Yale University Library
Presented in Memory of
Charles Andrew Armstrong Bennett
Professor of Philosophy in Yale University
By Several of his Friends

This Memorial Collection
was Established in 1 934 with the Books
on Mysticism Gathered in London by
Edward Hubbard Russell Ph.B. 1878
Yale College

SAINT PAUL.

THE HISTORY

OF THE

ORIGINS OF CHRISTIANITY.

BOOK III.
SAINT PAUL.

BY
EENEST RENAN,
f •!
Member of the French Academy.

MATHIESON & COMPANY.
New Inn Chambers, 41 Wych Street, W.O.

ye
3

£5

CONTENTS.

PAGE
Introduction, ...... vii
CHAP. I. First Journey of Paul — The Cyprus Mission, . 1
IT. Continuation of the First Journey of Paul — The
Galatian Mission, ... .12
III. First Affair in regard to Circumcision, . . 28
IV. Slow Propagation of Christianity : Its Introduction at
Rome, ...... 50
V. Second Journey of Paul — Another Sojourn at Galatia, 69
VI. Continuation of the Second Journey of Paul — The
Macedonian Mission, .... 69
VII. Continuation of the Second Journey of Paul — Paul at
Athens, ...... 86
VIII. Continuation of the Second Journey of Paul — First
Sojourn at Corinth, ..... 110
IX. Continuation of the Second Journey of Paul — First
Epistles — Interior Condition of the New Churches, . 119
X. Return of Paul to Antioch— Quarrel between Peter
and Paul — Counter-Mission organised by James,
Brother of the Lord. . . . .144

vi CONTENTS.
CHAP. PAQB
XI. Troubles in the Churches of Galatia, . . . 161
XII. Third Journey of Paul — Foundation of the Church at
Ephesus, . . . . . .172
XIII. Progress of Christianity in Asia and Phrygia, . 1 82
XIV. Schisms in the Church of Corinth — Apollos — First
Scandals, . . . . ¦ .191
XV. Continuation of the Third Journey of Paul— The
Great Contribution — Departure from Ephesus, . 219
XVI. Continuation of the Third Journey of Paul — Second
Stay of Paul in Macedonia, . , . . . 229
XVII. Continuation of the Third Mission — Second Stay of
Paul at Corinth — The Epistle to the Romans, . 240
XVIII. Return of Paul to Jerusalem, .... 261
XIX. Last Stay of Paul at Jerusalem — His Apprehension, . 267
XX. Captivity of Paul at Caesarea of Palestine, . . 282
XXI. Paul's Voyage as a Prisoner, . , , .290
XXII. A Glance over the Work of Paul, . . .296

INTRODUCTION.

CRITICISM OF ORIGINAL DOCUMENTS.
The fifteen or sixteen years of religious history comprised in this volume
in the embryonic age of Christianity, are the years with which we are
best acquainted. Jesus and the primitive Church at Jerusalem re
semble the images of a far-off paradise, lost in a mysterious mist. On
the other hand, the arrival of St Paul at Rome, in consequence of the
step the Author of the Acts has taken in closing at that juncture his
narrative, marks in the history of Christian origins the commencement
of a profound darkness into which the bloody glare of the barbarous
feasts of Nero, and the thunders of the Apocalypse, cast only a few
gleams. In particular, the death of the Apostles is enveloped in an
impenetrable obscurity. On the contrary, the era of the missions of St
Paul, especially of the second mission and the third, is known to us
through documents of the greatest value. The Acts, till then so
legendary, become suddenly quite authentic ; the last chapters, com
posed in part of the narrative of an eye-witness, are the sole complete
historical writings which we have of the early times of Christianity.
In fine, those years, through a privilege very rare in similar circum
stances, provide us with documents, the dates of which are absolutely
authentic, and a scries of letters, the most important of which have
withstood all the tests of criticism, and which have never been sub
jected to interpolations.
In the introduction to the preceding volume, we have made an ex
amination of the Book, of Acts. We must now discuss seriatim the
different epistles which bear the name of St Paul. The Apostle informs
us himself, that even during his lifetime there were in circulation in his
name several spurious letters, and he often took precautions to prevent
frauds. We are, therefore, only carrying out his intentions in subject
ing the writings which have been put forth as his to a rigorous
censorship. There are in the New Testament fourteen of such epistles, which it
will be necessary at the outset to divide into two distinct categories.
Thirteen of these writings bear in the text of the letter the name of
the Apostle. In other words, these letters profess to be the works of

Vlll SAINT PAUL.
Paul, so that there is no choice between the following two hypotheses :
either that Paul is really the author, or that they are the work of an
impostor, who wished to have his compositions passed off as the work
of Paul. On the other hand, the fourteenth epistle, the one to the
Hebrews, does not bear the name of Paul in the superscription)* ; the
author plunges at once in medias res without giving his name. The
attribution of that epistle to Paul is founded only on tradition.
The thirteen epistles which profess to belong to Paul may, in regard
to authenticity, be ranged into five classes : —
1. Epistles incontestable and uncontested. These are the Epistles
to the Galatians, the two Epistles to the Corinthians, and the Epistle
to the Romans.
2. Epistles that are undoubted, although some objections have been
taken to them. These are the two Epistles to the Thessalonians, and
the Epistle to the Philippians.
3. Epistles of a probable authenticity, although grave objections
have been taken to them. This is the Epistle to the Colossians, to
which is annexed the note to Philemon.
4. Epistle doubtful. This is the epistle addressed to the Ephesians.
5. Epistles false. These are the two Epistles to Timothy, and the
Epistle to Titus.
We have nothing to remark here in regard to the epistles of the first
category } the most severe critics, such as Christian Baur, accept them
unreservedly. We shall hardly insist on discussing the epistles of the
second class either. The difficulties which certain modern writers have
raised against them, are merely those slight suspicions which it is the
duty of the critic to point out frankly, but without being determined
by them when stronger reasons should sway him. Now, these three
epistles have a character of authenticity which outweighs every other
consideration. The only serious difficulty which has been raised
against the Epistles to the Thessalonians, is deduced from the theory of
the Anti-Christ appended in the second chapter of the second Epistle
to the Thessalonians, — a theory which seems identical with that of the
Apocalypse, and which consequently assumed Nero to be dead when
the books were written. But that objection permits of solution, as we
shall see in the course of the present volume. The author of the
Apocalypse only applied to his times an assemblage of ideas, one part
of which went back even to the origins of Christian belief, while the
other part had reference to the times of Caligula.
The Epistle to the Colossians has been subjected to a much more
serious fire of objections. It is undoubted that the language used in that
epistle to express the part played by Jesus in the bosom of the divinity, as
creator and prototype of all creation, trenches strongly on the language
of certain other epistles, and seems to approach in style the writings
attributed to John. In reading such passages one believes oneself to
be in the full swing of Gnosticism. The language of the Epistle to the
Colossians is far removed from that of the undoubted epistles. The
vocabulary is a little different ; the style is more emphatic and more
* la a note, the author defines " superscription " to mean the first phrase of the
texts, and " title " as the heading of each chapter.— Translator.

INTRODUCTION. ix
round, and less abrupt and natural. At points it is embarrassed, decla
matory and overcharged, similar to the style of the false Epistles to
Timothy and to Titus. The ideas are hardly those with which one
would expect to meet in Paul. Nevertheless, justification by faith
occupies no longer the first place in the predilections of the Apostle.
The theory of the angels is much more developed ; the seons begin to
appear. The redemption of Christ is no longer simply a. terrestrial
fact ; it is extended to the entire universe. Certain critics have been
able to discern in many passages either imitations of the other epistles,
or the desire of reconciling the peculiar bias of Paul to the different
schools of his own (a desire so apparent in the author of the Acts), or
the inclination to substitute moral and metaphysical formulas, such as
love and science, for the formulas of faith and works which, during the first
century, had caused so many contests. Other critics, in order to explain
that singular mixture of things agreeable to Paul, and of things but
little agreeable to him, have recourse to interpolations, or assume that
Paul confided the editing of the epistle in question to Timothy. It is
certain that when we sift this epistle to the bottom, as well as the one
to the Philippians,.for a continued account of the life of Paul, we are
not quite so successful as in the great epistles of certain authenticity,
anterior to the captivity of Paul. In the latter, the operation furnished,
so to speak, its own proofs ; the facts and the texts fit the one into the
other without effort, and seem to recall one another. In the epistles
pertaining to the captivity, on the contrary, more than one laborious
combination is required, and more than one contradiction has to be
silenced ; at first sight, the goings and comings of the disciples do not
agree, many of the circumstances of time and place are presented, if we
may so speak, backwards.
There is, nevertheless, nothing about all this which is decisive. If the
Epistle to the Colossians is, as we believe it to be, the work of Paul, it
was written during the last days of the life of the Apostle, at a date
when his biography is very obscure. We shall show later on that it is
quite admissible, that the theology of St Paul, which, from the Epistles
to the Thessalonians to the Epistle to the Romans, is so strongly de
veloped, was developed still further in the interval between the Epistle
to the Romans and that of his death. We shall show likewise, that the
most energetic expressions of the Epistle to the Colossians were only a
short advance upon those of the anterior epistles. St Paul was one of
those men who, through their natural bent of mind, have a tendency to
pass from one order of ideas to another, even though their style and
their manner of perception present sentiments the most fixed. The
taint of Gnosticism which is to be found in the Epistle to the Colossians
is encountered, though less articulated in the other writings of the
New Testament, in the Apocalypse, and in the Epistle to the
Hebrews. In place of rejecting some passages of the New Testament
in which are to be found traces of Gnosticism, we must sometimes
reason inversely, and seek out in these passages the origin of the gnostic
ideas which prevailed in the Second Century. We may, in a sense,
even say, that these ideas were anterior to Christianity, and that
nascent Christianity borrowed more than once from Gnosticism. In a

X SAINT PAUL.
word, the Epistle to the Colossians, though full of eccentricities, does
not embrace any of those impossibilities which are to be found in the
Epistles to Titus and to Timothy. It furnishes even many of those details
which reject the hypothesis as false. Assuredly of this number is its
connection with the note to Philemon. If the epistle is apocryphal,
the note is apocryphal also ; yet few of the pages have so pronounced
a tone of sincerity ; Paul alone, as it appears to us, could write that
little master-piece. The apocryphal epistles of the New Testament —
those, for example, to Titus and to Timothy — are awkward and dull.
The Epistle to Philemon resembles in nothing these fastidious imitations.
Finally, we shall soon show that the so-called Epistle to the Ephesians
is in part copied from the Epistle to the Colossians, which leads to the
supposition, that the compiler of the Epistle to the Ephesians firmly
regarded the Epistle to the Colossians as an original apostolic. Note,
also, that Marcion, who is in general so well informed in his criticism on
the writings of Paul, — Marcion who so justly rejected the Epistles to
Titus and to Timothy, — admits unreservedly in his collection the two
epistles of which we have just been speaking.
Infinitely more strong are the objections which can be raised against
the so-called Epistle to the Ephesians. And first of all, note that this
designation is nothing if not certain. The epistle has absolutely no seal
of circumstance ; it is addressed to no one in particular ; those to whom
it was addressed occupied for the moment a smaller place in the thoughts
of Paul than his other correspondents. Is it admissible that Paul
could have written to a Church with which he had so intimate relations,
without saluting anybody, without conveying to the brethren the salu
tations of the brethren with whom they were acquainted, and parti
cularly Timothy, without addressing to his disciples some counsel,
without reminding them of anterior relations, and without the com
position presenting any of those peculiar features which constitute the
most authentic character of the other epistles 1
The composition is addressed to converted Pagans ; now the Church
at Ephesus was, in great part, Judaeo-Christian. When we remember
with what eagerness Paul in all his epistles seized on and invented
pretexts for speaking of his ministry and of his preaching, we ex
perience a lively surprise in seeing him throughout the course of a
letter addressed to these same Ephesians — " that for the space of three
years he did not cease, night and day, to exhort with tears " — lose
every opportunity presented to him of reminding them of his sojourn
amongst them ; in seeing him, I Bay, obstinately confining himself to
abstract philosophy, or, what is more singular, to the lifeless formulas
least suited to the growth of the first Church. How different it is in
the Epistles to the Corinthians, Galatians,Philippians, and Thessalonians,
even in the Epistle to those Colossians, whom, however, the Apostle
only knew indirectly. The Epistle to the Romans is the only one which
in this respect resembles somewhat the epistles in question. Like them,
the Epistle to the Romans is a complete doctrinal expose; ; whilst in re
gard to the epistles addressed to those readers who had received from him
the Gospel, Paul supposes always the basis of his teaching to be known,
and contents himself with insisting upon some point which is related to

INTRODUCTION. xi
it. How does it come about that the only two impersonal letters of St
Paul are, in the one case, an epistle addressed to a Church which he had
never seen, and in the other, an epistle addressed to the Church with
which he had the most extended and continuous relations ?
The reading of the so-called Epistle to the Ephesians suffices, therefore,
to awaken the suspicion that the letter in question had not been
addressed to the Church at Ephesus. The evidence furnished by the
manuscripts changes these suspicions into certainty. The words h>
'JZ(pio-(p, in the first verse, were introduced about the end of the fourth
century. The Vatican manuscript, and the Codex Simaiticus, both of
the fourth century, and whose authority, at least, when they are in
accord, are more important than that of all the other manuscripts to
gether, do not contain these words. A Vienne manuscript, the one which
is designated in the collection of the Epistles of Paul by the figures 67,
of the eleventh or twelfth centuries, presents them erased. St Basil
maintains that the ancient manuscripts which he was able to consult
did not have these words. Finally, the testimony of the third century
proves that at that epoch, the existence of the said words in the first
verse was unknown. If then everybody believed that the epistle of
which we are speaking had been addressed to the Ephesians, it was in
virtue of the title, and not in virtue of the superscription. A man who,
in spite of the a priori dogmatic spirit which is often carried into the
correction of the holy books, had frequently flashes of true criticism,
Marcion (about 150 A.D.), contended that the so-called Epistle to the
Ephesians was the Epistle to the Laodicseans, of whom St Paul speaks
in the Epistle to the Colossians. That which appears the most certain
is, that the so-called Epistle to the Ephesians was not addressed to any
special Church, and that if it belongs to St Paul, it is a simple circular
letter intended for the churches in Asia which were composed of con
verted Pagans. The superscription of these letters, of which there are
several copies, might present, according to the words tois oBcw, a blank
destined to receive the name of the Church to which it was addressed.
Perhaps the Church at Ephesus possessed one of these copies of which
the compiler of the letters of Paul availed himself. The fact of finding
one such copy at Ephesus appeared to him a sufficient reason for writ
ing at the head Upbs 'Eipecrtovs. As it was omitted at an early date to
preserve a blank after oSo-ik, the superscription became : tois aytois tois
oSo-lv, x<xX morals, a rather unsatisfactory reading which may have been
rectified in the fourth century, by inserting after odaw, in conformity
with the title, the words & 'E0eVy.
Thisdoubtinregard to the recipientsof the so-calledEpistleto theEphe-
sians might be very readily reconciled with its authenticity ; but critical
reflection upon this second point excites new suspicions. One fact which
confronts us at the very threshold, is the resemblance which is to be
remarked between the so-called Epistle to the Ephesians and the Epistle
to the Colossians. The two epistles are copies of one another. Which is
the epistle that has served for the original, and which is to be considered
as an imitation ? It looks indeed as if it were the Epistle to the Colos
sians which has served for the original, and that it is the so-called Epistle
to the Ephesians which is the imitation. The second epistle is the most

xii SAINT PAUL.
fully developed; the formulas in it are exaggerated; everythingthat distin
guishes the Epistle to the Colossians among the epistles of St Paul is
more pronounced still in the so-called Epistle to the Ephesians. The
Epistle to the Colossians is full of special details ; it has a dictum which
corresponds well with the historical circumstances in which it must have
been written ; the Epistle to the Ephesians is altogether vague. We
can understand how a general catechism might be drawn from a parti
cular letter, but not how a particular letter might be drawn from a
general catechism. In fine, the 21st verse of chapter vi. of the so-called
Epistle to the Ephesians takes it for granted that the Epistle to the
Colossians was previously written. As soon as it is admitted that the
Epistle to the Colossians is a work of St Paul's, the question then may
be stated as follows : — How could Paul waste his time in counterfeiting
one of his own works, repeating himself, to make an ordinary letter out
of a topical and special letter ?
This is not altogether impossible ; but it is not very probable. The
improbability of such a conception is diminished if we suppose that Paul
delegated that task to one of his disciples. Perhaps Timothy, for
example, may have taken the Epistle to the Colossians so as to apply it,
and to make of it a general composition which could be addressed to all
the Churches of Asia. It is difficult to speak with assurance on this
point : for it is also supposable that the epistle may have been written
after the death of Paul, at an epoch when people set about seeking out
apostolic writings, and when, seeing the small number of such writings,
people were not over scrupulous in producing new ones — imitating,
assimilating, copying, and diluting writings previously held to be apostolic.
Thus, the second general Epistle of Peter was manufactured out of the
first epistle, and out of the Epistle of Jude. It is possible that the so-
called epistle to the Ephesians owed its origin to the same process. The
objections which have been raised against the Epistle to the Colossians,
both as regards language and doctrines, are addressed principally to the
latter. The Epistle to the Ephesians, in respect of style, is sensibly
different from the undisputed epistles ; it contains favourite expressions,
gradations which only belong to it ; words foreign to the ordinary lan
guage of Paul, some of which are to be found in the Epistles to Timothy,
to Titus, and to the Hebrews. The sentences are diffuse, feeble, and
loaded with useless words and repetitions, entangled with frivolous
incidents, full of pleonasms and of encumbrances. The same differ
ence is apparent in the ideas. In the so-called Epistle to the Ephesians
Gnosticism is plainly manifest ; the idea of the Church conceived as a
living organism, is developed in it in such a way as to carry the mind
to the years 70 or 80 ; the exegesis is foreign to the custom of Paul ;
the manner in which he speaks of the " holy Apostles " surprises one ;
the theory of marriage is different from that which Paul expounded to
the Corinthians.
On the other hand, it must be said that the aim and the interest
the counterfeiter might have had in composing this piece is not alto
gether apparent, inasmuch as it adds little to the Epistle to the Colos
sians. It seems, moreover, that a forger would have written a letter
plainly addressed and circumstantial, as was the case with the Eoistlos

INTRODUCTION. Xlll
to Timothy and to TituB. That Paul wrote or dictated this letter is
almost impossible to admit ; but that some one may have composed it
during his lifetime, under his eyes, and in hia name, is what cannot be
declared as improbable. Paul, a prisoner at Rome, is able to charge
Tychicus to go and visit the Churches of Asia and to remit several
letters — the Epistle to the Colossians, the Note to Philemon, and the
Epistle, now lost, to the Laodicseans ; he could, besides, remit to him
copies of a Bort of circular letter in which the name of the destined
Church was left in blank, and which could be the so-called Epistle
to the Ephesians. On his way to Ephesus, Tychicus may have shown
this open letter to the Ephesians ; and it is permissible to suppose that
the latter took or retained a copy of it. The resemblance of this general
epistle to the Epistle to the Colossians was, as if that a man who had
written several letters at intervals of a few days, and who, being pre
occupied, with a certain number of fixed ideas, had relapsed, without
knowing it, into the same expressions ; or, rather, as if that Paul had
charged either Timothy or Tychicus in composing the circular letter
to make it fit in with the Epistle to the Colossians, and to exclude every
thing of a topical character. The passage, Colossians iv. 16, shows that
Paul sometimes caused the letters to be carried from one Church to
another. We shall see presently that a similar hypothesis must be made
use of to explain certain peculiarities of the Epistle to the Romans. It
appears that, in these last years, Paul adopted encyclical letters as a
form of writing well adapted to the vast rural ministry that he had
to fulfil. In writing to one Church, the thought occurred to him that
the things which he indited might be suitable for other Churches, and he
so arranged matters that the latter might not be deprived of them.
We come in this way to regard the Epistle to the Colossians and the
so-called Epistle to the Ephesians, taken together, as a pendant to the
Epistle to the Romans, as a sort of theological exposition, which was
destined to be transmitted in the form of a circular letter to the
different Churches founded by the Apostle. The Epistle to the Ephe
sians had not the same degree of authenicity as the Epistle to the
Colossians ; but it had a more general application, and it was pre
ferred. In very early times it was taken for a work of Paul's, and
for a writing of high authority. This is proved by the use which is
made of it in the first epistle attributed to Peter, a treatise whose
authenticity is not impossible, and which, in any case, belongs to the
apostolic period. Among the letters which bear the name of Paul,
the Epistle to the Ephesians is probably the one which was the first
cited as a composition of the Apostle of the Gentiles.
There remain the two Epistles to Timothy and the Epistle to Titus.
The authenticity of these three epistlea presents some insurmountable
difficulties. I regard them aa apocryphal productions. To prove this,
I would point out that the language of the three writings is not that
of Paul. I would take note of a series of turns and expressions either
exclusively peculiar, or particularly dear to the author, which being
characteristic, ought to be found in similar proportions in the other
epistles of Paul, or, at least, in the proportion desired. Other expres
sions, which bear in a kind of way the signature of Paul, are lacking in

xiv SAINT PAUL.
this. I would particularly point out that these epistles embrace a
multitude of inconsistencies, both as regards the supposed author and
the supposed recipients. The ordinary characteristic of the letters
fabricated with a doctrinal intention is, that the forger sees the public
over the head of the pretended recipient, and writes to the latter
*about things of which he is entirely conversant, and to which the forger
desires the public to listen. The three epistles under discussion partake
in a high degree of this character. Paul, whose authenticated letters are
so particular, so precise ; Paul, who, believing in the near end of the
world, never supposed that he would be read in after ages. Paul was
herein a general preacher, just enough interested in his correspondent to
make sermons to him which had no relation to himself, and to address
to him a, small code of ecclesiastical discipline in view of the future.
But these arguments, which of themselves ought to be decisive, I can
afford to pass over. I shall only, in proving my thesia, make use of
reasonings which are more or less material. I shall attempt to demon
strate that there is no possible means of putting these into the known
frame, or even into a possible frame of the life of St Paul. A very
important preliminary observation is the perfect similarity of these three
epistles, the one to the other — a similarity which compels the admission
that either all three are authentic or all three must be rejected as
apocryphal. The particular features which separate them widely from
the other epistles of St Paul are the same. The odd expressions in the
language of St Paul, which are to be remarked in them, are to be dis
covered equally in the three. The defects which render the style
unworthy of St Paul are identical. It is a curioua enough fact that
each time St Paul takes the pen to write to his disciples he forgets his
habitual mannerisms, falls into the same looseness, the same idioms.
The ground-work of the ideaa gives rise to a similar observation. The
three epistles are full of vague counsels, of moral exhortations, of which
Timothy and Titus, familiarised by daily intercourse with the ideas of
the Apostle, had no need. The errors which are combatted in them are
always a sort of Gnosticism. The predilections of the author in the
three epistlea do not much vary ; we aee the jealous and anxious care
of an orthodoxy already formed and of a hierarchy already developed
The three narratives are sometimes a repetition of one another, and
copies of the other epistles of St Paul. One thing is certain, namely,
that if the three epistlea had been written at the dictation of Paul, they
belong to the same period of his life — a period separated by long years
from the time when he composed the other epistles. Any hypotheses
which place between the three epistles in question an interval of three
or four years, for example, or which placed between them some one of
the other epistles whieh are known to us, ought to be rejected. To
explain the similarity, the one to the other, of the three epistles, and
their dissimilarity to the others, admits of but one possible construction,
and that is to suppose that they were written in a space of time some
what short, and a long time after the others — at an epoch when all the
circumstances which surrounded the Apostle had been changed, when
he had become old, when his ideaa and his style had undergone modifi
cation. Certainly one might succeed in proving the possibility of such

INTRODUCTION. XV
an hypothesis, but that would not reaolve the question. The style of a
man may change ; but from a style the most striking and the most
inimitable that ever existed, one cannot fall into a style, prolix and
destitute of vigour. In any case, such an hypothesis is formally
excluded by what we know for certain of the life of Paul. We proceed
now to demonstrate this.
The first Epistle to Timothy is the one which presents the feweat
individual traits, and nevertheleaa, did it stand alone, we would not be
able to find in it an incident in the life of Paul. Paul, when he was
reputed to have written this epistle, had, for a long time, left Timothy,
for he had not written to him since he went away (i. 3). The Apostle
quitted Timothy at Ephesus. Paul at that same time had departed for
Macedonia. Not having time to combat the errors which had begun to
spread at Ephesus, the chief advocatea of which were Hymenseua and
Alexander (i. 20), Paul had left Timothy in order to combat theae errors.
The journey which Paul made waa to be of short duration ; he cal
culated to return soon to Ephesus (iii. 14, 15 ; vi. 13).
Two hypothesea have been proposed in order to include this epistle in
the contexture of the life of Paul, auch aa those which are furnished by
the Acts, and confirmed by the certain, epistles. According to the one,
the journey from Ephesus into Macedonia, which separated Paul and
Timothy, is the one which is narrated in Acts xx. 1. That journey took
place during the third mission. Paul remained three years at Ephesus.
He left in order to see once more his churches in Macedonia, and those
in Achaia. It was, it is said, from Macedonia or Achaia that he wrote
to the disciple whom he had left in Ephesus, giving him full powers.
This hypothesis is inadmissible. First, the Acts inform us (xix. 22)
that Timothy had gone in advance of his master into Macedonia, where
in fact Paul joined him (2 Cor. i. 1). And then is it probable that,
almost on the morrow of his departure from Ephesus, Paul should have
given to hie disciple the instructions of which we read in the first Epistle
to Timothy ! The errors which he singled out in it he had himself been
able to combat. The turn of the verse (1 Tim. i. 3) is not compatible
with a man who , is about to depart from Epheaua after a long sojourn.
Besides, Paul announces the intention of returning to Ephesus (iii. 14 ;
iv. 13) ; but Paul, in quitting Ephesus, had the fixed intention of going
to Jerusalem without passing again through Ephesus (Acts xix. 21 ;
xx. 1, 3, 16 ; 1 Cor. xvi. 4 ; ii. 1, 16). Let us add, that if we suppose
the epistle to be written at that moment, everything about it becomes
awkward ; the defect of the apocryphal letters, which are anything but
precise, in which the author holds up to his fictitious correspondent
things am courant of what was about to be ; such a defect, I say, is
carried bo far as to be absurd.
In order to avoid this difficulty, and above all to explain the intention
announced by Paul of returning to Ephesus, some have had recourse
to another explanation. It is supposed that the journey from Mace
donia, mentioned in the verse (1 Tim. i. 3), is a journey not recounted
in the Acts which Paul would have made during his three years' sojourn
at Ephesus. It is certainly permissible to believe that Paul was not
all that time stationary. It is supposed, then, that he made a journey

XVI SAINT PAUL.
into the Archipelago, and through there, at the aame sweep, a link was
designed" to be attached to the Epistle to Titus in a manner more or leBS
conformable to the life of Paul. We do not deny the possibility of
auch a journey, although the silence of the Acts presents, it is true, a
difficulty: yet, we cannot deny that it is here where the embarrass
ments begin which are found in First Timothy. By accepting this
hypothesis, we understand leaa than if we had adopted the former one
as to the meaning of the verse i. 3. Why does he tell Timothy what he
already knows quite well ? Paul had just passed two or three years at
Ephesus, and he will soon again return there. What aignifiea these
errors he has suddenly discovered at the moment of departure, which he
leaves Timothy at Ephesus to settle ? By the latter hypothesis, more
over, the first Epistle to Timothy should have been written about the
same time as the great authentic epistlea of Paul. What I is it on the
morrow of the Epistle to the Galatians, and on the eve of the Epistlea to
the Corinthians, that Paul could have written such a milk-and-water am
plification 1 He must have dropped his habitual atyle in setting out from
Ephesus ; he must have found it again on returning there, in order to
write the letters to the Corinthians, excepting on one occasion, a few
years after, when he took up again the pretended style of the journey
for the purpose of writing to the aelf-aame Timothy. The aecond to
Timothy, by the admiasion of everybody, could not have been written
before the arrival of Paul at Rome, a prisoner. Accordingly, there must
have elapsed several years between the first Epistle to Timothy and
that to Titus, on the one hand, and the second to Timothy, on the other.
This could not be. The three narratives have been copied the one from
the other ; but how are we to suppose that Paul, after an interval of
five or six years, in writing to a friend, should make extracts from old
letters 1 Would that be a proceeding worthy of a master of the epis
tolary art, one so ardent and so rich in ideas t The second hypothesis
is then, like the first, a tissue of improbabilities. The verse (1 Tim. i. 3)
i3 a maze from which the apologist cannot extricate himaelf. That verae
raises an impossibility in the biography of St Paul. We- must find an
instance where Paul, in going into Macedonia, could only have touched at
Ephesus ; that instance has no existence in the life of St Paul previous
to his imprisonment. Let us add, that when Paul is reputed to have
written the epistle in question, the Church of Ephesus possessed a com
plete organisation of elders, deacons, and deaconesses ; thia Church even
presents the usual appearancea of a community already grown old with
its schisms and errors, nothing of all of which is applicable to the time
of the third mission. If the first to Timothy was written by Paul, we
must throw it into an hypothetical period of his life posterior to his
imprisonment, and beyond the scope of the Acts. This hypothesis, in
volving also the examination of the two other epiatles of which we have
just been speaking, will be reserved by us till later on.
The second Epistle to Timothy furnishes many more facts than the
first. The Apoatle iB evidently in prison at Rome (i. 8, 12, 16, 17 ;
ii. 9-10). Timothy is at Ephesus (i. 16-18 ; ii. 17 ; iv. 14-15, 19),
where the false doctrines continue to increase through the fault of
Hymenals and Philetus (ii. 17). Paul has not been long at Rome and

INTRODUCTION. Xvii
in prison, when he gives to Timothy, in the form of news, certain details
about a journey into the Archipelago he had just made ; at Miletum he
has left Trophimua sick (i. 11, 20) ; at Troas he has left several things
with Carpus (iv. 13), and Erastus remained at Corinth (iv. 20). At Rome
the Asiatics, among others Phygellas and Hermogenes, have abandoned
him (i. 15). Another Ephesian, on the other hand, Onesiphorus, one of
his old friends, having come to Rome, sought him out, and found him,
and cared for him in his captivity (i. 16-18). The Apostle is filled with
a presentiment of his near end (iv. 6-8). His disciples are far removed
from him. Demas haa forsaken him to pursue his worldly interests,
and ia departed unto Thessaloncia (iv. 10) ; Crescens to Galatia (ibid.),
Titus unto Dalmatia (ibid.) ; and he haa sent Tychicus to Ephesus (iv.
12) ; only Luke is with him (iv. 11). A certain Alexander, a copper
smith from Ephesus, did him much harm, and opposed him actively ;
this Alexander has set out again for Ephesus (i. 14-15). Paul has
already appeared before the Roman authorities ; on this occasion no one
has assisted him (iv. 16), but God has aided him, and delivered him from
out of the mouth of the lion (iv. 17). In consequence of this, he begs
Timothy to come before the winter (iv. 9, 21), and to bring Mark with
him (iv. 11). He gives him at the same time a commission, which is,
to bring him his cloak, the books, and the parchment which he left
at Troas with Carpus (iv. 13). He recommends him to salute Prisca,
Aquila, and the household of Onesiphorus. He sends to him the
greetings of Pudens, of Linus, of Claudia, and of all the brethren
(iv. 21). $
This aimple analysis suffices to point out some strange incoherencies.
The Apostle is at Rome ; he haa just made a journey of the Archipelago,
he gives to Timothy the particulars of it, as though he had not written
to Viitti since the journey. In the same letter he speaks to him of his
prison and of his trial. Will any one say that this journey into the
Archipelago was the journey of Paul the captive, narrated in the Acts ?
But in this journey Paul did not traverse the Archipelago, neither could
he go to Miletum, nor to Troas, nor, above all, to Corinth, since at the
elevation of Cnide, the tempest drives the vessels upon Crete, then upon
Malta. Will any one say that the voyage in question was the last
voyage of St Paul, a free man, his return voyage to Jerusalem in com
pany with the deputies charged with accusing him 1 But Timothy was
in that voyage, at least from Macedonia (Acts xx. 4). More than two
years rolled away between that voyage and the arrival of Paul at Rome
(Acts xxiv. 27). Can we conceive that Paul would recount to Timothy
as being news, things which took place in his presence a long time
before, when, in the interval, they had lived together, andj had hardly
been separate ? Far from being left sick at Miletum, Trophimus
followed the Apostle to Jerusalem, and was the cause 6f his arrestment
(Acts xx. 29). The passage, 2 Tim. iv. 10, 11, compared with Col. v.
10, 14, and with Philemon — 24, forms a contradiction not less serious.
How could Demas have forsaken Paul when the latter wrote the second
to Timothy, seeing that epistle was posterior to the Epistle to the
Colossiana and to the Epistle to Philemon ? When writing these last
two epistles Paul has Mark near him ; how, in writing to Timothy,
b

XVlii SAINT PAUL.
could he therefore say, — " Take Mark and bring him with thee ; for
he is profitable to me for the ministry ? " On the other hand, we have
established the fact, that it is not allowable to separate the three letters ;
but in the manner it has been treated by some there would be three
years at least between the first and the second to Timothy, and it is
necessary to place between them the second to the Corinthians and the
Epistle to the Romans. One single refuge then remains here for the
first to Timothy, and that is to auppose that-the second to Timothy was
written during a prolongation of the life of the Apostle of which the
Acts makes no mention. This hypothesis may be demonstrably pos
sible, but a-multitude of inherent difficulties to the epistle would still
remain. Timothy is at Ephesus, and (iv. 12) Paul says dryly, "I have
sent Tychicus to Ephesus," as if Ephesus was not the place of destina
tion. What could be more barren than the passage 2 Tim. iii. 10-11 ?
Nay, what could be more inexact ? Paul was only associated with
Timothy in the second mission, but the persecutions which Paul under
went at Antioch in Pisidia, at Iconium, and Lystra took place during
the first mission. The real Paul writing to Timothy would have had ,
many other mutual experiences to put him in mind of. Let us add,
that he would not have dreamt of losing his time in recalling them to
him. A thousand improbabilities rise up on every side, but it is useless
to discuss them, for the hypothesis itself is in question, and according to
which our epistle would be posterior to the appearance of Paul before
the council of Nero. This hypothesis, I say, ought to be discarded, as
we shall demonstrate when we come to discuss," in its turn, the Epistle
to Titus.
When Paul wrote the Epistle to Titus, the latter was in the island of
Crete (i. 5). Paul, who had just visited that island, and had been very
much dissatisfied with the inhabitants (i. 12, 13), left his disciples there,
in order to complete the organisation of the churches, and to go from
city to city to establish presbyteri or episcopi (i. 5). He promised Titus
to send him soon Artemas and Tychicus ; . he begged his disciples to
come, when he had received these two brethren, to rejoin him at
Nicopolis where he calculated to pass the winter (iii. 12), The Apoatle
next recommenda his disciple to bring diligently Zenas and Apollos, and
to take great care of them (iii. 13).
And here, again, with every phrase, difficulties present themselves.
Not a word for the faithful Cretians — nothing but hurtful and unbefitting
severity (i. 12, 13) — fresh declamations against errors, the existence of
which the churches recently established had not dreamt of (i. 10 et
suivi) — errors Paul, absent, saw and was better acquainted with than
Titus who was on the spot — details which presumed Christianity to
be already old and completely developed in the island (i. 5, 6) — trivial
recommendations bearing upon points quite clear. Such an epistle
would have been useleas to Titua, as it did not contain a single word
that he ought not to have known by heart. But it is by direct argu
ments, and not by plausible inductions, that the apocryphal charaoter
of the document in question can be made clear.
If it is wished to connect this letter with the period in the life of Paul
known through the Acts, the same difficulties are experienced as in those

INTRODUCTION. XIX
which precede. According to the Acts, Paul only touched at Crete
once, and that waa when shipwrecked. He made but a very short stay
there, and during the stay he was a captive. It is surely not at this
moment that Paul was able to commence the founding of churches in
the island. Besides, if it were the voyage of Paul as a captive which
is related (Tit. i. .5), Paul, when he wrote, ought to be a captive at
Rome. How' could he say from his priaon at Rome that he intended to
paas the winter at Nicopolia ? Why did he not make, as was his cus
tom, some allusion to his being in the condition of a prisoner ?
Another hypothesis has been tried. It has been attempted to connect
the Epistle to Titus and the Epistle to Timothy the one with the other.
It has been premised that these two epistles were the results of the epi
sodical voyage, which St Paul might have composed during his sojourn
at Ephesus. No doubt this hypothesis may go a very little way to ex
plain the difficulties in the first to Timothy, but we must investigate it
to see whether the Epistle to Titus can lend it any support.
Paul was at Ephesus for a year or two. During the summer he
formed the project of making an apostolic tour, of which the Acts has
made no mention. He left Timothy at Ephesus, and took with him
Titus and the two Ephesians, Artemas and Tychicus. He went first
into Macedonia, then from there to Crete, where he founded several
churches. He left Titus in the island, charging him to continue his
work, and to repair to Corinth with Artemas and Tychicus. He made
there the acquaintance of Apollos, whom he had not seen before, and
who was on the point of setting out for Ephesus. He begged Apollos
to go a little way out of his straight route so as to pass through Crete,
and to carry to Titus the epistle which has been preserved. His plan
at that moment waa to go into Epirus, and to pass the winter at
Nicopolis. He sends to inform Titus of that plan, announces to him
that he will see again Artemas and Tychicus in Crete, and begs him, as
soon as he shall have seen them, to come and rejoin him at Nicopolis.
Paul then made his journey into Epirus. He wrote from Epirus the
first to Timothy, and charged Artemas and Timothy to take it with
them ; he enjoined them likewise to pass through Crete, so as to give at.
the same time the notice to Titus to come and join him at Nicopolis.
Titus repaired to Nicopolis, and the Apostle and his disciple returned
together to Ephesus.
With this hypothesis we can in a fashion -give an account of the cir
cumstances contained in the Epistle to Titus, and the first to Timothy.
Nay, more, we obtain two apparent advantages by it. It serves to ex«
plain the passages of the Epistlea to the Corinthians, from which it
appears, at first glance, to result that St Paul, in going to Corinth at
the end of his long sojourn at Ephesu3, went there for the third time
(1 Cor. xvi. 7 ; 2 Cor. ii. 1 ; xii. 14, 21 ; xiii. 1) ; it serves further to
explain the passage in which St Paul pretends to have preached the
Gospel as far away as Illyrium (Rom. xv. 19). There is nothing sub
stantial about these advantages, nor anything to compensate for the
injuries done to probability in order to obtain them !
First, this pretended episodical voyage, so short that the author of
the Acts did not judge it proper to speak of it, must have been very con-

XX SAINT PAUL.
siderable, since it embraced a journey into Macedonia, a voyage to Crete,
a sojourn at Corinth, and wintering at Nicopolis. This must have taken
almost a year. Why, then, does the author of the Acts say that the
sojourn of Paul at Ephesus extended over three years (Acts xix. 8, 10 ;
xx. 31) ? Doubtless these expressions do not exclude short absences, but
they excludp a series of journeys. Besides, in the hypothesis we are
discussing, the voyage to Nicopolis ahould have taken place before the
second Epistle to the Corinthians. Yet, in that epistle, Paul declares
that Corinth is, at the date when he wrote, the extreme point of his
missions towards the west. Finally, the itinerary which has been traced
of the journey of Paul is not very natural. Paul went first into Mace
donia — the text is formal (1 Tim. i. 3) — and thence he repairs to Crete
In going from Macedonia into Crete, Paul must have cruised about the
coast, either at Ephesus — in which case the verse, 1 Tim. i. 3, is denuded
of meaning — or at Corinth, in which case we cannot conceive why he
wanted to return there immediately after. And how is it that Paul, in
desiring to make a journey from Epirus, speaks of the winter which he
must pass, and not of the journey itself ? And this sojourn at Nicopolis,
how is it that we do not know more about it ? To suppose the Nico
polis in question to be the one in Thrace, on the Nestua, only adds to
the confusion, and does not possess any of the apparent advantages of
the hypothesis discussed above.
Some exegites think to remove the difficulty by modifying a little the
journey required by this hypothesis. According to them, Paul went
from Epirus into Crete, from there to Corinth, then to Nicopolis, then
to Macedonia. The fatal verse, 1 Tim. i. 3, is opposed to that. Let
us suppose a person starting from Paris, with the intention of making a
trip to England, following the banks of the Rhine in Switzerland and
Lombardy. Would that person, having arrived at Cologne, write to
one of his friends in Paris : " I have left you at Paris, and am going to
Lombardy ? " The conduct of St Paul, in any of these suppositions, is
not less absurd than the route of such a one. . The journey of Tychicus
and Artemas into Crete is not susceptible of proof. Why did Paul not
give to Apollos a letter for Timothy ? Why did he delay writing to
him through Tychicus and Artemas ? Why did he not fix a time with
Titus when he should come to join him, seeing that hia projects were
arrested ? These journeys from Corinth to Ephesus, all made by way of
Crete, for the lack of an apology, are not at all natural. Paul, in this
hypothesis of the episodical journey, in whatever manner we may regard
the itinerary, gives and holds back perpetually ; he does things without
due consideration ; he extracts only from his wanderings a portion of
their advantages, reserving for future occasions that which he could
very well accomplish at the moment. When these epistles are in
question, it seems that the ordinary laws of probability and of good sense
are reversed.
All attempts to include the Epistles to Titus and Timothy in the
work of the life of St Paul traced by the Acts are tainted with
insoluble contradictions. The authentic epistles of . St Paul explain,
suppose, and permeate one another. The three epistles in question
may be compared to a small round which has been punched out by a

INTRODUCTION. XXI
• severe critic ; and this is so much the more singular when two of them,
the first to Timothy and the one to Titus, should happen just in the
middle of that whirl of affairs, so very consecutive and so well known,
which have reference to the Epistle to the Galatians, the two to the
Corinthians, and that to the Romana. Several also of the exegites who
defend the authenticity of these three gospels have had recourse to
another hypothesis. They pretend that these epistles ought to be placed
at a period in the life of St Panl of which the A cts makes no mention.
According to the latter, Paul, after having appeared before Nero, as is
implied in the Acts, was acquitted, which is very possible, nay, even
probable. Set at liberty, he resumed his apostolic career, and went into
Spain, which is likewise probable. According to the critics, of whom
we are speaking, Paul, at that period of his life, made a fresh journey
to the Archipelago — the journey which is referred to in the Epistles to
Timothy and Titus. He returned again to Rome, and was there made
prisoner a second time, and from his prison wrote the second to Timothy.
All this, it must be owned, resembles much the artificial defence of,
an accused person who, in order to answer objections, is driven to
invent an assemblage of facts which have no connection with anything
that is known. These isolated hypotheses, without either support or
force, are in the eyes of the law a sign of culpability, in criticism the
sign of apocryphy. Even admitting the possibility of that new voyage
to the Archipelago, it would take no end of pains to bring into accord
the facts related in the three epistles ; these goings and comings are
susceptible of very little proof. But such a discussion is useless. It is
evident, in fact, that the author of the second to Timothy knew well
how to speak of the captivity mentioned in the Acts, and to which
allusion is made in the Epistles to the Philippians, Colossians, and
Philemon. The similarity of 2 Tim. iv. 9-22 with the endings of the
Epistles to the Colossians and to Philemon, proves it. The personnel
which surrounded the Apostle is nearly identical in both cases. The
captivity, from the midst of which Paul is reputed to have written the
second to Timothy, finishes with his liberation (2 Tim. iv. 17-18). Paul
in this epistle is full of hope ; he meditates new schemes, and is pre
occupied with the thought, which, in fact, he is full of during the whole
of his first (and only) captivity, namely, to perfect evangelical preach
ing — to preach Christ to all nations, and in particular to peoples of the
far west. If the three epistles were of so far advanced a date, we
cannot conceive why Timothy should always be spoken of in them as a
young man. We are able, besides, to prove directly that the voyage tu
the Archipelago, posterior to the sojourn of Paul at Rome, did not take
place. In such a voyage, indeed, St Paul would have touched at
Miletum '(2 Tim, iv. 20). Now in the fine discourse which the author
of the Acts attributes to St Paul at the end of the third mission, while
passing through Miletum, he makes Paul say, "And now, behold, I
know that ye all, among whom I have gone preaching the kingdom of
God, shall see my face no more " (Acts xx. 25). But it is not argued
that Paul was deceived in his previsions, so that he had to change his
opinions, and to see again a church to which he thought he had said a
final' adieu. This is not the question, however. It matters little to us

XXll SAINT PAUL.
whether Paul may or may not have uttered these words. The author-
of the Acts was well acquainted with the routine of Paul's life, although,
unfortunately, he has not judged it proper to inform us of it. It is
impossible that he could have put into the mouth of his master what
he knew very well could not be verified.
The letters to Timothy and to Titus are therefore refuted by the
whole contexture of the biography of Paul. When they are forced
into it by one party, they are thrust out of it by another party. Even
if an express period in the life of the Apostle were created for them,
the result would not be any more satisfactory. These epistles refute
themselves ; they are full of contradictions ; the Acts and the authentic
epistles would be lost if we could not succeed in creating another hypo
thesis to uphold the epistles of which we are speaking. And may it
not be alleged that a forger could not have thrown a little more spright-
liness into these contradictions ? Demo of Corinth, in the second
century, has a theory not less chimerical in regard to the journeys of
St Paul, inasmuch as he makes him arrive at Corinth and to depart
from Corinth for Rome in the company of St Peter, — a thing utterly
•impossible. There is no doubt that the three epistles in question were
fabricated at a period when the Acts had not yet gained full authority.
Later, the canvas of the Acts was embellished, like as did the author of
the fable of Theckla about the year 200. The author of our epistles
knew the names of the principal disciples of St Paul ; he had read
several of his epistles ; he had formed a vague idea of his journeyings ;
justly enough, he is struck by the multitude of disciples which sur
rounded Paul, and whom he sends out as messengers in every direction.
But the details which he has invented are false and inconsistent : they
always represent Timothy as being a young man ; the imperfect notion
he has of a journey Paul made into Crete makes him believe that Paul
had founded churches there. The personnel which he introduces into
the three epistles is peculiarly Ephesian ; we are tempted at moments
to think that the desire to exalt certain families of Ephesus and to
depreciate some others belonging to it was not altogether singular in a
fabricator. The three epistles in question, were they apocryphal from one end
to the other ? or were they made use of for the purpose of composing
authentic letters addressed to Titus and to Timothy, that they should
have been diluted, in a sense, to conform with the ideas of the times,
and with the intention of leading the authority of the apostles to the
developments which the ecclesiastical hierarchy took? It ia this that
is difficult to decide. Perhaps, in certain parts, at the close of the
second to Timothy, for example, letters bearing different dates have
been mixed up ; but even then it must be admitted that the forger has
given himself plenty of scope. Indeed, one consequence which is
derived from what precedes, is that the three epistles are sisters,
that, to speak accurately, they are one and the same work, and that no
distinction can be drawn between them in anything that regards their
authenticity. It is quite otherwise with the question of finding out whether some
of the data of the second to Timothy (for example, i. 15-18 ; ii. 17, 18 •

INTRODUCTION. Xxiii
iv. 19-21) have not a historical value. The forger, though not knowing
all the life of Paul, and not possessing the Acts, might have, notably
in the last daya of the Apostle, some original details. Especially do
we believe that the passage in the second of Timothy (iv. 19-21) has
much importance, and throws a true light upon the imprisonment of
St Paul at Rome. The fourth gospel is also, in one sense, apocryphal ;
yet we cannot say that on this account it is a work destitute of historical
importance. As to that which it possesses of chimera, according to our
ideas of such supposititious works, it must, on no account, be discarded
from the New Testament. This ought not to occasion the least scruple.
If the pious author of the false letters to Timothy and to Titus could be
brought back and made to assist amongst us in the discussions of which
he has been the cause, he would not be forbidden ; he would respond,
like the priest of Asia, author of the Romance of Theckla, when he found
himself pressed into a corner : convictum atque confessum id se amore
Pauli feeisse.
The time of the composition of these three epistles may be placed
about the year 96 to 100. Theophilus of Antioch (about the year 170)
cited them expressly. Irenaeus, Clement of Alexandria, and Tertullian
admitted them also. Marcion, on the contrary, rejected them, or did not
know them. The allusions which are believed to have been found in
the epistles attributed to Clement of Rome, to Ignatius, to Polycarp,
are doubtful. There were floating about at that epoch a certain number
of hemitetic phrases, all facts ; the presence of those phrases in a writing
does not prove that the author has borrowed them directly from some
other writing in which he has found them. The agreements which we
remark between certain expressions of Hegesippe and certain passages
in the epistles in question, are singular ; one does not know what conse
quence to draw from them, for if, in those expressions, Hegesippe has
in his eye the first Epistle to Timothy, it would seem that he regarded
it as a writing posterior to the death of the Apostles. However that
may be, it is clear that when he had collected the letters of Paul, the
letters to Titus and to Timothy, he enjoyed full authority. Where
were they composed ? Probably at Ephesus ; probably at Rome. The
partisans of this second hypothesis may say that, in the East, people
do not commit errors which are remarked on. Their style bristles with
Latinisms. The intention which prompted the writing, to wit, the
desire of augmenting the force of the hierarchical principle, and of the
authority of the Church, in presenting a model of piety, of docility,
of "ecclesiastical spirit," traced by the Apostle himself, is altogether
in harmony with what we know of the character of the Roman Church
from the first century.
It only remains for us now to speak of the Epistle to the Hebrews.
As we have already said, that epistle does not belong to Paul ;. but it
might not to be put in the same category as the two epistles to Timothy
and the one to Titus, the author not seeking to pass off his work for a
writing of Paul. What is the value of- the opinion which is established
in the Church, and according to which Paul is the author of this maudlin
epistle ? A study of the manuscripts, an examination of the ecclesi
astical tradition, and a searching criticism of the work itself, will

XXIV SAINT PAUL.
enlighten us on that point. The ancient manuscripts bear simply at
the head of the epistle, IIpds Eft>a(ow. As to the order of transcription,
the Codex Vaticanus and the Codex Sinaiticus representing the Alex
andrine tradition, place the epistle among those of Paul. The Grseco-
Latin manuscripts, on the contrary, exhibit all the hesitation which
still remained in the West during the first' half of the middle ages,
as to the canonicity of the Epistle to the Hebrews, and, by consequence,
its attribution to Paul. The Codex Bcernerianus omits it ; the Codex
Augiensis gives it only in Latin after the epistlea of Paul. The Codex
Claramontanus puts the epistle in question outside the list, as a sort
of appendix, after the stichometry general of the writing, a proof that
the epistle was not found in the manuscript from which the Claramon
tanus was copied. In the aforesaid stichometry (a very ancient compo
sition) the Epistle to the Hebrews does not appear, or, if it appears
it is under the name of Barnabas. In fine, the errors which abound
in the Latin text of the Epistle of the Claramontanus are sufficient to
awaken the suspicion of the critic, and prove that that epistle was
only included gradually, and as if surreptitiously, in the canon of the
Latin Church. But there is uncertainty even as to the tradition.
Marcion did not have the Epistle to the Hebrews in his collection of
the epistles of Paul : the author of the canon attributed to Muratori
omits it in his list. Irenseus was acquainted with the writing in question,
but he did not consider it as belonging to Paul. Clement of Alexandria
believed it was Paul's ; but he felt a difficulty in attributing it to him,
and, to get out of the embarrassment, had recourse to a not very
acceptible hypothesis : he assumes that Paul wrote the epistle in
Hebrew, and that Luke translated it into Greek. Origen admits1
also, in a sense, the Epistle to the Hebrews aa belonging to Paul, but
he recognised that many people denied that it had been written by the
latter. Nowhere in it could he discover the style of Paul, and supposes,
almost as Clement of Alexandria did, that the origin of the ideas
belonged only to the Apostle. "The character of the style of the
epistle," says he, "has not the ruggedness of that of the Apostle."
This letter is, as regards the arrangement of the words, much more
Hellenic, as everybody must avow who is capable of judging of the
difference of styles. ... As for me, if I had to express an opinion,
I should say that the thoughts are the Apostle's, but that the style and
the arrangement of the words belong to some one who has revoked
from memory the words of the Apostle, and who has reduced to writing
the discourse of his master. If, then, any church maintains that this
epistle belongs to Paul, it has only to prove it ; for the ancients must
have had some reason to go on handing it down as the work of Paul.
As to the question — Who wrote this epistle ? God alone knows the
truth. Amongst the opinions which have been transmitted to us by
history, one appears to have been written by Clement of Alexandria,
who was Bishop of the Romans ; another by Luke, who wrote the Gospels
and the Acts. Tertullian does not observe the same discretion: he
unhesitatingly puts forward the Epistle to the Hebrews as the work of
Paul. Gaius, a priest of Rome, St Hippolytus, and St Cyprian did not
place it among the epistles of Paul. During the novatianistic quarrel,

INTRODUCTION. XXV
in which, for many reasons, this epistle might have been employed, it is
not even mentioned.
Alexandria was the centre where the opinion was formed that the
Epistle to the Hebrews should be intercalated in the series of the
letters of Paul. Towards the middle of the third century Dionysius of
Alexandria appeared to entertain no doubt as to Paul being its author.
From that time this became the opinion most generally accepted in
the East ; nevertheless, protestations did not cease to make themselves
heard. The Latins especially protested vigorously ; particularly the
Roman Church, who maintained that the epistle did not belong to
Paul. Eusebius hesitated much, and had recourse to the hypothesis
of Clement of Alexandria and of Origen ; he was inclined to believe
that the epistle had been composed in Hebrew by Paul, and translated
by Clement of Rome. St Jerome and St Augustine have been at pains
to conceal their doubts, and rarely cite that part of the canon without
a reservation. Divers documents insist always in giving as the author
of the work either Luke, Barnabas, or Clement. The ancient manu
scripts of Latin production sufficed, as we have seen, to attest the
repugnance which the West experienced when this epistle was put
forward as a work of Paul's. It is clear that when we have made,
if we may so speak, the editio princeps of the letters of Paul, the
number of letters must be fixed at thirteen. People were no doubt
accustomed very early to place after the thirteen epistles the Epistle to
the Hebrews — an anonymous apostolic writing, whose ideas approached
in some respects those contained in the writings of Paul. Hence, one
had only a step to take to arrive at the conclusion that the Epistle
to the Hebrews belonged to the Apostle. Everything induces the belief
that this induction was made at Alexandria, that is to say, in a Church
relatively modern as compared with the Churches of Syria, Asia, Greece,
and Rome. Such an induction is of no value in criticism, if the clear,
intrinsic proofs are perverted by another party in attributing the epistle
in question to the Apostle Paul.
Now, this is in reality what has taken place. Clement of Alexandria
and Origen, very good judges indeed of the Greek style, could not
find in our epistle any semblance of the style of Paul. St Jerome is
of the same opinion ; the fathers of the Latin Church who refused to
credit that the epistle was Paul's, — all gave the same reason for their
doubts ; propter styli sermonis que distantiam. This is an excellent
reason. The style of the Epiatle to the Hebrews is, in a word, different
from that of Paul ; it is more oratorical, more periodic ; the diction
contains a number of idiomatic expressions. The fundamental basis
of the thoughts is not far removed from the opinions of Paul, especially
Paul aa a captive j but the exposition and the exegesis are quite distinct.
There is no nominal superscription, which was contrary to the usage of
the Apostle ; characteristics which one always expects to find in an
epistle of Paul's are wanting in the former. The exegesis is particularly
allegorical, and resembles much more that of Philo than that of Paul.
The author has imbibed the Alexandrian culture. He only makes use
of the version called the Septuagint ; from the text of this he adduces
reasons which exhibit a complete ignorance of Hebrew ; his method of

