of Jesus. Hypothesis is indispensable in histories of this character, where only the general effect is certain, and where almost all the details are more or less dubious, in consequence of the legendary nature of the authorities. There is no hypothesis at all to be made in regard to epochs of which we know nothing. To attempt to reproduce a group of antique statuary which has certainly existed, but of which we have not even a fragment, and about which we possess no written information, is a purely arbitrary work; but what can be more legitimate than to try to re-arrange the frieze of the Parthenon from the portions which remain, and with the aid of ancient descriptions of drawings made in the seventeenth century, and all other possible means of information—in a word, to become inspired with the style of these inimitable sculptures, and to endeavor to grasp their soul and spirit? It need not be said after the effort that the work of the ancient sculptor has been reproduced; but that everything possible has been done to approach it. Such a procedure is much more legitimate in history, because the doubtful forms of language permit that which the marble does not. Nothing prevents us from proposing to the reader a choice between different suppositions. The conscience of the writer need not trouble him as long as he presents as certain, that which is certain; as probable, that which is probable; as possible, that which is possible. When history and legend glide together, it is only the general effect which need be followed out. Our third book, for which we shall have documents absolutely historical, and in which it will be our function to depict characters clearly defined, and to relate facts distinctly set forth, will thus present a firmer narrative. It will be seen, however, that the physiognomy of that period is, upon the whole, not known with certainty. Accomplished facts speak louder than biographical details. We know very little about the incomparable artists to whom we are indebted for the masterpieces of Greek art; yet these masterpieces really tell us more of the individuality of their authors, and of the public that appreciated them, than could the most circumstantial narrations or the most authentic text.

      The documents to which we must look for information concerning what was done immediately after the death of Jesus, are the last chapters of the Gospels, containing the account of the apparitions of the risen Christ.[I.6] I do not attend to repeat here my estimate of the value of these documents given in the “Life of Jesus.” We have, happily, in this question, features wanting too often in that work: I would refer to a prominent passage in St. Paul (I. Corinthians xv. 5–8), which establishes—first, the reality of the apparitions or appearances of Christ; second, the duration of these apparitions, differing from the accounts in the synoptic Gospels; third, the variety of localities where these apparitions were manifest, contrary to Mark and to Luke. The study of the fundamental text, in addition to many other reasons, confirms us in the views we have already expressed upon the reciprocal relation of the synoptical Gospels and the fourth Gospel. As regards the resurrection and subsequent appearances of Christ, the fourth Gospel maintains the same superiority which it shows throughout its entire history of Jesus. It is to this Gospel that we must look for a connected and logical narrative, suggestive of that which remains hidden behind it. I would touch upon the most difficult of questions relating to the origins of Christianity, in asking, “What is the historical value of the fourth Gospel?” My views on this point in my “Life of Jesus” have elicited the strongest objections brought against the work by intelligent critics. Almost all the scholars who apply the rational method to the history of theology reject the fourth Gospel as in all respects apocryphal; but though I have reflected much of late on this problem, I cannot modify to any material degree my previous opinion, though, out of respect to the general sentiment on this point, I deem it my duty to set forth in detail the reasons for my persistence; and I will devote to these reasons an Appendix to a revised and corrected edition of the “Life of Jesus” which is shortly to appear.

      For the history we are about to dwell upon, the Acts of the Apostles form the most important documentary reference; and an explanation of the character of this work, of its historical value, and of interpretations I put upon it, is here desirable.

      There can be no doubt that the Acts of the Apostles were written by the author of the third Gospel, and form a continuation of that work. It is not necessary to stop and prove this proposition, which has never been seriously contested.[I.7] The preface which is at the beginning of each work, the dedication of both to Theophilus, and the perfect resemblance of style and ideas, are abundant demonstration of the fact.

      A second proposition, not as certain, but which may nevertheless be regarded very probable, is that the author of the Acts was a disciple of Paul, who accompanied him in most of his travels. At first glance this proposition appears indubitable. In several places, after the 10th verse of Chapter XVI., the author of the Acts uses in the narrative the pronoun “we,” thus indicating that the writer thenceforth formed one of the apostolic band which surrounded Paul. This would seem to demonstrate the matter; and the only issue which appears to lessen the force of the argument is the theory that the passages where the pronoun “we” is found, had been copied by the last compiler of the Acts in a previous manuscript, in the original memoirs of a disciple of Paul, and that this compiler or editor had inadvertently forgotten to substitute for “we” the name of the narrator. This explanation is, however, hardly admissible. Such an error might naturally exist in a more careless compilation; but the third Gospel and the Acts form a work well prepared, composed with reflection, and even with art; written by the same hand, and on a connected plan.[I.8] The two books, taken together, are perfectly the same in style, present the same favorite phrases, and exhibit the same manner of quoting Scripture. So gross a fault in the editing would be inexplicable; and we are forced to the conclusion that the person who wrote the close of the work, wrote the beginning of it, and that the narrator of the whole is the same who used the word “we” in the passages alluded to.

      This will appear still more probable on remembering under what circumstances the narrator thus refers to his association with Paul. The use of the word “we” begins when Paul for the first time enters Macedonia (XVI. 10), and closes when he leaves Philippi. It occurs again when Paul, visiting Macedonia for the last time, goes once more to Philippi (XX. 5, 6); and thenceforward to the close, the narrator remains with Paul. On further remarking that the chapters where the narrator accompanies the apostle are particular