XXVI SAINT PAUL.
citing and of analysing Biblical texts is not in conformity with the
method of Paul. The author, moreover, is a Jew ; he fancies himself
to be extolling Christ when he compares him to a great Hebrew priest ;
Christianity is to him none other than perfected Judaism ; he is far
from regarding the Law as abolished. The passage ii. 3, where the
author is placed among those who have only indirectly heard of the
mysteries of the life of Christ from the mouth of the disciples of Jesus,
does not accord at all with one of the most fixed pretensions of Paul.
Let us remark, finally, that, in writing of the Christian Hebrews, Paul
must have deviated from one of his most fixed rules, which was, never
to perform a pastoral act upon the soil of churches Judseo-Christian, so
that the apoatles of circumcision might not, on their side, encroach upon
the churches of uncircumcision.
The Epistle to the Hebrews was not, therefore, written by St Paul
By whom and where was it written ? and to whom was it addressed ?
We shall examine all these points in our fourth volume. For the
present, the simple date of a writing so important interests us. Now,
this date has been determined with sufficient decision. The Epistle to
the Hebrews was, according to all probability, anterior to the year 70,
inasmuch as the Levitical service of the Temple is represented in it as
being regularly, and without interruption, continued. On the other
hand, at xiii. 7, and even at v. 12, there would appear an allusion to
the death of the apostles,— of James, the brother of the Lord, for
example ; at xiii. 13, there seems to be recorded a deliverance to
Timothy posterior to the death of Paul ; at x, 32, and suivi, and
probably at xiii. 7 there is, I think, a distinct mention of the perse
cutions of Nero in the year 64. It is probable that the passage xiii. 7,
and following, contains an allusion to the commencements of the revolt
of Judea (year 66), and a foreboding of the misfortunes which are to
follow ; this passage implies, moreover, that the year 40, after the death
of Christ, had not passed, and that this term was drawing near. Every
thing, therefore, combines to support the hypothesis that the compiling
of the Epistle to the Hebrews took place between the years 65 and 70,
probably in the year 66.
After having discussed the authenticity, it remains now for us to dis
cuss the integrity of the epistles .of Paul. The authentic epistles have
never been interpolated. The style of the Apostle was so individual,
and so original, that every addition would drop off from the body of the
text by reason of its own inertness. In the labour of publication which
took place when the epistles were collected, there were, nevertheless,
some operations, the import of which must be taken into account. The
principle upon which the compilers proceeded appears to have been ; 1st,
to add nothing to the text ; 2d, to reject nothing which they believed
to have been dictated or written by the Apostle ; 3d, to avoid repeti
tions which could not fail, especially in the circular letters, but contain
identical statements. In like manner, the compiler* would appear to have
followed a system of patching up, or of intercalating, the aim of which
seems to have been to save some portions which would otherwise have
been lost. Thus the passage (2 Cor. vi. 14 ; viii. 1) forms a small para
graph which breaks so singularly the sequence of the epistle, and which

INTRODUCTION. XXvil
disposes one to believe that it has been clumsily pieced in there. The
last chapters of the Epistle to the Romans presents facts much more
striking, and which will require to be discussed with minuteness ; for
many portions of the biography of Paul depend upon the system which
is adopted in regard to these chapters.
In reading the Epistle to the Romans, after quitting chap, xii., we
experience some astonishment. Paul appears to have departed from his
habitual maxim, ' ' Mind your own business. " It is strange that he gives
imperative counsels ^o a Church he has not founded, and which resembles
so closely the impertinence of those who seek to build upon foundations
established by others. At to the close of chap, xiv., some peculiari
ties still more capricious make their appearance. Several mauuscripts
— que suit Gresbach— according to St John Chrysostom, Theodoretus,
Theophylactus, CEcumenius, fix on that place as the finale of chap. xvi.
(verses 25-27). The Codex Alexandrinus, and some others, repeat twice
this finale — once at the end of chap, xiv., and once more at the end of
chap. xvi. Verses 1-13 of chap. xv. excite anew our surprise. These verses
repeat and take up tacitly again what has preceded. It is hardly to be
supposed that they would be found in the same letter as the one which
precedes. Paul repeats himself frequently in the course of the same
disquisition ; but he never returns to a disquisition in order to repeat
and to enfeeble it. .It must also be added that verses 1-13 appear to
be addressed to Judaeo-Christians. St Paul therein makes concessions to
the Jews. How singular it is that, in verse 8, Christ is called Sdxovot
IIepiToyi;s ? We might say that we have here a resume" of chapters xii.,
xiii., xiv., for the use of Judseo-Christian readers, which Paul has seized
on, to prove by texts that the adoption of the Gentiles did not exclude
the privilege of Israel, and that Christ had fulfilled the ancient promises.
The portion, xv. 14-33, is evidently addressed to the Church of Rome,
and to this Church only. Paul expressed himself there without reserve,
as was proper in writing to a Church which he had not seen, and the
majority of which, being Judaeo-Christians, was not directly under his
jurisdiction. In chapters xii., xiii., xiv., the tone of the letter is firmer ;
the Apostle speaks there with mild authority ; he makes use of the verb
IlopaxaXffl, a verb, no doubt, of a very mitigated nature, but which is
always the word he employs when he speaks to his disciples.
Verse 33 makes a perfect termination to the Epistle to the Romans,
according to Paul's method of making terminations. Verses 1 and 2 .of
chapter xvi. might also be admitted as a postscript to the Epistle to the
Romans ; but what follows verse 3 creates veritable difficulties. Paul,
as though he had not closed his letter with the word Amen, undertakes
to salute twenty-six persons, not to speak of five churches or groups. In
the first place, he never thus puts salutations after the benediction and
the Amen as the[finale. -Besides, the salutations here are not the common
salutations that one would employ in addressing people one has not seen.
Paul had evidently had the most intimate relations with the persona he
salutes. Each of theae persons haa his or her special characteristics ; these
have laboured with him ; those have been imprisoned with him ; another
has been a mother to him (doubtless in caring for him when he was
sick) ; he knows at what date each has been converted ; all are his

Xxvili SAINT PAUL.
friends, his fellow-workers, his dearly beloved. It is not natural that
he should have so many ties with a Church in which he had never been,
one that does not belong to his school, with a Church Judaeo-Christian
which his principles forbade him labouring for. Not only does he know
by their names all the Christians in the Church to which he is address
ing himself, but he knows also the masters of those who are slaves,
Aristobulus, Narcissus. Why does he designate with so much assur
ance these two houses, if tht-y are at Rome, a place he has never seen ?
Writing to the Churches which he has founded, Paul salutes two or
three persons. Why does he salute so considerable a number of brothers
and sisters of a Church which he has never visited ?
If we study in detail the persons he salutes, we shall discover still
more evidence that this page of salutations was never addressed to
the Church at Rome. Amongst them we find no persons that we know
who formed part of the Church at Rome, and we find amongst them
many persons who assuredly never belonged to it. In the first line we
encounter Aquila and Priscilla. It is universally admitted that only a
few months elapsed between the compilation of the first chapter of the
Corinthians and the compilation of the Epistle to the Romans. Now,
when Paul wrote the first chapter to the Corinthians, Aquila and
Priscilla were at Ephesus. In the interval, that apostolic couple were
able, it is said, to set out for Rome. This is very singular. Aquila
and Priscilla. were of the party which was at first driven from Rome
by an edict ; we find them afterwards at Corinth, then at Ephesus ;
they return to Rome without their sentence of expulsion having been
revoked, on the morrow of the day when Paul had just said adieu to
them at Ephesus. This is to attribute to them a life much too nomadic ;
it is the accumulation of improbabilities. Let us add, that the author
of the second apocryphal epistle of Paul to Timothy supposes Aquila
and Priscilla to be at Ephesus, which proves that tradition has located
them there. The little Roman martyrology (the source- of posterior
compilations) has a memorandum, of date the 8th July — "In Asia
Minori, Aquilae et Priscillce uxoris ejus." This is not all. At v. 5,
Paul salutes Epenetus, " the first-born of Asia in Christ. " What I the
whole Church of Ephesus has gone to Rome to take up its abode I The
list of names which follows, applies equally as well to Ephesus as to
Rome. Doubtless the first Church at Rome was principally Greek by
language. Amongst the world of slaves and freedmen from which
Christianity was recruited, the Greek names even at Rome were ordin
ary ones. Nevertheless, in examining the Jewish inscriptions at Rome,
P. Garrucci has found that the number of proper Latin names doubled
that of Greek names. Now here, of twenty-four names, there were
sixteen Greek, seven Latin, one Hebrew, so that the number of Greek
names is more than double that of Latin names. The names of the
chiefs of the houses of Aristobulus and Narcissus are Greek also.
The verses, Romans xlvi 3-16, were therefore not addressed to the
Church at Rome j they were addressed to the Church at Ephesus. The
verses 17-20 could not have been addressed to the Romans either. St
Paul there makes use of the word, which is habitual to him, when he
gives an order to his disciples (wapaxaXu) ; he expresses himself with

INTRODUCTION. XIH
extreme acerbity in regard to the divisions sown by his adversaries ; w«
see that he is there en famillc ; he knows the condition of the Church to
which he addresses himself ; he is delighted with the good reputation
of this Church ; he rejoices over her as a master would over his pupils
(itffviuv xalpu). These verses have no meaning, if we suppose them ad
dressed by the Apostle to a church which must have been strange to
him. Each sentence proves that he had preached to those to whom he
wrote, and that they were solicited by his enemies. These verses could
only have been addressed to the Corinthians or to the Ephesians. The
epistle, at the end of which] they were found, was written from Corinth;
these verses, which constitute the cloae of a letter, had, therefore, been
addressed to Ephesus. Seeing that we have shown that the verses 3-16
were likewise addressed to the faithful at Ephesus, we obtain thus a
long fragment (xvi. 3-20), which must have formed part of a letter to
the Ephesians. Hence it becomes more natural to connect with these
verses, 3-20, verses 1, 2 of the same chapter — versea which might be
conaidered as a postscript after the A men, except that it is better to
attach them to that which follows. The journey of Phoebe becomes thus
more probable. Finally, the somewhat imperative commands of xvi. 2,
and the motive with which Paul applied them, are better understood
when addressed to the Ephesians, who were under so many obligations
to the Apostle, than to the Romans, who were not indebted to him for
anything. The verses 21-24 of chapter xivi could not, any more than that which
precedes, have made a part of the Epistle to the Romans. Why should
all these people, who had never been to Rome, who had never known
the faithful at Rome, salute the latter ? What could these unknown
persons say to the Church of Rome ? It is important to remark that all
the names are those of Macedonians or people who could have become
acquainted with the Churches of Macedonia. Verse 24 is the close of a
letter. The verses (xvi.) 21-24 can then be made the close of a letter
addressed to the Thessalonians.
The verses 25-27 give us a new finale, which contains nothing topical,
and which, as we have already said, is found in several manuscripts at
the end of chapter xiv. In other manuscripts, particularly in the Boer-
nerianus and the Augiensis (the Greek part), this termination is want
ing. Assuredly that portion did not constitute a part of the Epistle to
the Romans, which terminates with verse (xv. ) 33, nor of the Epistle to
the Ephesians, which terminates with verse (xvi. ) 20, nor of the Epistle
to the Churches of Macedonia, which finishes with the verse (xvi. ) 24.
We arrive, then, at the curious result that the epistle closes four times,
and in the Codex Alexandrinus five times. This is absolutely contrary
to the practice of Paul, and even to good sense. Here, then, is a diffi
culty proceeding from some peculiar accident. Must we, with Marcion
and with Baur, declare the two last chapters of the Epistle to the Romans
to be apocryphal ? We are surprised that a critic bo acute as Baur should
be contented with a solution so crude. Why should a forger invent such
insignificant details ? Why should he add to a sacred work a list, of
proper names ? In the first and second centuries the authors of apo
crypha had almost all some dogmatic motive ; apostolic writings w"

XXX SAINT PAUL.
interpolated either with a view to some doctrine, or to establish some
form of discipline. We believe we are able to propose a theory more
satisfactory than that of Baur. In our view, the epistle addressed to the
Romans was (1) not addressed entirely to the Romans, and (2) was not
addressed to the Romans only.
St Paul, advancing in his career, had acquired a taste for encyclical
epistles, designed to be read in several churches. We presume that
the intention of the Epistle to the Romans was an encyclical of this
kind. St Paul, when he had reached his full maturity, addressed it
to the most important churches, at least to three of them, and, as an
exception, addressed it also to the Church of Rome. The four endings
falling at verses, xv. 33, xvi. 40, xvi. 24, xvi. 27, are the endings of
different copies despatched. When the epistles came to be published,
the copy addressed to the Church of Rome was taken as a basis ; but
in order not to lose anything, there was annexed to the text thus
constituted the various parts, and notably the different endings of the
copies which were set aside. In this way many of the peculiarities
are explained : — (1) The double use made of the passage xv. 1-13, with
the chapters xii., xiii., xiv., chapters which, being appropriate only to
the Churches founded by the Apostle, are not to be found in the copy
sent to the Romans, whilst the passage xv. 1-13, not being appropriate
to the disciples of Paul, but, on the other hand, perfectly adapted
to the Romans ; (2) Certain features of the epistle which were only
partially adapted to the faithful of Rome, and which went even the
length of indiscretion, if they had been addressed only to the latter ;
(3) The hesitation of the best critics on the question in distinguishing
whether the epistle was addressed to the Pagan converts or to the
Judaeo-Christians, a hesitation quite simple by our hypothesis, since
the principal parts of the epistle had been composed for the1 simultane
ous use of several churches ; (4) What surprises is, that Paul should
compose a letter so singularly important for a Church with which he
was not acquainted, and in respect of which his title could be contested ;
(5) In a word, the capricious peculiarities of the chapters xv. and xvi.,
these nonsensical salutations, these four endings, three of which are
certainly not to be found in the copy sent to Rome. We shall see, in
the course of the present volume, how far this hypothesis is in accord
with all the other necessities of the life of St Paul.
We must not omit the testimony of an important manuscript. The
Codex Bcemerianus omits the name of Rome in the verses 7 and 15 of
the first chapter. We must not say that the omission is there made in
view of its being read in the churches ; the Boernerian manuscript, the
work of the philologers of St Gall, about the year 900, proposed to itself
a purely exegetic aim, and was copied in a very old manuscript.
I regret that I have not been able to find room in the present book
to give an account of the last days of the life of St Paul : to have done
that, it would have been necessary to largely increase the size of this
volume. Moreover, the Third Book would have thus lost somewhat
of the historical solidity which characterises it. After the arrival of
Paul at Rome, in fact, we cease to tread on the ground of incontestable
data ; we begin to grope in the obscurity of legends and of apocrypha'

INTRODUCTION. XX XI
documents. The next volume (fourth volume of the beginnings of
Christianity) will contain the end of the life of Paul, the occurrences
in Judea, the arrival of Peter at Rome, the persecutions of Nero, the
death of the apostles, the apocalypse,- the taking of Jerusalem, the
compilation of synoptic gospels. Then, a fifth and last volume will
comprise the compilation of writings more ancient than the New Tes
tament, the interior movements of the Church of Asia Minor, the
progress of the hierarchy and of discipline, the birth of the gnostic
sects, the definitive constitution of a dogmatic orthodoxy and of the
episcopate. When once the last book of the New Testament has been
reduced to writing, when once the authority of the Church constituted
and armed with a sort of touchstone to discern truth from error, when
once the small democratic confraternities of the early apostolic age have
abdicated their power into the hands of the bishop, then is Christianity
complete. The infant will grow still, but he will have all his members ;
he will no longer be an embryo : he will acquire no more essential
organs. At the same time, however, the last bonds which attached
the Christian Church to its mother, the Jewish synagogue, has been
snapped ; the Church exists as an independent being ; she has nothing
left for her mother but aversion. The History of the Origins of Christi
anity ends at this moment. I trust that I shall be spared for five
years to finish this work, to which I have wished to devote the most
mature years of my life. It will cost me many sacrifices, especially in
excluding me from the instruction of the College of France, a second
aim I had proposed to myself. But one must not be too exacting ;
perhaps he to whom, of two designs, it has been given to realise one,
ought not to rail against fate, the rather if he has understood these
designs as ddtiss.

SAINT PAUL.
CHAPTER I.
FIRST JOURNEY OF PAUL — THE CYPRUS MISSION.
Journeying from Antioch, Paul and Barnabas, ac
companied by John-Mark, reached Seleucia. The
distance from Antioch to the latter city is a short
day's journey. The route follows at a distance the
right bank of the Orontes, winding its way over the
outermost slopes of the mountains of Pieria, and
crossing by fords the numerous streams which de
scend from the heights. On all sides there are
copses of myrtles, arbutus, laurels, green oaks ; while
prosperous villages are perched upon the sharply-cut
ridges of the mountains. To the left, the plain of
Orontes unfolds to view its splendid cultivation. On
the south, the wooded summits of the mountains of
Daphne bound the horizon. We are now beyond
the borders of Syria. We stand on soil classical,
smiling, fertile, and civilised. Each name recalls the
powerful Greek colony which gave to these regions
so high a historical importance, and which estab
lished there a centre of opposition that sometimes
assumed a violent form against the Semitic genius.
Seleucia was the port of Antioch, and the chief
northern outlet of Syria towards the west. The
city was situated partly in the plain and partly on
A

2 SAINT PAUL.
the abrupt heights, facing the angle made by the
deposits of the Orontes at the foot of the Coryphas,
about a league and a half to the north of the mouth
of the river. It was here that the hordes of depraved
beings, creatures of a rotten secularism, embarked
every year to invade Rome and to infect it. The
dominant religion was that of Mount Casius — a
beautiful, regularly-formed summit, situated on the
other side of the Orontes, and with which was asso
ciated various legends. The coast is inhospitable
and tempestuous. The wind descending from the
mountain tops, gives the waves a back stroke, and
produces almost always a deep ground swell. An
artificial basin, communicating with the sea by a
narrow channel, shelters ships from the recurring
shocks of the waves. The quays, the mole formed
of enormous blocks are still standing and waiting in
silence the not far distant day when Seleucia shall
again become what she was formerly — one of the
grandest termini in the globe. Paul, in saluting for
the last time with his hand the brethren assembled
on the dark sands of the beach, had in front of him
the beautiful section of the circle formed by the coast
at the mouth of the Orontes ; to the right, the sym
metrical cone of the Casius, from which was to ascend
three hundred years later the smoke of the last Pagan
sacrifice ; to the left, the rugged steeps of Mount
Coryphas ; behind him, in the clouds, the snows of
Taurus, and the coast of Cilicia, which forms the Gulf
of Issus. The hour was a solemn one. Although
Christianity had for several years extended beyond
the country which was its cradle, it had not yet
reached the confines of Syria. The Jews, however,
considered the whole of Syria, as far as Amanus, as
forming part of the Holy Land, and sharing its pre
rogatives, its rights and duties. This, then, was the
moment when Christianity really quitted its native
soil, and launched forth into the vast world.

SAINT PAUL. 3
Paul had already travelled much in order to spread
the name of Jesus. He had been for seven years a
Christian, and not for a single day had his ardent
conviction been lulled to rest. His departure from
Antioch with Barnabas, marked, however, a decisive
change in his career. He began then that Apostolic
life, in which he displayed unexampled activity, and
an unheard-of degree of ardour and of passion.
Travelling was then very difficult, when it was not
done' by sea ; for carriage roads and vehicles hardly
existed. This is why the propagation of Christianity
made its way along the banks of the large rivers.
Pozzuoli and Lyons were Christianised when a
multitude of towns in the vicinity of the cradle of
Christianity had not heard tell of Jesus.
Paul, it seems, journeyed almost always on foot
existing doubtless on bread, vegetables, and milk.
What a life of privations and of trials is that of
a wandering devotee ! The police were negligent
or brutal. Seven times was Paul put in chains.
Hence, he preferred, when practicable, to travel by
water. Certainly, when it is calm, these seas are
delightful ; but they have also suddenly their foolish
caprices ; the ship may run aground in the sand, and
all that one can do is to seize on a plank. There
were perils everywhere. "In labours more abundant,
in stripes above measure, in prisons more frequent,
in death oft. Of the Jews five times received I
forty stripes save one. Thrice was I beaten with
rods, once was I stoned, thrice I suffered shipwreck,
a night and a day I have been in the deep. In
journeyings often, in perils of waters, in perils of
robbers, in perils by mine own countrymen, in perils
by the heathen, in perils in the city, in perils in the
wilderness, in perils on the sea, in perils among false
brethren. In weariness and painfulness, in watchings
often, in hunger and thirst, in fastings often, in cold
and nakedness: I have known all " (2 Cor. xi. 23-27).

4 SAINT PAUL.
The Apostle wrote that in the year 56, when his
trials were far from, being at an end. For nearly
ten years longer he must lead that existence, which
death alone could worthily crown.
In almost all his journeys Paul had companions ;
but he systematically refused the assistance from
which the other Apostles, Peter, in particular, drew
much consolation and succour — I mean, a companion
in his Apostolic ministry, and ia his labours. His
aversion to marriage proceeded from a feeling of
delicacy. He did not wish to burden the Church
with the support of two persons. Barnabas followed
the same rule. Paul reverted often to that fact — he
cost the Churches nothing. He deemed it perfectly
just that the Apostle should live upon the com
munity, — that the catechist should share everything
in common with the catechumen ; but he was sensi
tive on the point ; he had no desire to make capita]
out of that which was legitimate. His constant prac
tice, with one single exception, was to earn his
subsistence by his own labour. With Paul this was
a question of morals and of good example; for one
of his maxims was : " That if any one would not
work, neither should he eat " (2 Thess. iii. 10-12).
He added to it likewise a naive sentiment of per
sonal economy, fearing that people might reproach
him with what he cost, and exaggerated his scruples,
in order to anticipate murmurs; for people had come
to be very circumspect in regard to questions of
money, because of having to live among those who
thought much of it. In every place where Paul took
up his abode, he settled down and returned to his
trade of tent-making. His exterior life resembled that
of an artisan who makes a tour of Europe, and scat
ters about him the ideas with which he is permeated.
Such a mode of life, which has become impossible
in our modern society for any but a working man,
was easy in societies in which either religious con-

SAINT PAUL. 5
fraternities or commercial aristocracies constituted
a species of freemasonry. The life of Arab travellers
— d'Ibn-Batoutah, for example — greatly resembled
that which must have been led by St Paul. They
wandered from one end of the Mahometan world to
the other, halting in every large town, engaging
there in the avocation of judge or physician, getting
married, finding everywhere a hearty welcome, and
the chance of employment. Benjamin de Tudela,
and the other Jewish travellers of the Middle Ages,
led a similar life, going from Jewry to Jewry, and
entering at once upon terms of intimacy with their
hosts. These Jewries were distinct quarters, en
closed often by a gate, having a religious chief, who
had an extended jurisdiction. In the centre there
was a common court, and a place ordinarily used for
meetings and for prayers. The relations which exist
amongst the Jews in our own day, present still
something of the same character. In every place
where Jewish life is established and well-organised,
the journeys of Israelites, who bear with them letters
of recommendation, are made from ghetto to ghetto.
That which takes place at Trieste, at Constantinople,
at Smyrna, is, in this respect, the. exact picture of
that which took place in the time of St Paul at
Ephesus, at Thessalonica, and Rome. The new
comer who presents himself on Sabbath at the
synagogue, is remarked, surrounded, and questioned.
He is asked where he hails from, who his father is,
and what news he brings. In almost all Asia, and
in a part of Africa, the Jews have thus exceptional
facilities for travelling, — thanks to the species of
secret society which they form, and to the neutrality
they observe in the intestine quarrels of the different
countries. Benjamin de Tudela travelled over the
whole world without having seen any other thing
save Jews; Ibn-Batoutah without having seen any
one except Mahometans.

6 SAINT PAUL.
These little coteries constituted excellent mediums
for the propagation of doctrines. Each knew his
neighbour well, each closely watched the other ;
nothing could be further removed from the vulgar
freedom of our modern societies, in which men
come in contact with each other so little. The di
visions of parties in a city were always made accord
ing to religion, when politics was not the paramount
consideration. A religious question falling into one
of these faithful Israelitish communities, set every
thing on fire, and settled schisms and strifes. Most
frequently a religious question was but a firebrand
which was eagerly laid hold of by reason of pre
vious hatreds — a pretext which was seiaed upon for
reckoning up and denouncing one another. ,
The establishment of Christianity was not discussed
outside the synagogues, with which latter the coasts
of- the Mediterranean were already covered, when
Paul and the other Apostles set out upon then-
missions. These synagogues had ordinarily little
to distinguish them ; they were like the other houses,
forming with the quarter of which they were the
centre and link a small vicus (village) or aingipori
(small alley). One thing distinguished these quar
ters ; this was the absence of ornaments of sculpture
vivant, which necessitated - recourse for decoration
to expedients, crude, pronounced, and false. But
that which more than anything else designated the
Jewish quarter to new-comers disembarking at the
port of Seleucia or Csesarea, was the type of race —
young women decked in gaudy colours, white, red
and green, without medium tints ; matrons with
pleasing figures, rosy cheeks, slightly embonpoint,
with kindly, maternal eyes. Having landed, and
received a warm welcome, the Apostles awaited the
Sabbath. They then betook themselves to the
synagogue. It was a custom, when a stranger ap
peared intelligent or eager to make himself known,

SAINT PAVii. 7
to invite him to address to the people a few words
of edification. The Apostle took advantage of this
custom, and expounded the Christian thesis. Jesus
had proceeded precisely in the same manner. Aston
ishment was at first the general feeling. . Opposition
did not manifest itself until a little later, not until
some conversions had taken place. Then the elders
of the synagogues resorted to violence ; forthwith
they ordered to be applied to the Apostle the cruel
and shameful chastisements which were inflicted on
heretics ; on other occasions they made an appeal
to the authorities to have the innovator either ex
pelled or beaten. The Apostle did not preach to
the Gentiles until after he had preached to the Jews.
The converts from Paganism were in general the
least numerous, and yet they almost all were re
cruited from the classes of the population which
were already in contact with Judaism, and had been
brought to embrace it.
This proselytism, as we see, was confined to
the towns. The first apostles of Christianity did
not preach in country places. The countryman
(paganus) was the last to embrace Christianity.
The local patois, which the Greek had not been
able to root out in the country districts, was in part
the cause of this. To tell the truth, the peasant
living outside the towns, was quite a rare thing
in the country, at the time when Christianity first
began to spread. The organisation of that Apostolic
religion, consisting of assemblies (ecclesia), was
essentially urban. Islamism, in like manner, is also
par excellence a religion of the town. It is not
complete without its grand mosques, its schools,
its ulemas (doctors), its muezzins (the callers to
prayers). The gaiety, the sprightliness of heart, which these
evangelical odysseys breathed, were something new,
original, and charming. The Acts of the Apostles,

8 SAINT PAUL.
the expression of that first transport of the Christian
conscience, is a book of gladness, of serene fervency.
Since the Homeric poems, no work so full of such
genuine sensation had appeared. A morning breeze,
an odour of'the sea — if I may be permitted to say so
— inspiring a sort of cheerfulness and force, permeated
the whole book, and made it an excellent compagnon
de voyage, an exquisite breviary for him who followed
the ancient landmarks along the Southern seas. It
was the second poem of Christianity. The lake of
Tiberias and its fishing barques had furnished the first.
Now, a current more powerful, aspirations towards
lands more distant, allure us on to the high seas.
The first point at which the three missionaries
touched, was the island of Cyprus, an ancient, mixed
settlement where the Grecian race and the Phoenician
race, planted at first side by side, had ended by nearly
exterminating one another. It was the native country
of Barnabas, and that circumstance doubtless had
much to do in determining the direction in which
the mission should make its first advance. Cyprus
had already received the seeds of the Christian faith ;
in any case, the new religion embraced several
Cypriotes in its fold. The number of Jewries there
was considerable. It should, however, be remembered
that the whole circle of Seleucia, Tarsus, and Cyprus
was by no means extensive ; and the small group of
Jews scattered over those points, represented nearly
what would be the parent families established at St
Brieuc, Saint-Malo, and Jersey. Paul and Barnabas,
then, set out for the countries with which they were
already more or less familiar.
The Apostolic band disembarked at the ancient
port of Salamis. They traversed the whole island
from east to west, inclining towards the south, and
probably following the sea coast. It was the most
Phoenician portion of the island, containing the towns
of Citium, Amathontus, and Paphos, old Semitic

SAINT PAUL. 9
centres whose original customs had not yet been
effaced. Paul and Barnabas preached in the syna
gogues of the Jews. Only a single incident of the
journey has been left on record. It occurred at Neo
Paphos, a modern town, which had been built at
some distance from the ancient town, so celebrated
for the worship of Venus (Palaspaphos). Neo Paphos
was at that time, as it would seem, the residence of
the Roman pro-consul who governed the island of
Cyprus. This pro-consul was Sergius Paulus, a man
of illustrious birth, who, it appears (although it
occurred often with the Romans), permitted himself
to be amused with enchantments, and the supersti
tious beliefs of the country in which chance had
placed him. He had near him a Jew named Bar-
jesus, who passed himself off for a magician, and
gave himself a title which is translated as elim, or
" sage." He produced there, it is said, scenes
analogous to those which took place at Sebaste be
tween the Apostles and Simon the magician. Bar-
jesus raised a bitter opposition against Paul and
Barnabas. Later tradition asserts that the occasion
of this feud was the conversion of the pro-consul.
It is related that in a public discussion, Paul, in order
to silence his adversary, was obliged to strike him
with temporary blindness, and that the pro-consul,
moved by that great wonder, was converted.
The conversion of a Roman of that order at this
epoch is a thing absolutely inadmissible. Paul,
doubtless, took for faith the manifestations of interest
which Sergius evinced towards him ; mayhap even
he mistook irony for favour. The Orientals do not
understand irony. Their maxim, moreover, is that he
who is not for them is against them. The curiosity
exhibited by Sergius Paulus was in the eyes of the
missionaries regarded as a favourable disposition.
Like many other Romans, Paulus might be very
credulous. Probably the sorceries to which Paul and

10 SAINT PAUL.
Barnabas had more than once recourse, but which we
are unfortunately precluded from believing, appeared
to him very striking and more wonderful than those
of Bar-jesus. But, from a feeling of astonishment to
conversion, is a long step. The legend appears to
attribute to Paulus Sergius the reasonings of a Jew
or of a Syrian. The Jew and the Syrian regard the
miracle as the proof of a doctrine preached by the
Thaumaturgus. The Roman, if he was enlightened,
regarded the miracle as a trick by which he could
amuse himself, and, if he was credulous and ignor
ant, as one of those things which happened now and
.then. But the miracle to him was no proof of doc
trine. Absolutely destitute of theological sentiment,
the Romans could not imagine that a dogma could
be the aim that a god proposed to himself in work
ing a miracle. The miracle was to them either a
fantastical, although natural, thing (the idea of
the laws of nature was foreign to them, unless
they had studied the Grecian philosophy), or an
act revealing to them the immediate presence of
divinity. If Sergius Paulus had actually believed
in the miracles of Paul, the reasoning that he would
have employed would have been : " This man is very
powerful : he is perhaps a god ; " and not, " The
doctrine which this man preaches is the truth." In
any case, if the conversion of Sergius Paulus rested
upon motives so flimsy, we believe we are doing an
honour to Christianity in not calling it a conversion,
and in striking off Sergius Paulus from the number
of the Christians.
What is probable is that he had for the mission a
.benevolent regard; hence the mission retained for
him the remembrance of a wise and good man. The
supposition of Saint Jerome, according to whom Saul
should have taken from Sergius Paulus his name of
Paul, is but mere conjecture : we must not say, how
ever, that -that conjecture is improbable. It was

SAINT PAUL. 11
from this moment that the author of the Acts con
stantly substituted the name of Paul for that of Saul.
Perhaps the Apostle adopted Sergius Paulus as his
fatron, and took his name in token of clientship.
t is possible, too, that Paul, following the example
of a great many Jews, had two names — the one
Hebrew, the other obtained by vulgarly Grecianis-
ing or Latinising the first (in like manner as the
Josephs called themselves Hegesippus, etc.) — and
that it was only at the moment when he entered
into more intimate and more direct relations with
the Pagan world, that he began to bear the single
name of Paul.
We do not know how long this Cyprus mission
lasted. The mission possessed, evidently, no great
importance, inasmuch as Paul never speaks of it in
his epistles ; and as he never dreamt of seeing again
the churches that he had founded in the island,
probably he regarded the latter as belonging to
Barnabas more than to himself. The first essay of
apostolic journeying, in any case, was decisive in
the career of Paul. From that time he assumed the
tone of master : till then he had been as a subordin
ate of Barnabas. The latter had been longer in the
Church : he had been his introducer and his guar
antor; people were more certain of Barnabas. In
the course of this mission the roles were exchanged.
The talent of Paul for preaching necessitated that
the office of speaking should devolve almost entirely
on him. Henceforward, Barnabas was no more
than a companion of Paul, — one of his suite. With
admirable self-abnegation, that truly holy man lent
himself to everything, and left everything to hjs
intrepid friend, whose superiority he recognised.
Not so with John-Mark. Disagreements, which soon
ended in a rupture, broke out between him and Paul.
We do not know the cause of them. Probably
the teachings of Paul as to the relations of the Jews

12 SAINT PAUL.
and the Gentiles shocked the Jerusalemitish preju
dices of John, and appeared to him in contradiction
with the ideas of Peter, his master. Perhaps, also,
that ever-increasing self-sufficiency of Paul was in
supportable to those who each day saw it become
more pervading and more imperious.
Nevertheless, it is not probable that Paul, from
this time, either took, or allowed himself to be given,
the title of Apostle. Up till now, . that title had
only been borne by the Twelve of Jerusalem; it
was not considered as transferable ; it was believed
that Jesus alone had the poAver to bestow it. Per
haps Paul had already often said to himself that he
also had received it directly from Jesus, in his vision
on the road to Damascus ; but he had not yet openly
arrogated to himself so lofty a pretension. It re
quired the grossest provocations of his enemies to
constrain him to an act which at first he would have
regarded as one of temerity.

CHAPTER II.
CONTINUATION OF THE FIRST JOURNEY OF PAUL
— THE GALATIAN MISSION.
The mission, satisfied with what it had accom
plished at Cyprus, resolved to attack the neigh
bouring coast of Asia Minor. Alone amongst the
provinces of that country, Cilicia had heard the new
gospel, and possessed churches. The geographical
region that we call Asia Minor was by no means
united. It was composed of peoples greatly diverse
both as regards race and social status. The western
part and the entire coast were embraced, from a re-

SAINT PAUL. 13
mote antiquity, in the great vortex of that common
civilisation of which the Mediterranean was the centre.
Since the decadence of Greece, and of the Ptolemaic
Egypt, these countries were held to be the countries
the most lettered that then- existed, or, at least,
countries which produced the greatest number of
men distinguished in literature. The province of
Asia, notably the ancient kingdom of Pergamus,
was, as is said to-day, at the head of progress. But
the centre of the peninsula had been partly civilised.
Local life had continued there as in the times of
antiquity. Many of the indigenous languages had
not yet disappeared. The state of public opinion was
very backward. To speak the truth, the whole of
these provinces had but one common characteristic,
and that was boundless credulity and an extreme
penchant for superstition. The ancient religions, under
their Hellenic and Roman transformation, retained
many of the features of their primitive form. Several
of those religions still enjoyed great popularity, and
possessed a certain superiority over the Greco-Roman
worships. No other country has produced so many
theurgists and theosophists. Apollonius of Tyana
was preparing there, at the period at which we are
now arrived, his strange fate. Alexander of Aboni-
ticus and Peregrinus Proteus began soon to seduce
the provinces; the one by his miracles, his pro
phecies, and his great demonstrations of piety, the
other by his legerdemain. Artemidorus of Ephesus
and iElius Aristides presented the strange spectacle
of men combining sincere and truly religious senti
ments with ridiculous superstitions and the ideas of
charlatans. In no part of the empire was the pious
reaction which was brought about at the end of the
first century in favour of the ancient religions, and
opposed to positive philosophy, more pronounced.
Asia Minor was, next to Palestine, the most religi
ous country in the world. Entire regions, such as

14 SAINT PAUL.
Phrygia^ cities such as Tyana, Venasium, Comana,
Csesarea in Cappadocia, Nazianzus, were equally
wedded to mysticisms. In many places the priests
were still all but sovereigns.
As for the life politic, there was not even a trace
of it. All the towns, as if in emulation, were striving
to outdo each other in their immoderate adulation
of the Caesars, and of the Roman functionaries. The
appellation of "friend of Cassar" was prized. The
cities were disputing with childish vanity the pomp
ous titles of "metropole," of "very-illustrious,"
conferred by imperial rescripts. The country had
submitted to the Romans without a violent con
quest, at least without national resistance. History
does not mention a single serious political rising.
Brigandage and anarchy, which for a long time
had erected in Taurus, Isauria, Pisidia impregnable
strongholds, had come to an end by yielding to the
power of the Romans and their allies. Civilisation
had spread with surprising rapidity. The traces
of the beneficent actions of Claudius, and of the gra
titude of the population towards him, despite certain
tumultuous agitations, were encountered at every
turn. It was not as in Palestine, where the ancient
institutions and manners offered a furious resistance.
If we except Isauria, Pisidia, the parts of Cilicia which
still retained a shade of independence, and up to a
certain point in Galatia, the country had lost all na
tional sentiment. It had never had a dynasty proper.
The old provincial individualism of Phrygia, Lydia,
and Caria had been dead for a long time as political
units. The artificial kingdoms of Perigamus, of Bithy-
nia and of Pontus were likewise dead. The whole
peninsula had gladly accepted the Roman domination.
We might add with thankfulness; for never,
in fact, had domination been legitimatised by so
many benefits. "Providence Augustus" was, in good
truth, the tutelary genius of the country. The cult

SAINT PAUL. 15
of the Emperor, that of Augustus in particular, and
of Livia, were the dominant religions of Asia Minor.
The temples to those terrestrial gods, always asso
ciated with the divinity of Rome, were multiplied
everywhere. The priests of Augustus, grouped by
provinces, under archbishops (ap^npeig, a sort of me
tropolitans or primates), succeeded later in forming
a clergy analogous to that which became, beginning
with Constantine, the Christian clergy. The poli
tical Testament of Augustus had become a kind of
sacred text, a public teaching as of beautiful monu
ments, which were entrusted with making offerings
on behalf of all, and of perpetuating them. The
cities and the tribes were rivals for the epithets
which attested the recollection that they preserved
of the great Emperor. Ancient Ninoe diOaria argued
with his old Assyrian religion of Mylitta, in order to
establish his connection with Caesar, son of Venus.
In all this there was servility and baseness ; but over
and above, there was the sentiment of a new era- —
a happiness which they had not up till now enjoyed,
and which, in fact, endured unchanged for centuries
afterwards. A man who probably assisted at the
conquest of his country, Denis of Halicarnassus,
wrote a Roman history, to demonstrate to his
countrymen the excellencies of the Roman people,
to prove to them that that people was of the same
race as themselves, and that its glory formed a part
of theirs.
After Egypt and Cyrenica, Asia Minor was the
country in which there were most Jews. There they
formed powerful communities, jealous of their rights,
easily alarmed by persecution, having the vexatious
habit of always complaining of the Roman authority,
and of fleeing for protection outside the city They
had succeeded in making themselves important toll-
gatherers, and were in reality privileged, as compared
with other classes of the population. Not only, in

16 SAINT PAUL.
fact, was their religion free, but many of the ordinary
imposts, which they . pretended they could not pay
conscientiously, were not exacted from them. The
Romans were very favourable to them in these pro
vinces, and almost always took their part in the
conflicts which they had with the inhabitants of the
country. Embarking at Neo Paphos, the three missionaries
sailed towards the mouth of the Cestrus in Pam-
phylia, and, ascending the river for a distance of from
two to three leagues, arrived at the eminence of
Perga,a great and flourishing town, the centre of an
ancient worship of Diana, almost as much renowned
as that of Ephesus. This religion had a great resem
blance to that of Paphos, and it is not impossible '
that the relations of the two towns, establishing be
tween them a line of ordinary navigation, may have
determined the sojourn of the Apostles. In general,
the two parallel coasts of Cyprus and Asia Minor
seemed to correspond the one to the other. These
were the two divisions of the Semitic populations,
mixed with divers elements, and which had lost
much of their primitive character.
It was at Perga that the rupture between Paul
and John-Mark was consummated. John-Mark left
the mission and returned to Jerusalem. This incident
was doubtless painful to Barnabas, for John-Mark
was his relative. But Barnabas, accustomed to
submit to everything on the part of his imperious
companion, did not abandon the grand design of
penetrating into the heart of Asia Minor. The two
Apostles plunged into the interior, and travelling
always to the north, between the basins of Cestrus
and of Eurymedon, traversed Pamphylia, Pisidia, and
pressed on as far as mountainous Phrygia. It must
have been a difficult and perilous journey. That
labyrinth of rugged mountains was guarded by a bar
barous population, habituated to brigandage, and

SAINT PAUL. 17
whom the Romans had with difficulty subdued. Paul,
accustomed to the aspect of Syria, must have been
surprised at the romantic and picturesque Alpestrine
regions, with their lakes, their deep valleys, which
may be compared to the environs of Lake Maggiore
and of Tessin. At first one is astonished at the
singular route of the Apostles — a route which
shunned the large centres of population and the
routes the most frequented. There is, moreover,
little doubt that they followed in the tracks of the
Jewish emigration. Pisidia and Lycaonia had towns,
such as Antioch in Pisidia, and Iconium, in which
great colonies of Jews had established themselves.
There the Jews made many conversions ; far away
from Jerusalem, and freed from the influence of Pales
tine fanaticism, they lived on good terms with the
Pagans. The latter came to the synagogue; and
mixed marriages were not infrequent. Paul had
been able to learn from Tarsus what advantageous
conditions the new faith would find here, in order to
establish itself and to fructify. Derbe and Lystra
are not very far from Tarsus. The family of Paul
might have had some relations, or, at all events, have
been well known in these scattered cantons.
Departing from Perga, the two Apostles, after a
journey of about forty leagues, arrived at Antioch
in Pisidia or Antioch-Csesarea, in the very heart of
the high plateaux of the peninsula. This Antioch had
continued to be a town of mediocre importance until
it was raised by Augustus to the rank of a Roman
colony, with Italian jurisdiction. It then became very
important, and changed in part its character. Till
now it had been a town of priests, similar, it would
seem, to Comana. The temple which had rendered it
famous, with its legions of temple slaves and its rich
domains, was suppressed by the Romans (twenty-
five years before Christ). But this grand religious
establishment, as is always the case, left deep traces
B

18 SAINT PAUL.
on the manners of the population. It was doubtless
in the train of- the Roman colony that the Jews had
been drawn to Antioch in Pisidia.
According to their custom, the two Apostles pre
sented themselves at the synagogue on the Sabbath.
After the reading of the Law and the prophets,
the presidents, seeing two strangers who had the
appearance of being pious, sent to them inquiring
whether they had a few words of exhortation to
address to the people. Paul spoke, and expounded
the mystery of Jesus, his death and his resurrection.
The impression made was marked, and they besought
him to come the following Sabbath and continue his
discourse to them. A great multitude of Jews and of
proselytes followed them out of the synagogue, and
during the whole week Paul and Barnabas did not
cease to exercise an active ministry. The Pagan
population were. informed of this incident, and their
curiosity was excited.
The following Sabbath the whole city assembled
at the synagogue; but the sentiments of the or
thodox party had much changed. They repented of
the tolerance they had shown the previous Sabbath ;
the eager multitude irritated the notables ; a dispute
accompanied with violence began. Paul and Bar
nabas bravely withstood the tempest ; they were
not permitted, however, to speak in the synagogue.
They retired protesting. " It was necessary that the
word of God should first have been spoken to you,"
said he to the Jews; "but seeing ye put it from
you, and judge yourselves unworthy of everlasting
life, lo, we turn to the Gentiles" (Acts xiii. 46).
From that moment, in fact, Paul became more and
more confirmed in the idea that his future was not
for the Jews but for the Gentiles ; that his ministry
on new soil bore much better fruit; that God had
specially singled him out to be the Apostle to the
nations, and to spread the glad tidings to the ends

SAINT PAUL. 19
of the earth. His great soul had the special char
acteristic of enlarging and expanding itself inces
santly. The soul of Alexander is the only one I
know that had that gift of perennial buoyancy, that
indefinable capacity of wishing and of embracing.
The disposition of the Pagan population was found
to be excellent. Many were converted and were
found at the first attempt to be perfect Christians.
We shall see the same thing take place at Philippi,
at Alexandria Troas, and in the Roman colonies in
general. The attraction that a refined worship had
for these good and religious peoples — an attraction
which up till then had been manifested through con
versions to Judaism — was evinced now through con
versions to Christianity. Despite its foreign religion,
and perhaps on account of a reaction against that
religion, the population of Antioch, like that of
Phrygia in general, had a sort of penchant in the
direction of monotheism. The new religion, not
exacting circumcision and not insisting upon certain
paltry observances, was much better calculated than
Judaism to attract the pious Pagans ; thus, favour
was quickly brought over to its side. These scattered
provinces, lost amongst the mountains, little accus
tomed to authority, without historical celebrity and
without any importance whatever, were excellent
soils for the faith. A Church, somewhat numerous,
was established. Antioch in Pisidia became a centre
of propagandism whence the doctrine irradiated all
arouncL The success of the new Gospel amongst the Pagans
culminated in putting the Jews into a fury. A pious
intrigue was formed against the missionaries. Seve
ral of the women of the highest class in the city
had embraced Judaism; the orthodox Jews pre
vailed upon them to speak to their husbands, so as
to obtain the expulsion of Paul and Barnabas. The
two Apostles, in short, were banished from the city,

20 SAINT PAUL.
and from the territory of Antioch in Pisidia, by a
municipal decree.
Following the apostolic usage, they shook the dust
off their feet against the city. They then directed
their steps towards Lycaonia, and reached, after a
march of about five days across a fertile country,
the city of Iconium. Lycaonia was, like Pisidia, an
illiterate country, little known, and which had con
served its ancient customs. Patriotism had by no
means died out there ; manners were pure, and the
minds of men, serious and honest. Iconium was a city
of ancient religions and of old traditions-:— traditions
which, in many points, approached even those of the
Jews. The city, still very small, had just received,
or was about to receive, from Claudius, when Paul
arrived there, the title of Colony. A high Roman
functionary, Lucius Pupius Praesens, procurator of
Galatia, had been called the second founder of it, and
the city hence changed its ancient name for that of
Claudia or of Claudiconium.
The Jews, doubtless because of that circumstance,
were numerous there, and had gained over many par
tisans. Paul and Barnabas spoke in the synagogue :
a Church was organised. The missionaries made
Iconium a second centre of a very active apostle-
ship, and dwelt there a long time. It was there that
Paul, according to a very popular romance during
the first half of tho third century, must have con
quered the most beautiful of all his disciples, the
faithful and tender Theckla. But the story has no
foundation to rest on. One asks oneself why, if it
was by an arbitrary choice, the Asiatic priest, the
author of the romance, selected for the scene of his
narrative the city of Iconium. Even to-day the
Greek women of that country are celebrated for
their charms, and exhibit the phenomena of endemic
hysteria, which the doctors attribute to the climate.
Be that as it may, the success of the Apostles was

SAINT PAUL. 21
very great. Many Jews were converted; but the
Apostles made always more proselytes outside the
synagogue, from amongst those sympathetic popu
lations who were no longer satisfied with the old
religions. The spotless morality of Paul charmed
the good Lycaonians ; their credulity, moreover, dis
posed them to receive with admiration that which
they regarded as miracles, and the supernatural gifts
of the Spirit.
The tempest which had forced the preachers to
quit Antioch in Pisidia, broke out afresh at Iconium.
The orthodox Jews sought to stir up the Pagan
population against the missionaries. The city be
came divided into two parties. There was a riot :
people spoke of stoning the two Apostles. They
took flight, and quitted the capita] of Lycaonia.
Iconium is situated near an intermittent lake, at
the entrance of the great steppe which forms the
centre of Asia Minor, and which has, even up till now,
rebelled against all forms of civilisation. The route
towards Galatia, properly speaking, and Cappadocia,
was closed. Paul and Barnabas essayed to compass
the foot of the arid mountains which form a semicircle
round the plain on the south side. These mountains
are none other than the northern back of the Taurus ;
but the central plain being raised considerably above
the level of the sea, Taurus attains on that side only
a moderate elevation. The country is cold and bleak;
the soil, now swampy, now sandy, or cracked by the
heat, is painfully dismal. Alone, the mass of th«
extinct volcano, called now Karadagh, stands like
an island in the middle of that boundless sea.
Two small, obscure towns, the position of which
is uncertain, became then the theatre of the activity
of the Apostles. These two small towns were called
Lystra and Derbe. Dropped down in the valleys
of the Karadagh, in the middle of poor people de
voted to the raising of flocks, in the neighbourhood

22 SAINT PAUL.
of the most notorious haunts of brigands that an
tiquity had known, these two towns stood entirely
isolated. A civilised Roman felt himself there to be in
the midst of savages. The people spoke Lycaonian.
Few Jews were to be found there. Claudius, by the
establishment of colonies in the inaccessible regions
of Taurus, gave to these outlandish cantons more
order and security than they had ever before had.
Lystra was the first to be evangelised. A singular
incident happened there. In the first days of the
sojourn of the Apostles at that town, the rumour
spread that Paul had performed a miraculous
cure on a lame person. The credulous inhabitants,
and the friends of the person on whom the miracle
had been wrought, were thereupon seized with a
singular idea. It was believed that the Apostles
were two divinities who had taken human form in
order to walk about among mortals. The belief
in their descent from the gods was widely spread,
especially in Asia Minor. The life of Apollonius of
Tyana became soon to be regarded as the sojourn of
a god upon earth. Tyana was not far from Derbe.
As an ancient Phrygian tradition — consecrated by a
temple, and annual feast and pretty recitations — made
Zeus and Hermes to wander thus about in company,
people applied to the Apostles the names of these
two divine travellers. Barnabas, who was taller
than Paul, was Zeus ; Paul, who was the chief
speaker, was Hermes. There was just outside the
gate of the town a temple of Zeus. The priest,
warned that a divine manifestation had taken place,
and that his god had appeared in the town, took
steps to make a sacrifice. The bulls had already
been led out and garlands placed on the front
or the temple, when Paul and Barnabas arrived
on the scene, rending their clothes and protesting
that they were but _ men. The Pagan races,
as we have already said, attached to a miracle a

SAINT PAUL. 23
totally different sense than did the Jews. To the
latter, the miracle was a doctrinal argument ; to the
former, it was the immediate revelation of a god.
The aim of the Apostles, when they were preach
ing to people of that kind, was less of preaching
Jesus than of preaching God ; their preaching thus
became again purely Jewish, or rather deistical.
The Jews who have become proselytes, have always
felt that that which in their religion is adapted
to the universality of mankind is at bottom only
monotheism ; that all the rest, Mosaic institutions,
Messianic ideas, etc., form, as it were, a secondary
series of beliefs, constituting the peculiar appanage
of the children of Israel, a sort of family heritage,
which is not transmissible.
As Lystra had only a few or no Jews of Palestine
origin, the life of the Apostle there was for a long
time very tranquil. One family in that town was
the centre and the school of the highest piety. It
was composed of a grandmother named Lois, of a
mother named Eunice, and of a young son named
Timothy. The two women professed, undoubtedly,
the Jewish religion as proselytes. Eunice had been
married to a Pagan, who probably was dead before
the advent of Paul and Barnabas. Timothy, in the
society of these two women, advanced in the study
of sacred literature, and in the sentiments of the
most ardent devotion ; but as he frequently visited
the houses of the most devout proselytes, his parents
had not had him circumcised. Paul converted the
two women. Timothy, who might be fifteen years
of age, was initiated into the Christian faith by his
mother and his grandmother.
The reports of these conversions spread to Iconium
and to Antioch iu Pisidia, and re-awakened the anger
of the Jews of these two cities. They sent emis
saries to Lystra, who provoked a disturbance. Paul
was seized by the fanatics, dragged outside the city,

24 SAINT PAUL.
stoned, and left for dead. The disciples came to his
rescue. His wounds were not serious. He re-entered
the town, probably by night, and on the morrow set
out with Barnabas for Derbe.
They made here a long stay, and won over a great
many souls. These two Churches of Lystra and of
Derbe were the first Churches which were composed
almost entirely of Pagans. We can understand what
a difference there must have been between these
Churches and those of Palestine, formed in the bosom
of pure Judaism, or even that of Antioch, encircled
by a Jewish leaven and in a society already Judaised.
Here there were subjects completely unprejudiced,
honest country folks who were very religious, but
of a turn of mind quite different from that of the
Syrians. Till now, the preaching of Christianity
had prospered only in the large towns, where resided
a numerous population, plying their trades. Hence
forward, churches were planted in the villages.
Neither Iconium, nor Lystra, nor Derbe was con
siderable enough in which to found a Church to be
compared to that of Corinth or of Ephesus. Paul
was in the habit of designating the Christians of
Lycaonia by the name of the province in which they
dwelt. Now, this province — we mean Galatia —
understood the word in the administrative sense
in which the Romans had applied it.
The Roman province of Galatia, in fact, by no
means embraced simply that country, peopled with
Gallic adventurers, of which the town of Ancyra
was the centre. It was an artificial agglomeration,
corresponding to the transient reunion which was
effected at the hands of the Galatian King Amyntas.
This personage, after the battle of Philippi, and the
death of Dejotarus, received from Antony, Pisidia,
then Galatia, together with a part of Lycaonia and
of Pamphylia. He was confirmed by Augustus in
this possession. . At the end of his reign (twenty-

SAINT PAUL. 25
five years B.C.) Amyntas possessed, outside of Galatia
properly speaking, Lycaonia and Isauria, including
even Derbe, the south-east and the east of Phrygia,
with the towns of Antioch and Apollonia, Pisidia and
Cilicia Trachaea. All these countries at his death
formed a single Roman province, with the exception
of Cilicia Trachaea and the Pamphylian towns. The
province which bore the name of Galatia in the
official nomenclature, at least under the first Caesars,
included therefore for certain — (1) Galatia, properly
speaking, (2) Lycaonia, (3) Pisidia, (4) Isauria, (5)
Mountainous Phrygia, with the towns of Apollonia
and Antioch. This state of things lasted for a long
time. Ancyra was the capital of this large group,
comprising almost the whole of central Asia Minor.
The Romans were thus not sorry in order to de
compose nationalities, and to efface recollections, to
change the ancient geographical acceptations and to
create arbitrary administrative groups analogous to
our departments.
Paul was accustomed to make use of the admini
strative name to designate each country. The coun
tries he had evangelised, from Antioch in Pisidia
to Derbe, were called by him "Galatia;" and the
Christians of these countries were to him "Gala
tians." That name was to him extremely dear. The
Churches of Galatia were embraced amongst those
for which the Apostle had the most affection, and
which in turn had for him the greatest personal
attachment. The recollection of the friendship and
the devotion which he had found at the houses of
these good people, was one of the deepest impres
sions of his apostolic life. Several circumstances
enhanced the keenness of these recollections. It
appears that during his sojourn in Galatia, the
Apostle was subject to attacks of weakness, or of
the malady which frequently overtook him. The
solicitude, the attentions of the faithful proselytes,

26 SAINT PAUL.
touched him to the heart. The persecutions that
they had to suffer together served to create between
them a strong bond. That little Lycaonian centre
had in its way great importance : St Paul loved to
revert to it, as being his first achievement ; it was
from there that he drew later on two of his most
faithful companions, Timothy and Gaius.
He was for four or five years thus absorbed within
a quite limited circle. He thought less then of those
great rapid journeys, which towards the end of his
life became with him a sort of passion, in order to
establish firmly the Churches which might serve him
as a base of operations. We do not know whether
during that time he had any relations with the
Church at Antioch, whose mission he had received.
The desire of seeing again that Mother Church was
awakened in him. He determined to make a journey
thence, and proceeded by the opposite route to the
one he had already gone by. The two missionaries
visited for the second time Lystra, Iconium, and
Antioch in Pisidia. They took up anew their abodes
in these towns, confirming the faithful in the faith,
exhorting them to perseverance, to patience, and
teaching them that it was only through tribula
tion that they could enter into the Kingdom of God.
For the rest, the constitution of these scattered
Churches was very simple. The Apostles chose from
amongst each of them elders who after their depar
ture were the depositaries of their authority. The
ceremony of their departure was touching. There
were fastings and prayers, after which the Apostles
recommended the faithful to God, and departed.
From Antioch in Pisidia, the missionaries once more
attained to Perga. They made there, moreover, it
appeared, a mission which was crowned with success.
The city processions, pilgrimages, and grand annual
panegyrics, were often favourable to the preaching
of the Apostles. From Perga, after a day's jouruey,

SAINT PAUL. 27
they reached Attalia, the great port of Pamphylia.
There they embarked for Seleucia; then they returned
to great Antioch, where they had, by the grace of
God, been liberated five years before.
The mission field was by no means a wide one.
It embraced the Island of Cyprus in the sense of
its length, and in Asia Minor a broken line of
about a hundred leagues. It was the first instance
of an apostolic journey of that kind: nothing had
been pre-arranged. Paul and Barnabas had to
wrestle with the greatest external difficulties. We
must not compare these journeys with those of a
Francis Xavier or of a Livingstone, backed up by rich
associations. The Apostles resembled much more the
Socialist workmen, spreading their ideas from tavern
to tavern, than the missionaries of modern times.
Their trade was forced upon them as a necessity;
they were compelled to halt in order to pursue it,
and to regulate their movements according to the
localities in which they could find work. Hence from
delays, from dull seasons, there was much time lost.
In spite of the enormous obstacles, the general results
of that first mission were immense. When Paul had
re-embarked for Antioch, there were several churches
of Gentiles. The great step had now been made.
All steps of that kind which had taken place anteri
orly had been more or less undecided. For all that,
they were obliged to give an answer, more or less
plausible, to the pure Jews at Jerusalem, who main
tained that circumcision was the preliminary obli
gation of the Christian profession. Moreover, the
question had assumed a different form. Another
fact of the highest importance was again brought
to light; that was the excellent disposition which
they had been able to discover among certain races,
attached to mythological religions, to receive the
gospel. The doctrine of Jesus was evidently about
to profit by the species of charm which Judaism

28 SAINT PAUL.
had until now exercised upon the pious Pagans.
Asia Minor, in particular, was destined to become
the second Christian soil. After the disasters which
were soon to strike the Churches of Palestine, she
was destined to be the principal home of the new
faith, the theatre of the most important transfor
mations.

CHAPTER IIL
FIRST AFFAIR IN REGARD TO CIRCUMCISION.
The return of Paul and Barnabas was hailed in the
Church of Antioch with a shout of joy. The whole
street of Singon was en fite: the Church was
assembled. The two missionaries related their ad
ventures and the things which God had done by
them. " God Himself," said they, " had opened the
door of faith unto the Gentiles" (Acts xiv. 27, 28).
They spoke of the Churches of Galatia, which were
almost wholly composed of Pagans. The Church of
Antioch, which had for a long time on his account
recognised the legitimacy of the baptism of the
Gentiles, approved their conduct. They remained
there several months, resting from their labours,
and refreshing themselves at that source with the
apostolic spirit. It was then, it appears, that Paul
converted and adopted as a disciple, companion, and
fellow-worker, a young uncircumcised man named
Titus, who had been born of Pagan parents, and
whom we find henceforth always with him.
A serious dissension, which nearly destroyed the
work of Jesus, broke out at that time, and threw the
nascent Church into great disorder. This dissension
embraced the very essence of the situation. It was

SAINT PAUL. 29
inevitable. It was a crisis that the new religion
could not fail but pass through.
Jesus, in raising religion to the highest summit
it had ever attained, had not stated very distinctly
whether or not he would remain a Jew. He had not
indicated what he desired to conserve of Judaism.
Sometimes he asserted that he had come to confirm
the Law of Moses, at others, to supplant it. To speak
the truth, this was, for a great poet like him, an in
significant detail. When one has reached the point of
knowing the Heavenly Father, Him whom one adores
in spirit and in truth, one no longer belongs ta any
sect, to any particular religion, or to any school ;
one has the true religion : all practices become of no
account ; one does not despise them, for they are the
symbols of what has been or is still respectable ; but
one ceases to impute to them an intrinsic virtue.
Circumcision, baptism, the Passover, unleavened bread,
sacrifices, all these become equally secondary matters :
one thinks no more about them. None of the un-
circumcised, moreover, had identified themselves
with Jesus, or his life; the question did not hence
call for solution. Like all men of genius, Jesus con
cerned himself with mind alone. Practical ques
tions of the highest importance, questions which
appeared paramount to inferior minds, questions
which caused the acutest pain to men of application,
had no existence for him.
At his death the confusion was general. Aban
doned to themselves, deprived of him who had been
for them all a living theology, they returned to the
practices of Jewish piety. There" were men who
were in the highest degree devout ; but the devo
tion of the times was Jewish devotion. They pre
served their customs, and fell again into those petty
observances that ordinary persons looked upon as
the essence of Judaism. The world esteemed them
as holy men; and by a singular change of front,

30 SAINT PAUL.
the Pharisees, who had served as a butt for the
keenest satires of Jesus, became almost reconciled to
his disciples. It was the Sadducees who showed them
selves to be the irreconcilable enemies of the new
movement. The minute observance of the Law
appeared to them the first condition of being a
Christian. Very soon people encountered, in looking at things
from this point of view, the greatest difficulties.
For, as soon as the family of Christians increased in
numbers, it was exclusively amongst the people of
non-Israelitish origin, amongst the sympathetic ad
herents of Judaism who were uncircumcised, that
the new faith found the readiest access. To oblige
these to become circumcised was out of the question.
Peter, with admirable practical good sense, recog
nised this clearly. On the other hand, timorous per
sons, such as James, the brother of the Lord, looked
upon it as supreme impiety to admit Pagans into the
Church, and to eat with them. Peter put off as far
as he was able all solution of the question.
For the rest, the Jews, on their part, found them
selves in the same situation, and had taken up a
similar position. When proselytes or partisans came
to them from all parts, the question presented itself
to them. Some advanced minds, honest laymen
ignorant of science, and removed from the influence
of the doctors, did not insist up on circumcision. Some
times even they dissuaded the new converts from
the practice. These simple-minded and good souls
desired only the salvation of the world, and sacri
ficed all the rest to this. The orthodox, on the con
trary, with the disciples of Schammai at their head,
declared circumcision to be indispensable. Opposed
to the proselytising of the Gentiles, they did
nothing to facilitate the cause of religion ; on the
contrary, they exhibited towards the converts a
certain coldness; Schammai drove them out of his

SAINT PAUL. 31
house we are told, with a baton. This division was
clearly manifested in respect of the royal family of
Adiabene. The Jew named Ananias who converted
her, and who was by no means a savant, strongly dis
suaded Izate against circumcision. " One can live as
perfectly," said he, " as a Jew can, without circumci
sion ; to adore God was the really important thing."
The pious Helene was of the same opinion. A
rigorist, named Eleazar, declared, on the contrary,
that if the king did not undergo circumcision he was
an impious person ; that the reading of the Law was
of no avail if one did not observe it, and that the
highest precept was circumcision. The king, at the
risk of losing his crown, followed this advice. The
petty kings who embraced Judaism, in view of the
rich marriages that the family of Herod offered, sub
mitted to the same rite. But true piety was of a
less facile composition than politics and avaricious-
ness. Many of the pious converts led the Jew
ish life without being subjected to the rite which
was reputed by the vulgar as the opening of the
door to excesses. It was indeed for them a source of
perpetual embarrassment. Society bigots, in whom
prejudices are strong, are accustomed to represent
their religious practices as matters of good taste, of
superior education. Whilst in France the devout man,
in order to avow his piety, is compelled to conquer a
sort of shame, and of human respect, with the Mussul
mans, on the other hand, the man who practices his
religion is the gentleman ; he who is not a good Mus
sulman is not the person that he ought to be ; his
position is analogous to that of a boorish, ill-man
nered country man with us. Similarly, in England
and in the United States, he who does not observe
the Sunday, is put to the ban in good society.
Amongst the Jews, the position of the uncircumcised
was still worse. Contact with such a being was in
their eyes something insupportable ; circumcision

32 SAINT PAUL.
appeared to them as obligatory on every one who
wished to live amongst them. He who would not
submit to it, was a creature of low quality ; a sort
of impure animal that people avoided ; a wretch
with whom a man of good standing could hold no
relations. The grand duality which is the essence of Judaism,
was revealed in this. The Law, which was essen
tially restrictive, and made for the purpose of isolat
ing, was totally different in spirit from the Prophets
who dreamt of the conversion of the world, and
embraced the widest fields. Two words borrowed
from the Talmudic language well defines the difference
that we have indicated. The agada, the opposite of
the halaka, designates popular preaching, proposes to
itself the conversion of the heathen, in opposition to
the learned casuistry which only thinks of the strict
execution of the Law, without aiming at converting
any one. To use the phraseology of the Talmud, the
gospels are the agadas ; the Talmud, on the contrary,
is the highest expression of the halaka. It is the agada
which has conquered the world and made Christi
anity; the halaka is the foundation of orthodox
Judaism, which still endures without seeking to ex
tend itself. The agada is represented as a thing
principally Galilaean ; the halaka as a thing peculiarly
Jerusalemitish. Jesus, Hillel, the authors of apoca
lypses and apochryphas, are agadists, pupils of the
Prophets, inheritors of their infinite aspirations ;
Schammai, the Talmudists, the Jews posterior to the
destruction of Jerusalem, are the halakistes, the ad
herents of the Law, with its strict observances. We
shall see, up to the time of the supreme crisis of the
year 70, the fanaticism of the Law increasing each
day, and, on the eve of the great national disaster,
terminating in a sort of reaction against the doctrines
of St Paul, in those "eighteen measures" which
afterwards rendered impossible all intercourse be-

SAINT PAUL. 33
tween the Jews and the non-Jews, and opened the
sad history of exclusive Judaism, hateful and hated,
which was the Judaism of the Middle Ages, and is.
still the Judaism of the East.
It is clear that, for nascent Christianity, here
was the point upon which its future depended.
Judaism — did it or did it not impose particular
rites upon the multitudes which professed it? Did
it establish a distinction between the monotheistic
basis which constituted its essence, and the observ
ances with which it was surcharged? If the former
party had triumphed, as the Schammaites wished it
should, the Jewish propaganda would have been
wiped out. It is quite certain that the world would
not have become Jewish, in the narrow sense of the
word. That which constituted the attraction of
Judaism, was not its rites, which did not differ in
principle from those of other religions : it was its
theological simplicity. We accept it as a sort of
deism, or religious philosophy ; and, in fact — in the
mind of a Philo, for example — Judaism was itself
very closely associated with philosophical specula
tions. With the Essenians it had reassumed the
form of a social Utopia ; with the author of the poem
attributed to Phocylides, it had become a simple
catechism of good sense and of honesty ; with the
author of the treatise of " The Empire of Reason," a
sort of Stoicism. Judaism, like all religions founded
primarily upon caste and tribalism, was encumbered
by practices destined to separate the believer from
the rest of the world. These practices were no
longer an obstacle on the day when Judaism justly
aspired to become the universal religion, without
either exclusion or separation. It was as Deism and
not as Mosaicism that it was to become the universal
religion of humanity. " Love all men," said Hillel,
" and draw them together with the Law ; act not
otherwise than you would not wish that others
0

34 SAINT PAUL.
should act to you. Here is the whole Law, the
rest is the commentary of it." When we read the
treatises of Philo, entitled, " Of the Contemplative
Life," or, " That Every Honest Man is Free ; " when
we read even the Sibylline verses written by the
Jews, we are transported into an order of ideas which
contain nothing specially Jewish, into a world of
general mysticism which is not more Jewish than
Buddhist or Pythagorean. The Pseudo-Phocylides
goes the length of abolishing the Sabbath. We per
ceive that all these men, ardent for the amelioration
of humanity, seek to reduce Judaism to a general
morale, to strip it of all that it possesses of individu
ality, and of everything that would make of it a
restricted religion.
Three capital reasons, in fact, rendered Judaism a
thing very exclusive. These were, circumcision, the
prohibition of mixed marriages, and the distinction
between meats permissible or forbidden. Circum
cision was for adults a painful ceremony ; a cere
mony, moreover, not free from danger, and disagree
able to the last degree. That was one of the reasons
which interdicted the Jews from leading a life in
common with other races, and made of them a
separate caste. At the baths and at the gymnasiums,
most important places in ancient cities, circumcision
exposed the Jews to all manner of affronts. Every
time that the attention of the Greeks or the Romans
was drawn to the subject, it was the signal for out
bursts of pleasantry. The Jews were very sensitive
on the point, and avenged themselves by cruel re
prisals. Many, in order to escape the ridicule, and
wishing to pass themselves off for Greeks, attempted
to dissimulate their original mark by a surgical
operation, the details of which have been preserved
to us by Celsus. As fox the converts who submitted
to that initiatory ceremony, there was only one
course they could take — that was, to conceal them-

SAINT PAUL. 35
selves to escape the sarcasms. No man of the world
could resign himself to such a situation, and this was
doubtless the reason that the conversions to Judaism
were much more numerous among the women than
among the men, the former not being subjected at
first to an experience, shocking and repulsive in every
respect. We find many instances of Jewish women
being married to Pagans, but there is not a single
instance of a Jew being married to a Pagan woman.
Hence the origin of much of the jeering. The
necessity made itself felt by a broad casuistry which
brought peace into troubled households.
Mixed marriages were the origin of difficulties of a
similar kind. The Jews regarded these marriages as
pure fornication. It was the crime that the kanavm
punished with the dagger, simply because the Law
in not prescribing any particular punishment for it,
left its repression in the hands of zealots. Although
united by faith and love to Christ, two Christians
could thus be prevented from contracting marri
age. The Israelite converted to Jesus who wished
to espouse a sister of the Grecian race, expected
that union, holy in his eyes, to be called by the most
outrageous names.
The prescriptions as to meats being pure or impure
were not of the least consequence. We can judge
of this by that which still takes place in our own
time. Nudity being no longer a part of modern
manners, circumcision no longer subjects Israelites
to these inconveniences. But the necessity of slaugh
tering for themselves continues to be very embarrass
ing for them. It requires of those who are strict
not to eat with Christians, and, consequently, to be
sequestered from general society. That precept is
the principal cause which still places Judaism, in
many couutries, in the position of an exclusive sect.
In countries where Israelites are not separated from
the rest of the nation, it is a rock of offence ; for, to

36 SAINT PAUL.
understand it, it is sufficient on this point to have
seen Puritan Jews arrive from Germany or Poland,
who are shocked at the licences their co-religionists
permit on this side of the Rhine. In cities like Salonica,
in which the majority of the population is Jewish, and
where the wealth is in the hands of the Jews, the
actual trade of the community is on this account
rendered impossible. Even in ancient times these re
strictions were irksome. A Jewish law, the relic of
innumerable centuries during which the responsibili
ties of property were an essential part of religious
legislation, stamped the pig with a brand of infamy,
which had no raison d'etre in Europe. That old anti
pathy, having its origin in the East, appeared puerile
to the Greeks and the Romans. A multitude of other
prohibitions had descended from a time when one of
the pre-occupations of the leaders of civilisation was
to constrain their subordinates from eating things
unclean, or from touching carrion. The hygiene of
marriage, in fine, had given room for the enacting
of a code of legal impurities for women sufficiently
complicated. The peculiarity of these kind of
prohibitions is their survival from times when they
had a raison d'etre, and of their becoming at length
so vexatious that they might have had their origin
in what was proper and salutary.
One particular circumstance gave to the prohibi
tions in regard to meat much importance. The flesh
provided for the sacrifices made to the gods was
considered as impure. Now these meats, after the
sacrifices, were often carried to the market, where it
became very difficult to distinguish them ; hence the
inextricable scruples. The strict Jews did not regard.
as lawful the indiscriminate provisioning of them
selves in the market. They held that the seller should
be questioned as to the origin of the meat, and that
before accepting the dish the host should be ques
tioned as to how it had been supplied. The imposing

SAINT PAUL. 37
of that load of casuistry upon converts had evidently
been carried to excess. Christianity would not have
been Christianity if, like the Judaism of our day, it
„had been compulsory to have slaughtering done
separately, or if the Christian could not, without vio
lating his conscience, eat with other men. When one
has discovered in that network of difficulties religions
surcharged with prohibitions pertaining to life ; when
one has seen the Jew in the East ; the Mussulmans
separated by their ritualistic laws, as if by a wall,
from the European world, where they might take
their place, one can comprehend the immense import
ance of the questions which were to be decided at
the time at which we are now arrived. The question
to be decided was, whether Christianity should be
a religion of formulas and rituals, a religion of
ablutions, of purifications, of distinctions between
things pure and things impure, or, on the other
hand, the religion of mind, the idealistic cult, which
has killed or shall kill by degrees religious material
ism, all formularies, all ceremonies. Or, better still,
the question to be decided was whether Christianity
was to be a petty sect or a universal religion ;
whether the idea of Jesus should be overshadowed
by reason of the incapacity of his disciples; or
whether that idea, by virtue of its original force,
should triumph over the scruples of backward and
narrow minds, which were ready to have it replaced
and obliterated.
The mission of Paul and Barnabas had presented
the question with such a force that there was no
way of avoiding a solution. Paul, who in the first
period of his ministry had, it appears, preached cir
cumcision, now declared it useless. He had sur
reptitiously admitted Pagans into the Church ; he
had constituted Churches composed of Gentiles ;
Titus, his intimate friend, had not been circumcised.
The Church at Jerusalem could not longer close its

38 SAINT PAUL.
eyes to facts so notorious. Broadly speaking, this
Church was, on the point with which we are now
engaged, hesitating, or favourable to the party the
most backward. The conservative senate was there..
In close proximity to the Temple, in perpetual con
tact with the Pharisees, the old Apostles, timid and
narrow-minded, could not lend themselves to the
profoundly revolutionary theories of Paul. Many of
the Pharisees, however, had embraced Christianity
without renouncing the essential principles of their
sect. To such persons, the supposition that one
could be saved without circumcision was blasphemy.
To them the Law seeme'Q to remain in its entirety.
They had been told that Jesus had come to fulfil
the Law, not to abrogate it. The privileges of the
children of Abraham appeared to them intact: the
Gentiles could not enter into the kingdom of God
without being previously affiliated with the family of
Abraham ; in a word, before becoming a Christian, it
was necessary to be made a Jew. Never, we can
see, had Christianity had to resolve a more funda
mental doubt. If one might credit the Jewish party,
the love feast even, the common repast, would have
been impossible; the two sections of the Church of
Jesus would not have been able to commune the
one with the other. From the theological point of
view, the matter was still more serious; the question
was to know whether one could be saved through the
works of the Law or by the grace of Jesus Christ.
Some members of the ^JJrarch of Judaea having
arrived at Antioch without, as it would appear, any
mission from the apostolic body, provoked discussion.
They proclaimed loudly that one could not be saved
without circumcision. It is necessary to recall that
the Christians, who had at Antioch a name and a dis
tinct individuality, had nothing of the kind at Jeru
salem ; that which did not oppose whoever came from
Jerusalem had not in the whole Church much force.

SAINT PAUL. 39
for the centre of authority was there. People were
greatly excited. Paul and Barnabas resisted in the
most energetic manner. There were long disputes.
To bring it to an end, it was decided that Paul and
Barnabas should go to Jerusalem to consult with
the Apostles and the Elders on the subject.
The question had for Paul a personal importance.
His action until now had been almost entirely inde
pendent. He had only spent a fortnight at Jerusalem
since his conversion, and for eleven years he had not
put a foot in it. In the eyes of many he was a sort
of heretic, teaching on his own account, and scarcely
in communion with the rest of the faithful. He
declared proudly that he had had his revelation, his
apostleship. To go to Jerusalem was, in appearance
at least, to forfeit his liberty, to subject his apostle
ship to that of the Mother Church, to learn from
others what he knew through his own and personal
revelation. He did not deny the authority of the
Mother Church ; but he defied it, because he was
acquainted with the obstinacy of some of its mem
bers. He therefore took precautions so as not to
compromise himself too much. He declared that in
going to Jerusalem he would not submit to any
dictation ; he even feigned, indulging a pretension
that was habitual to him, that in this he was obeying
a command of Heaven, and of having had a revelation
on the subject. He took with him his disciple Titus,
who shared all his opinions, and who, as we have
said above, was not cirQumcised.
Paul, Barnabas, and Titus set out on their journey.
-The Church at Antioch accompanied them on their
route as far as Laodicaea-on-the-sea. They followed
the coast of Phoenicia, then traversed Samaria, find
ing at every step brethren, to whom they recounted
the marvels of the conversion of the Gentiles.
There was great joy everywhere. In this way they
reached Jerusalem. This was one of the most

40 SAINT PAUL.
solemn hours in the history of Christianity. The
grand doubt was now to be solved. The men
upon whom rested the whole future of the new
religion were going to be ranged face to face.
Upon their grandeur of soul, upon their uprightness
of heart depended the future of humanity.
Eighteen years had rolled on since the death of
Jesus. The Apostles had grown old. One of them
had suffered martyrdom. Others probably were
dead. We know that the deceased members of the
apostolic college were not replaced ; that the college
became extinct when they had disappeared. On
the part of the Apostles, they formed themselves into
a college of elders, in which authority was divided.
The " Church," the reputed depository of the Holy
Spirit, was composed of the Apostles, of the elders,
and of all the brotherhood. Amongst the simple-
minded brethren themselves there were degrees.
Inequality was perfectly admissible; but that in
equality was altogether moral ; it was neither a
question of external prerogative nor of material
advantage. The three principal " pillars," as we have
said, of the community were still Peter, James, the
brother of the Lord, and John, the son of Zebedee.
Many Galilaeans had disappeared. They had been
replaced by a certain number of persons belonging
to the party of the Pharisees. " Pharisee " was syno
nymous with " devotee " ; but all the best saints of
Jerusalem were also strong devotees. Lacking the
mind, the finesse, the grandeur of Jesus, they had,
after his death, fallen into a kind of stupid bigotry,
a state similar to that which their master so strongly
combated. They were incapable of irony ; they had
almost forgotten the eloquent invectives of Jesus
against the hypocrites. Some had developed into
a sort of Jewish Indian priests, after the manner of
John the Baptist and of Banou, monks totally ad
dicted to formulas, and at whom Jesus certainly, if

SAINT PAUL. 41
he had been still alive, could not have aimed sar
casms enough.
James, in particular, surnamed the Just, or "the
brother of the Lord," was one of the most exact
observers of the Law that there was. According to
certain traditions — very doubtful, it is true — he was
even an ascetic, practising all the Nazarene abstin
ences, observing celibacy, drinking no intoxicating
liquors, eschewing flesh, never cutting his hair, for
bidding himself anointings and baths, wearing neither
sandals nor garments of wool, clothed in plain linen.
Nothing, we see, was more contrary to the idea of
Jesus, who, at least from the death of John the
Baptist, declared affectations of that kind perfectly
vain. Abstinence — already in favour with certain
branches of Judaism — became the fashion, and formed
the dominant trait of the fraction of the Church
which, later on, was to be connected with a pre
tended Ebion. The pure Jews were opposed to those
abstinences ; but the proselytes, particularly the
women, inclined much to them. James did not stir
from the Temple ; he remained there alone, it is said,
for long hours in prayer, until the callus of his knees
had contracted, like those of the chamois. It is be
lieved that he passed his time there after the manner
of Jeremiah, a penitent for the people, weeping for
the sins of the nation, and turning aside the chastise
ments that threatened them. He had only to raise
his hands to heaven to perform miracles. He had
been surnamed the Just, and also Obliam, that is to
say, " Rampart of the people," because it was sup
posed that it was his prayers which prevented the
Divine wrath from sweeping everything away. The
Jews, as we are assured, held him in the same
veneration as the Christians. If that singular man
was really the brother of Jesus, he must have been
at least one of those inimical brothers who abjured
him and wished him arrested ; and it is probable to

42 SAINT PAUL.
such recollections that Paul, irritated by a mind so
narrow, made allusion when he wrote concerning
these pillars of the Church at Jerusalem :—" What
soever they were, it maketh no matter to me ; God
accepteth no man's person" (Gal. ii. 6). Jude, the
brother of James, was, it seems, in entire agreement
with his ideas.
To sum up, the Church at Jerusalem had been
more and more broadened by the spirit of Jesus.
The dead weight of Judaism had borne it down.
Jerusalem was for the new faith an unwholesome
centre, and would have ended by destroying it. In
that capital of Judaism, it was very difficult to cease
being a Jew. Moreover, new men, like St Paul, all
but systematically avoided residing there. Forced
now, under pain of being separated from the primi
tive Church, to come to confer with their elders, they
found themselves in a position full of hardship ; and
the work, which could not live except by the power
of concord and of abnegation, ran an immense risk.
The interview, in fact, was singularly protracted
and embarrassing. People listened favourably at
first to the account that Paul and Barnabas gave
of their missions ; for every one, even the most
Judaised, was of opinion that the conversion of the
Gentiles was the harbinger of the Messiah. The
curiosity to see the man of whom so much was being
said, and who had led the sect into so new a path,
was at first very lively. They glorified God for
having made an Apostle out of a persecutor. But
when they came to circumcision, and the obligation
of practising the Law, dissension broke out in all its
force. The Pharisean party set forth its pretensions
in the most uncompromising manner. The party in
favour of emancipation responded with triumphant
force. They cited the cases of several uncircum
cised persons who had received the Holy Ghost.
If God made no distinction between Pagans and

saint Raul. 43
Jews, how could they have the temerity to do it for
Him? How could that be held for unclean which
God had purified ? Why impose a yoke on the con
verts that the race of Israel had not been able to
bear ? It was through Jesus that one was saved,
and not through the Law. Paul and Barnabas ad
vanced in support of that thesis the miracles which
God had wrought for the conversion of the Gentiles.
But the Pharisee* objected with no less force that
the Law was not abolished; that one never ceased
to be a Jew ; that the obligations of a Jew remained
ever the same. They refused to hold relations with
Titus, who was uncircumcised ; they openly accused
Paul of infidelity, and of being an enemy of the
Law. The most admirable characteristic in the histories
of the origins of Christianity is that that radical and
serious division, embracing a question of the first
importance, did not occasion in the Church a com
plete schism, which would have been its ruin. The
eager and impulsive mind of Paul had here a splen
did opportunity of displaying itself; his sound prac
tical sense, his sagacity, and his judgment, remedied
everything. The two parties were eager, excited,
almost harsh to one another; nobody rejected his
advice; the question was not yet shaped ; people
remained united in the common work. A superior
bond, the love that every one had for Jesus, the
remembrance which all entertained for him, were
stronger than the divisions. The most fundamental
dissension that was ever produced in the bosom of
the Church, did not lead to reprobation. This is
a great lesson that succeeding centuries have seldom
been able to imitate.
Paul understood that in large and heated assem
blies he could never succeed, because that there
narrow minds would always have the sway, and be
cause Judaism a» «oo ong at Jerusalem for one

44 SAINT PAUL.
to hope to be able to extort from it a concession of
principles. He went and saw separately all person
ages of consideration, in particular, Peter, James,
and John. Peter, like all men who exist for the
most part on elevated sentiment, was indifferent
to questions of party. These disputes grieved him ;
he wished for union, concord, and peace. His timid
and rather contracted mind detached itself with diffi
culty from Judaism; he would have preferred that
the new converts had accepted circumcision, but he
saw the impossibility of such a solution. Deep and
tender natures are always undecided ; they some
times even have to resort to a little dissimulation.
They desire to please everybody — no question of
principle seems with them to outweigh the value
of peace. They let themselves be carried away by
different parties, and to making contradictory pro
mises and engagements. Peter sometimes com
mitted this by no means heinous fault. To Paul, he
was for uncircumcision ; to the strict Jews, he sided
with the partisans of circumcision. The soul of
Paul was so grand, so sincere, so full of the new
zeal which Jesus had brought into the world, that
Peter could not fail to sympathise with him.
They loved each other, and when they were to
gether, it was as sovereigns of the entire world of
the future, which they divided between them.
It was doubtless at the close of one of their con
versations that Paul, with the exaggeration of lan
guage and the verve that were habitual to him, said
to Peter, " We quite understand one another ; yours
is the gospel of circumcision ; mine is the gospel
of uncircumcision." Paul laid hold of these words
later on as a sort of regular treaty, which ought to
be accepted by all the Apostles. It is difficult to
believe that_ Peter and Paul should dare to repeat
outside their private conversations words which
would have injured to the highest degree the pre-

SAINT PAUL. 45
tensions of James, and probably even those of John.
But the words were uttered. These large schemes,
which were hardly those of Jerusalem, struck greatly
the enthusiastic soul of Peter. Paul made upon him
the greatest impression, and won him over com
pletely. Up to this time Peter had travelled little ;
his pastoral visits had not, it seems, been extended
beyond Palestine. He must have been about fifty
years of age. Paul's eagerness for travelling, the
recitals of the apostolic journeys, the projects that
had been communicated to him in regard to the
future, fired his zeal. It was from this time that
Peter was seen to absent himself from Jerusalem,
and to lead inhis turn the wandering life of apostle-
ship. James, with the sanctity of a life so equivocal, was
the chief of the Judaistic party. It was through
him that almost all the conversions of Pharisees had
been made : the exigencies of that party were im
posed on him. Everything tends to the belief that
he did not make any concession upon the dogmatic
principle ; nevertheless, a moderate and conciliatory
opinion soon began to make itself manifest. The
legitimacy of the conversion of the Gentiles was
admitted ; it was declared that it was useless to be
disquieted in regard to what concerned circumci
sion ; it was only necessary to maintain a few inter
esting prescriptions, the morale or the suppression
of which would shock too keenly the Jews. In
order to reassure the Pharisean party, it was re
marked that the existence of the Law was not
for the sake of compromise, seeing that Moses had
from time immemorial, and would always be, for
the people to be read in the synagogues. The con
verted Jews thus remained submissive to the entire
Law, and the exemptions only concerned the con
verted Pagans. In practice, however, people were
to avoid shocking those who had more contracted

46 SAINT PAUL.
ideas. It was probably these moderate persons, the
authors of that harmless contradiction, who coun
selled Paul to induce Titus to let himself be circum
cised. Titus, in fact, had become one of the principal
difficulties of the situation. The converted Pharisees
of Jerusalem willingly supported the idea that, far
removed from them, at Antioch, or in the depths
of Asia Minor, there were Christians uncircumcised.
But in their midst at Jerusalem, to be obliged to
associate with them, and thus to commit a flagrant
violation of that Law to which they were attached
to the bottom of their hearts,- this was what they
could not consent to.
Paul took the most infinite precautions in acceding
to this demand. It was indeed owned that it was
not as a matter of necessity that the circumcision of
Titus was demanded, as Titus would remain a Chris
tian even if he did not submit to that rite ; but it
was asked of him as a mark of condescension for
the brethren whose consciences were pledged, and
who otherwise could not hold relations with him.
Paul consented,' but not without uttering some se
vere words against the authors of such an exaction,
against those false brethren who only had entered the
Church to diminish the extent of the liberties created
by Jesus. He protested that he would in nothing
submit his opinions to theirs; that the concession he
had made was for once only, for the sake of the
general good, and of peace. With such reservations
he gave his consent, and Titus was circumcised.
That concession cost Paul much, and the sentence
in which he spoke of it is one of the most original
that he ever wrote. The language that it cost him
seemed not to be able to run off his pen. The sen
tence, at first sight, appeared to mean that Titus was
not circumcised, whilst it implied that he was. Tht'
remembrance of that painful moment often returned
to him ; that semblance of returning to Judaism ap-

SAINT PAUL. 47
peared to him sometimes as a denying of Jesus ; he
re-assured himself by saying, — " And unto the Jews
I became as a Jew, that I might gain the Jews."
Like all men who possess a multiplicity of ideas, Paul
set little store by forms. He perceived the vanity of
everything which was not a thing of the soul, and
when the supreme interests of conscience were at
play, he, usually so stubborn, abandoned all else.
The capital concession which involved the circum
cision of Titus, appeased much of the ill-feeling. It
was admitted that in distant countries in which the
new converts had no daily intercourse with the Jews,
it would be sufficient if they abstained from blood,
together with meats offered in sacrifice to the gods,
or suffocated, and that they observed the same laws
as the Jews in regard to marriage, and the relations
between the sexes. The use of pork meat, the in
terdiction of which was everywhere the symbol of
Judaism, was left free. It was almost the embodi
ment of the Noachic precepts ; that is to say, which
it was supposed had been revealed to Noah, and
which were imposed on all proselytes. The idea that
the blood was the life, that the blood was life itself,
inspired in the Jews an extreme horror for meats
from which the blood had not been let. To abstain
from these was for them a precept of natural religion.
Demons were supposed to be particularly greedy of
blood, so in eating meat not bled people ran the risk
of having for companion of the food they partook of
a demon. A man who about that period wrote under
the usurped name of the celebrated Greek moralist
Phocylides a short course of Jewish natural morals,
simplified the usages of the non-Jews, by seizing
upon similar solutions. That bold impostor did not
essay to convert his reader to Judaism ; he sought
merely to inculcate on him the "Noachical precepts,"
with some greatly modified Jewish rules in regard
to meat and to marriage. The first of these rules

48 SAINT PAUL.
was altered by him to accord with hygienic require
ments and alimentary convenience, to the abstaining
from things forbidden or unclean ; the second had
reference t6 the- regulating and the purifying of
sexual relations. All the rest of the Jewish ritual
went for nothing.
For the rest, that which issued from the assembly
at Jerusalem was only agreed to by word of mouth,
and was not even stated in very strict terms, for we
shall see them frequently set aside. The idea of dog
matic canons emanating from a council was not yet
heard of. By reason of profound good sense, these
simple people attained to the loftiest pinnacle of
policy. They saw that the only way of escaping
great questions was to leave them unresolved, to
take a middle course which would please no one,
and to leave problems to wear themselves out, and
to die from lack of a raison d'etre.
People were content to be divided. Paul ex
plained to Peter, James, and John the gospel that
he preached to the Gentiles ; the former entirely
approved of it, finding nothing in it to reprimand,
and not attempting to add anything thereto. Paul
and Barnabas were heartily given the right hand of
fellowship ; their immediate right divine to the
apostleship of the Pagan world was admitted ;
people recognised in them a sort of peculiar grace
for what was the special object of their vocation.
The title of Apostle of the Gentiles, which Paul had
already assumed, was, as he assures us, officially con
ferred on him ; and without doubt people accorded
to him, at least by tacit assent, the fact which he
prized the most, to wit, that he had had his special
revelation as direct as those who had seen Jesus ;
in other words, that his vision on the way to Dam
ascus was of as much importance as the other ap-
pearancesof Christ risen from the dead. All that
was required of the three representatives of the

SAINT PAUL. 49
Church of Antioch in return, was not to forget the
poor at Jerusalem. The Church of that city, in fact,
by reason of its communistic organisation, its peculiar
responsibilities, and the misery which reigned in
Judea, appeared to be nearing its last gasp. Paul
and his party accepted gladly that idea. They
hoped by a kind of contribution to shut the mouth
of the intolerant Jerusalemitish party, and. to re
concile it with the thought that he existed for the
Church of the Gentiles. By means of a trifling
tribute they purchased liberty of thought, and re
mained in communication with the central Church,
outside of which one did not dare hope for salva
tion. In order that no doubt should remain as to the re
conciliation, it was decided that Paul, Barnabas, and
Titus, in returning to Antioch, were to be accom
panied by two of the principal members of the Church
at Jerusalem, Judas Bar-Saba and Silvanus or Silas,
who were charged with disavowing the brethren from
Judaea who had created the trouble in the Church at
Antioch, and to render witness to Paul and Barnabas,
whose services and devotion were recognised. The joy
at Antioch was very great. Judas and Silas held the
rank of prophets : their inspired speech was appreci
ated extremely by the Church at Antioch. Silas was
so much charmed with that atmosphere of life and of
liberty, that he had no desire to return to Jerusalem.
Judas alone returned to the Apostles, and Silas at
tached himself to Paul by bonds of brotherhood,
which every day became more intimate.

50 SAINT PAUL.

CHAPTER IV.
SLOW PROPAGATION OF CHRISTIANITY : ITS
INTRODUCTION AT ROME.
An idea which, above all things, it is necessary to
get rid of, when the question at issue is the propa
gation of Christianity, is that that propagation had
to be made by succeeding missionaries, and by
preachers similar to those of modern times, who have
to go from city to city. Paul and Barnabas and their
companions were the only ones who sometimes pro
ceeded in this manner. The rest was done by work
men whose names remain unknown. Alongside'the
Apostles who attained celebrity, there was thus an
obscure apostleship, whose agents were not dogmat
ists by profession, but who were none the less most
efficacious. The Jews of the period were nomads
par excellence. Merchants, servants, small tradesmen,
they visited all the large towns of the coast, and
pursued their calling. Active, industrious, polite,
they brought with them their ideas, their good
example, their exaltation, and dominated these
populations, degraded in point of religion, with all
the superiority that the enthusiastic man possesses
over those that are indifferent. Those affiliated
to the Christian sect travelled like the other Jews,
and carried the glad tidings with them. It was a
sort of familiar preaching, and much more persuasive
than any other. The gentleness, the gaiety, the
good humour, the patience of the new believers,
caused them to be received gladly everywhere, and
conciliated their minda
Rome was one of the first points attacked in this
manner. The capital of the Empire had heard the
name of Jesus long before all the intermediate
countries could have been evangelised, just as a high

SAINT PAUL. 51
summit is illuminated when the valleys lying between
it and the sun are still in darkness. Rome was, in
fact, the rendezvous of all the Oriental religions, the
point of the Mediterranean with which the Syrians
had the most intercourse. They arrived there in
enormous bands. Like all poor populations going
up to attack the large cities in quest of fortune, they
were obedient and humble. With them disembarked
troops of Greeks, Asiatics, and Egyptians, all speaking
Greek. Rome was literally a bilingual city. The
language of the Jewish world and of the Christian
world of Rome was for three centuries Greek. Greek
was at Rome the language of all that was most
wicked and most honest, of all that was the best and
the most base. Rhetoricians, grammarians, philoso
phers, noble pedagogues, preceptors, servants, in
triguers, artists, singers, dancers, brokers, artisans,
preachers of new sects, religious heroes — they all
spoke Greek. The old Roman burgess class" lost
ground each day, swamped as it was by this flood of
strangers. It is in the highest degree probable that about the
year 50 several Jews from Syria, already Christians,
entered the capital of the Empire, and disseminated
their ideas there. In fact, among the good admini
strative measures of Claudius, Suetonius placed the
following : — " He expelled the Jews from Rome, who,
at the instigation of Chrestus, indulged frequently in
riots." Certainly, it is possible that there might have
been at Rome a Jew named Chrestus who fomented
troubles amongst his co-religionists, and which led to
their expulsion. But it is much more probable that
the name of Chrestus was none other than that of
Christ himself. The introduction of the new faith
provoked, doubtless, in the Jewish quarter at Rome,
altercations, quarrels, scenes analogous, in a word, to
those which had already taken place at Damascus,
at Antioch in Pisidia, and at Lystra. Wishing to

52 SAINT PAUL.
put an end to these disorders, the police were
compelled to take measures for the expulsion of
the perturbators. The chiefs of police may have
inquired superficially into the nature of the quarrel,
which interested them so little ; a report addressed
to the Government may have proved that the
agitators called themselves Christiani, that is to
say, partisans of a certain Christus ; that name being
unknown, it may have been changed into Chrestus,
in consequence of the custom of unlettered persons
giving to the names of strangers a form appropriate to
their habits. Hence, in order to come to a conclusion
that there existed a man of that name, who had been
the provoker and the leader of the riots, was but a
short step to take; the inspectors of police might
have overlooked the fact, and, without further in
quiry, pronounced sentence of banishment against
the two parties.
The principal Jewish quarter in Rome was situated
on the other side of the Tiber ; that is to say, in the
part of the city the poorest and the most filthy,
probably in the neighbourhood of the actual Porta
Portese. Here was situated formerly, as in our own
times, the port of Rome, the place where merchan
dise was unloaded which had been brought in flat
boats from Ostia. It was the quarter of the Jews
and of the Syrians, " nations" born to servitude " as
is remarked by Cicero. The first nucleus of the
Jewish population at Rome had, in fact, been formed
of freedmen, descendants, for the most part, of those
who had been carried prisoners to Rome by Pompey.
They had undergone slavery without changing any
of their religious habits. That which is admirable
about Judaism, is that simplicity of faith which makes
the Jew, though transported a thousand leagues from
his country, at the end of many generations a Jew
still of the purest type. The intercourse between
the synagogues of Rome and those of Jerusalem was

SAINT PAUL. 53
continual. The first colony had been reinforced
by numerous emigrants. These poor people dis
embarked by hundreds at Eipa, and lived there
by themselves in the quarter adjacent to Trans-
tevere, serving as street porters, engaging in small
commerce, exchanging matches for broken glasses,
and presenting to the haughty Italian population a
type which, later, should become to them too familiar
— that of a mendicant skilled in his art. A Roman
who respected himself never put his foot into these
debased quarters. It was treated as a suburb given
over to contemned classes, and to disreputable avoca
tions ; tanneries, sausage factories, steeping troughs,
were relegated there. So the unfortunates lived
quite tranquilly in that despised corner, in the midst
of bales of merchandise, infamous taverns, and of
litter porters (Syrians), who had here their general
quarters. The police did not enter it except when
the quarrels were bloody, or when they were too
often repeated. Few of the quarters of Rome were
so free ; politics had nothing to do with it. Not
only was religion practised in ordinary times without
opposition, but every facility was afforded for active
propagandism. Protected by the contempt which they inspired,
little sensitive, moreover, to the railleries of the people
of the world, the Jews of Transtevere led thus a
very active, religious, and social life. They possessed
a few kakamin (schools) ; nowhere was the ritual and
ceremonial of the Law more scrupulously observed ;
the synagogues had the most perfect organisation
that ever was known. The titles of " father " and of
" mother of the synagogue " were much prized. Some
rich, converts took biblical names; they converted
their slaves along with themselves ; the Scroll was
explained by the doctors ; they built places of prayer,
and showed themselves to be proud of the considera
tion they enjoyed in that little world. The poor

54 SAINT PAUL.
Jew, when begging, found the opportunity, in a
trembling voice, to whisper into the ear of the grand
Roman dame a few sentences of the Law, and often
gained over the matron, who had given him a hand
ful of small change. To observe the Sabbath and
the Jewish feasts was, according to Horace, the
characteristic which classes a man amongst the
weak-minded, that is to say, with the multitude,
unus multorum. Universal benevolence, the felicity
of reposing with the just, assisting the poor, purity
of manners, the sweetness of family life, the mild
perception of death, which was considered as a
sleep, are the sentiments which are found on the
Jewish inscriptions, together with that special note
of touching unction of humility, certain hope, which
characterises Christian inscriptions. There were
many Jews, men of the world, rich and powerful,
such as Tiberius Alexander, who attained to the
highest honours of the Empire, and who twice or
thrice exercised an influence of the first order in
public affairs, and had even, to the great chagrin
of the Romans, his statue in the Forum ; but the
latter were no longer good Jews. The Herods,
although ostentatiously practising their religion at
Rome, were also far from (it was only through their
relations with the Pagans) being true Israelites.
The poor remained faithful, esteeming these world
lings as renegades ; in like manner, we see in our
day the Polish or Hungarian Jews treat with
severity the aristocratic French . Israelites who
have deserted the synagogue, and have had their
children educated in Protestantism, so as to make
their circle more exclusive.
A world of ideas were thus propounded on the com
mon wharf where was unloaded the merchandise of
the whole world ; but all this is lost in the tumult of
a large city like London or Paris. Certainly the proud
patricians, who, in their promenades upon the Aven-

SAINT PAUL. 55
tine cast their eyes to the other side of the Tiber,
could not suspect that the future was being prepared
in the pile of poor houses erected at the foot of Jani-
culum. The day when, under the reign of Claudius,
a certain Jew, initiated in the new beliefs, placed
foot on the ground opposite the Emporium, that same
day no one knew in Rome that the founder of a
second Empire, another Romulus, lodged at the gate
on a bed of straw. Near the gate was a kind of
lodging-house, well known to the people and the
soldiers, which went under the name of Taberna meri-
toria. There was shown here, in order to attract the
credulous, a pretended fountain of oil, issuing from the
rocks. Very soon that fountain of oil was regarded
by the Christians as symbolical. It was pretended
that its appearance had coincided with the birth of
Jesus. It appears that later on the Taberna was
made into a church. Who knows whether the oldest
souvenirs of Christianity were not connected with
that resort ! Under Alexander Severus we see the
Christians and the tavern-keepers contending for a
certain spot which had formerly been public, and
which that good Emperor adjudged to the Christians.
One feels that one is here upon the natal soil of an
old popular Christianity. Claudius, about that time,
struck with the " progress of foreign superstitions,"
believed that he was performing an act of" good con
servative policy in re-establishing the soothsayers.
In a report made to the Senate, complaint was made
of the indifference of the times for the ancient usages
of Italy, and for good discipline. The Senate had
invited the Pontiffs to see whether it was possible
to re-establish the old customs. Everything went
well, in consequence, and it was believed that
these respectable impostures were saved for all
eternity. The great question of the moment was the attain
ment of Agrippa to power, the adoption of Nero by

56 SAINT PAUL.
Claudius, and his ever-increasing fortune. No one
thought of the poor Jew who uttered for the first
time the name of Christus in the Syrian colony, and
expounded the faith which brought happiness to
those amongst whom he was living. Others soon
arrived. The letters from Syria, brought by the
newcomers, spoke of the movement which was in
creasing more and more. A small circle was formed.
Everybody " smelled the garlick." These ancestors
of the Roman prelates were poor proletariats, filthy,
undistinguished, ill-mannered, clothed in dirty smock-
frocks, and had the bad breath of people who are ill-
fed. Their hovels had that odour of misery which
exhales from persons poorly nourished and clothed,
and huddled up in a small room. They soon became
numerous enough to make a noise. They preached in
the ghetto, and the orthodox Jews resisted them.
What witb the tumultuous scenes which were taking
place ; what with the scenes recurring night by night ;
what with the Roman police being interviewed ;
what (little caring to know what was the cause
of the trouble) with addressing a report to the
superior authority, and laying the troubles to the
account of a certain Chrestus, whom it was impossible
to get hold of ; what with the expulsion of the agita
tors having been decided on — there was nothing in
that which was not plausible. The passage in Sue
tonius, and, better still, that of the Acts, would seem
to imply that all the Jews were driven out on that
occasion; but such a thing is not to be supposed.
The likelihood is that the Christians, the partisans of
the seditious Chrestus, were alone expelled. Claudius,
in general, was favourable to the Jews, and it is even
not impossible that the expulsion of the Christians, of
which we have just been speaking, took place at the
instigation of the Jews — the Herods, for example.
These expulsions, however, were always only tem
porary ami '"mditional. The tide, arrested for the

SAINT PAUL. 57
moment, always returned. The edict of Claudius
was, in any case, of little consequence, since Josephus
does not mention it, and in the year 58 Rome had
already a new Christian Church.
The founders of this first Church at Rome, de
stroyed by the decree of Claudius, are unknown. But
we know the names of two Jews who were exiled
in consequence of the emeutes of the Porta Portese.
They were an old pious couple, the one Aquila,
originally a Jew from Pontus, following the same
calling as St Paul, that of an upholsterer, the other
Priscilla, his wife. They sought refuge at Corinth,
where we soon see them en rapport with St Paul,
whose intimate friends and zealous fellow-workers
they became. Aquila and Priscilla are hence the two
oldest known members of the Church at Rome. But
they are hardly remembered. Legend, which is al
ways unjust, because it is always swayed by political
motives, has expelled from the Christian Pantheon
these two obscure workers, in order to attribute the
honour of the foundation of the Church of Rome to
a name more illustrious, corresponding better to the
proud pretensions of universal dominion which the
capital of the Empire, now become Christian, could
not abdicate. , For us, it is not at the theatrical
basilica which has been consecrated to St Peter, it is
at the Porta Portese, that ancient ghetto, where we really
find the starting-point of Western Christianity. It is
the traces of those poir wandering Jews, who carried
with them the religion of the world, — those men
who hardly dreamt, in their misery, of the kingdom
of God — we must search out and embrace. We do
not contest with Rome its essential title ; Rome was
probably the first spot of th& Western world, and
even of Europe, where Christianity was established
But in place of these proud and magnificent churches,
in place of these insulting devices, Christus vincit,
Christus regit, Christus imperat — Christ conquers,

58 SAINT PAUL.
Christ reigns, Christ governs — it would be much
better to erect a little chapel to the two good Jews
of Pontus who were expelled by the police of Claudius
for belonging to the party of Chrestus.
After the Church of Rome (if it was not even an
terior) the most ancient Western Church was that of
Pozzuoli. St Paul found Christians there about the
year 61. Pozzuoli was in a certain sense the port of
Rome ; it was at least the place where the Jews and
the Syrians who came to Rome disembarked. This
strange soil undermined by fire; these Phlegreens
fields; that sulphur bed; these caverns full of burn
ing vapours, which seemed the breath of hell ; these
sulphurous waters; these myths of giants, and of
demons buried in the burning valleys, a sort of
Gehennas ; these baths, which appeared to the aus
tere Jews and the enemies of total nudity the acme
of abomination — greatly impressed the imaginations
of the new emigrants, and have left a deep trace
on the apocalyptic compositions of the times. The
follies of Caligula, of which we still see traces, left also
in these places terrible recollections.
In any case, one capital feature, as we have already
had occasion to remark, is, that the Church at Rome
was not, like the Churches of Asia Minor, of Mace
donia and of Greece, a foundation of the school of
Paul. It was a Judaeo-Christian creation, connected
directly Avith the Church at Jerusalem. Paul was
never here on his own ground; he found in that
great Church many shortcomings, which he treated
with indulgence, but which offended his exalted
idealism. Attached to circumcision, and to exterior
practices ; ebionite by its taste for abstinences, and
by its doctrine, more Jew than Christian, in re
gard to the person and the" death of Jesus ; strongly
attached to millenarianism, the Roman Church
presented in its early days the essential features
which have distinguished it during its long and mar-

SAINT PAUL. 59
vellous history. The direct daughter of Jerusalem,
the Roman Church has always had an ascetic, sacer
dotal character, and been opposed to ther Protestant
tendency of St Paul. Peter was its veritable chief ;
then, being penetrated by the political and hier
archical spirit of old Pagan Rome, it became, in truth,
the new Jerusalem, the city of the pontificate, of
religion, hierarchical and solemn, of material sacra
ments, which are their own justification, the city of
ascetics, after the manner of Jacques Obliam, with
its callosities on the knees and its plates of gold on
the forehead. She was to be the church of authority.
If it can be believed, the special sign of the apostolic
mission was the showing of a letter signed by the
Apostles, the producing of a certificate of orthodoxy.
The good and the evil that the Church at Jerusalem
did for infant Christianity, the Church of Rome did
for the Church universal. It was in vain that Paul
addressed to them his beautiful epistle, in order to
explain to them the mystery of the cross of Jesus and
of salvation by faith alone. This epistle the Church
at Rome but vaguely comprehended. But Luther,
fourteen and a half centuries later, comprehended it,
and opened a new era in the secular series of the
alternative triumphs of Peter and Paul.

CHAPTER V.
SECOND JOURNEY OF PAUL — ANOTHER SOJOURN
AT GALATIA.
Hardly had Paul returned to Antioch, when he
began forming new projects. His ardent soul could
not brook repose. On the one hand, he proposed to
enlarge the rather limited field of his first mission :
on the other, the desire to see again his dear Churches

60 SAINT PAUL.
of Galatia, to confirm them in the faith, pursued
him incessantly. The tenderness which that strange
nature appeared in some respects to lack, had
been transformed into a powerful faculty of loving
the communities which he had founded. He had for
his Churches the sentiments that other men have for
that which they love the most. This was indeed a
special gift of the Jews. The feeling of association
with which they were imbued caused them to give
to the esprit de famille applications altogether novel.
The synagogue and the church were thus what
the monastery was to the Middle Ages, the beloved
home, the hearth of the warmest affections, the roof
under which people sheltered that which they held
most dear.
Paul communicated his design to Barnabas. But
the friendship of the two Apostles, which had been
proof against the severest tests, which no suscepti
bility of amour propre, no freak of character had been
able to lessen, received now a cruel blow. Barnabas
proposed to Paul to take John, surnamed Mark, with
them: Paul flew into a passion. He could not
pardon John-Mark for having abandoned the first
mission at Perga, at the moment when it had entered
upon the most perilous stage of the journey. The
man who had once refused to go on with the work,
appeared to him as unworthy of being enrolled anew.
Barnabas defended his cousin, whose motives, in fact,
it is probable Paul judged with too much severity.
The quarrel waxed very hot : it was impossible to
come to. an understanding. That old friendship
which had been the condition of the evangelic preach
ing, gave place for a time to a miserable question of
individuals. To speak truly, it is allowable to sup
pose that the rupture was based on deeper reasons.
It is' a miracle that the always increasing preten
sions of Paul, his pride, his eagerness to be absolute
chief, had not already twenty times rendered rela-

SAINT PAUL. 61
tions impossible between two men whose reciprocal
positions had entirely changed. Barnabas had not
the genius of Paul; but who can tell whether in
the true hierarchy of souls, which is regulated by
the order of goodness, he did not occupy a still
higher rank ? When we recall what Barnabas had
been to Paul ; when we think that it was he who
at Jerusalem had silenced the not altogether
groundless defiances of which the new convert
was the object; — who went to seek at Tarsus the
future Apostle, as yet isolated and uncertain as to
his path; — who introduced him into the young
and active life of Antioch ; — who, in a word, made
him an Apostle, — one cannot help seeing in that
open rupture a motive of secondary importance,
a gross act of ingratitude on the part of Paul.
But the exigencies of the work were too powerful ,
for him. What man of. action is there that has
not once in his life committed a great crime of
the heart?
The two Apostles then separated from each
other. Barnabas and John -Mark embarked at
Seleucia for Cyprus. History from this point loses
sight of his wanderings. While Paul marches on
to glory, his companion, falling into obscurity the
moment he quitted him who illuminated him with
his rays, wears himself out with the labours of an
unrecorded apostleship. The enormous injustice
which often regulates the things of this world,
presides over history like as over everything else.
Those who undertake the role of self-devotion and
unostentation, are ordinarily forgotten. The author
of the Acts, with his ingenuous conciliatory policy,
has, without wishing it, sacrificed Barnabas to the
desire that he entertained of reconciling Peter to
Paul. By a sort of instinctive lack of the prin
ciple of compensation, on the one hand diminish
ing and subordinating the importance of Paul, on

62 SAINT PAUL.
the other, the author has enhanced the importance
of Paul at the expense of a modest fellow-worker,
who had not a part cut out for him, and who was
not weighted in history with the unequal weights
which result from the arrangements of parties.
Hence arises the ignorance in which we are placed
as to what belongs to the apostleship of Barnabas.
We only know that that apostleship continued to be
very active. Barnabas remained faithful to the
grand rules which Paul and he had established during
their first mission. He did not take with him in his
peregrinations female companions ; he lived always
by his work, never accepting anything from the
Church. He again encountered Paul at Antioch.
The imperious temper of Paul provoked a fresh dis
cord between them ; but the nature or sentiment of
the holy work carried all before it ; the communion
between the two Apostles remained intact. Labour
ing each in his own way, they remained in com
munication the one with the other, mutually in
forming one another of their labours. In spite of the
greatest dissensions, Paul continued always to treat
Barnabas as a fellow-worker, and to consider him as
dividing with himself the work of the apostleship of
the Gentiles. Ardent, hot-headed, and susceptible,
Paul soon forgot, when the great principles to which
he had devoted his life were not in question.
In place of Barnabas, Paul selected for his com
panion Silas, the prophet of the Church at Jerusalem,
who had remained at Antioch. He was probably not
sorry at the defection of John-Mark, who, it seems,
wished to be near Peter. Silas possessed, it is said,
the title of a Roman citizen, which, joined with his
name of Silvanus, induces the belief that he was not
of Judea, or that he had already had occasion to
familiarise himself with the world of the Gentiles.
Both departed, recommended by the brethren to the
grace of God. These forms were not at that time

SAINT PAUL. 63
vain. People believed that the finger of God was
everywhere ; that each step of the Apostles of the
new kingdom was directed by the immediate inspira
tion of Heaven.
Paul and Silas journeyed by land. Taking to the
north, across the plain of Antioch, they traversed
the defile of Amanus, the Assyrian passes ; then
rounding the end of the Gulf of Issus they crossed
the northern ridge of Amanus by the Amanida pass ;
they then traversed Cilicia, passing probably through
Tarsus, emerging from Taurus doubtless by the
celebrated Cilician passes — one of them the most
frightful mountain pass in the world ; penetrating
thence into Lycaonia ; finally reaching Derbe, Lystra,
and Iconium.
Paul found his dear Churches in the same state in
which he had left them. The faithful had persevered,
and their numbers had increased. Timothy, who was
but an infant at the time of his first journey, had be
come an excellent subject. His youth, his piety, and
his intelligence, delighted Paul. All the faithful of
Lycaonia testified highly of him. Paul attached him
to himself, loved him tenderly, and always found in
him a zealous collaborateur, or, rather, a son (it is
Paul himself who uses this expression). Timothy
was a man of great candour, modesty, and reserve.
He had not assurance enough to undertake the chief
roles; he lacked authority, especially in Greek
countries, where the minds of the people were frivol
ous and fickle ; but his self-denial made of him an
unequalled deacon and secretary £o Paul. Paul
moreover declared that he had not another disciple
who was so completely according to his heart. Im
partial history is compelled to withhold, to the
advantage of Timothy and of Barnabas, a portion
of the glory monopolised by the all-absorbing per
sonality 6f Paul.
Paul, in attaching Timothy to himself, foresaw

64 SAINT PAUL.
grave embarrassments. He feared that, in his com
munications with the Jews, Timothy, uncircumcised
as he was, could only be a source of repulsion and of
trouble. It was, in fact, known everywhere that his
father was a Pagan. A multitude of timorous people
would decline to hold intercourse with him : the
quarrels, which had hardly been laid to rest by the
interview at Jerusalem, would be revived. Paul
recalled the difficulties he had experienced in regard
to Titus. He resolved to anticipate these ; and, in
order to avoid being brought later to make a con
cession to the principles he had recoiled from, he
circumcised Timothy himself. This was altogether
in conformity with the principles which had guided
him in the affair of Titus, and which he always
practised. But he had never been induced to say
that circumcision was necessary to salvation ; for, in
his eyes, that would have been an error of faith.
Yet circumcision being in itself not a wicked thing,
he thought that it might be practised, in order to
avoid scandal and schism. His great rule was that
an apostle ought to be all things to all men, and to
yield to the prejudices of those whom he wished to
gain over, when these prejudices in themselves were
merely frivolous, and did not contain anything ab
solutely reprehensible. But, at the same time, as if
he had a presentiment of the tests that the faith of
the Galatians was about to be put to, he made them
promise never to listen to another teacher than him
self, and to anathematise all other teaching save his
own. From Iconium Paul probably went to Antioch in
Pisidia, and completed thus the visit of the principal
Churches in Galatia, founded during his first journey.
He resolved then to enter upon new territory ; but
grave doubts restrained him. The thought of at
tacking the West of Asia Minor, that is to say, the
province of Asia, came into his mind. It was the

SAINT PAUL. 65
part of Asia the most populated. Ephesus was the
capital of it ; it contained the beautiful and flourish
ing cities of Smyrna, Pergamos, Magnesia, Thyatira,
Sardis, Philadelphia, Colossus, Laodicaaa, Hierapolis,
Tralles, Miletus, in which the centre of Christianity
was soon to be established. It is not known what
turned St Paul away from carrying his efforts in that
direction. " The Holy Spirit," says the writer of the
Acts, " forbade him going to preach in Asia." The
Apostles, it must be borne in mind, were reputed to
obey, in choosing the direction of their courses, in
spirations from on high. Sometimes there were real
motives, reflections, or positive indications which
they dissimulated under this language. Sometimes
there was also the absence of motives. The opinion
that God made known to man his volitions by means
of dreams, was widespread, just as it is still in our
day in the East. A dream, a sudden impulse, an
unpremeditated movement, an inexplicable noise
(bath kol), appeared to them as the manifestations of
the Spirit, and decided the route of the mission.
What is certain is that, from Antioch in Pisidia,
instead of going in the direction of the brilliant
provinces of the south-east of Asia Minor, Paul
and his companions plunged more and more into
the heart of the peninsula, which contained pro
vinces much less celebrated and less civilised. They
traversed Phrygia Epictetus, passed probably through
the towns of Synnada and ^Ezana, and reached the
confines of Mysia. There, their indecision returned.
Should they turn to the north towards Bithynia, or
continue west and enter Mysia? They essayed first
to enter Bithynia, but untoward events supervened,
which they took for the indications of the will of
Heaven. They imagined that the spirit of Jesus
did not wish that they should tarry in that country.
They then traversed Mysia from one end to the
other, and arrived at Alexandria-Troas, a consider-
E

66 SAINT PATTli.
able port almost opposite Tenedos, and not far from
the site of ancient Troy. The apostolic band made
thus, in almost a single journey, a distance of more
than a hundred leagues, across a country little
known, and which, destitute of Roman colonies and
Jewish synagogues, did not offer them any of the
facilities they had found elsewhere.
These long journeys in Asia Minor, full of sweet
ennuis and mystical dreams, are a singular mixture
of sadness and of charm. Often the route is hard ;
certain cantons are peculiarly rugged and barren.
Other parts, on the contrary, are full of freshness,
and do not correspond at all to the ideas that we
are accustomed to embrace in that vague phrase,
the East. The mouth of the Orontes marks, both in
relation to nature and in relation to races, a well-
defined line of demarcation. Asia Minor, both for
aspect and for the style of landscape, recalls Italy
or our South, at the eminence of Valence and of
Avignon. The European is not out of his native
climate there, as he is in Syria or in Egypt. It is,
if I may say so, an Aryan, not a Semitic country,
and it is not to be doubted that one day it will be
occupied anew by the Indo-European race (Greeks
and Armenians). Water there is abundant : the
towns are as if inundated by it. Certain points,
such as Nymphi, Magnesia in Siplyus, are veritable
paradises. The smooth mountain slopes which
bound almost everywhere the horizon, present such
varieties of infinite forms, and sometimes of fan
tastic shapes, that they would be regarded as
idle fancies if an artist dare to imitate them.
There are summits indented like the teeth of a
saw, sides torn and slashed, strange cones, and
perpendicular walls, in which are finely exposed
to view all the beauties of the stone. Thanks to
the numerous chains of mountains, the waters are
living and sparkling. Long rows of poplars, small

SAINT PAUL. 67
plane-trees, in the wide surface of the winter tor
rents, superb stumps of trees, where the feet plunge
into pools, and which jut out in dark tufts from
the foot of each mountain, these are the solace of
the traveller. At the source of each stream the
caravans stop to water. The journey continues for
days and days upon the narrow lines of antique
pavement which for centuries have borne travellers
so diverse, and oftentimes fatigued; but the halts
are delicious. A repose of an hour, a piece of bread
eaten upon the banks of these limpid streams, run
ning in beds of pebbles, sustains one for a long time.
At Troas, Paul, who in certain parts of that journey
seems not to have followed any well-defined plan,
became once more irresolute as to which route he
should choose. Macedonia appeared to him to offer
a fine harvest. It appears that he was confirmed in
that idea by a Macedonian whom he encountered
at Troas. He was a doctor, an uncircumcised pro
selyte, by the name of Lucanus or Lucas. This Latin
name would lead one to believe that the new dis
ciple belonged to the Roman colony of Philippi ; his
rare knowledge, in fact, of nautical geography and
of navigation would, however, rather incline to the
idea that he was a Neapolitan : the ports and all the
coast of the Mediterranean appear to have been re
markably familiar to him.
This man, to whom was reserved so important a
part in the history of Christianity, seeing he was to
be the historian of the Christian origins, and seeing
his judgment, self-deceptive as to the future, was
to regulate the ideas that were formed in the early
times of the Church, had received a sufficiently careful
Jewish and Hellenic education. He had a gentle
and conciliatory mind, a tender and sympathetic soul,
a modest temperament, inclining to self-effacement.
Paul loved him much, and Luke, on his part, was
always faithful to his master. Like Timothy, Luke

68 SAINT PAUL.
appeared to have been born expressly to be the com
panion of Paul. Submission and blind confidence,
unbounded admiration, a desire to be submissive, un
limited devotion, were his habitual sentiments. It
might be said that it was this absolute abnegation of
self that made le moine hibernais in the hands of his
abbot. The ideal of "the disciple" was never so
perfectly realised. Luke was literally fascinated by
the superiority of Paul. His affability as a man of
the people proclaimed itself incessantly; his idle
fancy showed him always to be a model of perfection
and of happiness ; an honest man, a good master in
his family, of which he was the spiritual head ; a
Jew at heart, who was converted with all his house.
He esteemed the Roman officers, and unhesitatingly
believed them to be virtuous. One of the objects
he admired the most was a good centurion, pious,
benevolent towards the Jews, well served, well
obeyed. He had probably studied the Roman army
at Philippi, and had been much struck with it. He
naturally supposed that discipline and the hierarchy
were things of a moral order. His esteem for the
Roman functionaries was also great. His title of
doctor implies that he possessed medical knowledge,
which is proved besides by his writings, but does
not imply a scientific and rational culture, which few
doctors possessed then. What Luke was par excel
lence was '' the man of firm will " — the true Israelite
at heart, he to whom Jesus brought peace. It is he
who has transmitted to us, and who probably com
posed, those delicious canticles of the birth and of
the infancy of Jesus, those hymns of the angels, of
Mary, of Zachariah, of old Simeon, in which shone out
in tones so clear and so joyous the happiness of the
new alliance, the Hosanna of the pious proselyte, the
accord re-established between the fathers and the
sons in the enlarged family of Israel.
Everything tends to the belief that Luke was

SAINT PAUL. 69
touched by grace at Troas ; that he was attached
from that time to Paul, and persuaded him that
he would find in Macedonia an excellent field. His
words made a great impression upon the Apostle.
The latter believed he saw in a vision a Macedonian,
standing up, who invited him, saying unto him,
"Come over and help us." This was received by
the apostolic group as a command of God that they
should go to Macedonia, and they waited only a
favourable opportunity to depart thence

CHAPTER VI.
CONTINUATION OF THE SECOND JOURNEY OF PAUL
— THE MACEDONIAN MISSION.
The mission at this point entered upon entirely new
ground. It was what was called the province of
Macedonia ; but these regions had not formed a
portion of the Macedonian kingdom since the time of
Philip. They were, in reality, portions of Thracia,
anciently colonised by the Greeks, then absorbed by
the powerful monarchy the centre of which was at
Pella, and which was included for two hundred years
in the great Roman unity. Few countries in the
world were, in fact, purer in race than the countries
situated between Haemus and the Mediterranean.
That they were composed of diverse branches was
true, but each genuinely belonged to the Indo-
European family, which were superimposed on it.
If we except some Phoenician influences coming from
Thasos and from Samothracia, almost nothing for
eign had penetrated into the interior. Thracia, which
was in great part Celtic, had remained faithful to

70 SAINT PAUL.
the Aryan life: she preserved the ancient religions,
under a form which appeared barbarous to the
Greeks and Romans, but which, in reality, was only
primitive. As for Macedonia, it was probably the
region the most honest, the most serious, the most
pious of the ancient world. It was originally a
country of feudal boroughs, not of large independent
towns; now, the latter is, of all administrations, that
which has best conserved human morality, and
placed the most forces in reserve for the future.
Monarchical through steadfastness of mind and
through abnegation, filled with antipathy for char
latanism, and for the frequent barren agitations of
small republics, the Macedonians presented to
Greece the type of a society analogous to that of
the Middle Ages, founded upon loyalism, upon faith
in legitimacy and heredity, and upon a conservative
spirit, equally removed from the grovelling despot
ism of the East, and from that democratic fever
which, inflaming the blood of the people, wears out
quickly those who abandon themselves to it. Thus
disencumbered from the causes of social corruption
that democracy almost always brings in its train,
and yet free from the iron chains which Sparta had
invented to fortify herself against revolution, the
Macedonians were the people of antiquity who most
resembled the Romans. They recall in some other
respects the German barons, brave, dissipated, rude,
proud, faithful. If they realised but for a moment
Avhat the Romans knew how to establish in a
durable manner, they would have had less honour
in having survived their attempt. The little king
dom of Macedonia, without factions or seditions,
with its good interior administration, was the most
solid nationality that the Romans had to combat in
the East. A strong patriotic and legitimist spirit
reigned there to such a degree that after their
defeats we see the inhabitants take fire with a

SAINT PAUL. 71
singular facility against the impostors who pre
tended to continue their old dynasty.
Under the Romans, Macedonia remained a land
worthy and pure. It furnished to Brutus two ex
cellent legions. We do not see the Macedonians,
like the Syrians, the Egyptians, the Asiatics, rush
ing to Rome in order to enrich themselves with the
fruits of their evil practices. Despite the terrible
substitution of races which followed, it may be said
that Macedonia has always preserved the same
character. It is a country placed under the normal
conditions of European life, — wooded, fertile, watered
by splendid rivers, possessing interior sources of
wealth; whilst that Greece, meagre, poor, singular
in everything, has nothing left it but glory and
beauty. A land of miracles, like Judaea and Sinai,
Greece flourished once, but can never flourish again.
She has created something unique, which cannot be
reproduced. It seems that when God has once
manifested Himself in a country, He blasts it for
ever. A land of klephtes and of artists, Greece can
not again take an original part on the day when
the world enters into the channels of wealth, of
industry, of abundant consumption : she can only
produce genius. In passing through it one is
astonished that a powerful race was able to live
upon that pile of arid mountains, in the middle
of which is a somewhat humid and deep valley, a
little plain, a kilometre in extent — all this compels
our wonder. Never has there been so plainly seen
the opposition which exists between opulence
and high art. Macedonia, on the contrary, will
one day resemble Switzerland or the south of
Germany. Its villages are like clumps of gigantic
trees. She has everything that is required for
becoming a country of great culture, and of great
industry — vast plains, rich mountains, verdant
prairies, extended prospects, very different from

72 SAINT PAUL.
those charming little mazes of the site of Greece.
Solemn and grave, the Macedonian peasant has no
longer anything of the assurance and the vivacity
of the Hellenic peasant. The women, beautiful
and chaste, work in the fields like the men. We
might say, a country of Protestant peasants : it is a
beautiful and strong race, laborious, steady, loving
its country, and full of the future.
Embarking at Troas, Paul and his companions
(Silas, Timothy, and probably Luke) set sail with-
a fair wind, touched the first evening at Samo-
thracia, and the morrow approached Neapolis, a
town situated upon a small promontory opposite the
Isle of Thasos. Neapolis was the port of the great
city of Philippi, situated about three leagues thence
in the interior. It was the point where the great
Egnatine road, which traversed Macedonia and
Thracia from west to east, touched the sea. Taking
this road, which they did not need to quit until
reaching Thessalonica, the Apostles ascended the
stony slope cut in the rocks which overlooked
Neapolis, emerged from the little chain of mountains
which forms the coast, and entered the beautiful
plain in the centre of which stands, detached upon a
projecting promontory of the mountain, the city of
Philippi. This rich plain, the lowest portion of which is
composed of a lake and of marshes, communicates
with the basin of Strymon from behind Pangea. The
gold mines which at the Hellenic and Macedonian
epoch had made the country celebrated, were now
almost abandoned. But the military importance of
the position of Philippi, squeezed in between the
mountain and the morass, had given to it a new life.
The battle which ninety-four years before the arrival
of the Christian missionaries had opened its gates,
brought to it an unexpected splendour. Augustus
had established there one of the most considerable

SAINT PAUL. 73
Roman colonies, under the^'Ms italicum. The city was
much more Latin than Greek ; Latin was there the
common tongue ; the religions of Latium seemed to
have been transported thither intact. The surround
ing plain, dotted with towns, was equally, at the epoch
at which we have now arrived, a kind of Roman can
ton, thrown into the heart of Thracia. The colony
was inscribed in the Voltinian tribune. It had been
formed principally of the wrecks of the Antonine
party, which Augustus had cantoned on these coasts ;
it was there mixed with portions of the old Thracian
stock. In any case, it was a hard-working popula
tion, living orderly and peaceably; besides, it was
very religious. The confraternities flourished there,
particularly those under the patronage of the god
Sylvain, who was considered as a sort of tutelary
genius of the Latin domination. The mysteries of
the Baccnus of Thracia embraced exalted ideas in re
gard to immortality, and made the population fami
liar with the views of a future life, and of an idyllic
paradise very similar to that which Christianity
had spread. Polytheism was in these countries less
complicated than elsewhere. The religion of Saba-
zius, common to Thracia and to Phrygia, in close
rapport with the ancient Orpheism, and yet detached
by the syncretism of the times from the Dionysian
mysteries, included the germs of monotheism. A
certain infantile simplicity of taste prepared the way
for the Gospel. Everything indicated habits honest,
serious, and amiable. One felt oneself to be in a
centre analogous to that in which the agronomic
and sentimental poetry of Virgil was created. The
ever green plain was favourable for the varied culture
of vegetables and flowers. Splendid fountains, gush
ing from the base of the mountain of shining marble
which crowned the city, diffused, when properly ap
plied, wealth, shade and freshness. The thickets of
poplars and willows, of fig trees and cherry trees and

74 SAINT PAUL.
of wild vines, exhaled the sweetest odours, and scented
the brooks, which abounded on all sides. Moreover,
the prairies, which were overrun or covered with
monster roses, exhibited herds of dull-eyed buffaloes,
with enormous horns, with their heads just above the
water ; whilst the bees and the swarms of black and
blue butterflies gyrated fromflower to flower. Pangaea,
with its majestic summits, which were covered with
snow till the .middle of June, stretched out as if to
unite the city across the morass. Beautiful ranges of
mountains bounded the horizon on all the other sides,
leaving only an aperture through which the sky
vanished, and showing in the clear distance the basin
of Strymon.
Philippi offered to the mission a most appropriate
field. We have already seen that in Galatia the
Roman colonies of Antioch in Pisidia and of Iconium
had very favourably received the new doctrine. We
shall observe the same thing at Corinth and at Alex-
andria-Troas. The population, which had been for
a long time settled there, and possessing ancient
local traditions, gave few signs of innovations. The
Jewry of Philippi, if there was one, was little import
ant ; at most, it was limited probably to the women
celebrating the Sabbath. Even in the towns in which
there were no Jews, the Sabbath was usually cele
brated by some of the people. In any case, it seems
clear that there was no synagogue there. When the
apostolic band entered the city, it was on the first
day of the week. Paul, Silas, Timothy, and Luke
remained some days within doors, awaiting, accord-,
ing to custom, the Sabbath day. Luke, who knew
the country, remembered that the people who had
adopted Jewish customs were wont to assemble on
that day without in the suburbs, upon the banks
of a small secluded rivulet, which issued from the
ground a league and a half from the city, from an
enormous boiling spring, and which was called Gan-

SAINT PAUL. 75
gas or Gangites. Perhaps it went then by the antique
Aryan name of the sacred rivers (Qanga). What is
certain is that the peaceful scenes recounted in the
Acts, and which marked the first establishment ot
Christianity in Macedonia, took place at the same
spot where a century before the fate of the world
had been decided. Gangites marked the spot in
the great battle of the year 42 before Jesus Christ,
where were placed the foremost ensigns of Brutus
and of Cassius.
In towns where there was no synagogue, the
meetings of those who were affiliated to Judaism
were held in small hypethral erections, or frequently
simply in the open air in enclosed spaces, which were
called proseuchce. People delighted in establishing
these oratories near the sea or rivers, so as to have
facilities, for ablutions. The Apostles repaired to
the place indicated. Many women, in fact, resorted
there for devotion. The Apostles spoke to them,
and proclaimed to them the mystery of Jesus. They
were listened to attentively. One woman, in par
ticular, was touched. " The Lord," says the writer
of the Acts, "opened her heart." She was called
Lydia or Lydian, because she was from Thyatira.
She traded in one of the principal products of Lydian
industry — purple. She was a pious person, of the
order of those who were called " believing in God,"
that is to say, a Pagan by birth, but observing the
precepts denominated " Noachic." She was baptised,
with all her house, and did not rest until, through
much entreaty, she induced the four missionaries to
take up their abode with her. They remained there
some weeks, teaching each Sunday at the place of
prayer, upon the banks of the Gangites.
A small Church, almost wholly composed of women,
was formed. It was very pious, very obedient, and
most devoted to Paul. Besides Lydia, this Church
embraced within its bosom Evhodia and Syntyche,

76 SAINT PAUL.
who with the Apostle fought valiantly for the
Gospel, but who sometimes had disputes in regard
to the ministry of deaconesses. Epaphroditus, a
courageous man, whom Paul treated as a brother, a
fellow-worker, a companion in arms ; Clement, and
others still, whom Paul called "his fellow-workers,
and whose names," said he, " are written in the book
of life." Timothy was also much beloved of the
Philippians, and he had for them great devotion.
It was the only Church from which Paul accepted
pecuniary succour, because it was rich, and was little
burdened by poor Jews. Lydia was undoubtedly
the principal author of these gifts. Paul accepted
them from her, for he knew her to be strongly at
tached to him. This woman gave from the heart ;
one had not to fear reproaches on her part, nor for
an interested -return. . Paul preferred, doubtless, to
be indebted to a woman (probably a widow), of
whom he was sure, rather than to men, in respect
of whom he would have been less independent, if he
had had some acquaintance with them.
The absolute purity of Christian manners dis
armed all suspicion. Perhaps, moreover, it is not
too audacious to suppose that it is Lydia whom
Paul, in his Epistle to the Philippians, calls "my
dear spouse." That expression can be taken, if one
so desires, as a simple metaphor. Is it, neverthe
less, absolutely impossible that Paul may have con
tracted with that sister a union more intimate?
The only thing certain is, that Paul did not take
this sister with him in his journeys. Notwith
standing this, a whole branch of ecclesiastical tradi
tion has claimed that he was married.
The character of the Christian woman became
more and more outlined. To the Jewish woman,
sometimes so strong, so devoted ; to the Syrian
woman, who is indebted to the soft languor of a
distempered organisation for flashes of enthusiasm

SAINT PAUL. 77
and of love ; to Tabitha, Mary Magdalen, succeeded
the Greek women, Lydia, Phoebe, Chloe, vivacious,
gay, active, amiable, distinguished, open-hearted to
all, yet nevertheless circumspect, giving themselves
up to their master to whom they were subordinate,
capable of the greatest things, because they were
contented to be the fellow-labourers of the men and
their sisters, and to aid them when they performed
worthy actions. These Greek women, sprung from
a fine and healthy race, experienced at the turn of
life a change which transformed them. They be
came pale, and their eyes wandered languishingly ;
they then covered the bands of thick hair which
bounded their cheeks with a black veil, and devoted
themselves to austere cares, and brought to bear
on these an animated and intelligent ardour. The
"female servant," or Greek deaconess, surpassed
even her of Syria and of Palestine in courage.
These women, guardians of the secrets of the
Church, ran the greatest dangers, and endured
every torment, rather than divulge anything.
They created the dignity of their sex, and justly
too, because they did not speak of their rights ;
they did more than the men, in assuming the
attitude of limiting themselves to serving the latter.
An incident happened which hastened the depart
ure of the missionaries. The city began to speak
of them, and public imagination was engaged already
upon the marvellous virtues which were attributed
to them. One morning, as they were repairing to
the place of prayer, they encountered a young slave
— probably a ventriloquist — who passed for a witch,
and predicted the future. Her masters made a great
deal of money out of that ignoble performance.
The poor girl, either because she possessed indeed
a spirit of divination, or because she was tired of her
infamous calling, had. no sooner perceived the mis
sionaries than she started to follow them, uttering

78 SAINT PAUL.
loud cries. The faithful pretended that she was
rendering homage to the new faith and to those who
preached it. This was repeated several times. At
length, one day, Paul exorcised her. The girl,
calmed, pretended to be freed from the spirit which
tormented her. But the anger of her masters was
extreme. Through the healing of the girl they lost
their livelihood. They entered a process against
Paul, and Silas as his accomplice, and caused them
to be taken to the agora, before the duumvirs.
It would have been difficult to found a claim for
indemnity upon such peculiar grounds. The plain
tiffs laid special stress on the fact of the trouble
caused in the city, and of illegal preaching. " They
preach customs," said they, "that we are not allowed
to follow, inasmuch as we are Romans." The city, in
fact, was under the Italian law, and liberty of worship
became the more constrained the nearer people were
to the Roman city. The superstitious population,
excited by the masters of the witch, made, at the
same moment, a hostile demonstration against the
Apostles. These sorts of petty uprisings were fre
quent in ancient towns. The newsmongers, the
unemployed, the "plunderers of the agora," as De
mosthenes had already denominated them, lived on
them. The duumvirs, believing that they were deal
ing with ordinary Jews, condemned — without in
forming themselves of, or inquiring into, the position
of the accused — Paul and Silas to be beaten. The
lictors divested the Apostles of their garments, and
beat them cruelly in public. They were next cast
into prison, put in one of the innermost cells, and had
their feet made fast in the stocks.
Whether they had not been allowed to speak
in their own defence, or whether they purposely
had courted the glory of suffering humiliation for
their Master, it does not appear that either Paul or
Silas took advantage of their title of citizens before

SAINT PAUL. 79
the tribunal. It was during the night in the prison
that they declared their rank. The jailor was much
troubled. Thus far he had treated the two Jews
with harshness; now he found himself in the pres
ence of two Romans, Paulus and Silvanus, unlawfully
condemned. He washed their wounds, and gave
them to eat. It is probable that. the duumvirs were
informed at the same time ; for early in the morning
they sent the lictors to order the jailor to release the
captives. The Valerian and the Porcian laws were
express. The application of stripes to a Roman
citizen constituted a grave offence. Paul, taking
advantage of this circumstance, refused thus to leave
his confinement. He demanded, it is related, that
the duumvirs should themselves come and give him
his liberty. The embarrassment of the latter was
somewhat great. They came and besought Paul to
quit the city.
The two prisoners, once at liberty, repaired to the
house of Lydia. They were received as martyrs.
They, addressed to the brethren a few parting words
of exhortation and consolation, and departed. In
no city had Paul ever been so beloved, and so much
loved. Timothy, who was not implicated in the
prosecution, and Luke, who played a secondary part,
remained at Philippi. Luke did not see Paul again
until five years after.
Paul and Silas, having departed from Philippi,
followed the Egnantine road, which led to Amphi-
polis. This was one of the most beautiful day's
journey Paul ever experienced. In leaving the plain
of Philippi, the road enters a smiling valley, domin
ated by the peaks of Panga. The natives cultivated
there flax and the plants of the most temperate
countries. Large villages were to be seen in every
indentation of the mountain. The Roman road was
made of marble flagstones. At each step, almost
under every plane tree, deep wells filled with water,

80 SAINT PAUL.
coming directly from the snowy vicinage, and filtering
through the thick layers of permeable earth, presented
themselves to the traveller. Through the openings
in the white marble rocks issued rivulets of incom
parable limpidity. It is in such a locality that one
learns to place pure water in the first rank of the
gifts of Nature. Amphipolis was a large city, the
capital of a province, and about an hour's journey
from the mouth of the Strymon. The Apostles do
not appear to have stopped there, probably because
it was a purely Hellenic city.
From Amphipolis the Apostles, after quitting the
estuary of Strymon, proceeded between the sea and
the mountain, across the thick woods and the prairies
which extend to the sand on the sea shore. The first
halt, under the plane trees, near a cooling fountain
which issues from the sand, a few steps from the sea,
is a delicious place. The Apostles then entered Aulon
of Arethusa, a deep rent, a kind of Bosphorus cut
perpendicularly, which served as an outlet from the
interior lakes to the sea, and passed, probably without
any one knowing it, by the side of the tomb of Euri
pides. The beauty of the trees, the freshness of the.
air, the rapidity of the waters, the strong growth of
the ferns and shrubs of all kinds, recall the prospect of
Grand Chartreuse or of Gresivaudan, thrown into the
bottom of a furnace. The basin of the lakes of
Mygdonia, in fact, is torrid, having, as we might say,
surfaces of molten lead ; the snakeweeds, raising their
heads out of the water and seeking the shade, im
print there only a few wrinkles. The flocks, to
wards the south, crowded together round the foot of
the trees, seem shrivelled up. If it were not for the
hum of the insects and the song of the birds, which
alone in creation can resist such oppression, it might
be regarded as the kingdom of the dead.
Traversing the small town of Apollonia, without
halting, Paul skirted the south side of the lakes, and

SAINT PAUL. 81
continuing almost as far as the bottom of the plain
whose depressed centre they occupy, he arrived at
the foot of the small range of heights which form the
east side of the gulf of Thessalonica. When one
attains the summits of these hills, the outline of
Olympus is seen in all its splendour. The base and
the middle regions of the mountain are blended with
the azure of the sky ;, the snows of the summit
appear as an ethereal dwelling suspended in space.
But, alas I the holy mountain had been already
disenchanted. Man had ascended it, and had clearly
seen that the gods no longer dwelt there. When
Cicero, in his exile at Thessalonica, saw their white
summits, he knew that there was there only snow
and rocks. Paul, doubtless, had no regard for these
enchanted places belonging to another race. A
great city was before him, and from experience he
divined that he would find there an excellent base
for establishing something grand.
Since the Roman domination, Thessalonica had be
come one of the most important commercial ports
of the Mediterranean. It was a very wealthy and
populous city. It had a grand synagogue, serving
as a religious centre to the Judaism of Philippi, of
Amphipolis, and of Apollonia, all of which had only
oratories. Paul followed here his usual practice. For
three consecutive Sabbaths he spoke in the syna
gogue, repeating his uniform discourse on Jesus,
proving that he was the Messiah, that the Scrip
tures had found in him their fulfilment, that he had
to suffer, and that he had risen again. Some Jews
were converted ; but the conversions were numerous,
especially among the Greeks "fearing God." It was
always this class which furnished to the new faith
its most zealous adherents.
The women came in crowds. All that was best
in the feminine society of Thessalonica had already
for a long time observed the Sabbath and the Jewish

82 SAINT PAUL.
ceremonies ; the ilite of these pious dames flocked
to the new preachers. The ordinary phenomena of
thaumaturgy, of glossology, of the gifts of the Holy
Spirit, of mystical effusions, and of ecktases were
produced. The Church of Thessalonica soon rivalled
that of Philippi in piety and in delicate attentions to
the Apostle. Paul nowhere expended more ardour,
tenderness, and penetrating grace. This man, natur
ally vivacious and passionate, exhibited in his mis
sion a surprising gentleness and calmness ; he was a
father, a mother, a nurse, as he himself said ; while
his austerity and rudeness served but to enhance his
charm. Stubborn and stern natures have, when they
wish to be unctuous, unequalled powers of seduc
tion. Severe language, never flattery, has much
more chance of being made agreeable, with women
in particular, than softness, which is often the in
dication of feeble and interested views.
Paul and. Silas lived at the house of one Jesus,
an Israelite by race, who, according to the usage of
the Jews, had Grecianised his name to that of Jason;
but they 'would accept nothing but lodgings. Paul
laboured at his trade night and day, in order to cost
the Church nothing. The rich purple merchants of
Philippi and the sisterhood would, moreover, have
been grieved if others than they had furnished to
the Apostle the things requisite for existence. On
two occasions, during his sojourn at Thessalonica,
Paul received from Philippi an offering which he
accepted. That was altogether contrary to his prin
ciples ; his rule was to . maintain himself, without
receiving anything from the Churches ; yet .he would
have made a scruple about refusing this present of
the heart: the pain that he would have given to
pious women prevented him. Perhaps, moreover,
as we have already stated, he preferred to contract
obligations from the women, who never restrained
his action, except in regard to men like Jason, in

SAINT PAUL. 83
respect of whom he desired to preserve his autho
rity. Nowhere, it seems, had Paul so much as at
Thessalonica succeeded in realising his ideal. The
population to which he addressed himself was chiefly
composed of laborious workmen ; Paul entered into
their spirit : he preached to them order, industry,
and to hold fast to the good in sight of the
heathen. A complete new series of precepts were
added to his lessons ; to wit, economy, application
to business, industrial honour founded upon ease
and independence. By a contrast, which ought
not to surprise us, he expounded to them, at the
same time, the most fantastic mysteries of the Apo
calypse that had ever been described to them. The
Church at Thessalonica was a model that Paul
afterwards delighted to cite, and whose good odour,
like a perfume of edification, spread everywhere.
There were nominated, besides Jason, among the
notables of the Church, Gaius, Aristarchus, and Se-
cundus ; Aristarchus was circumcised.
That which had happened twenty times before
happened again at Thessalonica. The discontented
Jews fomented trouble. They employed a band of
idlers, of vagabonds, and of those poor creatures of
every description who in ancient cities passed the
day and night under the columns of the basilicas,
ready to make a noise for whoever paid them for"
it. They went in a body to assail the house of
Jason. They called loudly for Paul and Silas. As
they did not find them, the rioters seized Jason,
together with some of the faithful, and brought
them before the politarcs of magistrates. The
most confusing cries were raised. "Revolution
aries are in the city," said some, "and Jason has
received them." "All these people," said others,
" are in revolt against the edicts of the emperor."
"They have a king they call Jesus," said a third

84 SAINT PAUL.
party. The excitement was great, and the politarcs
were somewhat alarmed. They compelled Jason
and the faithful who had been arrested with him
to give bail, then sent them away. The following
night the brethren led Paul and Silas out of the
city, and had them conducted to Berasa. The per
secutions of the Jews against the little Church con
tinued, but that only served to consolidate it.
The Jews of Beraea were more liberal and better
educated than those of Thessalonica. They listened
willingly, and allowed Paul, without interruption,
to expound his ideas in the synagogue. For several
days it was to them a lively source of curiosity.
They passed the time in perusing the Scriptures,
in order to find there the texts cited by Paul, and
to see whether they were correct. Many were con
verted, among others a certain Jew, named Sopater
or Sosipater, son of Pyrrhus. Here, nevertheless, as
in all the other Churches of Macedonia, the women
were in the majority. The converts belonged all
to the Greek race, to that class of devout persons
who, without being Jews, practised the Jewish
ceremonies. Many Greeks and proselytes were also
converted, and the synagogue for once remained
peaceable. The storm came from Thessalonica.
The Jews of that city, learning that Paul had
preached with success at Beraea, came to the latter
city, and renewed there their plotting. Paul was
again obliged to depart hurriedly, and without
taking Silas with him. Many of the brethren of
Berasa accompanied him as an escort.
The warning given by the synagogues of Mace
donia was such that sojourning in this country
seemed to have become impossible to Paul. He saw
himself tracked from city to city, and the rioters to
spring up, as it were, from under his feet. The
Roman police were not very hostile to him ; but
they acted in the circumstances according to the

SAINT PAUL. 85
habitual practice of police. When there was dis
turbance in the street, they would blame everybody,
and without fretting themselves as to that which
served as the true pretext for the excitement, they
would beg of people to be quiet or to move on. It was
in effect an encouragement to disturbance, and to esta
blish in principle that it only needed a few fanatics to
deprive a citizen of his liberty. The policeman never
piques himself much on philosophy. Paul hence re
solved to depart, and to go to some distant country,
where the hatred of his adversaries could not follow
him. Leaving Silas and Timothy in Macedonia, he,
with the Beraeans, directed his steps towards the sea.
Thus ended that brilliant Macedonian mission, the
most successful of any that Paul had as yet ac
complished. Churches composed of entirely new
elements had been formed. It was no longer the
easy-going Syrian woman, the good-natured Lyca-
onian woman ; it was the subtle, delicate, elegant,
spiritual races, who, prepared by Judaism, now em
braced the new religion. The coast of Macedonia
was completely covered with Greek colonies. The
Greek genius had there borne its choicest fruits.
These noble Churches of Philippi and of Thessalonica,
composed of the most distinguished women of each
city, were unquestionably the two greatest conquests
that Christianity had yet made. The Jewish woman
was outstripped ; submissive, retired, and obedient,
participating little in religion, the iatter was not
easily converted. It. was the woman " fearing God,"
the Greek woman, wearied of the goddesses brandish
ing their spears on the summit of the Acropolis, the
virtuous woman turning her back on a worn-out
Paganism, and seeking the pure religion, who was
attracted heavenwards. These were the second
foundresses of our faith. Next to the Galileans who
followed Jesus and served him, Lydia, Phoebe, the
obscure pious women of Philippi and of Thessalonica

86 SAINT PAUL.
are the true saints to whom the n.ew faith owed its.
most rapid progress.

CHAPTER VIL
CONTINUATION OF THE SECOND JOURNEY OF PAUL
— PAUL AT ATHENS.
Paul, accompanied still by the faithful Beraeans,
sailed for Athens. From the end of the Gulf of
Thermasus to Phalera, or to Piraeus, the voyage in a
small craft occupies three or four days. The traveller
passes the foot of Olympus, of Ossa, and of Pelion ;
he follows the sinuosities of the interior sea which
Euboea separates from the rest of the iEgaean Sea,
and touches the singularly narrow strait of Euripus.
On either bank one skirts that .truly holy ground
where perfection is at once discovered, where the
ideal has really existed, — that soil which has seen the
noblest of races found at once art, science, philosophy,
and politics. Paul, no doubt, experienced on landing
there that species of filial sentiment which cultivated
men experience when touching this venerated soil.
It was another world: his holy ground was else
where. Greece had not recovered from the terrible blows
she had received during the previous centuries.
Like the sons of Earth, these aristocratic tribunes
had torn one another to pieces ; the Romans had
completely exterminated them ; the old families had
nearly disappeared ; the ancient cities of Thebes
and of Argos had become poor villages ; Olympus
and Sparta had been humiliated ; Athens and
Corinth were the sole survivors. The country was
almost a desert : the images of desolation which we
gather from the descriptions of Polybius, Cicero

SAINT PAUL. 87
Strabo, and Pausanias are heart-rending. The ap
pearances of liberty which the Romans had left in
the towns, and which only disappeared under Ves
pasian, were little else than irony. The wicked ad
ministration of the Romans had ruined everything ;
the temples were no longer maintained ; at each
step there were pedestals from which the con
querors had stolen the statues, or which adulation
had consecrated to the new rulers. Peloponesus, in
particular, had been struck dead. Sparta had killed
her ; consumed by the proximity of this foolish
Utopia, that poor country never sprang into life
again. At the Roman epoch, moreover, the admini
stration of the large cities had absorbed and super
seded the numerous small ruling centres : Corinth
attracted to itself all the life.
The race, if we except Corinth, had, however, re
mained quite pure ; the number of Jews outside of
Corinth was inconsiderable. Greece had received
but a single Roman colony. The invasions of
slaves and of Albanians, which have so completely
changed the Hellenic blood, did not take place till
later. The old religions were still flourishing.
Some women, unknown to their husbands, practised
much in secret, at the far corner of the gymnasiums,
the foreign superstitions, especially those of the
Egyptians. The sages, however, protested. " What
a God he must be," said they, "who is pleased
with the surreptitious homage of married women I
A wife ought not to have other friends besides
those of her husband. The gods, are they not our
best friends?"
It seems that, either during the voyage or at the
moment of his arrival in Athens, Paul regretted
having left his companions in Macedonia. Perhaps
that new world astonished him, and he found him
self there too much isolated. What is certain is,
that in dismissing the faithful Berasans he charged

88 SAINT PAUL.
them to request Silas and Timothy to come and
join him at the earliest possible moment.
Paul therefore found himself for some days alone
at Athens. This had not happened to him for a long
time. His life had been as a whirlwind, and he had
never journeyed without two or three companions.
Athens, to the world, was something unique — at all
events, something totally different from anything
that Paul had seen before ; hence, he was extremely
embarrassed. In waiting for his companions, he
amused himself by roaming, in the widest sense,
over the city. The Acropolis, with the innumerable
statues which covered it, and which constituted it a
museum such as had never before been seen, must,
in particular, have been to him a subject of the
deepest reflection.
Athens, although she had suffered much from Sylla,
although, like Greece, she had been pillaged by the
Roman administrators, and was already in part de
spoiled by the gross avidity of its masters, had yet
the appearance of being ornamented with almost all
her master-pieces of art. The monuments of the
Acropolis were intact. Some clumsy additions of
detail, quite a sufficient number of mediocre works
which were already glittering in the sanctuary of
high art, some silly substitutions, which consisted
in placing Romans on the pedestals of ancient
Greeks, had not changed the sanctity of that im
maculate temple of the beautiful. Poecile, with its
brilliant decoration, was as fresh as it was on the
first day. The exploits of the odious Secundus
Carinas, the purveyor of statues for the gilded
House, did not commence until some years after,
and Athens suffered less from this than did Delphos
and Olympus. The false taste of the Romans for
colonnaded cities had not penetrated here ; the houses
were poor and by no means commodious. That
exquisite city was moreover an irregular city.

SAINT PAUL. 89
with narrow streets which were the conservators
of its old monuments, and archaic souvenirs were
preferred to streets scientifically laid out. Many of
these marvellous things affected Paul but little; he
beheld the only perfect objects which had ever
existed, which shall ever exist, — the Propylaeum,
that chef-d'ceuvre of grandeur; the Parthenon, which
absorbed every other grandeur save its own; the
Temple of Victory without wings, worthy of the
battles which it consecrated; the Erechthaeum, a
prodigy of elegance and of finish; the Errhephorae,
these divine young women with a bearing so full of
grace; he beheld all that, and his faith was not over
come, nor was he disquieted. With the prejudices
of the iconoclastic Jew, insensible to the plastic.
beauties which blinded him, he took these incompar
able figures for idols. "His spirit," says his bio
grapher, " was stirred in him when he saw the city
wholly given to idolatry." Ah I thou lovely and
chaste images, true gods and goddesses, tremble !
Behold him who raised against you the hammer I
The fatal words had gone forth: "Ye are idols!"!
The error of that pitiful little Jew was your death- 1
warrant !
Surrounded by so many things which he did not
understand, there were two which greatly struck the
Apostle: first,, the very religious character of the
Athenians, which was manifested by a multitude of
temples, altars, and sanctuaries of every description,
symbols of a tolerant eclecticism which they carried
into religion; in the second place, certain anonymous
altars which were erected to the "unknown gods."
These altars were somewhat numerous at Athens
and in the environs. Other cities of Greece pos
sessed them also. Those at the port of Phalera
(Paul must have seen them on landing) were cele
brated ; they belonged to the legends of the Trojan
War. They bore this inscription : —

90 SAINT PAUL.
ArNX12TOI20EOI2.
" To the unknown gods." Some of them were even
thus inscribed : — ArNnsTnieEm.
"To an unknown God." These altars owed their
existence to the extreme scrupulousness of the Athe
nians for things religious, and to their habit of seeing
in everything the manifestation of a mysterious and
special power. Fearing, without knowing it, to
offend some god of whose name they were ignorant,
or of neglecting a powerful god, or even of wishing
to obtain a favour which might depend upon a certain .
divinity with whom they were unacquainted, they
either erected anonymous altars, or placed up the
afore-mentioned inscriptions. It is possible, too, that
these fanciful inscriptions were taken from altars
which were originally anonymous, to which, in the
work of making a general census, had to be affixed
some such an epigraph, for lack of the knowledge of
that which properly belonged to them. Paul was
greatly surprised at these dedications. Interpreting
them with his Jewish mind, he imputed to them a
meaning which did not belong to them. He believed
that they had reference to a God called par excellence
"The Unknown God." He saw in that Unknown
God the God of the Jews, the only God, towards
whom Paganism itself might have had some mysteri
ous aspirations. This idea was the more natural, be
cause in the eyes of Pagans that which in particular
characterised the God of the Jews was, that he was a
God without name, a doubtful God. It was further
probable that it was in some religious ceremony, or
in some philosophical discussion, that Paul heard the
hemistich e : — T<w yc\p yul yivo; ig/J.iVt

SAINT PAUL. 91
borrowed from the hymn of Cleanthes to Jupiter, or
from the Phenomena of Aratus, and which was fre
quently used in the religious hymns. He grouped
in his mind those features of local colouring, and
sought to compose a discourse on them appropriate
to his new auditors : for he felt that here it was
necessary for him to modify greatly his preach
ing- Certain it is Athens was far from being then what
she had been for centuries, the centre of human I
progress, the capital of the republic of mind. Faith
ful to her ancient character, this divine mother of art
was one of the last asylums of liberalism and of the
republican spirit. She was what might be called a
city of opposition. Athens was always on the side
of the lost cause. She energetically declared for the-
independence of Greece, and for Mithridates against
the Romans, for Pompey against Caesar, for the re
publicans against the triumvirs, for Antony against
Octavius. She raised statues to Brutus and to Cassius
by the side of those of Harmodius and of Aristogi-
ton ; she honoured Germanicus to the point of com
promising herself; she merited the insults of Piso.
Sylla plundered her in an atrocious manner, and dealt
the final blow to her democratic constitution. Au
gustus, although merciful to her, did not show her any
favour. Her title as a free city was never taken away,
but the privileges of free eities were gradually dimin
ished under the Caesars and the Flavii. Athens was
thus in the condition of a city suspected and dis
graced, but justly ennobled through her disgrace.
At the advent of Nerva, there began for her a second
life. The world, having returned to reason and to
virtue, recognised its mother. Nerva, Herod Atticus,
Hadrian, Antonine, Marcus Aurelius, restored her, en
dowing her even with monuments and new institu
tions. Athens became again for four centuries the
city of philosophers, of artists, of genius, the holy

92 SAINT PAUL.
city of every liberal soul, the pilgrim city of those
who loved the beautiful and the true.
But let us not anticipate events. At the sad
moment at which we are now arrived, the ancient
splendour had disappeared, and the new had not
yet dawned. She was no longer "the city of
Theseus," and was not yet "the city of Hadrian."
In the century before our era, the philosophic
school of Athens had been very brilliant ; Philo of
Larissa, and Antiochus of Ascalon, had continued
or modified the academy ; Cratippus taught there
peripatetics, and understood how to be at once
the friend, the master, the consoler, or the protigi
of Pompey, of Caesar, of Cicero, and of Brutus.
Romans, the most celebrated and most eminent in
business, attracted to the Orient by ambition, halted
at Athens to listen to the philosophers in vogue.
Atticus, Crassus, Cicero, Varro, Ovid, Horace, Agrippa,
Virgil, either studied or resided tbere as amateurs.
Brutus passed there his last winter, dividing his
time between the peripatetic Cratippus and the
academician Theomnestus. Athens was, on the eve
of the battle of Philippi, a centre of opinion of the
highest importance. The instruction which was
given there was entirely philosophic, and much
superior to the insipid eloquence of the school of
Rhodes. That which was indeed prejudicial to
Athens was the advent gf Augustus and the uni
versal pacification. The precepts of philosophy
were from that time suspected — the schools lost
their importance and their activity. Rome, on the
other hand, by reason of the brilliant literary evolu
tion which she had achieved, became for some time
semi-independent of Greece in regard to matters of
thought. Other centres were formed : as a school
of varied instruction, Marseilles was preferred.
The original philosophy of the four great sects had
come to an end. Eclecticism, a sort of flabby, un-

SAINT PAUL. 93
systematic style of philosophising, had commenced.
If we except Ammonius of Alexandria, the master
of Plutarch, who founded about that time at Athens
a species of literary philosophy, which was to be
come the fashion, beginning with the reign of
Hadrian, there was no one illustrious, about the
middle of the first century, in the one city of the
world which had produced or attracted the most
celebrated men. The figures which were now con
secrated with deplorable prodigality on the Acropolis
were those of consuls, of pro-consuls, of Roman
magistrates, and of members of the imperial family.
The temples which were erected there were dedi
cated to the goddess Rome, and to Augustus. Nero
had even his statues there. Artists of talent hav
ing been attracted to Rome, the Athenian works of
the first century were, for the most part, of a
mediocre quality that is surprising. Still monu
ments, such as the clock of Andronicus Cyrrhesta,
the portico of Athene Archegetes, the temple of
Rome and of Augustus, the mausoleum of Philo-
pappus, were either a little anterior or posterior to the
time when Paul saw Athens. Never had the city,
during its long history, been more mute and peaceful.
She still preserved, however, a great portion of
her nobility. She still occupied the first rank in the
regards of the world. Despite the harshness of the
times, the respect for Athens was profound, and
every one bowed to her. Sylla, though so terribly
in consequence of her rebellion, had pity on her.
Pompey and Caesar, before the battle of Pharsalia,
caused it to be proclaimed by a herald that ali
the Athenians were to be spared, as priests of the
goddesses Thesmophores. Pompey gave a large
sum of money to adorn the city; Caesar refrained
from avenging himself on her, and contributed to
the erection of one of the monuments, Brutus and
Cassius, who comported themselves as private per-

94 SAINT PAUL.
sons, were received and flattered like heroes. An
tony loved Athens, and liked to reside there. After
the battle of Actium, Augustus pardoned her for the
third time, and his name, like that of Caesar, was
inscribed on an important monument. His family
and entourage were looked upon at Athens as bene
factors. The Romans were at great pains to prove
that they left Athens free and honoured. Spoiled
children of fame, the Athenians lived thenceforward
on the recollections of their past history. Ger-
manicus, while he resided at Athens, wished to be
preceded by only one lictor. Nero, though not super
stitious, did not dare to enter the city for fear of
the Furies which lived under the Areopagus, — of
those terrible "Semnes," which the parricides dreaded.
The recollection of Orestes made him tremble. He
dare no more affront the mysteries of Eleusis, at the
threshold of which the herald proclaimed that the
profligate and the impious were to be careful not to
approach. Noble foreigners, descendants of dethroned
kings, came to spend their fortunes at Athens, and
were delighted to find themselves decorated with
high-sounding and mock titles. All the small bar
barian kings emulated one another in rendering
service to the Athenians, and in restoring their
monuments. Religion was one of the principal causes of this
exceptional favour. Essentially municipal and poli
tical in its origin, having for its basis the myths re
lating to the foundation of the city and to its divine
protectors, the religion of Athens was at first only
the religious consecration of patriotism and of the
institutions of the city. It was the cult of the Acro
polis. " Aglaure " and the oath which the young
Athenians took upon the altar had no other meaning;
just as if religion with us consisted in drawing the
conscription, in drilling, and in honouring the colours.
It soon became insipid enough; it possessed nothing

SAINT PAUL. 95
infinite.nothing that touched man through his destiny,
nothing universal. The railleries of Aristophanes
against the gods of the Acropolis proved by them
selves alone that these gods could not bring every
race under subjection. The women were turned
early in the direction of petty foreign devotions
like those of Adonis. The mysteries, in particular,
were successful; philosophy in the hands of Plato
was a kind of delicious mythology, whilst art
created for the multitude images really admirable.
The Athenian gods became the gods of beauty.
The old Athene Poliade was but a mannikin, with
out apparent arms, swathed in a peplos, like the
old virgin of Loretta. Toreutic accomplished an
unexampled miracle ; she made realistic statues
after the model of the Italian and Byzantine
Madonnas, adorned with appropriate ornaments,
which were at the same time marvellous master
pieces. Athens succeeded in possessing, after a
sort, one of the most perfect religions of antiquity.
This religion underwent at that time a kind of
eclipse, on account of the misfortunes of the city.
The Athenians were the first to defile their sanc
tuary. Lachares stole the gold from the statue of
Athene. Demetrius Poliorcetes was installed by
the inhabitants themselves in the opisthodome of
the Parthenon. He harboured his courtesans near
himself, and people were amused by the scandals
that such surroundings must have caused to the
chaste goddess. Aristion the last defender of the
independence of Athens, permitted the immortal
lamp of Athene Poliade to be extinguished. Such,
however, was the glory of that unique city, that the
universe seemed to take to heart the adoption of her
goddess, at the moment when she deserted her. The
Parthenon, throughjthe action of foreigners, regained
her honours. The mysteries of Athens were a reli
gious attraction for the whole Pagan world.

96 SAINT PAUL.
But it was principally as a city of schools that
Athens exercised a peculiar prestige. That new
destiny which, through the assiduity of Hadrian
and Marcus Aurelius, came to possess a character
so decided, had been begun two centuries before.
The city of Miltiades and Pericles had been trans
formed into a university city, a sort of Oxford, the
resort of all the young noblesse, who scattered gold
in hand fuls. It contained nothing but professors,
philosophers, rhetoricians, pedagogues of every de
scription, sophmores, tutors, gymnasts, pmdotribes,
hoplomates, masters of fencing and of riding. From
the time of Hadrian the cosmetists or prefects of the
students assumed to a certain extent the import
ance and the dignity of the archons. People fixed
the date of the years by them : the old Greek educa
tion, destined in principle to form the free citizen,
became the pedagogic law of the human species.
Alas I she produces henceforth little else than rhe
toricians ; bodily exercises, formerly a real occupa
tion of the heroes upon the banks of the Illissus,
became now a mere matter of pose. A circus
grandeur, the gestures of Franconi, have replaced
solid grandeur. But it is the peculiar attribute of
Greece to have ennobled everything. Even the
work of the schoolman became with her a moral
ministry. The dignity of the professor, in spite of
more than one abuse, was one of her creations.
The jeunesse dorie could sometimes remember the
fine discourses of its masters. She was, like all
youths, republican ; she flocked to the appeal of
Brutus ; she was mown down at Philippi The day
was employed in declaiming on tyrannicide and on
liberty, in celebrating the noble death of Cato, and
in making a eulogy on Brutus.
The population had always been sprightly, spiritu-
elle, curious. Every one lived in the open air, in
perpetual contact with the rest of the world, breath-

SAINT PAUL. 97
ing, under smiling skies, a serene atmosphere. The
strangers, who were numerous and eager after know
ledge, evinced great activity of mind. Publicity, the
journalism of the ancient world — if one may be
permitted to make use of such an expression — had
its centre at Athens. The city not being commer
cial, everybody had but one care, which was to learn
the news, to be made au courant of what was said
and of what was being done in the universe. It is
very remarkable that the great development of reli
gion did not destroy rational culture. Athens might
have been at once the most religious city of the
world, the Parthenon of Greece, and the city of
philosophers. When we see in the theatre of Diony-
sius the marble arm-chairs which surround the
orchestra bearing each the name of the priesthood
the titulary of which came to sit there, we should
say that here was a city of priests ; and yet it was
pre-eminently the city of free-thinkers. The reli
gions in question had neither dogmas nor holy writ.
They had not for physics the horror that Christianity
has always evinced, and which has led it to condemn
positive researches. The priest and the Epicurean
atomist, except for a few broils, lived peaceably
enough together. The true Greeks were perfectly
contented with such accord, founded not upon logic,
but upon mutual tolerance and mutual regard.
This was for Paul a species of existence altogether
new. The cities in which he had up till now preached
were for *the most part commercial cities, resembling
Leghorn or Trieste, and having large Jewries rather
than brilliant centres, cities of the great world and
of great culture. Athens was profoundly Pagan;
Paganism was bound up with every pleasure, with
every interest, with every glory of the city. Paul
hesitated a great deal. Timothy at length arrived
from Macedonia ; Silas, for reasons which we do not
know was not able to come. G

98 SAINT PAUL.
There was a synagogue at Athens, and Paul dis
puted in it with the Jews, and with the " devout
persons ; " but in such a city any successes in the
synagogue counted for little. That brilliant agora
in which was displayed so much mind, that portico
Poscile in Avhich was asked every conceivable ques
tion, tempted him. He spoke there not as a preacher
addressing himself to the multitude assembled, but
as a stranger feeling his way — putting forth his
ideas timidly, and seeking to create for himself some
point d'appui. "Jesus and the resurrection" (anas
tasis) appeared foreign words, and destitute of mean
ing. Several of them, as it would appear, took
anastasis for the name of a goddess, and believed
that Jesus and Anastasis were some new divine
couple that these Oriental dreamers had come to
preach. Some Epicurean and Stoic philosophers, it
is said, came near and listened.
This first contact of Christianity with Greek philo
sophy was not very encouraging. We have never
seen a better example of how men of mind ought
to distrust themselves and to guard against laugh
ing at an idea, however foolish it may seem to them.
The bad Greek spoken by Paul, his incorrect and
halting phraseology, were not calculated to make
him accredited at Athens. The philosophers turned
their backs disdainfully at his barbarous speech.
"He is a babbler" (spermologos), said some. "He
is a preacher of strange gods," said others. No
one could haA'e suspected that this babbler would
one day supplant them, and that, four hundred
and seventy-four years later, their professorships
would be suppressed as useless and injurious, in
consequence of the preaching of Paul. What a
grand lesson ! Proud of their superiority, the
Athenian philosophers disdained the questions per
taining to popular religion. In their midst super
stition flourished. Athens almost equalled in that

SAINT PAUL. 99
respect the most religious cities of Asia Minor. The
aristocracy of thinkers " cared little for the social
wants which made themselves felt under the cover
of so many unpolished worships. Such a renunciation
is always punished. When philosophy declares that
she will not occupy herself with religion, religion
responds by extinguishing her ; and this is just, for
philosophy is something only when she shows to
humanity the way, when she takes up seriously the
infinite problem which is the same for all.
The liberal spirit which reigned at Athens assured
Paul of complete security. Neither Jews nor Pagans
attempted anything against him ; but that tolerance
was even worse than hatred. Moreover, the new
doctrine produced a lively reaction, at least in the
Jewish society ; here it could find only curious and
blase1 auditors. It appears that one day the auditors
of Paul, wishing to obtain from him a sort of official
exposition of his doctrine, conducted him to the Hill
of Mars, and there summoned him to declare what
religion he preached. It is indeed possible that there
is some legend here, and that the celebrity of the
Areopagus may have led the narrator of the Acts,
who had not been an eyewitness, to select this illus
trious audience to enable him to deliver on his hero
a pompous discourse, a philosophic harangue. This
hypothesis, nevertheless, is not necessary. The
Areopagus had retained, under the Romans, its
ancient organisation. It had even seen its prero
gatives increased, as a result of the policy Avhich
led the conquerors to suppress in Greece the ancient
democratic institutions, and to replace them by the
Council of Notables. The Areopagus had always
been the aristocratic corporation of Athens: it
gained what the democracy had lost. Let us add
that people were living in an epoch of literary
dilettanteism, and that that tribunal, by its classic
celebrity, enjoyed a great prestige. Its moral autho-

100 SAINT PAUL.
rity was recognised by the entire world. The Areo
pagus thus became again, under Roman domination,
what it had been at different times in the history
of the Athenian Republic, a political body, almost
divested of judicial functions, the real senate of
Athens, intervening only in certain cases, and con
stituting a conservative nobility of retired function
aries. Beginning with the first century of our era,
the Areopagus figures in the inscriptions as head
of the powers of Athens, superior to the Council of
Six Hundred, and to the people. The erection of
statues, in particular, was made by it, or at least
with its authorisation. At the epoch at which we
are now arrived, it had just decreed a statue to
Queen Berenice, daughter of Agrippa I., with whom
we shall soon see Paul en rapport. It seems also
that the Areopagus exercised a certain superintend
ence over instruction. It was a chief council of
religious and moral censure, before which was brought
all that concerned laws, manners, medicine, luxury,
aedileship, the religions of the city; and there is no
thing unlikely in the fact that when a novel doctrine
was promulgated, that the preacher should be invited
to come and make his declarations before such a
tribunal, or at least to the place in which it held its
sessions. Paul, it is said, stood up in the middle of
the assembly and spoke thus : —
" Ye men of Athens, I perceive that in all things
ye are too superstitious. For as I passed by, and
beheld your devotions, I found an altar with this
inscription : — ' To THE UNKNOWN God.' Whom,
therefore, ye ignorantly worship, him declare I
unto you. God that made the world, and all things
therein, seeing that he is lord of earth, dwelleth not
in temples made with hands, neither is worshipped
with men's hands, as though he needed anything,
seeing he giveth to all life and breath, and all
things. And hath made of one blood all nations of

SAINT PAUL. 101
men for to dwell on all the face of the earth, and
hath determined the times before appointed, and the
bounds of their habitation. That they should seek
the Lord, if haply they might feel after him, and
find him, though he be not far from every one of us.
For in him we live and move and have our being ;
as certain also of your own poets have said, ' For
we are all his offspring.' Forasmuch, then, as we
are the offspring of God, we ought not to think that
the godhead is like unto gold, or silver, or stone,
or graven by art of man's device. And the times
of this ignorance God winked at ; but now com-
mandeth all men everywhere to repent. Because
he hath appointed a day in which he will judge the
world in righteousness, by that man whom he hath
ordained ; whereof he hath given assurance unto all
men, in that he hath raised him from the dead"
(Acts xvii. 22-31).
At these words, according to the narrator, Paul
was interrupted. Hearing him speak of the resur
rection of the dead, some mocked, and others said :
— '- We will hear thee again of this matter."
If the discourse which we have just related was
really delivered, it must indeed have produced a
very singular impression upon the cultivated minds
which heard it. That almost barbarous speech, now
incorrect and formless, now scrupulously correct ;
that unequal eloquence, strewn with happy fancies
and disagreeable failings ; that profound philosophy,
embracing beliefs the most singular, and extending,
seemingly, to another world. Immensely superior
to the popular religion of Greece, such a doctrine
was in many things below the level of the current
philosophy of the age. If, on the one hand, it ex
tended the hand to that philosophy through the
elevated notion of divinity and the beautiful theory
which it proclaimed of the moral unity of the human
mind, on the other, it embraced in part supernatural

102 SAINT PAUL.
beliefs that no informed mind could admit. In any
case, it is not surprising that Christianity had no
success in Athens. The motives which were to
work the success of Christianity, were elsewhere
than in the circle of letters. They were lodged in
the hearts of pious women, in the secret aspirations
of the poor, the slaves, and the afflicted of every
description. Before philosophy could approach the
new doctrine, it was necessary that philosophy it
self should be much debased, and that the new
doctrine should be renounced from the grand
chimera of the near judgment, that is to say, from
the concrete ideas with which from its first forma
tion it had been enveloped.
Whether it was delivered by Paul, or by one of his
disciples, this discourse, in any case, shows us an
endeavour, almost the only one in the first century,
made to reconcile Christianity with philosophy, and
even, in one sense, with Paganism. The author,
giving proof of a breadth of views most remarkable
amongst the Jews, discovers in all races a sort of in
nate sense of the divine, a sort of secret instinct of
monotheism which might lead to the knowledge of
the true God. To be believed in, Christianity is
nothing more than natural religion, which one arrives
at by consulting simply one's own heart, and by in
terrogating oneself conscientiously — the two-sided
idea which was .^oon to reproach Christianity with
deism, and to insj. i/e a pride of which it had been
shorn. This is the first example given of the tactics
of certain apologists of Christianity, in advance of
philosophy, using or feigning to use scientific lan
guage ; speaking with complaisance or politeness of
the reason advanced by the other side of wishing
to have it believed, by means of skilfully grouped
quotations, that in the main it might be understood
by lettered people; but which led to misunder
standings that were inevitable, for they plainly de-

SAINT PAUL. 103
clared their opinions, and spoke of their supernatural
dogmas. One can already perceive the effort to
translate into the language of Greek philosophy
Jewish and Christian ideas ; one can foresee Clement
of Alexandria and Origen. Biblical ideas, and those
of Greek philosophy, aspired to embrace one another ;
but in order to that many concessions had to be
made ; for that God in which we live and move is
far removed from the Jehovah of the prophets, and
from the celestial father of Jesus.
Be that as it may, the times were far from being
ripe for such an alliance ; at any rate, it was not to
take place at Athens. Athens, at the point which it
had reached in history, that city of grammarians, of
gymnasts, and of fencing-masters, was likewise as
ill adapted as it Avas possible to be, for receiving
Christianity. The power over vassals, the hardness
of heart of the schoolman, were unpardonable sins in
the eyes of grace. The pedagogue is the least con
vertible of men ; for he has a religion of his own,
which is routine, faith in old authors, and a taste for
literary exercises. This satisfies him, and extin
guishes in him all other desires. There has been found
at Athens a series of Aermes-portraits of cosmetics of
the second century. The latter are splendid men,
grave, majestic, with a noble mien, and yet Hellenic.
From the inscriptions we learn of the honours and
pensions which were conferred on them : the really
great men of the ancient democracy never had so
many of these. Assuredly if Paul had encountered
some of the predecessors of these superb pedants, he
could not have achieved much more success than,
during the Empire, would have had a romancist im
bued with neo-Catholicism, attempting to convert to
his views a Universitarian attached to the religion of
Horace, or than would in our own days a socialist
humanitarian declaiming against English prejudices
before the fellows of Oxford or Cambridge.

104 SAINT PAUL.
In a society so different from that in which he had
till now lived, in the midst of rhetoricians and pro
fessors of dialectics, Paul found himself indeed from
home. His thoughts constantly reverted to the dear
Churches of Macedonia and Galatia, where he had
discovered such an exquisite religious sentiment.
He thought many times of departing for Thes
salonica. A lively desire carried him thence, the
more so as he had received news that the faith of
the young Church had been subjected to many
severe tests, and he feared that the proselytes might
succumb to the temptations. Some obstacles, that
he attributed to Satan, prevented him from carrying
out that project. When he could no longer forbear,
as he himself said, he separated once more from
Timothy, whom he sent to Thessalonica to confirm,
to exhort, and to console the faithful, and remained
alone again at Athens.
He laboured there with renewed vigour, but the
soil was unpropitious. The sprightly Athenian mind
was diametrically opposed to that tender and pro
found religious disposition which produced conver
sions, and which was predestined to Christianity.
The truly Hellenic ground was little inclined to the
doctrine of Jesus. Plutarch, living in an atmosphere
purely Greek, had not the least wind of it in the
first half of the second century. Patriotism, attach
ment to old recollections of country, turned the
Greeks against exotic worships. " Hellenism " be
came an organised, almost rational religion, which
admitted a great part of philosophy. The " gods of
Greece" appeared to wish to be regarded as the
universal gods of humanity.
That which characterised the religion of Greece
formerly, that which still characterises it in our day,
is the want of infinity, of the unconfined, of com
passion, of feminine softness. The profoundness of
German and Celtic religious sentiment is lacking in

SAINT PAUL. 105
the true Hellenic race. The piety of Greek ortho
doxy consists in practices and in exterior signs. The
orthodox Churches, sometimes very elegant, have
none of the terrors which one feels in a Gothic
Church. In that Oriental Christianity there are no
tears, prayers, or outward compunctions. The fun
erals there are almost gay. They take place at
night, or at the setting of the sun, when the shadows
have become lengthened, and are accompanied by
songs set in a medium key, and are a display of
bright colours. The fanatical gravity of the Latins
is distasteful to those brisk, cheerful, and sprightly
races. The infirm one is not cast down; he watches
death softly approach; all about him is smiles.
Herein lies the secret of that divine gaiety of
the Homeric poems and of Plato — the narration of
the death of Socrates in Phaedon shows hardly a
taint of sadness. Life produces its flower, then its
fruit ; what is wanted more ? If, as it can be
maintained, the pre-occupation of death is the most
important characteristic of Christianity and of modern
religious sentiment, then the Greek race is the least
religious of races. It is a superficial race, treating
life as a thing devoid of the supernatural, and having
no future. Such simplicity of conception is owing
in great measure to the climate, to the purity of the
atmosphere, to the astonishing joy that one breathes,
but even more so to the instincts of the Hellenic
race, finely ..idealistic. Anything — a tree, a flower,
a lizard, a tortoise, calls up the recollection of a
thousand metamorphoses which have been sung by
the poets ; a jet of water, a small crevice in the rock
which is called a cave of the nymphs ; a well with
a drinking-cup at the brink; an arm of the sea so
narrow that the butterflies cross it, and nevertheless
navigable for the largest ships, like the Bosphorus ;
orange groves, cypress trees, whose shades are re
flected on the sea ; a small pine wood in the mids|

106 SAINT PAUL.
of rocks — suffice in Greece to produce the content
ment which is awakened by beauty. People walk
in the gardens during the night to listen to the
nightingales; sit down in the clear moonlight to
play the flute ; go to drink the pure mountain
water, carrying with them a piece of bread, and a
flask of wine, which is drunk while singing. At
family feasts, there is suspended above the doors a
crown of branches, to match with the headpieces
of flowers ; on days of public festivals, thyrsi are
carried, adorned with leaves ; . the days are passed
in dancing, playing with tame goats ; these are the
delights of the Greeks, the pleasures of a race, poor,
economical, eternally young, inhabiting a charming
country, finding its welfare within itself, and in the
gifts that the gods have given it. The shepherd's
song or pastoral, after the manner of Theocritus,
was in the Hellenic countries a reality. Greece al
ways delighted in that unpretentious species of
delicate and amiable poetry, the species the most
characteristic of her literature, the mirror of her
own life, though almost always silly and artificial.
Good humour and the delights of life are Greek
traits par excellence. This race is always twenty
years old ; for she, indulgere genio is not the deep
drinking of the English, or the gross diversions of
the French ; it is simply to think that nature is
kind, that one can and one ought to unbend to it.
For Greece, in fact, nature is a counsellor of ele
gance, a mistress of justice and of virtue : — " con
cupiscence." The idea that nature induces us to
do evil is to her a not-sense. The taste for personal
adornment which distinguishes the pahcare, and
which is exibited with so much innocence in the
Greek girl, is not the pompous vanity of the bar
barian, the vulgar pretension of the bourgeois, swollen
with the ridiculous pride of an upstart ; it is the
pure and delicate sentiment of unsophisticated youth.

SAINT PAUL. 107
which feels itself to be the legitimate heir of the
true inventors of beauty.
Such a race, one can understand, Avould have re
ceived Jesus with a smiK It was a subject these
exquisite children were incapable of learning from
us — serious, profound, really simple devotion with
out glory, goodness without parade. Socrates is a
moralist of the first order, but he has nothing to
do with the history of religion. The Greek always
appears to us a little cold and heartless ; he has wit,
action, subtlety, but has nothing of the pensive or
the melancholic. On the other hand, with us Celts
and Germans, the source of our genius is our heart.
Our deepest recesses (aufond de nous) resemble a fairy
fountain, a fountain clear, fresh, and deep, in which is
reflected the infinite. With the Greek, love of self and
vanity is mixed with everything ; vague sentiment is
unknown to him ; reflection upon his own destiny ap
pears to him unprofitable. Pushed to the length of
caricature, so incomplete a mode of understanding
life as it is conditioned, at the Roman epoch, the
grceculus esuriens, grammarian, artist, charlatan, acro
bat, physician, amuser of the whole world, greatly
resembling the Italian of the sixteenth and seven
teenth centuries ; at the Byzantine epoch, the theo
logical sophist making religion degenerate into
subtle disputes ; in our day, the modern Greek, some
times foolishly vain and ungrateful; the orthodox
fathers, with their egotistical and materialistic re
ligion. Unfortunate he who arrests that decadence !
Shame upon him who, in front of the Parthenon,
dreams of holding it up to ridicule ! Nevertheless,
this has to be acknowledged : Greece was never seri
ously Christian, nor is she to this day. No race in
our Middle Ages was less romantic, more destitute of
chivalrous sentiment. Plato built all his theory of
the beautiful en se passant without reference to
woman. To think of a woman in order to be incited

108 SAINT PAUL.
¦
to do great things ! a Greek would have been sur
prised at such language. For him, he thought of
men assembled* around the agora, he thought of his t
country. In this respect the Latins were nearer to
us. Greek poetry, incomparable in the grander
species of it, such as the epic, the tragic, the disin
terested lyric poetry, had not, it seems, the sweet
elegiac note of Tibullus, of Virgil, of Lucretius, a
note so much in harmony with our sentiments, so
closely related to that which we love.
The same difference is found between the piety of
St Bernard, of St Francois d'Assisi, and that of the
saints of the Greek Church. These splendid schools
of Capadocia, of Syria, of Egypt, of the Fathers of
the desert, approximate the philosophical schools.
The popular holy writings of the Greeks are more
mythological than those of the Latins. The majority
of the saints represented in the iconostase of a
Greek house, before which a lamp burns, are not
great authors, great men like saints of the West :
they are often fanciful beings, old gods transfigured,
or at least a combination of historic and mytho
logical personages, like St George. And that
admirable temple of St Sophia ! It is an Aryan
temple : the whole human species might have made
its prayers there. Not having had either people,
inquisition, scholasticism, or Middle Age barbarism,
having always preserved a leaven of Arianism, Greece
rejected with greater facility than any other country
a supernatural Christianity, just as those Athenians
of former times were at once (thanks to a sort of
vivacity which was a thousand times more profound
than the seriousness of our dull races) the most
superstitious of peoples, and the nearest approach
to Rationalism. The popular Greek songs are still
to-day charged with Pagan images and ideas.
Differing so widely from the West, the East re
mained during the Middle Ages, and down to modern

SAINT PAUL. 109
times, true " Hellenists ; " at bottom more Pagan
than. Christian, living on a religionj/of old Greek
patriotism, and of old authors. These Hellenists
were, in the fifteenth century, the promoters of the
Renaissance in the West, to which they affixed
Greek texts, the basis of all civilisation. The same
spirit has presided, and will continue to preside,
over the destinies of new Greece. When we have
fully studied that which made of us bears the caul
of a cultivated Hellenist, we see that there is in him
very little Christianity : he is Christian in form, as a
Persian is a Mussulman, but at bottom he is "Hel
lenist." His religion is the adoration of the ancient
Greek genius. He pardons every heresy to philo-
Hellenism, to him who admires its past : he is
much less a disciple of Jesus and of St Paul, than
of Plutarch and of Julian.
Wearied by. his little success at Athens, Paul,
without awaiting the return of Timothy, departed
for Corinth. He had not formed at Athens any con
siderable Church. There were only a few isolated
persons, among others a certain Dionysius, who
belonged, it is said, to the Areopagus, and a woman,
named Damaris, who had adhered to his doctrines.
This was, then, in his apostolic career, his first and
almost only check.
Even in the second century the Church at Athens
is of little importance. Athens was one of the
cities which was the last to be converted. After
Constantine, she is the centre of opposition against
Christianity, the bulwark of philosophy. By a rare
privilege she preserved the temples intact. These
prodigious monuments, protected through the ages,
thanks to a sort of instinctive respect, were to come
down to us as an eternal lesson of good sense and
honesty, given by artists of genius. Even to-day
we feel that the Christian covering which is spread
over the old Pagan foundation is very superficial

110 SAINT PAUL.
It is hardly necessary to modify the actual names
of the churchlie at Athens to find again the names
of the ancient temples.

CHAPTER VIIL
CONTINUATION OF THE SECOND JOURNEY OF PAUL
— FIRST SOJOURN AT CORINTH.
Departing from Phalera or Piraeus, Paul arrived at
Cenchrea, which was the port of Corinth on the
^Egaean Sea. It is a pretty enough little harbour.
It is surrounded by verdant hills and pine woods,
and is situated at the extremity of the Gulf of
Saronica. A beautiful open valley, nearly tAvo
leagues in extent, reaches from that port to the
great city built at the foot of the colossal dome
from which can be seen the two seas.
Corinth was a field much better adapted than
Athens to receive the new seed. It was not like
Athens a sort of sanctuary of thought, a city sacred
and unique to the world ; it was even hardly a
Hellenic city. Ancient Corinth had been razed to
its foundations by Mummius. For a hundred years
the soil of the Achaian Confederation was desert.
In the year 44 B.C. Julius Cassar rebuilt the city
and made it an important Roman colony, which he
peopled principally with freedmen. This is equiva
lent to saying that the population was very hetero
geneous. It was composed of a conglomeration of
those peoples of every sort and of every origin which
loved Caasar. The neAv Corinthians remained for a
long time strangers to Greece, where they were re
garded as intruders. Their entertainments consisted
(if the brutal games of the Romans, which were re
pulsive to true Greeks. Corinth became thus a city

SAINT PAUL. Ill
like so many others on the shores of the Mediterranean,
very populous, wealthy, brilliant, frequented by many
strangers, a centre of commercial activity, one of
those conglomerate cities, in short, which no longer
contained patriots. The dominant trait which ren
dered its name proverbial was the exceeding corrup
tion of manners which was remarked there. In this
again it constituted an exception amongst the Hel
lenic cities. The purely Greek manners were simple
and gay, and could on no account be held to be
luxurious and debauched. The affluence of the
mariners who "were attracted thence by the two
ports, had made of Corinth the last sanctuary of the
worship of Venus Pandemos, a remnant of the ancient
Phoenician establishments. The great temple of
Venus had more than a thousand consecrated courte
sans ; the whole city was like a vast pandemonium,
where numerous strangers, sailors particularly, re
sorted to spend their wealth foolishly.
There was at Corinth a colony of Jews, which was
probably established at Cenchrea, one of the ports
which was used in trading with the East. A short
time before the arrival of Paul, a colony of Jews,
which had been expelled from Rome by the edict of
Claudius, had disembarked, and among the number
were Aquila and Priscilla, who, it seems, at that time
already professed the faith of Christ. From all this
there resulted a concomitance of circumstances most
favourable. The isthmus formed between the two
masses of the Greek continent has always been the
seat of a world-Avide commerce. It had always been
one of those emporiums, quite irrespective of race or
of nationality, designed to be the headquarters, if I
might say so, of infant Christianity. New Corinth,
on account of its having feAv Hellenic nobility, was
a city already semi-christianised. With Antioch,
Ephesus, Thessalonica, and Rome, she became an
ecclesiastical metropolis of the first rank. But the

112 SAINT PAUL.
immorality which reigned should at the same time
have presaged that the first abuses in the history of
the Church would be produced there. In a few years
Corinth shall present to us the spectacle of incestuous
Christians, and of drunken people sitting down to the
table of Christ.
Paul quickly divined that a long sojourn at Corinth
Avould be necessary. He resolved hence to take up
there a fixed abode, and to prosecute his trade of
upholsterer. Now, strictly speaking, Aquila and Pris
cilla followed the same trade as Paul. He went
there to live with them, and the three set up a small
shop, which was stocked by them with ready-made
articles. Timothy, whom Paul had sent from Athens to
Thessalonica, soon rejoined him. The news from
the Church at Thessalonica was excellent. All the
faithful continued in the faith and in charity, and in
their attachment to their master. The persecutions of
their fellow-citizens had not shaken them ; brotherly
love prevailed throughout Macedonia. Silas, whom
Paul had not seen since his flight from Beraea, had
probably been joined by Timothy, and returned with
the latter. What is certain is, that the three com
panions found themselves reunited at Corinth, and
that they lived there together for a long time.
The attention of Paul was, as usual, first directed
to the Jews. Each Sabbath he spoke in the syna
gogue. He found there dispositions greatly diverse.
One family, that of Stephenephorus or Stephanus,
was converted, and were all baptised by Paul. The
orthodox resisted energetically, even to the extent
of injuring and of anathematising them. One day,
finally, there was an open rupture. Paul shook the
dust off his raiment upon the incredulous of the
assembly, made them responsible for the conse
quences, and declared to them that, seeing they
closed their ears to the truth, he would go unto

SAINT PAUi,. 113
the Gentiles. Having uttered these words, he left
the hall. He taught henceforth in the house of one
Titus Justus, a man that feared God, and whose
house was contiguous to the synagogue. Crispus, the
chief of the Jewish community, belonged to the party
of Paul; he was converted with his whole house, and
Paul baptised him himself, a thing of rare occurrence.
Many others, both Jews and Pagans, and those
" fearing God," were baptised. The number of con
verted Pagans appeared to be here relatively con
siderable. Paul displayed prodigious zeal. Several
divine visions which came to him during the night
fortified him. The fame of the conversions he had
made at Thessalonica, nevertheless, preceded him,
and had favourably disposed the religious society in
his behalf. The supernatural phenomena were not
wanting : there were some miracles. Innocence was
not the same thing here as at Philippi and Thessa
lonica. The corrupt manners of Corinth crossed
sometimes the threshold of the Church ; at any rate,
all those who entered it were not equally pure. But,
in return, few of the Churches were more numerous ;
the community of Corinth irradiated the whole pro
vince of Achaia, and became the home of Christianity
in the Hellenic peninsula. Without speaking of
Aquila and of Priscilla — almost received in the rank
of apostles — and of Titus Justus, of Crispus, of
Stephanus — mentioned above — the Church num
bered in its bosom Gaius, who was himself also
baptised by Paul, and who extended hospitality
to the Apostle during the second sojourn of the
latter in Corinth; Quartus, Achaicus, Fortunatus,
Erastus, rather an important personage, who was
treasurer of the city ; a woman named Chloe, who
had a numerous household. We have only vague
and uncertain notions in regard to one Zenas, a
doctor of Jewish law. Stephanus and his household
constituted the most influential group, the one
H

114 SAINT PAUL.
which had the most authority. All the converts,
nevertheless, with the probable exception of Eras-
tus, were simple-minded people, without much in
struction, without social distinction, drawn, in a
word, from the humblest ranks.
The port of Cenchrea had likewise its Church.
Cenchrea was in great part peopled by Orientals.
There one could reverence Isis and Eschmoun,
while the Phoenician Venus was not neglected.
It was like Calamaki in our days, less a city than a
mass of shops and inns for seafaring men. In the
midst of the corruption of these filthy hovels of sea
farers, Christianity produced its miracle. Cenchrea
possessed an admirable deaconess, who, one day,
as we shall see later on, concealed under the folds
of her woman's garments the whole future of
Christian theology, the writing which was to regu
late the faith of the world. She was named Phoebe.
She was an active person, never at rest, always
eager to render service, and who was very precious
to Paul. .
The sojourn of Paul at Corinth lasted for eighteen
months. The beautiful rock of Acrocorinth, the
snowy summits of Helicon and of Parnassus, re
mained for a long time in his regards. Paul con
tracted in that new religious family some deep
friendships, although the taste of the Greeks for
disputation displeased him ; while on more than
one occasion his natural timidity may have been
increased by the disposition of his auditors to
subtlety. He could not detach himself from
Thessalonica, from the simplicity he had found
there, from the lively affections he had there left
behind him. The Church at Thessalonica was the
model which he never ceased to proclaim, and to
wards which he always reverted. The Church at
Philippi, with its pious women, its rich and good
Lydia, was not allowed to be forgotten. That

SAINT PAUL. ] 15
Church, as we have seen, enjoyed a singular privi
lege; which was, to nourish the Apostle when his
labour did not suffice to do so. At Corinth he re
ceived from her fresh succour. As if the somewhat
sprightly nature of the Corinthians, and of the Greeks
in general, had inspired him with distrust, he would
not accept anything of this kind from them, although
more than once he found himself reduced to want
during his sojourn in their midst.
It was with difficulty, nevertheless, that the anger
of the orthodox Jews, always so active, was restrained
from breaking out. The preachings of the Apostle
to the Gentiles, his broad principles in regard to the
adoption of all those who believed, and their incor
poration into the family of Abraham, irritated to the
highest pitch the partisans of the exclusive privi
lege of the children of Israel. The Apostle, on his
part, was not very sparing in hard words. He an
nounced to them that the anger of God was about
to break out against them. The Jews had recourse
to the Roman authorities. Corinth was the capital
of the province of Achaia, comprising the whole of
Greece, and which ordinarily was joined to Mace
donia. The two provinces had been made senatorials
by Claudius, and in virtue of which they had a pro
consul. That position was filled at the time of which
we speak by one of the most amiable and best in
structed men of the century — Marcus Annaeus Nova-
tus, elder brother of Seneca, who had been adopted
by the rhetorician L. Junius Gallio, one of the littera
teurs of the society of the Senecas : Marcus Annasus
Novatus took hence the name of Gallio. He had a
great mind and a noble soul, was a friend of the
poets and of the celebrated authors. Every one who
knew ,him adored him. Statins called him dulcis
Gallio, and probably he was the author of some of
the tragedies which proceeded from that literary
roof. He wrote, it seems, upon natural philosophy.

116 SAINT PAUL.
His brother dedicated to him his book on Anger and
Happy Life; people attributed to him one of the
most intellectual works of the period. It appears
that it was his high Hellenic culture which, under
the learned Claudius, led to his selection for the ad
ministration of a province which all governments,
somewhat enlightened, surrounded with delicate at
tentions. His sanctity obliged him to abandon the
post. Like his brother, he had, under Nero, the
honour of expiating by his death his distinction and
his honesty.
Such a man was little disposed to agree to the
demands of fanatics coming to ask the civil power,
which they protested against in secret, to rid them
of their enemies. One day Sosthenes, the new
ruler of the synagogue, who had succeeded Crispus,
brought Paul before the judgment seat, and ac
cused him of preaching a religion contrary to the
law. Judaism, in fact, which had old authorisa
tions, and all sorts of guarantees, pretended that
the dissentient sect, as soon as they had made a
schism in the synagogue, enjoyed no longer the
charters of a synagogue. The situation was one
which would have brought before the French law
liberal Protestants on the day they separated them
selves from recognised Protestantism. Paul was
going to answer, but Gallio restrained him, and,
addressing the Jews, said : " If it were a matter of
wrong or wicked lewdness, 0 ye Jews, reason were
that I should bear with you ; but if it be a question
of words and of names, and of your law, look ye to
it, for I will be no judge of such matters." This was
an admirable response, worthy of being set up as a
model to civil governments when they are invited to
meddle with religious questions. Gallio, after he had
pronounced it, gave orders to drive away both parties.
A great tumult ensued. Everybody was seized with
the desire to fall upon Sosthenes, and he was beaten

SAINT PAUL. 117
before the judgment seat, and no one could tell
whence the blows proceeded. Gallio paid little heed,
and caused the place to be cleared. The sage poli
tician had avoided entering into a dogmatic quarrel ;
the well-educated man refused to mix himself up
with a quarrel of vulgar people ; and when he saw
violence break out, he sent every one away.
No doubt it would have been wiser not to appear
so disdainful. Gallio was well inspired in declaring
himself to be incompetent to judge in a question of
schism and of heresy; but yet men of mind have
sometimes little prescience ! It was discovered later
that the quarrel of these abject sectaries was the
great affair of the century. If, instead of treating a re
ligious and social question with that unceremonious
ness, the government had taken the trouble to make
an impartial investigation, to make a searching public
investigation, and to discontinue giving -an official
sanction to a religion become completely absurd;
if Gallio had been disposed to take into account
what it was that constituted a Jew and a Christian,
to read Jewish books, to keep himself au courant of
what was passing in the subterranean world ; if
the Romans had not been so narrow-minded, so little
addicted to the study of science, many misfortunes
would have been avoided. How very singular !
There was, in the case now under consideration,
on the one hand, a man who was one of the most
intellectual and the most studious ; on the other, a
soul which was one of the most robust and the
most original of his time, and they passed the one
before the other without either perceiving the fact ;
and, surely, if the first blows had fallen upon Paul
instead of upon Sosthenes, Gallio would have been
equally indifferent. One of the things which causes
the most faults to be committed by people of the
world, is the superficial disgust which badly edu
cated and unmannerly people inspire in them yet

118 SAINT PAUL.
manners are only a matter of form, and those
who have them not are found sometimes not to
be destitute of good sense. The society man, with
his frivolous sneers, passes continually, without
knowing it, the man who is going to create the
future ; they do not belong to the same Avorld ; yet
the common error of society people is to think
that the world which they see is the entire world.
These difficulties, however, were not the only ones
that the Apostle had to encounter. The Corinthian
mission was thwarted by obstacles which, for the
first time, he had met with in his Apostolic career, —
obstacles proceeding from the bosom of the Church
itself, from intractable men who had been introduced
to it, and who opposed him, or from many Jews who
had been attracted to Jesus, but more attached than
Paul to legal observances. The false spirit of the
degenerated Greek who, starting from the fourth
century, corrupted Christianity so much, was already
making itself felt. The Apostle then called to mind
his beloved Churches at Macedonia, that unlimited
docility, that purity of morals, that frank cordiality,
which had procured for him at Philippi and Thes
salonica such happy days. He Avas seized with an
ardent desire to go and see once more the faithful
of the Lord, and when he received from them an
expression of the same desire, he could hardly re
strain himself. In order to comfort himself in this
embarrassment, and to protect himself from the im
portunities of those with whom he was surrounded,
it pleased him to write to them. The epistles dated
from Corinth bear the imprint of a kind of sadness, —
praises of the most lofty description for those to
whom Paul wrote ; but these letters were completely
silent, or contained some unfavourable allusions to
those from whose midst he wrote.

SAINT PAUL. 119

CHAPTER IX.
CONTINUATION OF THE SECOND JOURNEY OF PAUL-
FIRST EPISTLES — INTERIOR CONDITION OF THE NEW
CHURCHES.
It was at Corinth that the apostolic life of Paul
attained its highest degree of activity. To the cares
of the grand Christianity which he was engaged in
founding, he had just added the prepossessions of
the communities that he had left behind him. A
sort of jealousy, as he has told us himself, devoured
him. He thought less at that moment of founding
new Churches than of caring for those which he had
created. Each of his Churches was to him as a
bride which he had promised to Christ, and which
he wished to preserve pure. The power that he
claimed over these little corporations was absolute.
A certain number of rules, which he regarded as
having been laid down by Jesus himself, was the
sole canonical law anterior to himself that he re
cognised. He was thought to have divine inspira
tion for adding to those rules all those which the
new circumstances called for, and which had to be
obeyed. - But was not his example a supreme rule
to which all his spiritual children might conform
themselves ?
Timothy, whom he employed to visit the Churches
that were far away from him, could not, had he been
indefatigable, satisfy the immense ardour of his
master. It was then that Paul conceived the idea of
supplying by correspondence what he was prevented
from saying himself or through his principal dis
ciples. There did not exist in the Roman Empire
anything which resembled our postal establishment
for private letters ; all correspondence had to be

120 SAINT PAUL.
forwarded incidentally, or by express. St Paul hence
made it a point to take everywhere with him persons
of a second order, who could be used as messengers.
Correspondence between the synagogues already
existed in Judaism. The envoy charged with
bearing the letters was himself a dignitary drawn
from the synagogues. The epistolary style formed
amongst the Jews a species of literature which was
continued amongst them down to the heart of the
Middle Ages, as a consequence of their dispersion.
Without doubt, from the period when Christianity
was extended to the whole of Syria, Christian
epistles existed; but in the hands of Paul these
writings, which up till then had not, for the most
part, been preserved, were, equally with his speak
ing, the instruments of progess in the Christian faith.
It was held that the authority of the Epistles equalled
that of the Apostle himself ; they were all to be read
before the Church assembled; some of them had
even the character of circular letters, and were
communicated successively to various Churches.
The reading of the correspondence thus became an
essential part of the offices of the Sabbath. And it
Avas not merely at the moment of its reception that
a letter served thus for the edification of the
brethren ; deposited in the Church archives, it was
taken from there on days of assembling, and read
as a sacred document, and as a perpetual source
of instruction. The epistle was thus "the form of
primitive Christian literature. It was an admir
able form, perfectly adapted to the conditions of
the times, and to the natural aptitude of Paul.
The condition of the new sect, in fact, did not by
any means permit of connected discourse. Infant
Christianity was wholly disengaged from texts.
The hymns even were composed by each for him
self, and were not written. People believed in
watching for the final catastrophe. The sacred

SAINT PAUL. 121
books, which we call the " Scriptures," were the
books of the ancient Law. Jesus had added no
new book. He must return to fulfil the ancient
Scriptures, and to open an age in which he himself
Avould be the living book. Letters of consolation
and of encouragement were the only means which
could produce a similar state of mind. If already,
about the time at which we are arrived, there had
been more than a small booklet, designed to assist
the memory in regard to " the sayings and doings "
of Jesus, these booklets were of an entirely private
character. They were not authentic, official writ
ings, universally received in the community ; they
were notes of which persons au courant of events
took little account, and were considered as alto
gether an inferior authority to tradition.
Paul, as regarded himself, had not a mind adapted
to the composition of books. He had not the patience
that is required for writing ; he was incapable of
system; the labour of the pen was disagreeable to
him, and he preferred to delegate it to others. Cor
respondence, on the contrary, so obnoxious to those
who are accustomed to employ art in putting forth
their ideas, suited well his feverish activity, and the
necessity of expressing on the spur of the moment
his impressions. Now brisk, crude, polite, snarlish,
sarcastic, then suddenly tender, delicate, almost
roguish and coaxing ; happily expressed and polished
to the highest degree ; skilful in sprinkling his lan
guage with reticences, reserves, infinite precautions,
malignant allusions, and ironical dissimulations, he
came to excel in a style which required above eA^ery-
thing original impulses. The epistolary style of
Paul is the most individual that we have ever had.
Its language, if I may say so, is ground up (hoyee),
Avithout a single consecutive phrase. It would be
impossible to violate more audaciously, I do not say
the genius of the Greek language, but the logic of

122 SAINT PAUL.
human language. It might be described as a rapid
conversation, stenographed and reproduced without
corrections. Timothy was quickly trained to fulfil
for his master the functions of secretary, and as his
language came to resemble somewhat that of Paul,
he replaced him frequently. It is probable that in
the Epistles and perhaps in the Acts we have more
than one page of Timothy ; but such was the
modesty of that singular man, that we have no cer
tain marks by which to single them out.
Even when Paul corresponded directly, he did not
write with his own hand ; he dictated ; sometimes
when the letter was finished he re-read it. His im
petuous soul carried him away at such moments ; he
made marginal additions to it, at the risk of injuring
the context, and of producing suspended and en
tangled sentences. He transmitted the letter thus
effaced, regardless of the numberless repetitions of
words and of ideas which it contained. With his
marvellous fervour of soul, Paul has yet a singular
poverty of expression. A phrase besets him, he re
curs to it in a page at every turn. It was not
sterility, it was contentiousness of mind and complete
indifference to the requirements of a correct style.
In order to avoid the numerous frauds to which the
passions of the times gave rise, the authority of the
Apostle and the material conditions of antique
epistolography, Paul was in the habit of sending to
the Churches a specimen of his writing, which was
easily recognisable; this done, it was sufficient for
him, according to a usage then general, to put at
the end of his letters some words in his own hand as
a guarantee of their authenticity.
There is no doubt that the correspondence of Paul
Avas considerable, and that what is remaining of if
to us constitutes only a small portion. The religion
of the primitive Churches was so detached in every
way, so purely idealistic, that people did not realise

SAINT PAUL. 123
the immense value of such writings. Faith was
everything : each one carried it in one's heart, and
cared little for stray leaves of papyrus, which, be
sides, were not holograph. These epistles were for
the majority mere occasional pieces; nobody sus
pected that one day they would become sacred
books. It was only towards the end of the life of
the Apostle that people bethought themselves of
retaining his letters because of their intrinsic merit,
— of passing them on and of preserving them. Then
each Church guarded preciously its own, consulted
them often, had regular lectures on them, allowed
copies to be taken of them ; still, a multitude of let
ters of the first period were irrecoverably lost. As
for the letters in response to those of the Churches,
all have disappeared ; and it could not be otherwise ;
Paul in his wandering existence never had any other
archives than his memory and his heart.
Two letters only of the second mission remain with
us : they are the two epistles to the Church at Thes
salonica. Paul wrote them from Corinth, and joined
with his own name in the superscription those oi
Silas and Timothy. They have the appearance
of being composed at a short interval from one
another. They are two productions full of unction,
tenderness, emotion, and charm. In them the
Apostle does not conceal his preference for the
Churches of Macedonia: He made use of the latter
to give utterance to that love for glowing expres
sions, for images the most endearing ; he represents
himself as the kind nurse cherishing her children in
her bosom, as a father charging his children. This
was indeed what Paul was for the Churches he
had established. He was an admirable mission
ary, and, what was more, an admirable director of
consciences. Never did he appear to better advan
tage than in having the charge of souls ; never did
any one take up the problem of the education of

124 SAINT PAUL.
man in a more enthusiastic and thorough manner.
But it must not be thought that he acquired that
ascendency through fawning and flattery. No ;
Paul was blunt, disagreeable, and sometimes ill-
tempered. In no respect did he resemble Jesus ;
he had not his charming indulgence, his habit of
excusing everybody, his divine incapacity of seeing
evil. He was often imperious, and made his authority
to be felt with a haughtiness which shocks us. He
commanded, he blamed severely, he spoke of him
self with assurance, and unhesitatingly held himself
up as a model. But what haughtiness! what purity!
what disinterestedness ! Upon the last point he is
painfully minute. Ten times he reverts with pride
to the apparently puerile fact that he had cost no
man anything, that he had never eaten gratis the
bread of any one, that he had laboured day and
night with his hands, although he might well have
done like the other Apostles, and lived by religion.
The bent of his zeal was, in a manner infinite, a love
of souls.
The kindness, the innocence, the fraternal spirit,
the unlimited charity of the primitive Churches, are
a spectacle which will never again be seen. It was
wholly spontaneous, unconstrained, and yet these
little associations were as solid as iron. Not only
could they resist the perpetual bickerings of the
Jews, but their interior organisation possessed sur
prising force. In order to understand them, it is
necessary to think, not of our grand churches open
to all, but of religious orders endowed with a most
intense individual life, — of confraternities firmly con
solidated, in which the members by turns embraced,
animated, quarrelled with, loved, hated one another.
These Churches had a kind of hierarchy : the oldest
members, the most active, those who were en rapport
with the Apostle, enjoyed a precedence! But the
Apostle himself was the first to repress everything

SAINT PAUL. 125
which had the appearance of domineering ; he held
himself to be only " the promoter of the common
joy." The " elders " were sometimes elected by the
common voice, — that is to say, by a show of hands,
— sometimes installed by the Apostle, but always
considered as chosen by the Holy Spirit, — that is
to say, by that superior instinct which directed the
Church in all its acts. People began already to call
them " deacons" (episcopi, a word which in the
language of politics had passed into the eranes), and
to consider them as " pastors " charged with the con
duct of the Church. Certain of them, moreover,
Avere regarded as having a sort of speciality for
teaching ; these were catechists, going from house to
house, and imparting the word of God in private ad
monitions. Paul made it a rule, at least in particular
cases, that the catechumen, during his instruction,
was to share all that he possessed in common with
his catechist.
Full authority belonged to the Church assembled.
This authority was extended to the minutest details
of private life. All the brethren watched one another,
corrected one another. The Church assembled, or at
at least those who were called " the devout," repri
manded those who were in fault, consoled the cast-
down, and undertook the office of skilled directors,
versed in the knowledge of the heart. Public peni
tences had not yet been instituted ; but they no doubt
already existed in embryo. As no exterior force re
strained the faithful, nor prevented them from split
ting or abandoning the Church, we should have
thought that such an organisation, which appears to
us insupportable, in which is only to be seen a system
of espionage and of accusation, would speedily have
come to an end. But nothing of the kind. We do
not find, at the period at which we have now arrived,
a single example of apostacy. Every one submitted

126 SAINT PAUL.
humbly to the sentence of the Church. ¦ He whose
conduct was irregular, or who had strayed from the
traditions of the Apostles, or who was not attentive
to his duties, was marked ; he was avoided ; no one
would hold communion with him. He was treated as
an enemy, though he was at the same time admon
ished as a brother. This isolation covered him with
shame, and he repented. The gaiety in these little
companies of good people living together, always
sprightly, occupied, eager, loving and hating much,
the gaiety, I say, was very great. Verily the words
of Jesus had been fulfilled ; the reign of the meek
and lowly had come, and had been manifested by the
extreme felicity which flowed from every heart.
People had a perfect horror of Paganism, but were
very tolerant in their treatment of Pagans. Far
from fleeing from them, people sought to attract
them and to gain them over. Many of the faithful
had been idolaters, or had parents who were ; they
knew with Avhat good faith one might be in error.
They recalled their honest ancestors, who had died
without having known saving truth. A touching
custom, baptism for the dead, was the consequence
of that sentiment. People believed that in being
baptised for those of their ancestors who had not
received holy water, they conferred on them the
merits of the sacrament ; thus the hope of not being
separated from those that they loved was not frus
trated. A profound idea of solidarity dominated
every one ; the son was saved through his parents,
the father through the son, the husband through the
wife. People could not be brought to condemn a
man of good intentions, or who through any side
way whatever clung to the saints.
Manners were severe, though not sad. That
virtuous gloom which the rigorists of modern times
(Janissaries, Methodists, etc.) preach as a Christian
virtue, had no existence then. The relations be-

SAINT PAUL. 127
tween men and women, far from being interdicted,
were multiplied. One of the scoffs of the Pagans
was to represent the Christians as effeminate, desert
ing common society for the conventicles of young
women, old women, and children. Pagan naked
nesses were severely condemned. The women, in
general, were closely veiled : not a single precaution
for protecting timid chastity was omitted ; but the
bashful woman is also a voluptuous woman, and
the ideal dream which is in man is susceptible of
a thousand applications. When we read the Acts
of St Perpetue, the legend of St Dorothy, we see
that they are the heroines of an absolute purity; but
how little do they resemble a Port Royal female reli
gionist I Here, one-half of the instincts of humanity
is suppressed; there, these instincts, which later
on came to be regarded as Satanic suggestions, had
received only a new direction. It may be said
that primitive Christianity was a sort of moral
romanticism, a powerful revulsion of the faculty of
loving. Christianity did not diminish that faculty;
it took no precautions against it ; it did not place
it under suspicion — it nourished it with air and with
light. The danger of these liberties was not yet
manifest. In the Church, the bad was, in some sort,
impossible, for the root of evil, which is wicked
desire, was taken away.
The position of catechist was often filled by
women. Virginity was regarded as a state of
sanctity. This preference accorded to the celibate
was not a negation of love and of beauty, like that
which found place in the barren and unintelligible
asceticism of later centuries. It was, in a woman,
that just and true sentiment which virtue and beauty
prize so much the more the more it is concealed ; so
that she who has not found that rare peril of strong
love, guards, by a sort of pride and of reserve, its
beauty and moral perfection for God alone, for God

128 , ^ SAINT PAUL.
conceived as jealous, as the co-partner of close
secrets. Second mftrriages, though not forbidden,
were regarded as a mark against one. The
popular sentiment of the century ran in that
groove. The beautiful and touching expression of
iru/iOos became the ordinary word for " spouse."
The words Virginius, Virginia, llaphvi^os, indicating
the husbands who had not formed other alliances,
became terms of eulogy and of tenderness. The
spirit of the family, the union of husband and wife,
their reciprocal esteem, the recognition by the hus
band of the cares and the foresight of his wife, per
meated in a touching manner the Jewish inscriptions,
which in this only reflected the sentiment of the
humble classes amongst which the Christian pro
paganda recruited converts. It is a singular thing
that the most elevated ideas oh the sanctity of mar
riage have been spread in the world by a people
amongst whom polygamy had never been universally
interdicted. But it required, in the- fraction of
Jewish society in which Christianity was formed,
that polygamy should actually be abolished, since
the Church did not seem to think that such an
enormity needed to be condemned.
Charity, brotherly love, was the supreme law, and
common to all the churches and all the schools.
Charity and chastity were par excellence Christian
virtues, — virtues which made a success of the new
gospel, and converted the entire world. One was
commanded to do good to all : nevertheless, co-reli
gionists were regarded as being worthy of preference.
A taste for work was held to be a virtue. Paul, a
good workman, vigorously reproved indolence and
idleness, and repeated often that na'if proverb of a
man of the people : " He that would not work, neither
should he eat." The model that he conceived was a
punctual artisan, peaceable, applying himself to his
Avork, eating tranquilly — his mind at ease — the bread

SAINT PAUL 129
that he earned. But how far aije we from the. primi
tive ideal of the Church at Jerusalem, wholly com
munistic and monastical,)or even from that of Antioch,
wholly preoccupied with prophecies, with super
natural gifts, with apostleship ! Here the Church is an
association of honest workmen, cheerful, content, not
jealous of the rich, for they are more happy than the
latter, for they know that God does not judge like
the worldly, and prefers the honest soiled hand to
the white and intriguing hand. One of his principal
virtues was to conduct his affairs orderly ; " that ye
may walk honestly toward them that are without,
and that ye may have lack of nothing." There were
some members of the Church, of whom St Paul had
heard tell, who worked not at all, but were busy-
bodies, and who are severely reprimanded. That
combination of practical good sense and of delusion
ought not to surprise. Does not the English race
in Europe and in America present to us the same
contrast, so full of good sense as regards things
of this world, so absurd as regards things pertaining
to heaA'en? Quakerism, even, commenced with a
tissue of absurdities, and retained them until the day,
thanks to the influence of William Penn, it became
something practical, great, and fruitful.
The supernatural gifts of the Holy Spirit, such as
prophecy, were not neglected. But we can well see
that in the Churches of Greece, composed of Jews,
these fantastic exercises possessed no longer much
meaning, and we can believe that they soon fell into
desuetude. Christian discipline turned on a kind of
deistic piety, which consisted in serving the true
God, in praying and in doing good. A powerful
hope gaA^e to these precepts of pure religion the
efficacy that they of themselves never could possess.
The dream that had been the soul of the movement
inaugurated by Jesus, continued still to be the fun
damental dogma of Christianity ; everybody believed

130 fSAINT PAUL.
in the near future of the kingdom of God, in the
unseen manifestation of a great glory, from the
midst of which the Son of Man would appear. The
idea that people had of that marvellous phenomena
was the same as in the times of Jesus. A great
storm — that is to say, a terrible catastrophe — was
near at hand : that catastrophe would strike all those
whom Jesus would not have saved. Jesus was to
show himself in the heavens as " king of glory, sur
rounded by angels." Then the judgment was to
take place. The saints, the persecuted, were to go
and range themselves about Jesus, in order to enjoy
with him eternal rest. The unbelievers who had
persecuted them (the Jews especially) were -to be
the prey of fire ; their punishment was to be eternal
death. Chased from before the face of Jesus, they
were to be hurried away to the abyss of destruction.
A destroying fire, in short, was to be lighted and
was to consume the world and all those who had
rejected the gospel of Jesus. That final catastrophe
was to be a kind of great and glorious manifestation
of Jesus and his saints, an act of supreme justice, a
tardy reparation for the iniquities which had been up
to that time the rule of the world.
Objections were naturally raised against this
strange doctrine. One of the principal of them arose
from the difficulty of conceiving what should be the
portion of the dead at the moment of the advent of
Jesus. Since the visit of Paul, there had been several
deaths in the Church at Thessalonica, and these first
deaths had made, on all sides, a very deep impression.
Was it necessary to compassionate, and to regard as
excluded from the kingdom of God, those who had
thus disappeared before the solemn hour ? The ideas
upon individual immortality and a special judgment
were yet too little developed to enable people to
sustain any such objection. Paul responded with
remarkable clearness ;—

SAINT PAUL. 131
" That ye may walk honestly toward them that are without, and that
ye may have lack of nothing. But I would not have you to be ignor
ant, brethren, concerning them which are asleep, that ye sorrow not,
even as others which have no hope. For if we believe that Jesus died
and rose again, even so them also which sleep in Jesus will God bring
with him. For this we say unto you by the word of the Lord, that we
which are alive and remain unto the coming of the Lord shall not pre
vent them which are asleep. For the Lord himself shall descend from
heaven with a shout, with the voice of the archangel, and with the trump
of God : and the dead in Christ shall rise first ; then we which are alive
and remain shall be caught up together with them in the clouds, to meet
the Lord in the air : and so shall we ever be with the Lord."
People sought to discover the day of that grand
appearance. .St Paul condemned these inquisitive
speculations, and made use of them in order to show
the almost worthlessness of the words themselves
which people had attributed to Jesus.
" But of the times and the seasons, brethren, ye have no need that
I write unto you. For yourselves know perfectly that the day of the
Lord so Cometh as a thief in the night. For when they shall say, Peace
and safety ; then sudden destruction cometh upon them, as travail upon
a woman with child ; and they shall not escape. But ye, brethren, are
not in darkness, that that day should overtake you as a thief. Ye are
all the children of light, and the children of the day ; we are not of the
night, nor of darkness. Therefore let us not sleep, as do others ; but
let us watch and be sober. "
The preoccupation of that near catastrophe was
extreme. The enthusiasts believed that they had
discovered the date by means of special revelations.
There existed already several apocalypses; people
went even the length of causing forged letters of
the Apostle to be circulated, in which this end of
things was announced, —
" Now we beseech you, brethren, by the coming of our Lord Jesus
Christ, and by our gathering together unto him, That ye be not soon
shaken in mind, or be troubled, neither by spirit, nor by word, nor by
letter as from us, as that the day of Christ is at hand. Let no man de
ceive you by any means ; for that day shall not come, except there come
a falling away first, and that man of sin be revealed, the son of perdition.
Who opposeth and exalteth himself above all that is called Go,d or that
is worshipped ; so that he as God sitteth in the temple of God, shewing
himself that he is God. Remember ye not, that, when I was yet with you,

1 32 SAINT PAUL.
I told you these things ? And now ye know what withholdeth that
he might be revealed in his time. For the mystery of iniquity doth
already work ; only he who now letteth will let, until he be taken out
of the way. And then shall the Wicked be revealed, whom that Lord
shall consume with the spirit of his mouth, and shall destroy with the
brightness of his coming ; even him, whose coming is after the working
of Satan with all power and signs and lying wonders, and with all de-
ceivableness of unrighteousness in them that perish ; because they re
ceived not the love of the truth that they might be saved. And for this
cause God shall send them strong delusion, that they should believe
a lie." We see that in these texts, written twenty years
after the death of Jesus, only a single essential ele
ment has been .added to the description of the day
of the Lord such as Jesus had conceived it, namely,
the character of an Anti- Christ, or false Christ, which
was to spring up before the grand appearance of
Jesus himself — a sort of Satanic Messiah, who was to
work miracles, and desire to be worshipped. Apropos,
of Simon the Magician, we have already met with
the singular idea that the false prophets worked
miracles exactly like the true prophets. The opinion
that the judgment of God would be preceded by a
terrible catastrophe, by the spread of impiety and
abominations, by the passing triumph of idolatry, by
the advent of a sacrilegious king, was, however,
very ancient, going back as far as the first origins
of the apocalyptic doctrines. Gradually that ephe
meral reign of evil, the precursor of the final
victory of the good, which would happen to the
Christians, would be personified in a man who was
conceived to be the exact converse of Jesus, a sort
of Christ of the infernal regions.
The type of that future wwsleader was composed in
part out of recollections of Antiochus Epiphanes, such
as he is presented in the book of Daniel, combined
with the reminiscences of Balaam, of Gog and Magog,
of Nebuchadnezzar, and partly from ideas borrowed
from the circumstances of the times. The ghastly
tragedy that was being enacted at Rome at that

SAINT PAUL. 133
moment, in face of the world, could not fail but
excite greatly the imaginations of men. Caligula,
the anti-deity, the first emperor who sought to be
worshipped during his life, suggested in all proba
bility the circumstance to Paul, when the aforesaid
person exalted himself above all the pretended gods,
all the idols, and took his seat in the temple of Jeru
salem, desirous of being regarded as God himself.
The Anti-Christ was thus conceived in the year 54 as
a continuer of the foolish sacrilege of Caligula. Reality
affords but too many opportunities to explain away
such presages. A few months after Paul wrote that
strange passage, Nero came to the throne. It was
in him that the Christian conscience should see later
on the hideous precursor of the coming of Christ.
What was the cause, or rather who was the person
age, that alone, in the year 54, still prevented,
according to Saint Paul, the appearance of Anti-
Christ? This has been left in obscurity. The
questions here asked may perhaps have been a mys
terious secret, no strange thing in politics, which
the faithful discussed among themselves, but which
they did not commit to paper, for fear of compromis
ing one another! The mere seizure of a letter would
have sufficed to bring about the most atrocious per
secutions. Here, as in other points, the habit which
the early Christians had of not writing down certain
things, has created for us irremediable obscurities.
It has been supposed that the personage in question
was the Emperor Claudius, and we have seen in the
language of Paul a play of words on his name, —
Claudius = qui claudit = o xars^uv. At the date when
that letter was written, in fact, the death of poor
Claudius — circumvented by fatal snares laid by the
villainous Agrippa — seemed only to be a question of
time ; everybody expected it ; the Emperor himself
spoke of it ; dark presentiments showed themselves
at every turn ; natural prodigies like those which,

134 SAINT PAUL.
fourteen years later, struck so forcibly the author of
the Apocalypse, tormented the popular imagination.
People spoke in terror of the monstrous foetus, — of a
son which had the long claws of a sparrow-hawk ;
all this made people tremble for the future. The
Christians, like ordinary people, participated in these
terrors ; the prognostications, and the superstitious
fears of natural calamities, were the essential cause
of the Apocalyptic fears.
That which is clear ; that which still is revealed
for us in these inestimable documents ; that which
explains the wonderful success of the Christian
propaganda, is the spirit- of devotion, the high mor
ality which reigned in those little Churches. They
might be compared to the reunions of the Moravian
brothers, or to pious Protestants addicted to the
extremest devotion, or, again, to a sort of third
order of a Catholic congregation. Prayer and the
name of Jesus were constantly on the lips of the
faithful. Before each act, before partaking of food,
for example, they pronounced a short benediction
or short act of grace. It was looked upon as an
injury done to the Church, to bring an action before
the civil judges. The belief in the near destruction
of the world raised a revolutionary ferment which
carried into every mind a great portion of its sour
ness. The invariable rule of the Apostle was, that
it was necessary for one to abide in the state to
which one had been called. "Is any person called
(being) circumcised, let him not dissimulate circum
cision; is any person called uncircumcised, let him
not be circumcised ; is any one a virgin, let her re
main a virgin ; is any one married, let such remain
married ; is any one a slave, seek not to be made
free ; and even if one can obtain one's freedom, let
such a one remain in slavery. The slave who is
called, is the free servant of Christ ; the free man
who is called, is the slave of Christ." A marvellous

SAINT PAUL. 135
resignation had taken possession of souls, Avhich
rendered everything indifferent, and shed over all
the weariness of that world, extinct and forgotten.
The Church was a permanent source of edification
and of consolation. It must not be imagined that the
Christian gatherings of those times were modelled
after the cold assemblies of our days, in which the
unforeseen, the individual initiatiA^e, had no part.
It is rather of the English Quakers, the American
Shakers, and the French Spiritualists, that one must
think. During the meeting all were seated, and
each spoke when he felt inspired. The inspired one
would then rise up, and deliver, through the impulse
of the Spirit, discourses of various forms, which it is
difficult for us to distinguish to-day — psalms, canticles
of acts of grace, eulogies, prophecies, revelations,
lessons, exhortations, consolations, and treatises on
language. These improvisations, considered as
divine oracles, were sometimes chanted, sometimes
delivered in a speaking tone of voice. Each invited
his neighbour to do this ; each excited the enthusiasm
of others : it was what was called singing to God.
The women remained Bilent. As every one believed
oneself to be constantly visited by the Spirit, every
image, every throb which crossed the brain of the
believers, seemed to contain a deep meaning, and,
with the most perfect good faith in the world, they
drew a real nourishment of soul from pure illusions.
After each eulogy, each prayer thus improvised, the
multitude had a collective inspiration through the
word Amen. In order to mark the diverse acts of
the mystic seance, the president interposed, either
by the invitation Oremus; or by a sigh directed
towards heaven — Sursum Cordal or in recalling
that Jesus, according to his promise, was in the
midst of the assembled — Dominus Vobiscum. The
cry Kyrie Eleison was also repeated frequently in a
suppliant and plaintive tone.

136 SAINT PAUL.
Prophecy was esteemed a high gift : some women
were endowed Avith it. In many cases, especially
when the matter in hand had reference to philology,
people hesitated; people sometimes even believed
themselves to be dupes of a cunning device of the
evil spirits. A particular class of the inspired, or, as
was said, of the "spiritual," was charged with the
interpretation of these fantastic outbursts, — to find
sense in them, to discern the minds from which
they proceeded. These phenomena had great effi
cacy in the conversion of Pagans, and were regarded
as the most demonstrative miracles. The Pagans,
in fact — at least those of them who were supposed
benevolent — were drawn into the assemblies. Then
there would often follow strange spectacles. One
or several of the inspired would address the intruder,
address him alternately with rudeness or with gentle
ness, reveal to him inner secrets which he believed
he himself only knew, and unfold to him the sins of
his past life. The wicked were astonished, con
founded. The shame of that public manifestation,
which in that assembly had been exposed in a state
of spiritual nudity, created between him and the
brethren a strong bond, which was not again to be
broken. A sort of confession was sometimes the
first act which was done in entering the sect. The
intimacy, the affection which such exercises estab
lished between the brothers and the sisters, was
without reserve : all became indeed as one person.
It required nothing less than a perfect spirituality
to hinder such relations from springing up, and to
check abuse.
We can conceive the immense attraction that a
soul-movement so active would exercise amongst a
society freed from moral bonds, especially amongst
the common classes, who were neglected equally by
the state and by religion. Hence the grand lesson
which is to be derived from that history for our

SAINT PAUL. 137
century ; the times resemble each other ; the future
belonged to the party who took up the masses and
educated them. But, in our days, the difficulty is
indeed greater than it has ever been. In antiquity,
upon the coasts of the Mediterranean, material life
could be simple : the wants of the body were
secondary, and easily satisfied. With us, these wants
are numerous and imperative; popular associations
are weighed to the earth as with a weight of lead.
It was the sacred feast, " the Lord's Supper " especi
ally, that had an immense moral efficacy ; it was
considered as a mystic act by which all were incor
porated with Christ, and as a consequence united in
the same body. There was hence a perpetual lesson
of equality, of fraternity. The sacramental words
which were connected with the last supper of Jesus
were present to all. It was believed that that
bread, that wine, that water, were the body and
blood of Jesus himself. Those who partook of it
were accounted to eat Jesus, were united to him,
and bound to him by an ineffable mystery. The
prelude to it was the giving of " the holy kiss," or
"kiss of love," without any of the scruples which
came to trouble the innocence of another golden
age. Ordinarily the men gave it to one another,
and the women gave it amongst themselves. Some
Churches, however, pressed the holy liberty to the
point of not making any distinction of sexes in
the kiss of love. Profane society, little capable of
comprehending such purity, made this the occasion
of divers calumnies. The chaste Christian kiss
awakened the suspicions of the libertines, and soon
the Church was constrained to the point of taking
severe precautions ; but in the beginning it was an
essential rite inseparable from the Eucharist, and
completing the high signification of the symbol of
peace and love. Some abstained from it in youth,
and in the time of mourning and of fasting.

138 SAINT PAUL.
The first monastic Church at Jerusalem broke
bread every day. Twenty or thirty years after,
people had come to celebrate the holy feast only
once a week. This celebration took place in the
evening, and, according to the Jewish usage, by the
light of numerous lamps. The day chosen for this
was the day following the Sabbath, the first day of
the week. This day was called "the day of the
Lord," in rememberance of the "resurrection," and
also because it was believed that on the same day
God had created the world. Alms were done, and
collections made on this day. The Sabbath, which
all Christians probably celebrate still in a manner
not equally scrupulous, was distinct from the day of
the Lord. But without doubt the day of rest tended
more and more to be confounded with the day of the
Lord, and it is permissible to suppose that in the
Churches of the Gentiles, who had no reason to prefer
the Saturday, that change was already made. The
Sbonim of the East, on the contrary, rested on Saturday.
Little by little the supper tended to become purely
symbolical in form. At the first it was a real supper,
at which one ate as much as one wanted, only with
an elevated mystic intention. The supper was pre
faced by a prayer. As at the dinners of the Pagan
fraternities, each brought his basket and consumed
what he brought: the Church, no doubt, furnishing
the accessories, such as hot water, pilchards, that
which was called the ministerium. People loved to
think of two invisible servants, Irene (Peace) and
Agapce (Love), the one pouring out the wine, the
other mixing it with hot water; and, perhaps, at
certain moments during the repast, one would be
heard to say, with a sweet smile, to the deaconesses
ministrae), that from which they derived their
names : Irene, da calda (hot water) — Agape, misce
me (pour me out). A spirit of delicate reserve and
of discreet sobriety presided at the feast. The table

SAINT PAUL. 139
at which people sat was in the form of a holloAV
semi-circle, or of a crescent, sigmar (a symbol) ; the
elder was placed in the centre; the cups or saucers
which were used for drinking out of were the objects
of particular care. The bread and the wine, which
were blessed, were carried to the absent by the
minister of the diocese.
In time the supper came to be no more than a
ceremony. People ate at home to appease hunger ;
at the assembly people eat only a few mouthfuls;
drank only a few sups, in view of the symbol.
People were led by a kind of logic to distinguish '
the common fraternal repast from the mystical act
which consisted solely of a fraction of bread. The
fraction of bread became each day more sacramental ;
the supper, on the contrary, in proportion as the
Church increased, became more profane. Sometimes
the supper was reduced almost to nothing, and in
being thus reduced, lost all the importance of a
sacramental act. Sometimes the two things sub
sisted, but separately ; the supper was a prelude or
a sequel to the Eucharist ; people dined together
before or after the communion. Then the two cere
monies were separated entirely ; the pious repasts
were acts of charity towards the poor, sometimes
the remnants of Pagan usages, and had no longer
any connection with the Eucharist. As such, they
were in general suppressed in the fifth century. The
"eulogia" or "consecrated bread" remained, then,
the sole souvenir of a golden age in which the
Eucharist was invested with the more complex and
less purely analytic forms. For a long time, still,
however, the custom was preserved of invoking the
name of Jesus in drinking, and people continued to
consider as a eulogy the act of breaking bread and
of drinking together, which were the last traces,
and the traces well-nigh effaced, of the admirable
institutions of Jesus.

140 SAINT PAUL.
The name which, at the first, the eucharistic feast
bore, expressed admirably all that there was in that
excellent rite of divine efficacy and of salutary
morality. They were called agapce, that is to say,
"loves" or "charities." The Jews — the Essenians
especially — had already attached a moral sense to the
religious feasts; but in passing into the hands of
another race, these Oriental usages took an almost
mythological significance. The Mythriatic mysteries
which began soon to be developed in the Roman world
had as their principal rite the offering of bread and of
• the cup, over which were pronounced certain words.
The resemblance was such, that the Christians ex
plained it as a ruse of the devil, who wished by this
means to have the infernal pleasure of counter
feiting their most holy ceremonies. The secret
bonds between all these things are very obscure. It
was easy to foresee that grave abuses would so
quickly be mixed up with such practices, that one
day the feast (the agapce, properly speaking) would
fall into desuetude, and that there would only remain
the eucharistic wafer, the sign and memorial of the
primitive institution. One could no longer be sur
prised to learn that strange mysteries should be made.
the pretext for calumnies, and that the sect which
pretended to eat, under the form of bread and Avine,
the body and the blood of its founder, should be
accused of renewing the feasts of Thyestes, of eating
infants covered with pastry, and of anthropophagistic
practices. The aunual feasts were always the Jewish feasts,
especially Easter and Pentecost. The Christian
Easter was generally celebrated on the same day as
the Jewish Passover. Nevertheless, the cause which
had transferred the holy-day of each week from the
Saturday to the Sunday regulated also Easter, not
from usage and Jewish souvenirs, but from the sou
venirs of the passion and of the resurrection of Jesus

SAINT PAUL. 141
It is not impossible that, from the time of Paul, in
the Churches of Greece and Macedonia, that change
had already been effected. In any case, the thought
of that fundamental feast was profoundly modified.
The passage of the Red Sea became a thing of little
account after the resurrection of Jesus ; people no
longer thought of it, except to find in it a figure of
the triumph of Jesus over death. The true Paschal
Lamb was henceforth Jesus, who had been offered
up for all ; the true unleavened breads were truth,
justice ; the old leaven had lost its power, and ought
therefore to be rejected. For the rest, the feast of
the Passover had indeed more anciently undergone
with the Hebrews an analogous change of signifi
cation. It was certainly in its origin a feast of
spring time, which was connected by an artificial
etymology with the remembrance of the flight from
Egypt. Pentecost was also celebrated on the same day as
with the Jews. Like Easter, that feast took a
signification altogether new, which put into the
shade the old Jewish idea. Right or wrong, people
believed that the principal incident of the Holy Spirit
upon the assembled Apostles had taken place on the
day of Pentecost which followed the resurrection of
Jesus ; the ancient harvest festival of the Semites
became thus in the new religion the feast of the
Holy Ghost. About the same time that feast under
went an analogous transformation amongst the
Jews ; it became with them the anniversary of the
promulgation of the law upon Mount Sinai.
No edifice had been built or any building rented
expressly for the meetings; — no art, consequently
no images. The assemblies took place in the houses
of the brethren the best known, or who had a room
well adapted for the purpose. People preferred for
this the apartments which, in Oriental houses,
formed the first floor, and corresponding to our

142 SAINT PAUL.
drawing-room floor. These apartments are high,
containing numerous windows, very fresh, very airy ;
it was here that one received one's friends, where
one held feasts, where one prayed, where one laid
out the dead. The groups thus formed constituted
" domestic churches," or pious coteries full of moral
activity, and resembling greatly those " domestic
colleges," examples of which were to be found about
that time in the bosom of Pagan society. All great
things are thus founded in inconsiderable centres,
where one is tightly squeezed the one against the
other, and where souls are warmed by a powerful
love. Up to this time Buddhism alone had elevated man
to this degree of heroism and of purity. The triumph
of Christianity is inexplicable, if" it is studied only in
the fourth century. It happened with Christianity
as happens almost always in human things : it suc
ceeded when it began to decline morally ; it became
official when it no longer had anything to rest upon
except itself; it came into vogue when its true period
of originality and of youth had passed away. But it
did none the less merit its high recompense : it had
merited this by its three centuries of virtue, or by
the incomparable predilection for the good which it
had inspired. When we think of that miracle, no
hyperbole about the excellence of Jesus appears
illegitimate. It was he, always he, who was the in-
spirer, the master, the principle of life in his Church.
His divine mission grew each year, and this was but
just. He was no longer only a man of God, a great
prophet, a man approved and authorised of God, a
man powerful in works and in speech ; these expres
sions which suffice, which were sufficient for the faith
and the love of the disciples of early times, passed
now for silly fables. Jesus is the Lord, the Christ, a
personage entirely superhuman, not yet God, but
very near being it. One lives in him, one dies in him,

SAINT PAUL. 143
one rises in him ; almost everything that one says of
God, one says of him. He was in truth already a
divine personality, and when it is wished to identify
him with God, it is only a question of words,- a mere
" communication of idioms " as the theologians say.
We shall see that Paul himself attained to this : the
most advanced formulas that are to be found in the
Epistle to the Colossians existed already in germ in
the older epistles. " For to us there is but one God,
the Father, of whom are all things, and we in him,
and one Lord Jesus Christ, by whom are all things,
and we by him" (1 Cor. viii. 6). Again, and Jesus
shall be the logos, creator ; the most exaggerated of
the consubstantialists of the ninth century could
already be foreshadowed.
The idea of the Christian redemption in the
Churches of Paul underwent a similar transforma
tion. People knew little of the parables or the moral
teachings of Jesus : the Gospels did not yet exist.
Christ, having lived, is not to the Churches some
thing approaching a real personage : he is the image
of God, a heavenly minister, having taken upon him
self the sins of the world, charged with reconciling
the world to God ; he is a divine reformer, creating
all things new, and abolishing the past. It is death
for all ; all are dead through him to the world, and
ought no longer to live, except for him. He was
rich in all the richness of divinity, and he became
poor for us. All Christian life ought hence to be a
contradiction of the human sense : weakness is the
true strength, death is the true life ; cardinal wisdom
is folly. Happy he who carries in his body the
dying of Jesus, he who is continually exposed to
death for Jesus' sake. He shall live again with Jesus;
he shall see his glory face to face, and shall be
transformed unto him, rising uninterruptedly from
glory to glory. The Christian thus lives in the hope
of death, and in a state of perpetual groaning. In

144 SAINT PAUL.
proportion as the exterior man (the body) falls into
ruin, the interior man (the soul) is renewed. One
moment of tribulation is worth more to him than an
eternity of glory. What matters it that his ter
restrial house is dissolved? He has in Heaven an
eternal house, not made with hands. Terrestrial life
is exile ; death is return to God, and equivalent to
the absorption of all that is mortal in life, only
the treasure of hope which the Christian carries in
earthen vessels, and until the great day when all
shall be made manifest before the judgment seat of
Christ, he must tremble

CHAPTER X.
RETURN OF PAUL TO ANTIOCH — QUARREL BETWEEN
PETER AND PAUL — COUNTER-MISSION ORGANISED
BY JAMES, BROTHER OF THE LORD.
Paul, however, felt the necessity of revisiting the
Churches of Syria. It was three years since he had
left Antioch; notwithstanding that his stay there
had been shorter than formerly, this new mission had
become much more important. The new Churches,
recruited from lively, energetic populations, brought
to the feet of Jesus homage of an infinite value.
Paul had just recounted all this to the Apostles, and
bid them attach themselves to the Mother Church, the
model of all others. In spite of his taste for inde
pendence, he felt sure that, outside of the communion
of Jerusalem, there was only schism and dissension.
The admirable mixture of opposite qualities which

SAINT PAUL. 145
could be discerned in him, allowed him to ally, in the
most unexpected fashion, docility with pride, revolt
with submission, severity with gentleness. Paul
chose as a pretext for his departure the celebration
of the Passover of the year 54. To give the utmost
solemnity to his resolution, and to avoid the possi
bility of changing his decision, he made a vow to
celebrate that Easter at Jerusalem. The mode of per
forming vows of this kind was to shave the head, and
to undertake to say certain prayers, and to abstain
from wine during thirty days before the festival. Paul
said good-bye to his Church, had his head shaved
at Cenchrea, and embarked for Syria. He was ac
companied by Aquila and Priscilla, who intended to
stop at Ephesus, and perhaps also by Silas. As foi
Timothy, it is probable that he did not go away
from Corinth or from the shores of the iEgaean Sea.
We find him again at Ephesus within a year.
The ship stayed for some days at Ephesus. Paul
had time to go to the synagogue and to dispute
with the Jews. They begged him to stay ; but he
put forward his vow, and declared that at any cost
he would celebrate the festival in Jerusalem; all they
could get from him was a promise to return. He
took leave then of Aquila and Priscilla, and of those
with whom he had already entered into relationships,
and took ship again for Caesarea of Palestine, whence
he speedily made his way to Jerusalem.
There he celebrated the festival in the way in
which he had vowed to do. Perhaps this Hebrew
scruple was a concession, like so many others, that
he made to the spirit of the Church at Jerusalem.
He hoped by an act of great devotion to obtain
pardon for his daring, and to conciliate the Judaisers.
The discussions were scarcely pacified, and peace
was only kept for the sake of business. It is pro
bable that he profited by the opportunity to remit
to the poor people in Jerusalem a considerable

146 SAINT PAUL.
amount of money as alms. Paul, as usual, stayed for
a very short time in the metropolis : here there were
susceptibilities which could not have failed to bring
about divisions if he had prolonged his stay. He,
accustomed to five in the exquisite atmosphere of
his truly Christian Churches, found here, under the
name of Brethren of Jesus, only Jews. He thought
that they did not give a sufficiently exalted place to
Jesus; he grew indignant that, after Jesus, people
should be found to attribute any value whatever to
those things which had existed before him.
The head of the Church of Jerusalem was now
James, the brother of the Lord. It was not that
the authority of Peter had diminished, but he was
no longer resident in the city. Partly in imitation of
Paul, he had embraced the active apostolic life. The
idea that Paul was the Apostle of the Gentiles, and
Peter the Apostle of the Circumcision, had more and
more gained ground. In accordance with this idea,
Peter went about preaching the Gospel to the Jews
all over Syria. He carried about with him a sister, as
spouse and deaconess, thus giving the first example
of a married Apostle — an example which the Pro
testant missionaries more lately followed. John, sur
named Mark, appeared always also as his disciple, his
companion, and his interpreter, a circumstance which
causes it to be generally believed that the Prince
of the Apostles knew no Greek. Peter had in some
sort adopted John-Mark, and treated him as a
son. The details of the pilgrimage of Peter are unknown
to us. What was told about him in later days is mainly
fabulous. We only know that the life of the Apostle
of the Circumcision was, like that of the Apostle of
the Gentiles, a series of trials. It may be believed
also that the itinerary Avhich serves as foundation for
the fabulous acts of Peter — a journey which conducts
the Apostle from Jerusalem to Caesarea, from Caesarea

SAINT PAUL. 147
along the coast by Tyre, Sidon, Beyrout, Byblos,
Tripoli, Antaradus to Laodicea-upon-the-sea, and
from Laodicea to Antioch — is but imaginary. The
Apostle certainly visited Antioch ; we think even
that he used it as his headquarters after a certain
date. The lakes and the ponds formed by the Orontes
and the Arkeuthas about the town, which furnished
to the lower classes of the people fresh water fish of
inferior quality, perhaps afforded him the opportunity
of again taking up his old trade of fisherman.
Many of the brothers of the Lord, and some members
of the Apostolic College, travelled even from the bor
dering parts of Judaea. As Peter, and in a different
manner to that of the missionaries of the school of
Paul, they travelled with their wives, and lived at the
cost of the Churches. The trade which they had exer
cised in Galilee was not, like that of Paul, of a nature
to enable them to subsist upon it, and they had aban
doned it a long tim e ago. The wives who accompanied
them, who were called "sisters," were the origin of
those novices, a kind of deaconesses and of nuns, living
under the direction of a clergyman, who played an
important part in the history of ecclesiastical celibacy.
Peter having thus ceased to be the resident chief
of the Church of Jerusalem, several members of the
Apostolic Council having in the same way taken up
with an itinerant life, the first place in the Mother
Church was given up to James. He was thus " the
bishop of the Hebrews," that is to say, of that part of
the disciples who spoke the Semitic, languages. That
did not compromise the chief part of the universal
Church : no one had been exigent enough to claim the
right to such a title, people being divided between
Peter and Paul ; but his presidency of the Church at
Jerusalem, joined to his quality of brother of the Lord,
gave James an immense power, since the Church at
Jerusalem always remained the centre of concord.
James was, moreover, very old ; some ambitious move-

148 SAINT PAUL.
ments, too much prejudice, were the consequences of
such a position. All the faults which must later make
the Court of Rome the flail of the Church, and the
principal agent of its corruption, were already
germinating in this primitive community of Jeru
salem. James was a worthy man in many respects, but
with a narroAv mind, that Jesus would have assuredly
pierced with his keenest railleries, if he knew him,
or even if he knew him as he has been represented
to us. Was he really the brother, or only a cousin-
german, of Jesus ? All the witnesses in this respect
agree so well together, that one is forced to believe
the latter hypothesis. But, in that case, Nature
must have played one of her most fantastic tricks.
Perhaps this brother, being converted only after the
death of Jesus, possessed less of the true tradition
of the Master than those who, without being his
relations, had accompanied him in his lifetime. It
is less surprising that two children born of the same
mother, or of the same family, should have been at
first enemies, then reconciled ; should remain so pro
foundly diverse, that the only known brother of
Jesus would have been a kind of Pharisee, an ascetic
exterior, a devotee tainted with all the absurdities
that Jesus attacked without mercy. One thing is
certain, namely, that the person who has been called
up to this time "James, brother of the Lord," or
" James the Just," or the " Rampart of the People,"
was in the Church of Jerusalem the representative of
the most intolerant Jewish party. Whilst the active
Apostles travelled all over the world, in order to con
quer it for Jesus, the brother of Jesus at Jerusalem
did all that was possible to destroy their work, and
to contradict? Jesus after his death, in a more pro
found fashion perhaps than he had done in his life
time. This society of halt'-cou verted Pharisees, this world

SAINT PAUL. 149
which was in reality more Jewish than Christian,
living around the temple, preserving the old practices
of the Jewish religion, as if Jesus had not declared
them vain, formed unbearable company for Paul.
That which particularly annoyed him was the oppo
sition of all this class to his missionary work. Like
the Jews of the strict observance, the partisans of
James did not wish to make proselytes. The ancient
religious parties often had such contradictions. On
the one hand, they proclaimed that they alone had
possession of the truth ; on the other, they only wished
to enlarge their sphere : they pretended to preserve
the truth for themselves. French Protestantism pre
sents in our days a similar phenomenon. Two oppo
site parties, the one desiring, before everything else,
the preservation of old customs ; the other capable of
gaining to Protestantism a world of new adherents,
being produced in the bosom of the reformed Church.
The conservative party has waged, in a second ground,
a war to the knife. It has repulsed with scandal all
that has resembled an abandonment of the family tra
ditions, and it has preferred to the brilliant destinies
that are offered to them, the pleasure of remaining a
little club, without importance, shut up, composed of
well-thinking men, — that is to say, of men partaking
of the same prejudices, and regarding the same
things as aristocratic. The feeling of defiance that
the members of the old party of Jerusalem experi
enced before the stern missionary who introduced to
them multitudes of new brethren without titles of
Jewish nobility, must be something analogous. They
looked upon themselves as overruled, and instead of
falling at the feet of Paul, and thanking him, they
found in him a disturber, an intruder who forced his
way with men recruited from every place. More than
one hard word, it seems, had been exchanged. It is
probable that at this moment James, the brother of the
Lord, concwved the unsuccessful project of overthrow.

150 SAINT PAUL.
ing the work of Jesus, — I mean the project of a counter
mission charged to follow the Apostle of the Gentiles,
to contradict his dogmas, to persuade converts that
they must be circumcised, and practise all the Law.
Sectarian movements are not produced without
schisms of this kind ; when one recalls the heads of
Saint-Simonianism quarrelling amongst themselves,
but yet remaining ardent Sarnt-Simonians, and as such
voluntarily reconciled by the survivors after his death.
Paul avoided these scandals by setting out as
soon as possible for Antioch. It was probably then
that Silas left him. The latter was the founder of
the Church at Jerusalem. He remained there, and
henceforth attached himself to Peter. Silas, as
the compiler of the " Acts," appears to have been a
conciliatory man, oscillating between the two parties,
and in turn attached to each of the two chiefs ; a
thoroughly good Christian, and of the opinion which
in triumphing saved the Church. Never, in fact, did
the Christian Church bear in its bosom a cause of
schism so deep as that which agitated it at this mo
ment. Luther and the most fossilised scholar differed
less than Paul and James. Thanks to some gentle
and generous spirits — Silas, (Luke, Timothy — all the
attacks were softened, all the heartburnings concealed.
A beautiful tale, calm and dignified, has not allowed
it to be seen that the fraternal understanding in these
years was traversed by such terrible rents.
At Antioch Paul breathed freely. He there met
with his old companion Barnabas, and without doubt
they felt great joy at seeing each other ; for the
motive which had separated them for a short time
was not a question of principle. Perhaps Paul also
found at Antioch his disciple Titus, who had not
shared the second journey, but who henceforth
attached himself to him. The recital of miraculous
conversions wrought by Paul astonished the young
and active Church. Paul, for his part, felt a lively

SAINT PAUL. 151
joy at revisiting the town which had been the cradle
of his apostleship — the places where, ten years be
fore, he had conceived the Church which had con
ferred on him the title of Missionary of the Gentiles.
An incident of the greatest gravity was soon to in
terrupt these sweet effusions, and to revive .with a
degree of gravity those divisions which up to then
had been lulled for a moment.
Whilst Paul was at Antioch, Peter arrived there.
This at first only redoubled the joy and cordiality.
The Apostle of the Jews and the Apostle of the
Gentiles loved each other as very good and very
ardent natures always love each other, when they
found themselves in relation to each other. Peter
communicated without reserve with the converted
Pagans, and even, in open violation of the Jewish
Law, he did not object to eating with them ; but soon
this good understanding was disturbed. James had
executed his fatal project. Some brethren, provided
with letters of recommendation signed by him as the
chief of the Twelve, and as the only one who had the
right to authorise a mission, set out from Jerusalem.
Their pretext was that one could not preach the doc
trine of Christ if he had not been to Jerusalem to com
pare his doctrine with that of James, the brother of
the Lord, and if he did not carry an attestation from
the latter. Jerusalem was, according to them, the
source of all faith, — of every apostolic commission :
the true Apostles lived there. Whoever preached with
out a letter of authority from the chief of the Mother
Church, and without having sworn obedience to him,
ought to be repelled as a false prophet and a false
apostle, as an emissary of the devil. Paul, who had
no such letters, was an intruder, boasting of personal
relations with them without reality, and of a mission
the title to which he could not produce. He alleged
his visions, contending even that the fact of having
seen Jesus in a supernatural fashion was worth much

1 52 SAINT PAUL.
more than the fact of having known him personally
" What can be more chimerical ? " said the Jerusalemites.
No -vision was so valuable as the evidence of the senses :
visions are not actualities. The spectre that he saw
was perhaps an evil spirit : idolaters had visions as
well as saints. When the apparition was questioned,
it answered all that was wanted : the spectre shone
for an instant, and then disappeared quickly ; there
was no time to talk to it at leisure. The mind of
the dreamer was not his own : in that state volition
ceases. To see the Son out of the flesh ! but that is
impossible: one would die of it. The superhuman
brightness of that light would kill. Even an angel, to
make himself visible, is obliged to assume a body I" -
The emissaries cited on this head a number of
visions which had been seen by infidels and heretics,
and concluded from them that the chief Apostles,
those who had seen Jesus, had an immense superi
ority. They even declared that they could Bhow
texts of Scripture proving that visions came from
an offended God, whilst to converse face to face was
the privilege of his friends. " How can Paul assert
that by an interview of an hour Jesus had rendered
him capable of teaching? It needed a whole year
of lessons for Jesus to form his Apostles. And if
Jesus really appeared to him, how did he- know that
he did not teach the reverse of the doctrine of Jesus ?
Let him prove the reality of the interview which he
had had with Jesus, by conforming himself to His
precepts, by loving His Apostles, by not declaring
war with those whom Jesus had chosen. If he
wished to serve the truth, let him make himself the
disciple of Jesus' disciples, and then he could be a
useful auxiliary."
The question of ecclesiastical authority and of -
individual, revelation, of Catholicism and of Protest
antism, showed itself with a real grandeur. Jesus
had settled nothing clearly in this matter. So long

SAINT PAUL. 153
as he lived, and throughout the first years following
his death, Jesus was so essentially the soul and body
of His little Church, that no idea of government or
of constitution offers itself. Now, on the contrary,
it was necessary to know if there was a power
representing Jesus, or if the Christian conscience
remained free ; if to preach Jesus, subscription to
articles of faith were necessary, or if he had the com
mand received from Jesus sufficed. As Paul did not
offer any other proof of his immediate mission than
his affirmation, his position was weak in many ways.
We shall see with what prodigies of eloquence and of
activity the great innovator, attacked in every quarter,
will face all assaults and maintain his position without
absolutely breaking with the Apostolic College, whose
authority he recognised each time that his liberty was
not straitened. But the struggle rendered him less
amiable to us. A man who disputes, resists, speaks
of himself; a man who maintains his opinion and his
prerogative, who gives pain to others, who denounces
them to their face, such a man is antipathetic to us.
Jesus, in such a case, yielded everything, escaped
from his difficulty by some charming word.
The emissaries of James arrived at Antioch.
James, while admitting that converted Gentiles
could be saved without observing the Law of Moses,
in no way admitted that a true Jew, a circumcised
Jew, could, without sin, violate the law. The scan
dal of the disciples of James was at its height when
they saw the chief of the Churches of the circumci
sion act like a true Pagan, and destroy those exterior
compacts that a respectable Jew looked upon as
titles of nobility and marks of his superiority. They
spoke keenly to Peter, who was much frightened. This
man, profoundly good and just, wanted peace above
everything : he scarcely knew how to contradict
anybody. This made him changeable : at least he
was so to all appearance ; he was easily disconcerted,

154 SAINT PAUL.
and did not know how to find a quick reply. Al
ready, from the life of Jesus, this kind of timidity,
coming from awkwardness rather than from want of
heart, had led him into a fault which cost him many
tears. Knowing little about argument, incapable of
holding up his head against contradiction, in difficult
cases he was silent and hesitated. Such a kind of
temper made him again commit a great act of feeble
ness. Placed between two classes of people, one of
whomhe could not content without annoyingthe other,
he isolated himself completely, and lived apart,refusing
all communications with the uncircumcised. This man
ner of acting keenly wounded the converted Gentiles.
What was graver still, was that all the circumcised imi
tated him ; even Barnabas allowed himself to follow
this example, and avoided uncircumcised Christians.
Paul's anger was extreme. When we recall the
ritual meaning of the meal in common, refusing
to eat with a part of the community meant ex
communication. Paul broke out into reproaches,
treated this kind of thing as hypocrisy, accused
Peter and his imitators of falsifying the meaning of
the gospel. The Church must soon assemble: the
two Apostles would meet there. To his face, and
before all the assembly, Paul violently apostrophised
Peter, and reproached him for his inconsequence.
" If thou," said he to him, " being a Jew, livest after
the manner of Gentiles, and not as do the Jews, why
compellest thou the Gentiles to live as do the Jews ? "
Then he developed his favourite theory of the sal
vation coming by Jesus, and not by the Law, — of the
abrogation of the Law by Jesus. It is probable that
Peter did not answer him. Exactly, it was Paul's
advice ; as all men who seek by innocent artifices
to get out of a difficulty, he did not pretend to be
right ; he only wanted to satisfy one side, and not to
alienate others. In this manner one only succeeds,
as a general rule, in being in opposition to everybody.

SAINT PAUL. 155
Only the removal of the envoys of James made an
end to the disagreement. After their departure,
good Peter began again without doubt to eat with
the Gentiles as before. These singular alternatives
of violence and of fraternity are one of the features
of a Jewish character. Modern critics conclude
from certain passages in the Epistle to the Galatians
that the quarrel between Peter and Paul absolutely
made them contradict each other, not only in the
" Acts " but in other passages from the Epistle to the
Galatians. Ardent men pass their life in disputing
with each other, without ever actually quarrelling.
It is not necessary to judge these tempers after the
manner of things whose actions happen in our time
between men well educated and susceptible upon the
point of honour. This last word, in particular, has
scarcely ever had any meaning to the Jews.
It seems certain, nevertheless, the quarrel of
Antioch left deep traces. The great Church on the
borders of the Orontes was split in two, if we are
permitted to explain thus, that in two parishes there
was on the one hand the parish of the circumcised,
on the other, that of the uncircumcised. The
separation of these two portions of the Church con
tinued for a long time. Antioch, as they tell us
later, had two bishops, one appointed by Peter and
the other by Paul. Evhode and Ignatius are named
as having filled up after the Apostles that office.
As for the animosity of the emissaries of James,
it only increased. The quarrel of Antioch left them
a feeling, the indignant expression of which, a cen
tury after, one still finds in the writings of the
Judaeo-Christian section. The eloquent adversary
who had almost destroyed the Church of Antioch,
without any real reason became their enemy. They
vowed vengeance, which even in his lifetime raised
up for him troubles without number, and after his
death bloody anathemas and atrocious calumnies.

156 SAINT PAUL.
Passion and religious enthusiasm are far from over
coming human weaknesses. On leaving Antioch,
the agents of the Jerusalemite party vowed to
overthrow the foundations of Paul, to destroy his
Churches, and to throw down what he had built up
with so much labour. It seems that on this occa
sion new letters were sent from Jerusalem in the
name of the Apostles. It is possible that a speci
men of those hateful letters may have been pre
served for us in the Epistle of Jude, brother of
James, and like him " brother of the Lord," which
forms part of the canon. It is a manifesto of the
most violent description against nameless adver
saries, who are presented as rebels and impure men.
The style of this piece, which comes much nearer
to classic Greek than that of the greater portion
of the writings of the New Testament, has much
analogy with the style of the Epistle of James.
James and Jude did not probably know any Greek :
the Church of Jerusalem had perhaps Hellenic secre
taries for communications of this kind. " BeloATed,
when I gave all diligence to write unto you of the
common salvation, it was needful for me to write
unto you and exhort you, that ye should earnestly
contend for the faith which was once delivered unto
the saints. For there are certain men crept in un
awares, who were before of old ordained to this
condemnation, ungodly men, turning the grace of
our God into lasciviousness, and denying the only
Lord God, and our Lord Jesus Christ. I will there
fore put you in remembrance, though ye once knew
this, how that the Lord, having saved the people
out of the land of Egypt, afterwards destroyed them
that believed not. And the angels which kept not
their first estate, but left their own habitation, he
hath reserved in everlasting chains under darkness
unto the judgment of the great day. Even as Sodom
and Gomorrah, and the cities about them in like

SAINT PAUL. 157
manner, giving themselves over to fornication, are
set forth for an example, suffering the vengeance of
eternal fire. Likewise also these filthy dreamers
defile the flesh, despise dominion, and speak evil of
dignities. Yet Michael the archangel, when, con
tending with the devil, disputed about the body of
Moses, durst not bring against him a railing accusa
tion, but said, the Lord rebuke thee. But these
speak evil of things which they know not, but what
they know naturally, as brute beasts, in those things
they corrupt themselves. Woe unto them ! for they
have gone in the way of Cain, and ran greedily after
the error of Balaam for reward, and perished in the
gainsaying of Core. These are spots in your feasts of
charity, when they feast with you, feeding themselves
without fear: clouds they are without water, carried
about of winds ; trees whose fruit withereth, without
fruit, twice dead, plucked up by the roots. Raging
waves of the sea, foaming out their own shame; wan
dering stars, to whom is reserved theblackness of dark
ness for ever. And Enoch, also, the seventh from Adam,
prophesied of these, saying, Behold, the Lord cometh
with ten thousand, of his saints, to execute judgment
upon all, and to convince all that are ungodly among
them of all their ungodly deeds which they have com
mitted, and of all their hard speeches which ungodly sin
ners have spoken against him. These are murmurers,
complainers, walking after their own lusts ; and their
mouth speaketh great swelling words, having men's
persons in admiration because of advantage. But,
beloved, remember ye the words which were spoken
before of the apostles of our Lord Jesus Christ : how
that they told you there should be mockers in the last
time who should walk after their own ungodly lusts."
Paul from this moment was for a section of the
Church one of the most dangerous of heretics, a
false Jew, a false Apostle, a false prophet, a new
Balaam, a Jezebel, a villain who prophesied (lit.

158 SAINT PAUL.
preluded) 'the destruction of the temple — in two
words, a Simon Magus. Peter was angrier than
all, and was always busy in fighting him. They
were accustomed to designate the Apostle of the
Gentiles by the sobriquet of Nicholas (Conquerer of
the People), a name akin to Balaam. This seemed a
happy nickname ; a Pagan seducer, who had visions
although an infidel, a man who persuaded people to sin
with Pagan women, appeared the true type of Paul,
this false missionary, this partisan of mixed mar
riages. His disciples for the same reason were called
Nicolaitans. Far from forgetting his character of
persecutor, they insisted on it in a most odious
fashion. His gospel was a false gospel. It was of
Paul that the question was raised, when the fanatics
of the party talked between themselves in innuendoes
of a person whom they called "the apostate," or "the
enemy," or " the impostor," the forerunner of Anti-
Christ, that the chief of the Apostles follows in his
footsteps to repair the evil which he does. Paul was
" the frivolous man " of whom the Gentiles, having
seen their ignorance, have received the doctrine which
is opposed to the Law ; his visions, which he calls
" depths of God," they qualified as " the depths of
Satan," his Churches, they named " the synagogues
of Satan ; " in spite of Paul, they proclaim boldly
that the Twelve only are the foundation of the
Church of Christ. A whole legend begins from this
time to be formed against Paul. They refuse to
believe that a true Jew could have been capable
of committing such an atrocity as that of which
he had been guilty. They pretended that he had
been -born a Pagan, and that he had been made
a proselyte. And why? Calumny is never with
out plenty of reasons for it. Paul was circumcised
because he wished to marry the daughter of the
High Priest. The High Priest, being a wise man,
having refused her to him, Paul, out of spite, began

SAINT PAUL. 159
to declaim against circumcision, the Sabbath, and the
Law. . . . That is the reward which one obtains
from fanatics for having served their cause, other
wise than they understand it; let us say rather,
for having served the cause which they lost by their
narrow spirit and their foolish exclusiveness.
James, on the contrary, became for the Judaeo-
Christian party the head of all Christianity, the
bishop of bishops, the president of all the good
Churches, of those that God had truly founded.
It was probably after his death that they created
for him this apocryphal character; but there is no
doubt that legend in this case may be based in
several respects upon the real character of the hero.
The grave and rather emphatic delivery of James ;
his manners, which recalled a sage of the old world,
a solemn Brahmin or an antique mobed ; his pomp
ous and ostentatious sanctity made him conspicu
ous in the popular eye, an official, holy man, even
already a species of Pope. The Judaeo-Christians
accustomed themselves to believe that he had been
clothed with the Jewish priesthood ; and as a sign
of the High Priest was the pitalon or breastplate
of gold, they decorated him with it. " The Rampart
of the people," with his golden breastplate, thus
became a sort of Jewish bonze, an imitation High
Priest, for the use of the Judaeo-Christians. They
supposed that, as the High Priest, he entered, by
virtue of a special permission, once a year into the
sanctuary ; they even pretended that he belonged
to the sacerdotal race. They asserted that he had
been ordained by Jesus the bishop of the Holy City ;
that Jesus had entrusted him with his own epi
scopal throne. The Judaeo-Christians made a_ good
many of the people of Jerusalem believe that it was
the merits of this servant of God which held off the
thunderbolt which was ready to burst on the people.
They nearly went as far as creating for him as for

ICO SAINT PAUL.
Jesus, a legend founded upon biblical passages,
where they pretended that the prophets had spoken
of him in parables.
The image of Jesus in this Christian family
became smaller year by year, whilst in the
Churches of Paul it took more and more colossal
proportions. The Christians of James were simple,
pious Jews — Jiasidim — believing in a Jewish mission
of Jesus ; the Christians of Paul were good Chris
tians in the sense which has prevailed ever since.
The Law, the temple, sacrifices, high priests, all
became indifferent to them. Jesus has replaced
everything else, abolished everything else ; to attach
a meaning of sanctity to what has been before, is to
do injury to the merits of Jesus. It was natural
that to Paul, who had not seen Jesus, the wholly
human figure of the Galilaean Master should trans
form itself into a metaphysical type much more
easily than for Peter and the others who had talked
with Jesus. To Paul, Jesus is not a man who has
lived and taught ; he is Christ who has died for
our sins, who saves us, who justifies us ; He is an
altogether Divine being : we partake of him ; we
communicate with Him in a wonderful manner ; He
is for man Wisdom and Righteousness, Santification
and Redemption ; He is the King of Glory, All
Powerful in Heaven and Earth, which is soon to be
delivered to Him; He is only inferior to God the
Father. If this school only had written the Scrip
tures, we should not touch upon the person of Jesus,
and we might doubt its existence. But those who
know Him, and who guarded His memory, possibly
wrote about this time the first notes upon which
these Divine writings (I speak of the Gospels) which
have made the fortune of Christianity, and which
have transmitted to us the essential features of
the most important character which has eArer been
known.

SAINT PAUL. 161
CHAPTER XI.
TROUBLES IN THE CHURCHES OF GALATIA.
The emissaries of James, having left Antioch, bent
their steps towards the Churches of Galatia. The
Jerusalemites had for a long time known of the
existence of these Churches ; it was even with re
gard to them that the question of the circumcision
was first raised, and that what was called the
Council of Jerusalem was held. James had pro
bably recommended his confidential agents to attack
this important point, it being one of the centres of
Paul's power.
Success was easy for them. These Galatians
were men readily seduced ; the last one who had
come to speak to them in the name of Jesus was
almost certain to be right. The Jerusalemites had
soon persuaded a great number of them that they*
were not good Christians. They incessantly re
peated to them that they ought to be circumcised,
and to observe all the Law. With the puerile vanity
of fanatical Jews, the deputies represented circum
cision as a corporal advantage ; they were proud
of it, and did not admit that one could be as much
a man without this privilege as he ought to be.
The habit of ridiculing the Pagans, representing
them as inferior beings and badly brought up, in
troduced these grotesque ideas. The Jerusalemites
poured out at the same time against Paul a flood
of invective and disparagement. They accused him
of posing as an independent Apostle, although he
had received his mission from Jerusalem, or else
they had seen him at different times betake himself
to the school of the Twelve, as a disciple. Was
not his coming to Jerusalem a recognition of the
superiority of the Apostolic College? What he
L

162 SAINT PAUL.
knew he had learned from the Apostles ; he had ac
cepted the rules which they had drawn up. This
missionary who pretended to dispense with circum
cision, knew very well the need of preaching and of
practising it. Turning his concessions against him,
they alleged cases when they had seen him recog
nise the necessity of Jewish practices ; perhaps they
did not recall in particular the facts relative to the
circumcision of Titus and Timothy. How could he,
who had never seen Jesus, dare to speak in the name
of Jesus ? It was Peter, it was James, who ought
to be held to be the true Apostles — the depositaries
of revelation.
The consciences of these good Galatians were
troubled. One party abandoned the doctrine of
Paul, yielded to the new doctors, and were cir
cumcised ; the other party remained faithful to their
first master. The trouble, in all these cases, was
profound : they said the harshest things to each
other. This news on reaching Paul filled him with anger.
Jealousy, which formed the basis of his character,
and susceptibility, often already put to the test, were
excited in the highest degree. It was the third time
that the Pharisaical party of Jerusalem attempted to
demolish his work as he accomplished it. The kind
of cowardice which there is in attacking weak, docile
men without defence, and who only lived in con
fidence on their master, revolted him. He could re
strain himself no longer. At the same time, the
daring and vehement Apostle dictated that admirable
epistle, that may well be compared, except for the
art of writing, with the most beautiful classical
works, and in which his impetuous nature is painted
in letters of fire. The title of " Apostle " that he had
at first taken timidly, he now took as assumed in
defiance, to reply to his adversaries, and in the
maintenance of what he believed to be the truth.

saint paul. 163
" Paul an Apostle (not of men, neither by man,
but by Jesus Christ, and God the Father, who
raised him from the dead) ; and all the brethren
which are with me, unto the churches of gal
ATIA :
" Grace be to you and peace from God the Father,
and from our Lord Jesus Christ, who gave himself
for our sins, that he might deliver us from this
present evil world, according to the will of God and
our Father : to whom be glory for ever and ever.
Amen. " I marvel that ye are so soon removed from him
that called you into the grace of Christ unto another
gospel : which is not another ; but there be some
that trouble you, and would pervert the gospel of
Christ. But though we, or an angel from heaven,
preach any other gospel unto you than that which
we have preached unto you, let him be accursed.
As we said before, so say I now again, if any man
preach any other gospel unto you than that ye have
received, let him be accursed. For do I now persuade
men, or God ? or do I seek to please men ? for if I
yet pleased men, I should not be the servant of
Christ. " But I certify you, brethren, that the gospel which
was preached of me is not after man. For I neither
received it of man, neither was I taught it, but by
the revelation of Jesus Christ. For ye have heard of
my conversation in time past in the Jews' religion,
how that beyond measure I persecuted the Church of
God, and wasted it : and profited in the Jews' re
ligion above many my equals in mine own nation,
being more exceedingly zealous of the traditions of
my fathers. But when it pleased God, who separated
me from my mother's womb, and called me by his
grace, to reveal his Son in me, that I might preach
him among the heathen ; immediately I conferred
not with flesh and blood : neither went I up to

164 SAINT PAUL.
Jerusalem to them which were Apostles before me;
but I went into Arabia, and returned again* unto
Damascus. Then after three years 1 went up to
Jerusalem to see Peter, and abode with him fifteen
days. But other of the Apostles saw I none, save
James, the Lord's brother. Now the things which I
write unto you, behold, before God, I lie not.
" Afterwards I came into the regions of Syria and
Cilicia ; and was unknown by face unto the Churches
of Judaea which were in Christ ; but they had heard
only, that he which persecuted us in times past, now
preacheth th£ faith which once he destroyed. And
they glorified God in me.
" Then, fourteen years after, I went up again to
Jerusalem with Barnabas, and took Titus with me
also. And I went- up by revelation, and com
municated unto them that gospel which I preach
among the Gentiles, but privately to them which
were of reputation, lest by any means I should run,
or had run in vain. But neither Titus, who was
with me, being a Greek, was compelled to be
circumcised: and that because of false brethren
unawares brought in, who came in privily to spy
out our liberty which we have in Christ Jesus, that
they might bring us into bondage, to whom we
gave place by subjection, no, not for an hour : that
the truth of the gospel might continue with you.
But of these who seemed to be somewhat (what
soever they were, it maketh no matter to me. God
accepteth no man's person), for they who seemed
to be somewhat in conference added nothing to me ;
but contrariwise, when they saw that the gospel
of the uncircumcision was committed unto me, as
the gospel of the circumcision was unto Peter (for
he that wrought effectually in Peter to the apostle
ship of the circumcision, the same Avas mighty in me
toward the Gentiles), and when James, Cephas and
John, who seemed to be pillars, perceived the grace

SAINT PAUL. 165
that was given unto me, they gave to me and Bar
nabas the right hands of fellowship ; that we should
go unto the heathen, and they unto the circumcision.
Only they would that we should remember the poor ;
the same which I also was forward to do.
" But when Peter was come to Antioch, I withstood
him to the face, because he was to be blamed. For
before that certain came from James, he did eat with
the Gentiles ; but when they were come, he with
drew and separated himself, fearing them which
were of the circumcision. And the other Jews dis
sembled likewise with him ; insomuch that Barnabas
also was carried away with their dissimulation. But
when I saw that they walked not uprightly accord
ing to the truth of the gospel, I said unto Peter, before
them all, If thou, being a Jew, livest after the manner
of the Gentiles, and not as do the Jews, why com-
pellest thou the Gentiles to live as do the Jews?
We, who are Jews by nature, and not sinners of the
Gentiles, knowing that a man is not justified by the
works of the law, but by the faith of Jesus Christ,
even we have believed in Jesus Christ, that We
might be justified by the faith of Christ, and not by
the works of the law ; for by the works of the law
shall no flesh be justified. But if, while we seek to
be justified by Christ, we ourselves also are found
sinners, is therefore Christ the minister of sin ? God
forbid. For, if I build again the things which I
destroy, I make myself a transgressor. For I
through the law am dead to the laAV, that I might
live unto God. I am crucified with Christ ; never
theless I live ; yet not I, but Christ liveth in me ;
and the life which I now live in the flesh I live by
the faith of the Son of God, who loved me and gaA'e
himself for me. I do not frustrate the grace of God,
for if righteousness come by the law, then Christ is
dead in vain.
"0 foolish Galatians, who hath bewitched you,

166 SAINT PAUL.
that ye should not obey the truth, before whose eyes
Jesus Christ hath been evidently set forth, crucified
among you? This only would I learn of you,
Received ye the Spirit by the works of the law, or
by the hearing of faith ? Are ye so foolish ? Having
begun in the Spirit are ye now made perfect by the
flesh? Have ye suffered so many things in vain?
if it be yet in vain. He therefore that ministereth
to you the Spirit, and worketh miracles among you,
doeth he it by the works of the law, or by the hear
ing of faith? Even as Abraham believed God, and
it was accounted to him for righteousness. Know
ye therefore that they which are of faith, the same
are the children of Abraham. And the scripture,
foreseeing that God would justify the heathen
through faith, preached before the gospel unto
Abraham, saying, In thee shall all nations be blessed.
So then they which be of faith are blessed with
faithful Abraham  But before faith came,
we were kept under the law, shut up unto the faith
which should afterwards be revealed. Wherefore
the law was our schoolmaster, to bring us unto
Christ, that we might be justified by faith, but after
that faith has come we are no longer under a school
master. For ye are all the children of God by faith
in Christ Jesus. For as many of you as have been
baptised into Christ have put on Christ. There is
neither Jew nor Greek, there is neither bond nor
free, there is neither male nor female ; for ye are
all one in Christ Jesus. And if ye are Christ's, then
are ye Abraham's seed, and heirs according to the
promise. Now I say that the heir, as long as he is a
child, differeth nothing from a servant, though he be
lord of all ; but is under tutors and governors until
the time appointed of the father. Even so we, when
we were children, were in bondage under the
elements of the world : but when the fulness of the
time was come God sent forth his Son made of a

In

SAINT PAUL. 167
woman, made under the law, to redeem them that
were under the law, that we might receive the
adoption of sons. And because ye are sons, God
hath sent forth the Spirit of his Son into your hearts,
crying, Abba, Father, Wherefore thou art no more
a servant but a son, and if a son then an heir of
God through Christ.
"Howbeit then when ye knew not God, ye did
service unto them which by nature are no gods.
But now, after that ye have known God, or rather
are known of God, how turn ye again to the weak
and beggarly elements, whereunto ye desire again
to be in bondage? Ye observe days, and months,
and times, and years. I am afraid of you, lest I have
bestowed upon you labour in vain.
" Brethren, I beseech you, be as I am ; for I am as
e are ; ye have not injured me at all. Ye know
ow through infirmity of the flesh I preached the
gospel unto you at the first. And my temptation,
which was in my flesh ye despised not, nor rejected ;
but received me as an angel of God, even as Christ
Jesus. Where is then the blessedness ye spake of?
for I bear you record, that, if it had been possible,
ye would have plucked out your own eyes, and have
given them to me. Am I therefore become your
enemy, because I tell you the truth? They zeal
ously affect you, but not well ; yea, they would
exclude you, that ye might affect them. But it is
good to be zealously affected always in a good
thing,, and not only when I am present with you.
My little children, of whom I travail in birth again
until Christ be formed in you, I desire to be present
with you now, and to change my voice ; for I stand
in doubt of you 
" Stand fast therefore in the liberty wherewith
Christ hath made us free, and be not entangled again
with the yoke of' bondage. Behold, I, Paul, say un
to you that, if ye be circumcised, Christ shall profit

168 SAINT PAUL.
you nothing. For I testify again to every man
that is circumcised, that he is a debtor to do the
whole law. Christ is become of no effect unto you,
whosoever of you are justified by the law : ye are
fallen from grace. For we, through the Spirit, wait
for the hope of righteousness by faith. For in Jesus
Christ neither circumcision availeth anything, nor
uncircumcision, but faith, which worketh by love.
"Ye did run well; who did hinder you that ye
should not obey the truth ? This persuasion cometh
not of him that calleth you. A little leaven leaven-
eth the whole lump. I have confidence in you
through the Lord, that ye will be none otherwise
minded ; but he that troubleth you shall bear his
judgment, whosoever he be. And I, brethren, if I
yet preach circumcision, why do I yet suffer perse
cution ? Then is the offence of the cross ceased ? I
would they were even cut off which trouble you. .
" For, brethren, ye have been called unto liberty :
only use not liberty for an occasion to the flesh, but
by love serve one another. For all the law is ful
filled in one word, even in this : Thou shalt love
thy neighbour as thyself. But if ye bite and devour
one another, take heed that ye be not consumed one
of another. This I say then, Walk in the Spirit,
and ye shall not fulfil the lust of the flesh. For the
flesh lusteth against the Spirit, and the Spirit against
the flesh : and these are contrary the one to the
other, so that ye cannot do the things that ye would.
But if ye be led of the Spirit, ye are not under the
law. Now, the works of the flesh are manifest,
which are these : Adultery, fornication, uncleanness,
lasciviousness, idolatry, witchcraft, hatred, variance,
emulations, wrath, strife, seditions, heresies, envy-
ings, murders, drunkenness, revellings, and such
like ; of the which I tell you before, as I have also
told you in times past, that they which do such
things shall not inherit the kingdom of God. But

SAINT PAUL. 169
the fruit of the Spirit is love, joy, peace, long-suffer
ing, gentleness, goodness, faith, meekness, temper
ance : against such there is no law. And they which
are Christ's have crucified the flesh with the affec
tions and lusts  "
Paul wrote this epistle at a single sitting, as if
filled with an interior fire. According to his habit,
he wrote with his own hand, in postscript, "Ye see
how large a letter I have written unto you with mine own
hand." It seems natural that he should finish with the
usual salutation ; but he was too much animated :
his fixed idea possessed him. The subject being
exhausted, he again returns to it with some keen
remarks.: —
" As many as desire to make a fair shew in the flesh,
they constrain you to he circumcised ; only lest they
should suffer persecution for the cross of Christ. For
neither they themselves who are circumcised keep the law,
but desire to have you circumcised that they may glory in
your flesh. But God forbid that I should glory, save in
the cross of our Lord Jesus Christ, by whom the world
is crucified unto me, and I unto the world. For in Christ
Jesus neither circumcision availeth anything, nor uncir
cumcision, but a new creature. And as many as walk
according to this rule, peace be upon them, and mercy,
and upon the Israel of God. From henceforth let no
man trouble me, for I bear in my body the marks of the
Lord Jesus. Brethren, the grace of our Lord Jesus
Christ be with your spirit. Amen."
Paul despatched this letter at once. If he had
taken an hour's reflection, it is doubtful whether
be would have let it be sent. We do not know
to whom it was entrusted ; Paul doubtless had it
carried by one of his disciples, whom he charged
with a journey into Galatia. The epistle, in fact, is
not addressed to a particular community; each of
those little Churches of Derbe, of Lystra, of Iconium,,

170 SAINT PAUL.
of Antioch in Pisidia, was not considerable enough to
serve as a metropolis to the others ; the Apostle, on
the other hand, gives no instruction to the receivers
as to the manner of circulating his letter. The effect
that the letter produced upon the Galatians is also
unknown. Without doubt it confirmed the party of
Paul ; it probably, however, did not entirely extin
guish the opposite party. Almost all the Churches
henceforward will be divided into two camps. The
Church of Judaea will maintain its pretensions until
the fall of Jerusalem (A.D. 70). It is only at the end
of the first century that a true reconciliation will
come about, partly at the expense of Paul's glory,
which will during nearly a hundred years be cast
into the shade, but for the full triumph of its fun
damental ideas. The Judaeo-Christians from this
moment will only be a sect of old fanatics, dying out
slowly and obscurely, and only ending towards the
close of the fifth century in the remoter districts of
Syria. Paul, in revenge, will be nearly disavowed.
His title of Apostle, refused him by his enemies, will
be feebly defended by his friends. The Churches
which notoriously owe their foundation to him, will
wish it to be thought that they were founded by him
and by Peter. The Church of Corinth, for example,
will do the most flagrant violence to history to show
that she owes her origin to Peter as well as to Paul.
The conversion of the Gentiles will pass for the
collective work of the Twelve; Papias, Polycrates,
Justin, Hegesippus, seem to labour to suppress the
share of Paul in the work, and nearly ignore his
existence. It is only when the idea of a canon of
new sacred writings will be established that Paul
will regain his importance. His epistles will then
emerge in some way from the archives of the
Churches to become the base of Christian theology,
which they will renew from age to age.
At the distance at which we now stand, the victory

SAINT PAUL. 171
of Paul appears complete. Paul recounts to us, and
perhaps exaggerates, the injuries that have been
done to him. Who will tell us the injuries of Paul ?
The mean intention which he attributes to his ad
versaries of following in his footsteps to carry away
for themselves the affection of his disciples and to
glorify themselves afterwards over the circumcision
of these simple men, is not this a travesty ? May not
the recital of his relations with the Church of Jeru
salem, different as it is from that of the Acts, be a
' little arranged for the needs of the moment ? The
pretence of having been an Apostle by divine right
from the very day of his conversion, is it not his
torically inaccurate? in this sense, that the convic
tion of his own apostleship slowly took possession
of him, and arrived at its completion only after his
first great mission. Was Peter really so much to
be blamed as Paul asserted? The conduct of the
Galilean Apostle, on the contrary, was not it that
of a conciliatory man, preferring brotherliness to
principle, wishing to content everybody, yielding to
avoid scandal, and blamed by all, precisely because
he was right. We have no means of answering
these questions. Paul was very egotistical ; it is
not impossible that he more than once attributed to
a private revelation what he had learnt from his
elders. The Epistle to the Galatians is so extra
ordinary a work, the Apostle there paints himself
with so much artlessness and truth, that it would
be absolutely unjust to turn against him a document
which does so much honour to his talent and his
eloquence. The cares of a narrow orthodoxy are
not ours; to others belong the right of explaining
how one can be a saint, whilst abusing the ancient
Cephas. Paul is not degraded from the companion
ship of great men when he is proved to be some
times hasty, passionate, pre-occupied with his own
defence, and fighting his enemies. In everything

172 SAINT PAUL.
that is truly Protestant, Paul has the faults of a
Protestant. It requires time and much experience
to enable him to see that each dogma is not worth
the trouble of violent resistance and of wounding
charity. Paul is not Jesus. How far we are from
thee, dear Master. Where is thy tenderness, thy
poesy? Thou who didst consider the lilies, dost
thou recognise as thy disciples these disputants,
these men who are so bitter about precedence, who
wish that every body should originate with them
alone. They are men, thou wast a God. Where
should we be, if thou wert known to us only by the
simple letters of him who calls himself thy Apostle.
Happily, the perfumes of Galilee still live in some
faithful memories. Perhaps already the Sermon on
the Mount is written on some secret sheet. The un
known disciple who bears this treasure truly bears
the future.

CHAPTER XII
THIRD JOURNEY OF PAUL — FOUNDATION OF THE
CHURCH AT EPHESUS.
Less great, less possessed by the sacred genius whicn
had seized upon him, Paul was made use of in these
barren disputes. To reply to little minds, he was
obliged to make himself as mean as they were :
these miserable quarrels had absorbed him. Paul
scorned them as a man of superior genius should.
He went straight forward, and left time to decide be
tween him and his enemies. The first rule for a
man devoted to great things, is to refuse mediocre
men the power of turning him aside from his way.
Without discussing with the delegates of James as

SAINT PAUL. 173
to whether it were right or wrong to preach to the
Gentiles and to convert them, Paul only thought of
beginning again, even at the risk of encountering new
anathemas. After some months passed at Antioch
he departed on a third mission, on this occasion to
his dear Galatian Churches. At times he was in
great perplexity with regard to these Churches ; he
regretted having grieved them by using harsh lan
guage to them ; he wished to change his tone, to
correct by the gentleness of his words the asperity
of his letter. Paul wished above all things to dwell
at Ephesus, which he had only touched at first in
order to constitute a preaching centre such as there
was at Thessalonica and Corinth. The field of that
third mission was thus very nearly that of the second.
Asia Minor, Macedonia, and Greece were the pro
vinces that Paul in some sort assigned to himself.
He set out from Antioch, accompanied probably
by Titus. He followed the same track as on his
second journey, and visited for the third time the
Churches of the centre of Asia Minor — Derbe, Lystra,
Iconium, Antioch in Pisidia. He speedily regained
his authority, and soon effaced such false impres
sions as still remained, and which his enemies had
sought to raise against him. At Derbe he took
as assistant a new disciple, named Gaius, who fol
lowed him. These good Galatians were full of
docility, but weak in the faith. Paul, accustomed
to express himself with firmness, treated them with
a severity that sometimes even he himself was
afraid they would take for harshness. He had
scruples ; he was afraid that he had spoken to his
children in a manner that perhaps did not express
clearly enough the affection there was for them in
his heart.
The motives that had made him in his second
journey abstain from preaching the gospel to pro
consular Asia existing no longer, Paul, after having

174 SAINT PAUL.
finished his tour in Galatia, set out for Ephesus.
This was in the middle of the summer. From
Antioch in Pisidia, the most natural route to follow
should have led him to Apamea-Cibotus, and thence
into the basin of the Lycus, to the three neighbouring
towns of Colosse, of Laodicaea, of Hierapolis. These
three towns for some years will form an active
centre of Christian work, and Paul will be in close
communication with them. But for the moment he
did not stop here, and made acquaintance with no
one. Going round the rock of Cadmas, he passed
into the valley of Meander, towards the inns of
Carura, a great highway of the roads of Asia.
Therece, a beautiful and easy route, leads, in three
days, by Nysa, Tralles, and Magnesia, to the summits
of the chain which separates the waters of the
Meander from those of the Caystrus. A ravine, where
the ancient road and the torrent dispute the narrow
space, descends into " the prairie of Asia," sung of
by the Homerides, that is to say, into the plain where
the Caystrus forms a lagoon before reaching the sea.
It is a beautiful Greek site, with a clear horizon,
formed sometimes of from five to six mountain
heights, or bounded by low hills. The swans and the
beautiful birds which met there at that time even as
now gave all the charm of antiquity. There, partly
in the marshes, partly hanging to the declivities of
Mount Coressus, supported, besides, by Mount Prion
and its surroundings on another little isolated hill,
rose the immense town destined to be the third
capital of Christianity after Jerusalem and Antioch.
We have already had occasion several times to
remark that Christianity was most readily accepted
in the smaller towns of the Roman Empire. The
policy of that Empire had been to multiply isolated
municipalities ; isolated as regards race, religion, and
patriotism. Ephesus was like Alexandria, Antioch,
and Corinth, a typical town of this kind. It is easy

SAINT PAUL. 175
thus to imagine what are still, in our days, the great
towns of the Levant. What strikes the traveller
when he goes through these labyrinths of infectious
bazaars, of narrow and filthy courtyards, of tem
porary structures, which do not seem expected to
last long ? — it is the litter of a noble, of a political,
and even of a municipal spirit. In these swarms of
men, vulgarity and good instincts, idleness and
activity, impertinence and amiability, meet each
other: everything is found there excepting what
constitutes an old local aristocracy; I would say
glorious remembrances cultivated in common. With
all that, there is much gossiping, prattling, levity;
nearly everybody knows everybody else, and the
people for ever occupy themselves with each other's
business ; there is something active, passionate,
unsteady, — a vain curiosity of frivolous folk, greedy
after the smallest novelty, ever ready to follow the
fashion, never capable of setting it. Christianity
was a fruit of that species of fermentation which
usually arises in societies of this kind, Avhere men,
freed from the prejudices of birth and race, take up
more readily the philosophical attitude which calls
itself cosmopolitan and humanitarian, than the peas
ant, the burgess, the noble, or feudal citizen can do.
Like the Socialism of our days, like all new ideas,
Christianity germinates in what maybe called the
corruption of great towns. This corruption, in fact,
is often only a plainer and freer life, a greater indica
tion of the hidden forces of humanity.
Formerly, as now, the Jews in such mixed towns
held a very conspicuous position. That place was,
to a small extent, what Smyrna and Salonica are
at the present day. Ephesus especially possessed a
very populous Jews' quarter. The Pagan inhabit
ants were fanatical enough, as happens in all towns
which are centres of pilgrimages and famous rites.
The devotion to Artemis of Ephesus, spreading over

176 SAINT PAUL.
the entire world, supported several considerable in
dustries. But the importance of the town as the
capital of Asia, the movement of business, the wealth
of the people, of every race, made Ephesus a very
useful centre for the diffusion of Christian ideas.
These ideas found nowhere a better reception than
in the populous commercial cities, full of strangers,
visited by Syrians, Jews, and that population of
uncertain origin who from time to time have com
manded all the ports of the Mediterranean.
For centuries Ephesus had been nothing more
than a purely Hellenic town. Formerly Ephesus
had shone in the first rank, the least artistic among
the Greek cities ; but now and then she had allowed
herself to be seduced by the manners of Asia. The
town always had a bad reputation among the Greeks.
Corruption, the introduction of luxury, was, accord
ing to the Greeks, a result of the effeminate manners
of Ionia ; at this time, and in this way, Ephesus was
the centre and the abridgment of Ionia. The domi
nation of the Lydians and of the Persians had de
stroyed energy and patriotism alike. Ephesus, like
Sardis, was the most advanced point of Asiatic
influence upon Europe. The excessive importance
which the worship of Artemis took there, extin
guished the scientific spirit, and favoured the over
flowing of all superstitions. It was an almost theo
cratic town ; the fetes there were numerous and
splendid ; the right wing of the temple peopled the
town with courtesans. The scandalous sacerdotal
institutions maintained there appeared each day
more devoid of all sense of shame. That brilliant
country of Heraclites, of Parhasius, perhaps of Apella,
was only a town of porticoes, of stadia, of gymnasia,
of theatres, a town of common-place sumptuosity,
in spite of the masterpieces of painting and of
sculpture that she still guards.
Although the gate had been spoilt by the engineers

SAINT PAUL. 177
of Attalus Philadelphus, the town increased rapidly,
and became the principal emporium of the region on
this side of the Taurus. It was the port of landing for
what came from Italy and Greece, a sort of hostelry
or mart on the threshold of Asia. Produce of every
kind was heaped together there, and the town
became a cosmopolitan one, where the socialistic
ideas gained ground among the men who had lost
all idea of patriotism. The country was extremely
rich ; the commerce immense ; but nowhere was
public spirit at a lower ebb. The inscriptions
breathed , the —mes-t— shameful servility, the most
absolute submission to the Romans.7ri./v-e^u-t^'
Lrhas been called the meeting-place of harlots
and their prey. The town swarmed with magicians,
diviners, mummers, and flute players ; eunuchs,
jewellers, sellers of amulets and medals, and ro
mancers. The title of "Ephesian novels" desig<
nated, like that of " Milesian fables," a species of
literature, Ephesus being one of the towns which
was especially chosen as the scene of love romances.
The softness of the climate, in fact, put aside serious
things : dancing and music remained the sole occu
pation. Public life degenerated into bacchanalian
festivities : there was no such thing as study. The
most extravagant miracles of Apollonius are reputed
to have happened at Ephesus. The most celebrated
Ephesian of the time at which we have now arrived
was an astrologer named Balbilas, who possessed
the confidence of Nero and Vespasian, and who
appears to have been a scoundrel. A beautiful
Corinthian temple, whose ruins can be seen at the
present day, was raised about the same period. It
was perhaps a temple dedicated to poor Claudius,
whom Nero and Agrippa had just " drawn to heaven
with a hook," according to the happy word of Gallio.
Ephesus had already been reached by Christianity
when Paul went to sojourn there. We have seen
M

178 SAINT PAUL.
that Aquila and Priscilla had remained there, after
having set out from Corinth. This pious couple, to
whom, by a singular destiny, it was reserved to
figure in the origin of the Churches of Rome, of
Corinth, of Ephesus, formed a little nucleus of dis
ciples. Of this number, doubtless, was that Epaen-
etus whom St Paul calls " the first-fruits of Achaia
unto Christ," and whom he loved so much. Another
much more important conversion was that of a Jew
named Apollonius or Apollos, originally of Alex1
andria, who had settled at Ephesus a little after the
first journey of Paul. He had acquired in the
Jewish schools of Egypt a "profound knowledge of
the Scriptures, an ingenious manner of interpreting
them, a sublime eloquence. He was a kind of Philo,
in quest of new ideas which then dawned on all
parts of Judaism. In his journeys, he found him
self of the same belief with the disciples of John the
Baptist, and had received their baptism. He had
also heard them speak of Jesus, and it seems certain
that from that time he accorded to the latter the
title of Christ; but his idea of Christianity was in
complete. On his arrival at Ephesus he betook
himself to the synagogue, where he had much suc
cess by his lively and inspired delivery. Aquila and
Priscilla heard him, and were enraptured to receive
such an auxiliary. They took him aside, instructed
him more fully, and gave him more precise ideas
upon certain points. As they were not very clever
theologians themselves, they did not dream, it seems,
of re-baptising him in the name of Jesus. Apollos
formed around him a little group, whom he taught
his doctrine, corrected by Aquila and Priscilla, but
on whom he merely bestowed the baptism of John,
the only one he knew. After some time he wished
to pass into Achaia, and the brethren of Ephesus
gave him a very warm letter of recommendation to
those of Corinth.

SAINT PAUL. 179
It is under these circumstances that Paul arrived
at Ephesus. He lodged with Aquila and Priscilla, as
he had already done at Corinth ; associated himself
anew with them, and worked in their shop. Ephe
sus was justly celebrated for its tents. The artisans
of this trade probably inhabited the poor suburbs
which extended from Mount Prion to the steep hill of
Aid-Solouk. There doubtless was the first Christian
household ; the apostolic basilicas were there, the
venerated graves of all Christianity. After the de
struction of the temple of Artemis, Ephesus having
exchanged its Pagan celebrity for an equally cele
brated Christianity, and having become a town of the
first order in the memories and legends of the new
worship. Byzantine Ephesus was wholly grouped
round a hill which had the advantage of possessing
the most precious monuments of Christianity. The
old site being exchanged from an infectious marsh,
where an active civilisation had ceased to regulate
the course of the waters, the old town had been
abandoned little by little; its gigantic monuments,
in consequence of their nearness to navigable canals
and the sea, had been made use of as quarries, and
thus the town had been displaced for nearly a league.
Perhaps the choice of a domicile which some poor
Jews in the reign of Claudius or Nero had made was
the first cause of this removal. The most ancient
Turkish conquest continued the Byzantine tradition ;
a great Mussulman town succeeded to the Christian
town, which still exists in the midst of so many
memories of ruin, fever, and oblivion.
Paul was not here, as he was in his first missions,
in the midst of a synagogue, ignorant of the new
mystery, which he must endeavour to gain over. He
had before him a Church which had been formed in
the most original and spontaneous fashion, with the
aid of two good Jewish merchants, and of a strange
doctor, who was still only half a Christian. The com-

180 SAINT PAUL.
pany of Apollos was composed of about twelve mem
bers. Paul questioned them, and perceived that their
faith was still incomplete: in particular, they had
never heard of the Holy Ghost. Paul completed their
instruction, re-baptised them in the name of Jesus,
and " laid his hands on them." The Spirit immedi
ately descended on them ; they spake with tongues,
and prophesied like perfect Christians.
The Apostle sought to enlarge this little circle of
believers. He was not afraid of finding himself here
in the presence of the intellectual and scientific spirit
which had stopped him short at Athens. Ephesus
Avas not a great intellectual centre. Superstition
reigned there without any control ; everybody lived
in foolish preoccupations of demonology and theo
logy. The magic formulas of Ephesus (Ephesia Gram,'
mata) were celebrated, books of sorcery abounded, and
a number of men employed their time in these foolish
puerilities. Apollonius of Tyana was at Ephesus
about this time.
Paul, according to his habit, preached in the syna
gogue. During the space of three months, he did
not cease each Sabbath to teach the Kingdom of
God. He had little success. They did not come
against him with riotings or severities, but they re
ceived his doctrine with insulting and scornful words.
He then resolved to renounce the synagogue, and re
united himself to part of his disciples in a place which
they called s^oXi) Tvpomov, " The school of one Tyran-
nus." Perhaps it was a public spot there, one of those
scholar or semicircular vaults (or apses) which were
so numerous in ancient towns, and which served as
xystes for conversation and free instruction. Perhaps,
on the other hand, it served as a private hall of a
personage — of a grammarian, for example — named
Tyrannus. In general, Christianity profited very
little by these scholce, which nearly always formed
parts of the hot baths and gymnasia. The favourite

SAINT PAUL. 181
place of the Christian propaganda, after the syna
gogue, was the private house, the chimney corner.
In this vast metropolis of Ephesus, preaching might,
however, be done openly. During two years, Paul
did not cease to speak in the Schola Tyranni. This
prolonged teaching in a public place, after a little
time, made noise enough. The Apostles supplemented
it by frequent visits to the houses of those who had
been converted or touched. All pro-consular Asia
heard the name of Jesus, and several Churches, sub
ordinate to Ephesus, were established around. They
also spoke of certain miracles effected by Paul. His
reputation as a worker of miracles had reached such
a point that people eagerly sought for the "hand
kerchiefs and aprons" which had touched his gar
ment, to apply them to the sick. They believed that
a medical virtue was exhaled from his body, and was
so transmitted.
The taste of the Ephesians for magic- introduced
episodes still more shocking. Paul was believed to
have a great power over devils. It appears that
the Jewish exorcists sought to steal his charms
and to exorcise " in the name of Jesus whom Paul
preacheth." There is a legend of the misadventure
of these quacks, who pretended to be sons or disciples
of a certain High Priest named Scaeva. Having
wished to drive out an evil spirit by means of the
aforesaid formula, they were grossly insulted by the
possessed man, who not content with that, threw
himself upon them, tore their clothes in pieces, and
beat them soundly. The degradation of the popular
mind was such, that many Jews and many Pagans
believed in Jesus for such a poor motive. These
conversions took place above all among the men
who occupied themselves with magic. Struck by
the superiority of Paul's formula, the lovers of occult
sciences came to him to exchange confidences con
cerning their practices. Many even brought their

182 SAINT PAUL.
books of magic and burnt them ; they valued at fifty
thousand pieces of silver (drachmae) the price of the
Ephesia Grammata burnt in this manner.
Let us turn our eyes away from these sad shadows.
All that is done by the popular ignorant masses is
spotted with unpleasantness. Illusion, chimera, are
the conditions of the great things created by the
people. It is only the work of wise men which can
be pure ; but wise men are usually powerless. We
have a physiology and a medicine .yery superior to
that of Paul ; we are disengaged from a crowd of
errors of which he partook, alas ! and it is to be
feared that we may never do a thousandth part of
what he did. It is only when humanity as a whole
shall be instructed, and reach a certain point of
positive philosophy, that human affairs will be led by
reason. One would never understand the history of
the past if one did not refuse to treat as good and
great movements in which many mean and equivocal
features are mixed up.

CHAPTER XIII.
PROGRESS OF CHRISTIANITY IN ASIA AND PHRYGIA.
The ardour of Paul during his stay at Ephesus was
extreme. There were difficulties every day, numer
ous and animated adversaries. As the Church of
Ephesus was not purely a foundation of Paul, it
counted in its bosom the Judaeo-Christians, who,
upon important points, resisted energetically the
Apostle of the Gentiles. They were like two flocks
accusing each other, and denying to each other the
right of speaking in the name of Jesus. The Pagans,
for their part, were discontented with the progress

SAINT PAUL. 183
of the new faith, and already manifested themselves
as dangerous. On one occasion, in particular, Paul
ran so grave a danger that he compares the position
in which he was on that day to that of a man ex
posed to wild beasts. Perhaps the incident happened
at the theatre, which would render the expression
altogether just. Aquila and Priscilla saved him, and
risked their heads for him.
The Apostle forgot all, however, for the word of
God had become fruitful. All the western part of
Asia Minor, especially the basins of the Meander and
the Hermus, was covered with Churches at this time,
of which, without doubt, Paul was in a manner more
or less directly the founder. Smyrna, Pergamos,
Thyatira, Sardis, Philadelphia, probably Tralles, thus
received the germs of the faith. These towns had
already important Jewish colonies. The gentleness
of manners, and the great tediousness of provincial
life, in the heart of a rich and beautiful country, dead
for centuries to all political life, and pacified nearly
to a level, had prepared many souls for the joys of
a pure life. The softness of the Ionian manners, so
inimical to national independence, was favourable
to the development of moral and social questions.
These good populations, without military spirit,
effeminate, if I dare say it, were naturally Christian.
The family life appears to have been very strong
among them ; the habit of living in the open air, and,
for the women, upon the threshold of their doors, in
a delicious climate, had developed great sociability.
Asia, with its Asiarchs, presidents of the games and
spectacles, seemed a pleasure company, an associa
tion of diversions and fetes. The Christian popula
tion even to-day has the charm of gaiety; the women
have . the clear complexion, the vague and sweet
eyes, beautiful blonde hair, a retiring and modest dis
position, involving the sentient life of their beauty.
Asia became thus, in some sort, the second pro-

184 SAINT PAUL.
vince of the kingdom of God. The towns of this
country, apart from its monuments, did not perhaps
differ essentially then from what they are to-day —
clusters of wooden houses without order, with open
balconies covered with an inclined roof; quarters
often placed in tiers one upon the other, and always
intermingled with beautiful trees. The public build
ings necessary in a hot country to a life of pleasure
and repose were of a surprising grandeur. There
were not here, as in Syria, artificial constructions,
very little adapted to comfort, walled towns, ren
dered necessary by the predatory habits of the
Bedouin. Nowhere does the fulness of a sure and
satisfied civilisation show itself in more imposing
forms than in the ruins of these " magnificent cities
of Asia." Every time that the beautiful countries
of which we speak are crushed into pieces by
fanaticism, war, or barbarity, they will become
mistresses of the world by richness ; they hold
nearly all the sources of it, and thus force the great
number of the more noble people to mass themselves
up among them. Ionia, in the first century, was
very populous, and covered with towns and villages.
At this period, the misfortunes of the civil wars were
forgotten. With powerful associations of workmen
(spyaffiai, etivepyagai, eu/tpiwetig), analogous to those of
Italy and Flanders in the Middle Ages, they name
their dignitaries, raise public monuments, erect
statues, construct works of public utility, found
charitable institutions, give every kind of sign of
prosperity, of welfare, of moral activity. Side by
side with the manufacturing towns, such as Thyatira,
Philadelphia, Hieropolis — principally engaged in the
great industries of Asia, carpets, the dyeing of cloth,
the wool, leather — was developed a prosperous agri
culture. The varied products of the districts of the
Hermus and the Meander, the mineral riches of
raolus and of Messogio sources of the treasures of

SAINT PAUL. 185
the old Assyrian town Lydia, had produced at
Tralles above all an opulent middle-class, which
contracted alliances with the kings of Asia, almost
even became itself royal. These upstarts ennobled
themselves in a more honourable manner by their
literary labours and their generosity. It is true that
we must not look in their works for either delicacy
or Hellenic perfection. We feel, in contemplating
such parvenu monuments, that all nobleness was
lost when these people were raised. The muni
cipal spirit, however, was still very energetic. The
citizen who had become king, or reached Caesar's
favour, contended for an official position in the city,
and expended his fortune in embellishing it. This
movement of construction was in full force in the
time of St Paul, partly on account of the earth
quakes which, notably in the reign of Tiberius, had
desolated the country, and which necessitated much
repairing. A rich province of Southern Phrygia, in particular
the little basin of the Lycus, a tributary of the
Meander, was soon formed into active Christian
centres. Three towns close to each other — Colossus
or Colosse, Laodicaea upon the Lycus, and Hieropolis
— there diffused the Word of Life. Colosse, which
had formerly been of most importance, seemed, to de
cline ; it was an old city which remained faithful to
the ancient manners, and which would not change
them. Laodicaea and" Hieropolis, on the contrary,
became, under the Roman rule, very considerable
towns. The summit of this beautiful country is Mount
Cadmas, the father of all the mountains of Eastern
Asia, massive and gigantic, full of dark precipices,
and crowned with snow throughout the year. The
waters which flow from it nourish upon the slopes of
the valleys orchards full of fruit trees, which are
traversed by rivers abounding in fish, and bright
ened by tame storks. The other side exhibits the

186 SAINT PAUL.
strangest freaks of nature. The petrifying quality
of the water of one of the tributaries of the Lycus,
and the enormous mineral stream which falls in a
cascade from the mountains of Hieropolis, have
sterilised the plain and formed crevasses, grotesque
caverns, beds of subterranean rivers, of fantastic
basins, like petrified snow, serving as a reservoir to
the waters, which glisten with all the colours of the
rainbow; deep trenches through which roll a series
of resounding cataracts. On this side the heat is
extreme, the soil being simply a vast plain paved
Avith limestone ; but upon the heights of Hieropolis
the purity of the air, the splendid light, the view of
the Cadmas, floating like an Olympus in a dazzling
atmosphere, the burning summits of Phrygia vanish
ing in the blue of heaven in a rosy hue, the opening
of the Meander, the oblique sections of Messogio,
the distant snowy summits of the Imolus, are ab
solutely dazzling. Saint Philip lived there ; Paphas
,also ; there Epictetus was born. All the valley of the
Lycus offers the same character of dreamy mysti
cism. The population was not originally Greek ;
it was partly Phrygian. There was also, it would
appear, around the Cadmas an ancient Semitic estab
lishment, probably an annexe of Lydia. This peace
ful valley, separated from the rest of the world,
became for Christianity a place of refuge. Chris
tianity underwent, as we shall see, grave trials.
The evangelist of these regions was Epaphroditus
or Epaphras of Colosse, a very zealous man, a friend
and fellow-worker with Paul. The Apostle had
only passed through the valley of the Lycus ; he
had never remained there ; but these Churches,
composed chiefly- of converted Pagans, were not
less completely dependent on him. Epaphras exer
cised upon the three villages a sort of episcopacy.
Nymphadore, or Nymphas, who gathered a Church
in his house at Laodicaea ; the rich and benevolent

SAINT PAUL. 187
Philemon, who, at Colosse, presided over a similar
conventicle ; Appia, deaconess of this town, perhaps
the wife of Philemon ; Archippus, who also filled an
important function there, recognised Paul as chief.
The last appears even to have worked directly with
Paul. The Apostle called him his "companion in
arms." Philemon, Appia, and Archippus must have
been relatives or in intimate connection with each
other. Paul's disciples travelled constantly, and reported
to their master. Each one, though hardly converted,
was a zealous catechist, spreading around him the
faith with which he was filled. The delicate moral
aspirations which prevailed in the country propa-
pagated the movement like a train of gunpowder.
The catechists went everywhere ; as soon as they
were received, they were jealously guarded ; all and
each tried to supply their wants. A cordiality, a
joy, an infinite benevolence, prevailed by degrees,
and touched the hearts of all. Judaism, besides,
had preceded Christianity in these regions. Jewish
colonies had been founded there by exiles from
Babylon two centuries and a half before, and had
perhaps carried there some of those industries
(carpet-making, for example) which under the Ro
man emperors produced in the country so much
wealth and so many strong associations.
Did the preaching of Paul and his disciples reach
Great Phrygia, the region of Azanes, of Synnades, of
Colia, of Docimius? We have seen that in his two
first journeys, Paul preached in Phrygia Parorea ;
that in his second journey he traversed Phrygia,
Epicteta, without preaching ; that in his third
journey he traversed Apamea, Cibotos, and Phrygia,
called at a later date Pacatiana. It is extremely
probable that the remainder of Phrygia, as well as
Bithynia, owed to Paul's disciples the seeds of
Christianity. About the year 112, Christianity ap.

188 SAINT PAUL.
pears in Bithynia as a worship which had taken
root, which had penetrated all the ranks of society,
which had invaded the villages and the rural dis
tricts, as well as the towns and cities, and had
brought about a long cessation of the official wor
ship, so that the Roman authority was reduced by
it to command the restoration of Pagan sacrifices.
Some of the proselytes returned to the temples,
and the victims, now made slaves, found buyers
here and there. About the year 112, some men, on
being asked if they were Christians, replied that
they had been, but they had ceased to be "more
than twenty years ago " — a clear proof that the first
Christian preaching took place during the lifetime of
Paul. Phrygia was thenceforward, and remained for
three hundred years, an essentially Christian country.
There first begins the public profession of Chris
tianity ; there, from the third century, are to be
found upon monuments exposed to every one's
eyes, the word XPH2TIAN02 or XPI2TIANOS : these
epitaphs, without openly avowing Christianity, ex
hibit Christian dogmas in a veiled form ; there, from
the time of Severus the Second, great towns adopted
upon their coins biblical symbols, or, rather, assimi
lated their old traditions to biblical story. A large
number of the Ephesian and Roman Christians came
from Phrygia. The names which are shown oftenest
upon the Phrygian monuments are old Christian
names — names belonging specially to the Apostolic
age, those which fill the martyrology. It is very
probable that this prompt adoption of the doctrine of
Jesus was natural to the race and to the former
religious institutions derived from the Phrygian
people. Apollonius of Tyana had, it is said, temples
among these simple populations : the idea of gods
clothed in human form appeared very natural to
them. What remains of ancient Phrygia often

SAINT PAUL. 189
breathes something of religion, of morality, of depth,
of something analogous to Christianity. Some good
workers, near to Cotia, made a vow "to the saintly
and just God;" not far from there, another vow is
addressed to "the holy and just God." Such an
epitaph in verses of this province, not very classical
in style, incorrect and bad in form, seems imprinted
with a very modern sentiment of a touching kind
of romance. The country itself differs much from
the rest of Asia. It is sad, austere, sombre, bearing
the profound imprint of old geological catastrophes,
burnt, or rather incinerated, and agitated by frequent
earthquakes. Pontus and Cappadocia heard the name of Jesus
at about the same time. _ Christianity illuminated all
Asia Minor like a sudden fire. It is probable that
the Judaao-Christians laboured on their part to
spread the Gospel there. John, who belonged to
this party, was received in Asia as an Apostle with
authority superior to that of Paul. The Apocalypse,
addressed in the year 68 to the Churches of Ephesus,
of Smyrna, of Pergamos, of Thyatira, of Sardis, of
Philadelphia, and of Laodicaea-upon-the-Lycus, is
obviously written for Judaeo-Christians. Without
doubt, between the death of Paul and the composi
tion of the Apocalypse, there was in Ephesus and
in Asia a second Judaeo-Christian mission. Other
wise, if Paul had been during ten years the sole
chief of the Churches of Asia, we should find it diffi
cult to understand why he had been so quickly for
gotten there. St Philip and Paphias, the glories
of the Church of Hieropolis ; Miletum, the glory of
that of Sardis, were Judaeo-Christians. Neither
Paphias nor Polycrates of Ephesus quote Paul ; the
authority of John has absorbed everything, and John
is for these Churches a great Jewish priest. The
Churches of Asia in the second century, the Church
of Laodicaea especially, are the scene of a contro-

190 SAINT PAUL.
versy which attacks the vital question of Chris
tianity, and the traditional party of which shows
itself very distant from the ideas of Paul. Mon-
tanism is a kind of return towards Judaism in the
heart of Phrygian Christianity. In other word s, in
Asia, as in Corinth, the memory of Paul, after his
death, appears to have suffered during one hundred
years a kind of eclipse. The very Churches which
he had founded abandoned him, as one who had gone
too far, so that in the second century Paul appears
to have been discarded.
This reaction must have set in shortly after the
Apostle's death, perhaps even before. The second
and third chapters of the Apocalypse are a cry of
hate against Paul and his friends. This Church of
Ephesus, which owes so much to Paul, is praised be
cause " it cannot bear with them which are evil," for
having known how to " try them which say they are
apostles and are not, and have found them liars," for
hating "the deeds of the Nicolaitans, which I also
hate," adds the celestial voice. The Church of
Smyrna is congratulated on being the object of the
insults of men "which say they are Jews, and are
not, but are the synagogue of Satan." " But I have
a few things against thee," says the Divine voice to
the Church of Pergamos, "because thou hast there
them that hold the doctrine of Balaam, who taught
Balak to cast a stumbling-block before the children
of Israel, — to eat things sacrificed unto idols, and to
commit fornication. So hast thou also them that
hold the doctrine of the Nicolaitans." "Notwith
standing I have a few things against thee," says the
same voice to the Church of Thyatira, " because thou
sufferest that woman Jezebel, which calleth herself a
prophetess, to teach and to seduce my servants to
commit fornication, and to eat things sacrificed unto
idols. And I gave her space to repent of her fornica
tion ; and she repented not. . . But unto you

SAINT PAUL. 191
I say, and unto the rest in Thyatira, as many as have
not this doctrine, and which have not known the
depths of Satan, as they speak ; I will put upon you
none other burden." And to the Church of Philadel
phia, " Behold, I will make them of the synagogue of
Satan, which say they are Jews, and are not, but do
lie ; behold, I will make them to come and worship
before thy feet, and to know that I have loved thee."
Perhaps the vague reproaches addressed by the All-
Seeing to the Churches of Sardis and Laodicaea in
cluded also some allusions to the great debate which
broke up the Church of Jesus.
Let us say, then, if Paul had been the only mis
sionary of Asia, one could not conceive that, so soon
after his death (even supposing . that he was dead
when the Apocalypse appeared), his adherents could
be represented as in a minority in the Churches of
this country ; one could not conceive that the Church
of Ephesus, of which above all he was the principal
founder, would have bestowed upon him an insulting
nickname. Paul, as a rule, refused to trespass on
the ground of others, to preach to, and to work in,
the Churches which he had not established. But his
enemies did not observe the same discretion. They
followed him step by step, and applied themselves to
destroy his works by insults and calumny. ,

CHAPTER XIV.
SCHISMS IN THE CHURCH OF CORINTH — APOLLOS
— FIRST SCANDALS.
At the same time that he took his share in the vast
propaganda which gained Asia to the worship of

192 SAINT PAUL.
Jesus, Paul was absorbed by the gravest pre-occupa-
tions. The care .of all the Churches that he had
founded, weighed upon him. The Church of Corinth
especially inspired him with the gravest disquiet.
During the three or four years which had elapsed
since the departure of the Apostle from the port of
Cenchrea, trouble of every kind had incessantly
agitated this Church. Greek levity had indeed pro
duced certain phenomena which had nothing to do
with the points that Christianity had touched.
We have seen that Apollos, after a short stay at
Ephesus, where Aquila and Priscilla had worked at
his Christian education, had set out for Corinth, with
urgent letters from the brethren in Asia to those of
Achaia-. The knowledge and the eloquence of this
new doctor were much admired by the Corinthians.
Apollos equalled Paul in his knowledge of the Scrip
tures, and he greatly surpassed him in his literary
culture. The Greek which he spoke was excellent,
whilst that of the Apostle was extremely defective.
He had also, it seems, the exterior gifts of the orator,
which failed in Paul, the imposing attitude, the easy
eloquence. What is quite certain is, that at Corinth
he had remarkable success. His arguments with the
Jews upon the question of knowing if Jesus was the
Messiah, were regarded as very strong, and he made
many conversions.
Apollos and St Paul appeared, among the new sect,
in different aspects. They were the only well-in
structed Jews in the Jewish manner who had em
braced the doctrine of Jesus. But they came from
different schools. Paul came from the Pharisaism of
Jerusalem, corrected by the liberal tendencies of
Gamaliel. Apollos came from the Judaao-Hellenic
school of Alexandria : such things we know by Philo ;
perhaps he was already instructed in the theories of
the logos, and was the introducer of these theories
into Christian theology. Paul had the kind of feveri

SAINT PAUL. 193
ardour, the intense fanaticism, which characterises
the Jew of Palestine. Natures like that of Paul only
change once in their life ; the direction of their fana
ticism once found, they press on without ever devi
ating or examining anything. Apollos, more curious
and more critical, was ready to inquire into every
thing. He was a man of talent rather than an
Apostle. But everything makes one believe that he
joined to this talent great sincerity, and that he was
a very affectionate man. At the time of his arrival
at Corinth he had not seen St Paul. It was only by
Aquila and Priscilla that he knew the Apostle of
whom soon, without wishing it, he was going to be
the rival.
Among the light-hearted and brilliant populations
of the shores of the Mediterranean, factions, parties,
divisions are a social necessity. Life without that
appears tedious. These people are bent on procm-ing
for themselves the satisfaction of hating and of loving,
of excitement, of jealousy, of triumphing over an op
ponent, even in the most trivial matters. The object
of the division is insignificant ; it is the division that
is wanted, and that is sought for its own sake. Per
sonal questions become, in societies of this kind, all
important. When two teachers or two doctors meet
in a little town of the south, the town divides into
two parties on the merits of each of them. The two
preachers, the two doctors, may be warm friends ;
they will not prevent their names from becoming the
signal of keen contests, the banners of two opposing
camps. It was thus at Corinth. The talent of Apollos
turned all heads. His manner was absolutely differ
ent from that of Paul. The latter charmed by his
boldness, his passion, the keen impression of his
ardent soul ; Apollos by his speech, which was elegant,
correct, and assured. Some people, who did not
greatly love Paul, and who perhaps did not owe their
N

194 SAINT PAtrt.
conversion to him, highly preferred Apollos. They
treated Paul as an unpolished man, without education,
a stranger to philosophy and polite learning Apollos
was their doctor ; they swore only by Apollos. The
disciples of Paul, doubtless, replied eagerly, and under
valued the new doctor. Although Paul and Apollos
were in no wise enemies, although they regarded
themselves as fellow-labourers, and although there
was no difference of opinion between them, their
names became thus the ensigns of two parties, who
quarrelled, in spite of the two doctors, with quite
sufficient vivacity. The bitterness continued, even
after the departure of Apollos. He, in fact, fatigued
perhaps by the zeal displayed for him, and showing
himself above all these petty rivalries, left Corinth,"
and returned to Ephesus. He there found Paul, with
whom he had long conversations, and consolidated
a friendship which, without being that of the dis
ciple or of the intimate friend, was one of two great
souls, worthy of understanding and of loving each
other. That was not the only cause of trouble. Corinth
was a place much frequented by strangers. The port
of Cenchrea saw great numbers of Jews and Syrians
disembark every day, many of whom were already
Christians, but of another school than that of Paul,
and by no means well disposed to the Apostle. The
emissaries of the Church of Jerusalem, whom we have
already met at Antioch and in Galatia, upon the
footsteps of Paul, had reached Corinth. These new
comers, great orators, full of boasting, fortified with
letters of recommendation from the Apostles of Jeru
salem, rose against Paul, scattered suspicions upon his
honesty, questioned or denied his title of Apostle, and
pushed their indelicacy so far as to maintain that
Paul himself did not believe that he was really an
Apostle, since he did not profit by the ordinary privi
leges of an Apostle. His disinterestedness was made

SAINT PAUL. 195
use of against him. They represented him as a vain,
frivolous, inconstant man, speaking and menacing
without much effect; they reproached him with
glorifying himself whenever opportunity offered, and
of appealing to pretended favours from Heaven. They
scoffed at his A'isions. They dwelt upon the fact that
Paul had not known Jesus, — that he had not, in con
sequence, any right to speak of him.
At the same time, they represented the Apostles of
Jerusalem, especially James and Peter, as the true
Aj^stles, the arch-apostles, in some way. The new
comers, simply because they were of Jerusalem,
claimed a relationship with Christ after the flesh,
considering the bond that they had with James and
with those whom Christ had chosen in his lifetime.
They held that God had established a single Doctor,
who is Christ, who had instituted the Twelve. Proud
of their circumcision and of their Jewish descent, they
sought to impose as much as possible the yoke of legal
observances. There was thus at Corinth, as there was
nearly everywhere else, a "party of Peter." The
division was profound. " I am of Paul," said some ;
" I am of Apollos," said others ; " I am of Cephas,"
said others still. Some people, finally wishing to pose
as superior spirits to these quarrellers, created a very
spiritual title for themselves. They invented as the
name by which they would designate themselves, that
of the "party of Christ." When the discussion got
warm, and when the names of Paul, Apollos, Peter
(Cephas) crossed them in the battle, they intervened
with the name of that One whom they forgot. "I
am of Christ," said they, and, as these juvenilities did
not exclude at the bottom a truly Christian spirit, the
remembrance of Jesus had a powerful effect in restor
ing concord. The name of this "party of Christ"
involved nevertheless something of hostility against
the Apostle, and a certain ingratitude, since those who
were opposed to the " party of Paul " seemed to wish

196 SAINT PAUL.
to efface the trace of an apostleship to which it owed
its knoAvledge of Christ.
Contact with the Pagans caused to the young
Church no small dangers. These dangers came from
Greek philosophy, and from bad morals, which every
where assailing the Church in some degree, here
penetrated it and undermined it. We have already
seen that at Athens philosophy had stopped the pro
gress of the preaching of Paul. Corinth was far from
being a town of as high culture as Athens; there
were, however, many well-instructed men there, who
received the new doctrines very ill. The cross, the
resurrection, the approaching restoration of all things,
appeared to them follies and absurdities. The faith
of many was shaken, and the attempt to bring about
an impossible reconciliation altered the gospel. The
irreconcilable struggle between positive science and
the supernatural elements of the Christian faith
began. This contest will only finish by the com
plete extinction of positive science in the Christian
world in the sixth century ; the same contest will
be revived with positive science on the threshold of
modern times.
The general immorality of Corinth produced upon
the Church the most disastrous effects. Many Christ
ians had not been able to break themselves away
from loose habits, which, from being common, had
almost ceased to be thought culpable. They talked of
strange and almost unheard of scandals even in the
assembly of the saints. The bad habits of the town
crossed the threshold of the Church, and corrupted
it. The Jewish rules about marriage, which all parts
of the Christian Church proclaimed imperative and
absolute, were violated : Christians even lived publicly
with their mothers-in-law. A spirit of vanity, of
frivolity, of disputation, of foolish pride, reigned
among many. It seemed as if there was not another
Church in the world, so much did this community

SAINT PAUL. 197
walk in its own ways without caring for others. The
gifts of the Spirit, speaking with tongues, prophesy
ing, the gift of miracles, formerly subjects of so much
edification, degenerated into shocking scenep. Hence
arose strange disorders in- the Church. Tie w ;men,
formerly so submissive, were here very bold, almost
claiming equality with the men. They wished to pray
aloud, to prophesy in the Church, and that without
a veil, their long hair disordered, making the assembly
witness of their ecstasies, of their drunken effeminacy,
of their pious lubricities.
But it was the agapes (love feasts) or mystic feasts
above all which gave an opportunity for the most
crying abuses. The scenes of rioting which followed
the Pagan sacrifices were there reproduced. Instead
of all things being common, each ate the part that
he had brought ; some went nearly drunk, others very
hungry. The poor were covered with shame; the
rich seemed by their abundance to insult those who
had nothing. The remembrance of Jesus, and of the
high significance which he had given to this repast,
appeared forgotten. The corporal state of the Church
was for the rest bad enough ; there were many sick,
and several had died. Death, in the state in which
the mind of the faithful then was, caused much sur
prise and hesitation ; sickness was held as a trial of
faith or as a chastisement.
Had four years then sufficed to take all the virtue
out of the work of Jesus? Certainly not. There
were still edifying families, in particular that of
Stephanas, who was entirely devoted to the service
of the Church, and was a model of evangelical activity.
But the conditions of Christian society were already
much changed. The little Church of saints of the
latter day was thrown into a corrupted, frivolous
world very little given to mysticism. There were
already bad Christians. The time was gone by when
Ananias and Sapphira were struck dead for having

198 SAINT PAUL.
kept back some little property. The sacred feast of
Jesus had become a debauch, and the earth did not
open to devour him who went out drunk from the
table of the Lord.
These evil tidings reached Paul one upon another,
and filled him with sadness. The first rumours only
mentioned some faults against good morals. Paul
wrote on this subject an epistle that we no longer
have. He therein forbade to the faithful all communi
cation with persons whose life was not pure. Some
ill-intentioned men affected to give to this order a
meaning which rendered it impossible to be executed.
" Are we at Corinth then," said they, " to have com
munications with irreproachable people only? . . . .
But what is he thinking of? It is not only from
Corinth, it is from the world that we must depart."
Paul was obliged to revert to this order, and ex
plain it.
He knew the diA'isions which agitated the Church
a little later, probably in April, by the brothers whom
he called "them which are of the house of Chloe."
Just at this moment he thought of leaving Ephesus.
Some motives which we do not know detained him
there for some time. He sent into Greece before him,
with powers equal to his own, his disciple Timothy,
accompanied by several brothers, amongst others a
certain Erastus, probably another than the treasurer
of the town of Corinth, who bore the same name.
Although the principal object of their journey was
Corinth, they passed through Macedonia. Paul in
tended to take this journey himself, and, according to
his custom, he caused his disciples to precede him to
announce his arrival.
Shortly after the message of Chloe, and before
Timothy and his companion had arrived at Corinth,
new envoys from this town came to find Paul. These
were the deacon Stephanas, Fortunatus, and Achaicus,
three men very dear to the Apostle. Stephanas was

SAINT PAUL. 199
according to the Apostle's expression, " the first fruits
of Achaia," and since the departure of Aquila and
Priscilla he had held the first rank in the community,
or at least in the party of Paul. The envoys brought
a letter asking for explanations with regard to the
former epistle of Paul, and for solutions of divers
cases of conscience, in particular touching marriage,
the meats sacrificed to idols, spiritual exercises, and
the gifts of the Holy Ghost. The three envoys added
by word of mouth details of the abuses which had
been introduced. The annoyance of the Apostle was
extreme, and, regardless of consolation that the pious
messengers gave him, he lost his temper in the presence
of such feebleness and levity. He had fixed his de
parture for after Easter, which was probably two
months later on; but he wished to pass through
Macedonia. He could not even now be at Corinth in
less than three months. He immediately resolved to
write to the sick Church, and to reply to the questions
they had addressed to him. As Timothy was not
with him, he took as a secretary a disciple unknown
to the others, named Sosthenes, and, by a delicate
attention, he wished that the name of this disciple
should figure in the subscription of the letter along
with his own.
He began by an appeal to concord, and, under
the appearance of humility, by an apology for his
preaching, —
" Now this I say, that every one of you saith, I am
of Paul ; and I of Apollos ; and I of Cephas ; and I
of Christ. Is Christ divided ? was Paul crucified for
you ? or were ye baptised in the name of Paul ? I
thank God that I baptised none of you but Crispus
and Gaius; lest any should say that I baptised in
mine own name. And I baptised also the household
of Stephanas : besides I know not whether I baptised
any other. For Christ sent me not to baptise, but to
preach the gospel : not with wisdom of words, lest the

200 SAINT PAUL.
cross of Christ should be made of none effect. For the
preaching of the cross is to them that perish, foolish
ness ; but unto us which are saved it is the power of
God. For it is written, I will destroy the wisdom of
the wise, I will bring to nothing the understanding
of the prudent. Where is the wise ? where is the
scribe ? where is the disputer of this world ? hath not
God made foolish the wisdom of this world ? For
after that in the wisdom of God the world by wisdom
knew not God, it pleased God by the foolishness of
preaching to save them that believe. For the Jews
require a sign, and the Greeks ' seek after wisdom.
But we preach Christ crucified, unto the Jews a
stumbling-block, and unto the Greeks foolishness;
but unto them which are called, both Jews and
Greeks, Christ the power of God and the wisdom of
God. Because the foolishness of God is wiser than
men ; and the weakness of God is stronger than men.
For ye see your calling, brethren, how that many
wise men after the flesh, not many mighty, not many
noble, are called : but God hath chosen the foolish
things of the world to confound the wise ; and God
hath chosen the weak things of the world to confound
them which are mighty; and base things of the'
world, and things which are despised, hath God
chosen, yea, and things which are not, to bring- to
nought things that are: that no flesh should glory
in his presence. . . .
"And I, brethren, when I came to you, came not
with excellency of speech or of wisdom, declaring
unto you the testimony of God. For I determined
not to know anything among you, save Jesus Christ
and him crucified. And I was with you in weak
ness, and in fear, and in much trembling. And my
speech and my preaching was not with enticing
words of man's wisdom, but in demonstration of the
Spirit and of power; that your faith should not
stand in the wisdom of men, but in the power of

SAINT PAUL. 201
God. Howbeit we speak wisdom among them that
are perfect; yet not the wisdom of this world, nor
of the princes of this world, that come to nought,
but we speak the wisdom of God in a mystery, even
the hidden wisdom, which God ordained before the
world unto our glory ; which none of the princes of
this world knew ; for had they known it they would
not have crucified the Lord of glory. But as it is
written, Eye hath not seen, nor ear heard, neither
have entered into the heart of man, the things
which God hath prepared for them that love him.
But God hath revealed them unto us by his Spirit;
for the Spirit searcheth all things, yea, the deep
things of God. For what man knoweth the things
of a man, save the spirit of man which is in him ?
even so the things of God knoweth no man, but the
Spirit of God. Now we have received, not the
spirit of the world, but the spirit which is of God ;
that we might know the things that are freely
given to us of God. Which things also we speak,
not in the words which man's wisdom teacheth, but
which the Holy Ghost teacheth; comparing spiritual
things with spiritual. But the natural man receiveth
not the things of the Spirit of God: for they are
foolishness unto him : neither can he know them, be
cause they are spiritually discerned. But he that
is spiritual judgeth all things, yet he himself is
judged of no man. . . .
"And I, brethren, could not speak unto you as
unto spiritual, but as unto carnal, even as unto
babes in Christ. I have fed you with milk, and not
with meat; for hitherto ye were not able to bear
it, neither yet now are ye able. For ye are yet
carnal : for whereas there is among you envying,
and strife, and divisions, are ye not carnal, and
walk as men ? For when one saith, I am of Paul,
and another, I am of Apollos, are ye not carnal?
Who then is Paul, and who is Apollos, but minis-

202 SAINT PAUL.
ters by whom ye believed, even as the Lord gave to
every man? I have planted, Apollos watered; but
God gave the increase. So then neither is he that
planteth anything, neither he that watereth, but God,
that giveth the increase. . . For we are labourers
together with God; ye are God's husbandry, ye
are God's building. According to the grace of God
which is given unto me, as a wise master-builder,
I have laid the foundation, and another buildeth
thereon. But let every man take heed how he
buildeth thereupon. For other foundation can no
man lay than that is laid, which is Jesus Christ. . . .
Know ye not that ye are the temple of God, and
that the Spirit of God dwelleth in you ? . . . Let no
man deceive himself. If any among you seemeth
to be wise in this world, let him become a fool, that
he may be wise. For the wisdom of this world is
foolishness with God. For it is written, He taketh
the wise in their own craftiness. And again, The
Lord knoweth the thoughts of the wise, that they
are vain. Therefore let no man glory in men. For
all things are yours ; whether Paul, or Apollos, or
Cephas, or the world, or life, or death, or things
present, or things to come, all are yours; and ye
are Christ's ; and Christ is God's.
"Let a man so account of us, as of the ministers
of Christ, and stewards of the mysteries of God. . . .
But with me it is a very small thing that I should
be judged of you, or of man's judgment; yea, I
judge not mine own self . . . but he that judgeth me
is the Lord. . . . Therefore judge nothing before
the time, until the Lord come, who both will bring
to light the hidden things of darkness, and will
make manifest the counsels of the hearts: and then
shall every man have praise of God.
"And these things, brethren, I have in a figure
transferred to myself and to Apollos for your sakes
that no one of you be puffed up for one against

SAINT PAUL. 203
another. . . . Now ye are full, now ye are rich, ye
have reigned as kings without us : and I would to
God ye did reign, that we also might reign with
you. For I think that God hath set forth us, the
Apostles, last, as it were, appointed to death: for
we are made a spectacle unto the world, and to
angels, and to men. We are fools for Christ's sake,
but ye are wise in Christ ; we are weak, but ye are
strong; ye are honourable, but we are despised.
Even unto this present hour we both hunger, and
thirst, and are naked, and are buffeted, and have
no certain dwelling - place ; and labour, working
with our own hands; being reviled, we bless; being
persecuted, we suffer it ; being defamed, we entreat ;
we are made as the filth of the world, and are the
offscourings of all things unto this day !
"I write not these things to shame you, but as
my beloved sons I warn you. For though ye have
ten thousand instructors in Christ, yet have ye not
many fathers; for in Christ Jesus I have begotten
you through the gospel. Wherefore I beseech you,
be ye followers of me. For this cause have I sent
unto you Timotheus, who is my beloved son, and
faithful in the Lord, who shall bring you into re
membrance of my ways, which be in Christ, as I
teach everywhere in every Church. Now some are
puffed up, as though I would not come to you. But
I will come to you shortly, if the Lord will, and will
know, not the speech of them which are puffed up,
but the power. For the Kingdom of God is not in
word, but in power. What will ye? Shall I come
unto you with a rod, or in love, and in the spirit of
meekness ? "
After this general apology, the Apostle approaches
each of the abuses which had been pointed out to
him, and the questions which had been put to him.
It is for the incestuous an extreme severity.
" It is reported commonly among you that there is

204 ! SAINT PAUL.

fornication among jiou, and such fornication as is not
so much as nameoS^among the Gentiles, that one
should have his father's wife. And ye are puffed up,
and have not rather mourned, that he hath done this
deed might be taken away from you. For I verily,
as absent in body, but present in spirit, have judged
already, as though I were present, concerning him
that hath so done this deed. In the name of our
Lord Jesus Christ, when ye are gathered together, and
my spirit, with the power of our Lord Jesus Christ,
to deliver such an one unto Satan for the destruction
of the flesh, that the spirit may be saved in the name
of the Lord Jesus."
There can be no doubt: it is a sentence of death
that Paul pronounces. Terrible legends were circu
lated as to the effect of the excommunications. It is
to be remembered, besides, that Paul seriously be
lieved in the working of miracles. By only deliver
ing to Satan the body of the blameable, he doubtless
believed himself to be indulgent.
The order that Paul had given in a preceding letter
(lost) to the Corinthians, to avoid the shameless, had
brought about mistakes. Paul developed his idea.
The Christian has not to judge the world without, but
to be severe only upon those who are within. A
single spot on the purity of life ought to be sufficient
to exclude one from the Christian society ; it is for
bidden so much as to eat with a delinquent. Thus it
may seem in a convent, a congregation of pious
persons, occupied in watching and judging each other,
much more than in a church, in the modern sense of
the word. The whole Church, in the eyes of the
Apostle, is responsible for the faults committed within
its bosom. This exaggeration of severity had its
reason for its existence in ancient society, which
sinned in. so many other ways. But we feel that such
an idea of sanctity is narrow-minded, illiberal, con
trary to the morality of him whom we formerly called

SAINT PAjfTL. 205
" a good fellow ; " a morality whose fundamental prin
ciple is to busy oneself as little as1 possible with other
people's conduct. The question is only to know if
society can exist without censuring bad manners, and
if the future will not bring back something analogous
to the ecclesiastical discipline that modern liberalism
has so jealously suppressed.
The ideal type of moral perfection, according to
Paul, is a man, gentle, honest, chaste, sober, charitable,
unfettered by riches. Humility of condition and
poverty are almost necessary for one who would be
a Christian. The words "miser, greedy one, thief,"
are nearly synjnymous; at least the vices which they
designate are liable to the same reproach. The an
tipathy of this little world for the great profane
society was strange. Paul, following in that the
Jewish tradition, reproves as an act unworthy of the
faithful any reference to the courts of law.
" Dare any of you, having a matter against another,
go to law before the unjust, and not before the saints ?
Do ye not know that the saints shall judge the world ?
and if the world be judged by you, are ye unworthy
to judge the smallest matters ? . . . Know ye not that
we shall judge angels ? How much more things that
pertain to this life ? If then ye have judgments of
things pertaining to the life, set them to judge ,who
are least esteemed in this church. I speak to your
shame. Is it so, that there is not a wise man among
you ? No, not one that shall be able to judge between
his brethren ? But brother goeth to law with brother,
and that before the unbelievers. Now therefore there
is utterly a fault among you, because ye go to law one
with another. Why do ye not rather take wrong?
Why do ye not rather suffer yourselves to be de
frauded ? Nay, ye do wrong, and defraud, and that
your brethren ! "
The relations of the sexes were a matter of the
gravest difficulty. The Apostle was occupied with ,

206 jSAfkr paul.
them constantly when he wrote to the Corinthians.
The coldness of Paul gives to his morality some
thing sensible, but at the same time monastic and
narrow. The sexual attraction is in his eyes an evil,
a shame. Since it cannot be suppressed, it must be
regulated. Nature, for Saint Paul, is evil, and grace
consists in contradicting and 'mastering it. He has,
nevertheless, beautiful expressions as to the respect
that man owes to his body: God will raise it, the
bodies of the faithful are the temples of the Holy
Ghost, the members of Christ. What a crime then
it is to take the members of Christ to make them
the members of a harlot ! Absolute chastity is most
valuable, virginity is the perfect state ; marriage has
been established as a lesser evil. But, from the time
when it is contracted, the two parties have equal
rights over each other. The interruption of conjugal
relations ought only to' be admitted for a time and in
view of religious duties. Divorce is forbidden, save
in the case of mixed marriages, where the unbeliever
first retires.
Marriages contracted between Christians and un
believers may be continued. "For the unbelieAring
husband is sanctified by the wife, and the unbeliev
ing wife is sanctified by the husband," in the same
manner that the children are sanctified by the
parents. One can, moreover, hope that the faithful
spouse will convert the unfaithful. But new mar
riages can only be between Christians. All these
questions will present themselves under the most
singular light, since the end of the world was be
lieved to be at hand. In the state of crisis which
existed, pregnancy and the begetting of children ap
peared anomalies. There is little marrying in the
sect, and one of the most untoward consequences for
those who had associated these was the impossibility
of establishing their daughters. Many murmured,
finding that thing unbecoming and contrary to

SAINT PAUL. 207
custom. To prevent greater evWs, and out of regard
for the fathers of families, who had on their hands
marriageable daughters, Paul permitted marriage, but
he did not conceal the contempt and disgust which
he had for that estate, which he found disagreeable,
full of trouble, and humiliating.
" The time is short ; it remaineth, that both they
that have wives be as though they had none ; and
they that weep, as though they wept not ; and they
that rejoice, as though they rejoiced not; and they
that buy, as though they possessed not ; and they
that use this world, as not abusing it, for the fashion
of this world passeth away. But I would have you
without carefulness. He that is unmarried caretM
for the things that belong to the Lord, how he may
please the Lord: but he that is married careth for
the things of the world, how he may please his wife.
There is a difference also between a wife and a virgin.
The unmarried woman careth for the things of the
Lord, that she may be holy both in body and in
spirit : but she that is married careth for the things
of the world, how she may please her husband. And
this I speak for your own profit ; not that I may cast
a snare upon you, but for that which is comely,
and that ye may attend upon the Lord without
distraction." Religious exaltation always produces such senti
ments. Orthodox Judaism, which, however, showed
itself opposed to celibacy, and which treated marriage
as a duty, had doctors who reasoned like Paul. " Why
should I marry ? " said Rabbi ben Azai. " I am in
love with the Law ; the human race can be perpetu
ated by others." Later on, as will appear, Paul ex
pressed upon this subject much juster thoughts, and
saw in the union of man and wife a symbol of the
love of Christ for his Church; he placed as the
supreme law of marriage the love of the man on the
one hand, and the submission of the woman on

208 SAINT PAUL.
the other ; he recalled the admirable chapter of Genesis
in which the mysterious attraction of the two sexes is
explained by a philosophical fable of a divine beauty.
The question of the meats offered to idols is re
solved by St Paul with great good sense. The Judaeo-
Christians held that total abstinence from such meats
was a duty, and it appears that it had been agreed at
the Council of Jerusalem that they should be generally
forbidden. Paul has broader views. According to
him, the circumstance of a piece of meat having been
part of a sacrificed beast is insignificant. The false
gods being nothing, the meat which is offered to them
is not defiled. Any meat exposed in the market may
be bought freely, without there being any need for
asking questions as to the origin of each morsel. A
reserve, however, ought to be made : there are scrupul
ous consciences which take that for idolatry ; and the
enlightened man ought to be guided not only by
principle, but also by charity. He ought to forbid him
self the things which are permitted, if weak brethren
are scandalised by it. Knowledge exalts, but charity
edifies. "All things are lawful unto you, but all
things are not expedient ; but all this edify not. Let
no man seek his own, but every man another's wealth."
It is one of the favourite ideas of Paul, and the ex
planation of several episodes of his life, in which one
sees him subdue himself out of regard for timorous
persons, to observances which he did not consider of
the least value. "If the meat that I eat," says he,
"innocent as it is, scandalises my brother, I will
renounce eating it for ever."
Some faithful people, however, went a little further.
Constrained by family relationships, they took part in
the festivities which followed the sacrifices, and which
took place in the temples. Paul blames this custom,
and, according to a method of reasoning familiar to
him, starts on a different principle from that which he
had just before admitted. The gods of the nations are

SAINT PAUL. 209
*»
devils ; to participate in their sacrifices, is to have
commerce with devils. One cannot at the same time
participate at the table of the Lord and at the table of
devils, or drink the cup of the Lord and the cup of
devils. The feasts which are held in the houses are
not of the same importance : it is not necessary to go
there, nor to disquiet oneself about the providing of
meats ; if you are told that any meat has been sacri
ficed to the gods, from a scandal which must result,
abstain from it. In general, avoid that which can be a
stumbling-block for the Jew, the Pagan, the Christian;
subordinate in practice one's own liberty to that of
others, all the while maintaining one's rights ; in every
thing seek to please all.
"Follow my example," he continues. "Am I not
an apostle ? am I not free ? have I not seen Jesus
Christ our Lord ? are not ye my work in the Lord ?
If I be not an apostle unto others, yet, doubtless, I
am to you : for the seal of mine apostleship are ye in
the Lord. Mine answer to them that do examine me
is this, Have we not power to eat and to drink ? Have
we ,not power to lead about a sister, a wife, as well as
other apostles, and as the brethren of the Lord, and
Cephas ? Or I only and Barnabas, have not we power
to forbear working ? Who goeth a warfare anytime
at his own charges ? who planteth a vineyard, and
eateth not of the fruit thereof? or who feedeth a
flock, and eateth not of the milk of the flock ? ... If
we have sown unto you spiritual things, is it a great
thing that ye shall reap your carnal things ? If others
be partakers of this power over you, are not we rather ?
Nevertheless, we have not used this power ; but suffer
all things, lest we should hinder the gospei of Christ.
. . . What is my reward then ? Verily, that, when I
preach the gospel, I may make the gospel of Christ
without charge, that I abuse not my power in the
gospel. And unto the Jews I became as a Jew, that
I might gain the Jews ; to them that are under the

210 SAINT PAUL.
law, as under the law ; to them that are without law,
as without law (being not without law to God, but
under the law to Christ), that I might gain them that
are without law. To the weak became I as weak, that
I might gain the weak : I am made all things to all
men, that I might by all means save some. . . . Know
ye not that they which run in a race run all, but one
receiveth the prize. So run, that ye may obtain.
And every man that striveth for the mastery is tem
perate in all things. Now they do it to obtain a cor
ruptible crown ; but we an incorruptible. I therefore
so run, not as uncertainly ; so fight I ; not as one that
beateth the air : but I keep under my body, and bring
it into subjection: lest that by any means, when I have
preached to others, I myself should be a castaway."
As for the question of the place of women in
the church, we can easily see that the Apostle will
decide it with his unyielding harshness. He blames
the bold efforts of the Corinthian women, and recalls
them to the practice of other communities. Women
ought not to speak or even ask questions in church.
The gift of tongues is not for them. They ought to
be submissive to their husbands. If they wish to
know anything, let them ask their husbands at home.
It is also shameful for a woman to appear without a
veil in church, unless she be shorn or shaven. The veil
is, moreover, necessary "because of the angels." It
was supposed that the angels present at divine service
are capable of being tempted by the sight of the hair
of women, or at least of being distracted by this sight
from their duty, which is to bear to God the prayers
of the saints. " The head of every man is Christ ; and
the head of the woman is the man ; and the head of
Christ is God. . . . For a man indeed ought not to
cover his head, forasmuch as he is the image and
glory of God ; but the woman is the glory of the
man. For the man is not of the woman; but the
woman of the man . . . but all things of God."

SAINT PAUL. 211
The related observations on the "Supper of the
Lord " have an immense historical interest. This feast
became more and more the essential part of Christian
worship. More and more also is spread abroad the
idea that Jesus himself was eating there. That,
without doubt, was metaphorical; but the metaphor
in the Christian language of this time was not openly
distinct from the reality. In every case this sacra
ment was in a great degree a sacrament of union and
of love.
" The cup of blessing which we bless, is it not the
communion of the blood of Christ ? The bread which
we break, is it not the communion of the body of
Christ ? For we being many are one bread, and one
body: for we are all partakers of that one bread.
Behold Israel after the flesh ; are not they which eat
of the sacrifices partakers of the altar ? . . . For I
have received of the Lord that which also I delivered
unto you, That the Lord Jesus the same night in which
he was betrayed took bread : And when he had given
thanks, he brake it, and said, ' Take, eat : this is my
body, which is broken for you: this do in' remem
brance of me.' After the same manner also he took
the cup, when he had supped, saying, ' This cup is the
new testament in my blood : this do ye, as oft as ye
drink it, in remembrance of me.' For as often as ye
eat this bread, and drink this cup, ye do shew the
Lord's death till he come. Wherefore whosoever shall
eat this bread, and drink this cup of the Lord, un
worthily, shall be. guilty of the body and blood of the
Lord. But let a man examine himself, and so let him
eat of that bread, and drink of that cup. For he that
eateth and drinketh unworthily, eateth and drinketh
damnation to himself, not discerning the Lord's
body." The penalty incurred by not acknowledging the
high sanctity of the Supper of the Lord is not eternal
amnation — there are temporal trials, or even death —

212 SATNT PAUL.
death being often an expiation which saves the soul.
" There are perhaps," adds the Apostle, " among you
many feeble men, sick, and numerous deaths. If we
judge ourselves, we shall not be judged. But the
judgments of the Lord are corrections which preserve
us from being judged with the world," that is to say,
condemned in eternity. For the moment the Apostle
limits himself to ordaining that those who come to the
agapes shall wait for each other, that they must eat
at home to satisfy their appetite, and that they must
guard the mystical significance of the Lord's Supper.
He will "set the rest in order" when he comes to
them. The Apostle then traces the theory of the mani
festations of the Spirit. Under the badly-defining
names of "gifts," "services" (offices), and "powers,"
he arranges thirteen functions, constituting all the
hierarchy and all the forms of supernatural activity.
Three functions are openly designated and subordi
nated to each other. They are, 1st, the function of an
apostle ; 2d, that of a prophet ; 3d, that of a teacher.
Then come gifts, services, or powers which, without
conferring so elevated a permanent character, serve
for perpetual manifestations of the Spirit. These are,
1st, the word of wisdom ; 2d, the word of knowledge ;
3d, faith ; 4th, the gifts of healing ; 5th, the power of
working miracles ; 6th, the discerning of spirits ; 7th,
the gift of speaking in divers, kinds of tongues ; 8th,
the interpretations of tongues thus spoken ; 9th, the
works of charity ; 10th, the cares of administration.
All these functions are good, useful, necessary ; they
ought neither to undervalue nor to envy each other.
All have the same source. All the " gifts " come from
the Holy Ghost, all the "services" come out from
Christ, all the " powers " come from God. The body
has several members, and yet is one ; the division of
functions is necessary in the Church as in the body.
These functions can no more be divided from each

SAINT PAUL. 213
other than the eye can be divided from the hand, or
the head from the feet. All jealousy between them is
therefore misplaced. Without doubt they are not
equal in dignity, but they are justly the most feeble
members which are the most necessary ; they are the
feeblest members which are the most honoured, the
most carefully surrounded, God having wished to
establish in this way a compensation, so that there
might be neither schism nor jealousy in the body.
The members ought to be careful of each other; if
one suffers, all suffer. The advantages and the glory
of one are the advantages and the glory of the other.
To what good besides are these rivalries ? There is
a way open to all, the gift which has an immense
superiority over all others.
Borne along by a truly prophetical inspiration
beyond the confused ideas and blundering which he
had just exposed, Paul then wrote this admirable
passage, the only one in all Christian, literature which '
can be compared to the discourses of Jesus.
" Though I speak with the tongues of men and of
angels, and have not charity, I am become as sound
ing brass, or a tinkling cymbal. And though I have
the gift of prophecy, and understand all mysteries
and all knowledge; and though I have all faith, so
that I could remove mountains, and have not charity,
I am nothing. And though I bestow all my goods
to feed the poor, and though I give my body to be
burned, and have not charity, it profiteth me nothing.
Charity suffereth long, and is kind ; charity envieth
not ; charity vaunteth not itself, is not puffed up, doth
not behave itself unseemly, seeketh not her own, is
not easily provoked, thinketh no evil ; rejoiceth not
in iniquity, but rejoiceth in the truth ; beareth all
things, believeth all things, hopeth all things, endureth
all things. Charity never f aileth ; but whether there
be prophecies, they shall fail; whether there be
tongues, they shall cease; whether there be know-

214 SAINT PAUL.
ledge, it shall vanish away. For we know in part,
and we prophesy in part. But when that which is
perfect is come, then that which is in part shall be
done away. When I was a child, I spake as a child,
I understood as a child, I thought as a child; but
when I became a man, I put away childish things.
For now we see through a glass darkly, but then face
to face ; now I know in part, but then shall I know
even as also I am known. And now abideth faith,
hope, and charity, these three; but the greatest of
these is charity."
Versed in experimental psychology, Paul went a
little further. He had said, — "Brethren, leave illu
sions. These inarticulate stammerings, these ecsta
sies, these miracles, are the dreams of your infancy.
That which is not visionary— that which is eternal
— is what I have just preached to you." But then
jf he had not been of his time, he would not have
done what he did. Is it not already a great deal
to have indicated this capital distinction of eternal
religious truths, which are infallible, and of those
which, like the dreams of the first age, come to
nought ? Has he not done enough for immortality
by having written this sentence, " The letter killeth,
but the Spirit giveth life ? ' Woe to him who would
stop on the surface, and who, for the sake of two or
three visionary gifts, would forget that in this strange
enumeration — among the diaconies and the charis
mata of the primitive Church, are the care of those
who suffer, the administration of charitable funds,
reciprocal assistance! Paul enumerates these duties
in the last place, and as humble things. But his
piercing glance can still read the truth here. " Take
care," says he, " that our humblest members are justly
the most honoured." Prophets, speakers with tongues,
doctors, you will pass. Deacons, devoted widows, ad-
minstrators of the good of the Church, you will
remain : you build for eternity."

SAINT PAUL. 215
In the laying down of rules relative to spiritual
exercises, Paul shows his practical spirit. He puts
preaching highly above the gift of tongues. Without
absolutely denying the reality of the gift of tongues,
he makes on this subject reflections which are equi
valent to blaming it. The gift of tongues does not
speak to men ; it speaks to God. No one can under
stand it; it only edifies him who is speaking. Preach
ing, on the contrary, serves for the edification and
consolation of all. The gift of tongues is only good
if it be interpreted — that is to say, if other faithful
people specially endowed for that intervene, and
know that they hold the sense of it.. By itself, it is
like indistinct music ; we hear the sound of the flute
or cithara, but know not the piece that these instru
ments are playing. It is like a badly-blown trumpet:
it makes a great noise, but as it says nothing clear,
nobody obeys the uncertain signal or prepares for
the combat. If the tongue does not give clearly
articulated sounds, it does but beat the air; a dis
course in a tongue that no one understands has no
meaning. Thus much of the gift of tongues is with
out interpretation. Moreover, the gift of tongues
in itself is barren ; the meaning of it remains without
fruit. "Else when thou shalt bless with the Spirit, how
shall he that occupieth the room of the unlearned.
say Amen at thy giving of thanks, seeing he under-
standest not what thou sayest ? For thou verily
givest thanks well, but the other is not edified. I
thank my God I speak with tongues more than ye
all ; yet in the Church I had rather speak five words
with my understanding, that by my voice I might
teach others also, than ten thousand words in an
unknown tongue. Brethren, be not children in
understanding; howbeit in malice be ye children,
but in understanding be men. ... If therefore the
whole Church be come together into one place, and

216 SAINT PAUL.
all speak with tongues, and there come in those that
are unlearned, or unbelievers, will they not say that
ye are mad? But if all prophesy, and there come
in one that believeth not, or one unlearned, he is
convinced of all, he is judged of all; and thus are
the secrets of the heart made manifest ; and so fall
ing down on his face he will worship God, and
report that God is in you of a truth. How is it
then, brethren ? When ye come together, every one
of you hath a psalm, hath a doctrine, hath a tongue,
hath a revelation, hath an interpretation. Let all
things be done unto edifying. If any man speak in
an unknown tongue, let it be by two, or at the most
by three, and that by course ; and let one interpret.
But if there be no interpreter, let him keep silence
in the Church, and let him speak to himself and to
God. Let the prophets speak two or three, and let
the other judge. If anything be revealed to another
that sitteth by, let the first hold his peace. For ye
may all prophesy one by one, that all may learn and
all may be comforted. And the spirits of the pro
phets are subject to the prophets. For God is not
the author of confusion, but of peace, as in all churches
of the saints. . . . Wherefore, brethren, covet to pro
phesy, and forbid not to speak with tongues. Let
all things be done decently and in order."
Some strange noises, which were called the gift of
tongues, and in which were mixed Greek, Syriac, the
words anathema maran atha, the names of "JesiJts,
of Lord," greatly embarrassed simple men. Paul,
when consulted on this subject, practised what was
called "the discerning ,of spirits," and to distinguish
in this confused jargon what might come from the
spirit and what might not.
The fundamental dogma of the primitive Church,
the resurrection, and the approaching end of the
world, hold a considerable place in this epistle. The
Apostle returns to it eight or nine different times.

SAINT PAUL. 217
The renewal will be by fire. The saints will be the
judges of the world, even of the angels. The resur
rection, which of all Christian dogmas was the most
repugnant to the Greek spirit, is the object of par
ticular attention. Many, whilst admitting the resur
rection of Jesus, his approaching appearance, and the
restoration that he was about to accompHsh, did not
believe in the resurrection of the dead. When there
was a death in the community, it was to them a
scandal and an embarrassment. Paul had no diffi
culty in showing them their illogical position: "If
the dead be not raised, neither is Christ raised any
the more — all hope is vain." Christians have much
more cause to complain than other men; the truly
wise are those who say, " Let us eat and drink, for
to-morrow we die." The resurrection of Jesus is the
guarantee of the resurrection of all. Jesus has
made the first step, his disciples will follow him in
the day of his glorious manifestation. Then will
begin the reign of Christ: all other power but his
will be destroyed. Death will be the last enemy that
he will vanquish : all will be submitted to him, God
alone excepted, who has submitted all things to him.
The Son, in fact, will be eager to render homage to
God, and to submit himself to him, that God may be
all in all.
" But some man will say, How are the dead raised
up ? and with what body do they come ? Thou fool,
that which thou sowest is not quickened except it
die: And that which thou sowest, thou sowest not
that body that shall be, but bare grain, it may chance
of wheat, or of some other grain : but God giveth it
a body as it hath pleased him, and to every seed his
own body. All flesh is not the same flesh : but there
is one kind of flesh of man, another flesh of beasts,
another of fishes, and another of birds. There are
also celestial bodies, and bodies terrestrial : but the
glory of the celestial is one, and the glory of the

218 SAINT PAUL.
terrestrial is another. There is one glory of the sun,
and another glory of the moon, and another glory of
the stars : for one star differeth from another in glory.
So also is the resurrection of the dead. It is sown in
corruption, it is raised in incorruption ; it is sown in
dishonour, it is raised in glory ; it is sown in weak
ness, it is raised in power: It is sown a natural
body, it is raised a spiritual body. . . . Behold, I
shew you a mystery ; we shall not all sleep, but we
shall be changed, in a moment, in the twinkling of
an eye, at the last trump: for the trumpet shall
sound, and the dead shall be raised incorruptible,
and we shall be changed. For this corruptible must
put on incorruption, and this mortal must put on
immortality. So when this corruptible shall have
put on incorruption, and this mortal shall have put
on immortality, then shall be brought to pass the
saying that is written, Death is swallowed up in
victory. 0 death, where is thy sting ? 0 grave,
where is thy victory ? . . . But thanks be to God,
which giveth us the victory through our Lord Jesus
Christ." Alas, the Christ came not. All died one after
another. Paul, who was believed to be one of those
who would live till near the great appearance, died
in his turn. We shall see how neither faith nor hope
stopped for that. No experience, however desolating
it may be, appears decisive to humanity, when it is
concerned with these sacred dogmas in which it finds,
not without reason, its consolation and joy. It is
easy for us to find that after a time that these hopes
were exaggerated; it were well, nevertheless, that
those who have partaken of them had not been so
clear sighted. Paul tells us candidly that, if he had
not counted upon the resurrection, he would have led
the life of a peaceable citizen, wholly occupied with
his vulgar pleasures. Some sages of the first order —
Marcus Aurelius, Spinoza, for example — have gone

SAINT PAUL. 219
further, and have practised the highest virtue without
hope of reward. But the crowd is never heroic. It
has needed a generation of men persuaded that they
would not die, it has needed the attraction of an
immense immediate reward, to draw from man that
enormous sum of devotion and of sacrifice which has
founded Christianity. The great chimera of the
approaching kingdom of God has been thus the
maternal and creative idea of -the new religion. We
shall soon assist at the transformation that the
necessity of things will bring about in this belief.
About the years 54-58 it had attained its highest
degree of intensity. All the letters of Paul written
about this time are, so to speak, impregnated with
it. The two Syriac words Maran atha — " The Lord
is at hand," were the passwords amongst Christians,
— the lively and short expression that they used to
each other to encourage one another in their hopes

CHAPTER XV.
CONTINUATION OF THE THIRD JOURNEY OF PAUL — THE
GREAT CONTRIBUTION — DEPARTURE FROM EPHESUS.
Paul, according to his habit, added to the end of the
letter, —
" The salutation of me, Paul, with mine own hand.
If any man love not the Lord Jesus Christ, let him be
anathema. MARAN ATHA."
He confided his letter to . Stephanas, Fortunatus,
and Achaicus, who had brought that of the Cor
inthians to him. Paul thought the three deputies

220 SAINT PAUL.
would reach Corinth in nearly the same time as
Timothy. He feared that the youth and timidity of
his disciple were badly received in the mocking
society of Corinth, and that they did not accord him
enough authority. The Apostle recommended them
in the most pressing way to treat Timothy as himself,
and expressed a desire to see him again as soon as
possible. He did not wish to leave Ephesus without
his valuable companion, whose presence had become
a sort of necessity to him.
Paul strongly urged Apollos to join Stephanas, and
to return to Corinth, but Apollos wished rather to
postpone his departure. From this moment we lose
sight of him. Tradition, however, continues to re
gard him as a disciple of Paul. It is probable, in
truth, that he continued his apostolic career, putting
to the service of the Christian doctrine his Jewish
erudition and his elegant style.
Paul, however, revolved in his mind boundless pro
jects, in which he believed, according to his constant
habit, that he saw the dictates of the Spirit. There
happened to Paul, what often happens to persons ac
customed to a species of activity. He could not leave
what had been the occupation of his life. Travelling
had become necessary to him : he sought occasions for
it. He wished to revisit Macedonia, Achaia, then to
visit Jerusalem anew, then to set out to try new
missions in countries farther off, and not yet reached
by the faith, such as Italy and Spain. The idea of
going to Rome tormented him. " I must see Rome,"
he often said. He foresaw that the centre of Chris
tianity would one day be there, or at least that
decisive events would happen there. The journey to
Jerusalem was another project which greatly pre
occupied him far more than a year.
To calm the jealous feelings of the Church of Jeru
salem, and to fulfil one of the conditions of the peace
which was signed at the time of the interview of the

SAINT PAUL. 221
year 51, Paul had prepared a great contribution in
the Churches of Asia Minor and of Greece. We have
already seen that one of the bonds which marked the
dependence of the provincial Churches on those of
Judaea, was the obligation of alms. The Church of
Jerusalem, partly through the fault of those who com
posed it, was always in distress. Mendicants abounded
there. In the earliest ages, the leading characteristic
of Jewish society was that there was neither poverty
nor riches. For two or three centuries, there had
been at Jerusalem rich, and consequently poor, people.
The true Jew, turning his back on Gentile civilisation,
became day by day more destitute of resources. The
public works of Agrippa II. had filled the town with
starving masons; buildings were demolished merely
for the sake of not leaving thousands of workmen
without work. The Apostles and their companions
suffered like every one else by this state of things. It
was necessary that the suffering Churches, active,
laborious, should save these holy men from dying of
hunger. Whilst supporting impatiently the preten
sions of the brethren of Judaea, their supremacy and
their titles of nobility were not doubted in the pro
vinces. Paul had for them the greatest regard.
" You are their debtors/' said he to his faithful ones ;
"for if the Gentiles have been made partakers of
spiritual things with the saints of Judaea, their duty
is all the more to minister to them in carnal things."
It was, moreover, an imitation of the custom which
had for a long time obtained among the Jews of all
parts of the world, to send contributions to Jerusalem.
Paul thought a large alms, which he would himself
carry to the Apostles, would cause him to be much
better received by the old college who pardoned him
with so much reluctance for doing great things without
their assistance, and would be, in the eyes of these
hungry nobles, the best mark of submission. How
could they treat as schismatics and rebels those who

222 SAINT PAUL.
gave such substantial proofs of generosity, and of
fraternal and respectful sentiment ?
Paul began the gathering about the year 56. He
wrote of it first to the Corinthians, then to the Gala
tians, and without doubt to other Churches. He
returned to it in his new letter to the Corinthians.
There were in the Churches of Asia Minor and Greece
people in easy circumstances, but none with large for
tunes. Paul knew the economical habits of the world
in which he had lived. The insistance with which he
presents his maintenance as a ' heavy charge with
which he was not desirous of burdening the Churches,
proves that he himself suffered from the petty embar
rassments of poor men, obliged to be careful about
trifles. He thought that if, in the Churches of Greece,
they waited his arrival before collecting the alms, the
business would be a failure. He still wished each
one on Sunday to put aside an amount, proportioned
to his means, for this pious end. This little treasure
of charity thus constantly added to, must wait his
arrival. Then, the Churches would elect deputies,
whom Paul would send with letters of recommenda
tion to bear the offering to Jerusalem. Perhaps even,
if the result was worth the trouble, Paul would go in
person, and in that case the deputies would accompany
him. So much honour, and so much happiness, to go
to Jerusalem, to travel in company with Paul, greatly
agitated the believers. An emulation in well-doing,
skilfully encouraged by the great master in the art of
the direction of souls, kept everybody on the alert.
This contribution was, during some months, the
thought which sustained life, and made all hearts to
beat. Timothy soon returned to Ephesus, as Paul had
desired him. He brought the news later than that of
the departure of Stephanas ; but there is reason to
believe- that he had left the town before Stephanas
went there on his return ; for it is by Titus that Paul

SAINT PAUL. 223
learnt later the effect that his new letter had produced.
The situation at Corinth was always very strained.
Paul modified his projects, resolved to touch first at
Corinth, to remain there a little time, afterwards to
accomplish his journey from Macedonia, to make a
second and longer sojourn at Corinth, and afterwards,
resuming his first plan, to set out for Jerusalem,
accompanied by Corinthian deputies. He believed
that he ought to inform the Church of Corinth imme
diately of his change of resolution. He charged Titus
with a message and the most delicate communications
for the rebellious Church. The disciple was at the
same time to press for the realisation of the contribu
tion that Paul had ordered. Titus, it would seem, at
first declined ; he feared, like Timothy, the giddy and
inconsiderate temper of the men of Corinth. Paul
reassured him, — told him what he thought of the
qualities of the Corinthians, extenuated their faults,
dared to promise him a warm reception. He gave him
for a companion a " brother " whose name is not known
to us. Paul was near the last days of his stay at
Ephesus ; nevertheless it was agreed that he should
wait in this town for the return of Titus.
But new trials had just compelled him anew to
modify his designs. Few periods in the life of Paul
were so troubled as this. For the first time he found
the limit overrun, and avowed that all his strength
had departed. Jews, Pagans, Christians, hostile to his
supremacy, appeared to be sworn together against
him. The situation of the Church of Corinth gave
him a kind of fever ; he sent messenger after messenger
to it ; he daily changed his resolution with regard to
it. Sickness, probably, befell him there : he believed
he was about to die. A riot which had taken place at
Ephesus still further complicated the situation, and
obliged him to set out without awaiting the return
of Titus.
The temple of Diana offered a terrible obstacle to

224 SAINT PAUL.
the preaching of the new cult. This gigantic estab
lishment, one of the wonders of the world, was the life
and reason for existence of the entire town, by its
colossal riches, by the number of strangers whom it
attracted, by the privileges and celebrity which it
conferred upon the city, by the splendid festivals of
which it was the occasion, by the trades which it
maintained. Superstition had here the most sure of
guarantees, that of material interest, never so happy
as when it can disguise itself under the pretext of
religion. One of the industries of the town of Ephesus was
that of the silversmiths, who made little shrines of
Diana. Strangers carried away with them these
objects, which, placed afterwards upon their tables or
in the interior of their houses, represented to them the
celebrated sanctuary. A great number of craftsmen
were employed in this work. Like all manufacturers
living by the piety of pilgrims, these workmen were
very fanatical. To preach a religion opposed to that
which had enriched them, appeared to them a piece of
frightful sacrilege ; it was as if in our days one were
to declaim against the worship of the Virgin at Four- ,
vieres or La Salette. One of the formulas in which
were summed up the new doctrine was: "The gods
made with hands are not gods." This doctrine had
become sufficiently public to cause anxiety to the
silversmiths. Their chief, named Demetrius, excited
them to a violent manifestation, maintaining that he
himself acted before all for the honour of the temple
that Asia and the whole world worshipped. The
workmen rushed into the streets, crying, "Great is
Diana of the Ephesians ! " and in a short time all the
town was filled with confusion.
The crowd was borne along to the theatre, the
ordinary place of assembly. The theatre of Ephesus,
whose immense outline, despoiled of nearly all its
completeness — still to be seen on the flanks of Mount

SAINT PAUL. 225
Prion — was perhaps the greatest in the world. It is
estimated that it must have held at least 56,000
people. As the immense seats were formed in the
side of the hill, an enormous crowd could in an in
stant spread itself over from the top and completely
inundate it. The lower part of the theatre, more
over, was surrounded by colonnades and open porti
coes ; and being in the neighbourhood of the forum,
of the market, of several gymnasia, the whole place
was always open. The tumult was at its height in
an instant. Two Christians of Thessalonica, Caius
and Aristarchus, who had joined Paul at Ephesus, and
were attached to him as companions, were in the
hands of the rioters. Great was the trouble among the
Christians. Paul wished to enter into the theatre and
narangue the people ; his disciples begged him to do
nothing of the kind. Some of the rulers who knew
him also persuaded him not to commit such an im
prudence. The most diverse cries were heard in the
theatre ; the majority did not know why they had
come. There were many Jews, who put forward a
certain Alexander, who made a sign with his hand
demanding silence ; but when they recognised him
as a Jew, the noise was redoubled ; during two hours,
no other cry was heard but " Great is Diana of the
Ephesians ! " It was with difficulty that the chan
cellor of the town could make them listen to him.
He represented the honour of the great Diana as
beyond all reproach; besought Demetrius and his
workmen to have a trial of those who he believed
had displeased them, begged everybody to return to
the legal ways, and showed the consequences that
such seditious movements might bring upon the town,
if they could not justify themselves in the eyes of
the Roman authority. The crowd dispersed. Paul,
who had fixed his departure some days from that
time, did not wish to prolong this perilous situation.
He resolved to take his departure as soon as possible.
P

226 SAINT PAUL.
In terms of the letter which he had sent by
Titus to the Christians of Corinth, Paul would first
of all embark for that town. But he was cruelly
perplexed: the anxieties that he had because of
Achaia rendered him undecided. At the last mo
ment, he again changed his route. The time did not
appear to him opportune for a visit to Corinth ; there
was much discontent, and a disposition to proceed
with vigour. Perhaps his presence might provoke
revolt and schism. He did not know what effect his
letter had produced, and he was very anxious about
it. He believed himself, moreover, to be stronger at a
distance than near at hand : his presence impressed
people very little ; his letters, on the contrary, were
his triumph. In general, men who have a certain
timidity prefer to write rather than speak. He pre
ferred then not to go to Corinth until he had seen
Titus again, but rather to write anew to the indocile
Church. Thinking that severity is exercised better
at a distance, he hoped that his new letter would
bring his adversaries to a better state of mind. The
Apostle resumed, therefore, his former plan of travel
ling. He summoned the faithful, addressed his fare
wells to them, gave orders that, when Titus should
arrive, he should be sent to Troas, and set out for
Macedonia, accompanied by Timothy. Perhaps he
took, as assistants from thence, the two deputies of
Ephesus, Tychicus and Trophimus, charged to bear
to Jerusalem the offerings of Asia. This must have
been in the month of June in the year 57. Paul's
sojourn at Ephesus had lasted three years.
During so long an apostleship, he had had time to
give to this Church a strength proof against all trials.
Ephesus will be henceforth one of the metropolitan
cities of Christianity, and the place in which its most
important transformations will occur. It was neces
sary, moreover, that this Church should be exclusively
Pauline, like the Churches of Macedonia, and the

SAINT PAUL. 227
Church of Corinth. There were those who worked
against him at Ephesus, enemies there were~for cer
tain, and in ten years we shall see the Church of
Ephesus cited as a model for having known how to
do justice to "those who call themselves apostles
without being so," for having unmasked their im
posture, and for the vigorous hate that it bore to the
" Nicolaitans," that is to say, to the disciples of Paul.
The Judaeo-Christian party existed without doubt at
Ephesus from the first year.
Aquila and Priscilla, the assistants of Paul, con
tinued after his departure to be the centre of the
Church. Their house, in which the Apostle had dwelt,
was the place of meeting of all that was most pious
and zealous. Paul was pleased to celebrate every
where the merits of this respectable couple, to whom
he recognised that he owed his life. All the Churches
of Paul had for them a great veneration. Epaenetus,
the first Ephesian whom they converted, came after
them ; then a certain Mary, who appears to have been
a deaconess, an active and devoted woman ; then Ur
bane, whom Paul names his co-operator ; then Apelles,
to whom Paul gives the title " approved in Christ ; "
then Rufus, " chosen in the Lord," who had an aged
mother, whom the Apostle, out of respect, called " My
mother.''" Besides Mary, other women, true sisters of
charity, were vowed to the service of the faithful.
These were Tryphena and Tryphosa, " who labour in
the Lord ; " then Persis, particularly dear to Paul, and
who had valiantly worked with him. There were still
Ampliatus or Amplias, the Jew Herodion, Stachys,
beloved by Paul ; a Church or conventicle composed
of Asyncritus, Phlegon, Hermas, Patrobas, Hermes, and
many others ; another Church or a little society com
posed of Philologus and Julia, of Nereus and "his
sister " (that is to say, probably his wife), of Olympas,
and of several others. Two great houses of Ephesus,
those of Aristobulus and of Narcissus, counted among

228 SAINT PAUL.
their slaves several of the faithful. Finally, two
Ephesians, Tychicus and Trophimus, were attached
to the Apostle, and were henceforth in the number of
his companions. Ahdronicus and Junia were also at
this time at Ephesus. These were members of the
primitive Church of Jerusalem; St Paul had the
greatest respect for them " because they had been in
Christ before him." He calls them "of note among
the Apostles." It is a new detail that in the trial
that Paul calls " his battle against -the beasts," they
probably had shared of his prison.
At a much more perilous time appeared Artemas,
who is said to have been a companion of Paul ; Alex
ander the coppersmith, Phygellus Hermogenus, who
seems to have left an evil reputation behind him, —
provoked schisms or excommunications, and to have
been considered as traitors in the school of Paul;
Onesiphorus and his house, who, on the contrary,
would have shown themselves more than once full
of love and devotion towards the Apostle.
Several of the names which have just been enumer
ated are the names of slaves ; thus much we see in
their peculiar designations, in which is the ironical
emphasis which make them so like to the grotesque
names that are given to negroes in the colonies. It is
not improbable that there were already among the
Christians many persons of servile condition. Slavery,
in many cases, did not induce so complete an attach
ment to the master's house as our modern domesticity.
The slaves of certain categories were free to mix
together, to associate to a certain extent, to form
brotherhoods, a kind of tontine or club, in view of
their funerals. It is not impossible that several of
the pious men and women who had given themselves
up to the service of the Church were slaves, and that
the hours that they gave to the diaconate were those
that their masters allowed them. At the time in
which these events happened, the servile class com-

SAINT PAUL. 229
prised many polished, resigned, virtuous, well-in
structed persons. The highest lessons on morality
came from slaves; Epictetus passed a great part of
his life in servitude. The Stoics, the sages, spoke as
did St Paul to the slave : " Remain as thou art ; do not
think of setting thyself free." It is not necessary to
judge of the lower classes in the Greek towns by our
populace of the same age, dull, brutal, sensual, incap
able of distinction. This refined, delicate, polished
something that one feels in the relations of the first
Christians is a tradition of Greek elegance. The
humble workmen of Ephesus, whom St Paul salutes
with so much cordiality, were without doubt persons
of a gentle nature, with a touching honesty, relieved
by excellent manners, and by the peculiar charm that
there is in the civility of the poorer classes. Their
serenity of soul, their content, were perpetual sermons.
" See how these Christians love one another ! " was the
exclamation of the Pagans, surprised at this innocent
and tranquil air, at this profound and attractive gaiety.
After the preaching of Jesus, it is the divine work
of Christianity; it is his second miracle, — a miracle
drawn truly from the living forces of humanity, and
of that in it which is best and most holy.

CHAPTER XVL
CONTINUATION OF THE THIRD JOURNEY OF PAUL —
SECOND STAY OF PAUL IN MACEDONIA.
Paul, on leaving Ephesus, probably went by land,
for at least part of the way. He had calculated, in
fact, that Titus, going by sea from Ephesus to Troas
would have reached this latter point before him. This

230 SAINT PAUL.
calculation was not verified. Arrived at Troas, he did
not meet Titus there, which caused him a lively con
cern. Paul had already passed by Troas ; but it does
not appear that he had preached there. This time
he found very favourable dispositions. " A door was
opened unto me of the Lord." Troas was a Latin
town in the style of Antioch in Pisidia and of Philippi.
A certain Carpus welcomed the Apostle, and lodged
him at his house; Paul employed the days during
which he was waiting for Titus in founding a Church.
He succeeded admirably, for, some days afterwards, a
company of the faithful accompanied him to the shore,
when he set out for Macedonia. It was about five
years since he had embarked from the same port, at
the demand of a Macedonian man whom he had seen
in a vision. Never assuredly had a dream counselled
greater things or brought about more beautiful results.
This second stay of Paul in Macedonia must have
occupied six months, from June to November 57.
Paul employed himself all this time in confirming his
beloved Churches. His principal residence was at
Thessalonica; he was constrained, however, to dwell
also for some time at Philippi and at Beraea. Troubles
which had filled the last months of his stay at Ephesus
seemed to pursue him. During the first days after
his arrival he had no rest. His life was a continual
struggle : the gravest apprehensions stood in his way.
These cares and afflictions did not assuredly come
from the Churches of Macedonia. There could not be
more perfect Churches, more generous, more devoted
to the Apostle; nowhere had he met with so much
heart, nobleness, and simplicity. He found a good
many bad Christians — sensual, earthly — on whose
account the Apostle expressed himself with much
vivacity, calling them " enemies of the Cross of Christ:
whose end is destruction, whose God is their belly,
and whose glory is in their shame, who mind earthly
things," and upon whom he denounces eternal ruin-

SAINT PAUL. 231
but it is doubtful if they belonged to the actual flock
of the Apostle. It is from the side of the Church of
Corinth that these great anxieties come. He fears
more and more lest his letter may not have stirred up
the indifferent, and may have armed his enemies.
Titus at last rejoined him, and consoled him for all
his griefs. He brought, in a word, good news, although
the clouds were far from being wholly dissipated. The
letter had produced the most profound effect. At its
reading, Paul's disciples had listened in tears. Nearly
all had testified to Titus, whilst shedding tears, the
profound affection that they bore for the Apostle,
sorrow for having grieved him, the desire of seeing
him again, and of obtaining pardon from him. These
Greek natures, unsteady and inconstant, came back
to the right path as quickly as they had left it. His
expressions frightened them. They supposed that the
Apostle was armed with the most terrible powers ;
before his threats, all those who owed their faith to
him, trembled and sought to exculpate themselves.
They had not indignation enough against the guilty ;
each sought by his zeal against others to justify him
self, and to turn aside the severity of the Apostle.
Titus was overwhelmed by Paul's disciples with the
most delicate attentions. He came back enchanted by
the reception that they had given him, by the fervour,
by the docility, by the goodwill that he had found in
the spiritual family of his master. The subscription
was not much advanced, but there was a hope that it
would be fruitful. The sentence pronounced against
the incestuous had been softened, or rather Satan, to
whom Paul had given them up, did not execute the
decree. The sinner was allowed to live on; the
Apostle had the credit of giving an indulgent consent
to what was after all a mere following of the course
of nature. They did not even chase him absolutely
from the Church, but they avoided having relations
with him. Titus had conducted all this business with

232 SAINT PAUL.
consummate prudence, and as skilfully as Paul would
have done it himself. The Apostle never experienced
keener joy than at the reception of this news. During
some days, he altogether lost his self-command. He
repented of having grieved such good souls ; then, on
seeing the admirable effect that his severity had pro
duced, he became full of joy.
This joy was not unmixed. His enemies were far
from yielding ; the epistle had exasperated them, and
they made the keenest criticisms upon it. They noted
that it was hard and insulting to the Church ; they
accused the Apostle of pride and vanity ; " His letters,"
said they, " are severe and energetic ; but his figure is
mean, and his speech without authority." They attri
buted to personal hate his rigour towards the in
cestuous. They treated him as a foolish, extravagant,
conceited, and indiscreet man. The changes in his
plans of journey were presented as proofs of insta
bility. Agitated by this double news, the Apostle set
about dictating to Timothy a new letter, destined, on
the one hand, to lessen the effect of the first, and to
bear to his beloved Church, which he believed himself
to have wounded, the expression of his paternal senti
ments ; on the other, to reply to the adversaries who
had failed for the moment to carry away the hearts of
his children from him.
As for his enemies, Paul knew that he had not
disarmed them. At each instant there are lively and
smart allusions to these people "which corrupt the
word of God," above all, to those letters of recom
mendation which they have turned to his detriment.
His enemies are false apostles, deceitful workers, who
disguise themselves as the apostles of Christ. Satan
sometimes changes himself into an angel of light ;
therefore is it astonishing if his ministers transform
themselves into ministers of righteousness ? Their
end shall be according to their works. They pretend
that he has not known the Christ. He does not agree

SAINT PAUL. 233
with them ; because for him his vision on the road to
Damascus has been a true personal relationship with
Jesus. But, after all, what does it matter? Since
Christ is dead, all are dead with Christ, to carnal con
siderations. For himself, he no longer knows any one
according to the flesh. If he has known Christ after
the flesh, he knows him no more. Let them not force
him to be other than he is. When he is amongst them,
he is humble, timid, embarrassed ; but he hopes they
will not oblige him to use the arms which haA^e been
given to him to destroy every fortress opposed to
Christ, to destroy all scorners who raise themselves
against the knowledge of God, and to submit every
thought to the yoke of Jesus ; it is easy to see that he
knows how to punish disobedience. Those who de
scribe themselves as of the party of Christ ought to
remember, that he, Paul, is also of the school of Christ.
The power that the Lord has given him to edify, do
they wish to oblige him to use it to destroy ? They
try to make the Corinthians believe that he seeks to
frighten them by his letters. Let those who use this
language take care lest he be forced to write to them
in even severer terms. It is not of the number of men
who vaunt themselves and who have just hawked
about right and left their letters of recommendation.
His letter of recommendation is the Church of Corinth.
This letter, he bears in his heart ; it is legible for all ;
it is not written in ink, but by the Spirit of the living
Godg not upon tables of stone, but upon the tables of
the heart. He only measures it in its proper propor
tion, he only compares it himself. He only arrogates
to himself Authority over the Churches which he has
founded ; he is not like men who wish to extend their
power over countries in which they have not shown
themselves in their own person, and who, after having
yielded to him, Paul, the Gospel of the Circumcision,
have just now gathered the fruit of a work which they
had at first opposed. Each to his own ground. He

234 SAINT PAUL.
need not boast of the works of others, nor vaunt him
self verbosely and without measure ; the portion that
God apportioned to him is beautiful enough, since it
has been his lot to bear the Gospel to Corinth ; and
still he hopes to go farther away. But it is in God
alone that he finds his glory.
This modesty was not feigned. But it is difficult
for a man of action to be modest ; he runs the risk
of being taken literally. The least egotistical of the
Apostles is incessantly compelled to speak of him
self. He calls himself an abortion, the least of the
saints, the least of the Apostles, unworthy of that
name, since he has persecuted the Church of God;
but do not believe that for all that he resigns his
prerogative. " But by the grace of God I am what I am : and
His grace which was bestowed upon me was not in
vain ; but I laboured more abundantly than they all :
yet not I, but the grace of God which was with me. . . .
" For I suppose I was not a whit behind the very
chiefest Apostles. But though I be rude in speech,
yet not in knowledge ; but we have been thoroughly
made manifest among you in all things. Have I com
mitted an offence in abasing myself that ye might be
exalted, because I have preached to you the gospel of
God freely ? I robbed other Churches, taking wages
of them to do you service. And when I was present
with you, and wanted, I was chargeable to no man :
for that which was lacking to me, the brethren which
came from Macedonia supplied: and in all things I
have kept myself from being burdensome unto you,
and so will I keep myself. As the truth of Christ is
in me, no man shall stop me of this boasting in the
regions of Achaia. Wherefore ? because I love you
not ? God knoweth. But what I do, that I will do,
that I may cut off occasion from them which desire
occasion ; that wherein they glory, they may be found
even as we.

SAINT PAUL. 235
Arming himself with the accusation of madness,
that his adversaries raised against him, he accepts for
a moment this position which they have lent him,
and, under the mask of oratorical irony, he makes the
madman throw in the face of his adversaries the
harshest truths.
* " I am a fool, it is agreed ; very well, bear with
my folly for a moment. You that are wise, ought to
be indulgent to fools. And then, you shew so much
tolerance for men who put you into servitude, who
devour you, who extort your money, and who, after
that, are puffed up with pride, and strike you in the
face. Let us go on, since it is the fashion to sing one's
own glory, let us sing ours. All that can be said in
this kind of folly, I can say like them. They are
Hebrews; so am I. They are Israelites; so am I
They are of the race of Abraham ; so am I. They are
ministers of Christ (ah ! I speak as a fool), I am more.
In labours more abundant, in stripes above measure,
in prisons more frequent, in deaths oft. Of the Jews
five times received I forty stripes save one. Thrice
was I beaten with rods, once was I stoned, thrice I
suffered shipwreck, a night and a day I have been in
the deep ; in journeyings often, in perils of waters, in
perils of robbers, in perils by mine own- countrymen,
in perils by the heathen, in perils in the city, in perils
in the wilderness, in perils in the sea, in perils among
false brethren ; in weariness and painfulness, in watch
ings often, in hunger and thirst, in fastings often, in
cold and nakedness. And outside of these accidents,
snail I recall my daily anxieties, the care of all the
Churches ? Who is weak, and I am not weak ? Who
is offended, and I burn not ? . . . . But I only wish to
glory in my infirmities .... it is in our infirmities
that the strength of Christ is more manifest. That is
why I glory in my infirmities, in my injuries, in my
* This is the latter part of the 2d Epistle to the Corinthians, freely
rendered. No literal translation gives the sense. —Trans.

236 SAINT PAUL.
necessities, in my persecutions, in my sufferings for
Christ, for when I am weak in the flesh I am strong
in Christ.
" Truly I am become a fool in glorying ; you have
compelled me. I should have been exempt from it, if
you had wished to charge yourselves with my apology
to those who attack me. I am nothing ; but I yield
in nothing to the very chiefest Apostles. Truly I
have wrought the signs of an Apostle among you in
all patience, in signs, and wonders, and mighty deeds.
For what is it wherein ye were inferior to other
Churches, except it be that I myself was'not burden
some to you ? Forgive me this injustice. It is the
third time that I have announced my approaching
arrival to you. This time I will not be burdensome
to you ; for I seek not yours, but you. For the children
ought not to lay up for the parents, but the parents
for the children. And I will very gladly spend and
be spent for you ; though the more abundantly I love
you the less I be loved.
"But if it be so, it may be said I have not been
directly in your charge, but, crafty rogue that I am, I
have skilfully swindled you of the silver that I re
fused to accept. Did I gain anything by any of those
whom I have sent to you ? I sent Titus to you, and
with him a brother whom you know. Did Titus
make a profit out of you ? Walked we not in the
same spirit and in the same steps ? . . . For I fear
lest, when I come, I shall not find you such as I would,
and that I shall be found unto you such as ye would
not: lest there be debates, envyings, wraths, strifes,
backbitings, whisperings, swellings, tumults. And
lest when I come again, my God will humble me
among you, and that I shall bewail many which have
sinned already, and have not repented of the unclean-
ness and fornication and lasciviousness which they
have committed. This is the third time I am coming
unto you ... I told you before, and warn you, absent

SAINT PAUL. 237
as present, the second time ; and being absent now I
write to them which heretofore have sinned, and to
all other, that, if I come again, I will not spare : since
ye seek a proof of Christ speaking in me . . . There
fore I write these things being absent, lest being pre
sent I should use sharpness, according to the power
which the Lord hath given me."
Paul, we see, had reached that great state of exalta
tion in which the religious founders of the first order
lived. His thoughts lifted him out of himself. The
manner in which to execute the contribution for the
poor of Jerusalem was at this time his consolation.
Macedonia showed an exemplary zeal in it. Those
excellent souls gave with a joy, with an eagerness,
which ravished the Apostle. Nearly all the members
of the sect had suffered in their little way through
having adhered to the new doctrine ; but in their
poverty they still knew how to find something for a
work which the Apostle designated as excellent. The
hopes of Paul were more than fulfilled ; the faithful
nearly went down on their knees, to beg the Apostle
to accept the necessarily small donations which they
were able to offer. They would have given them
selves, if the Apostle would have accepted them.
Paul, pushing his delicacy almost to exaggerated re
finement, and wishing, as he said, to be irreproachable
not only before God but before men, requiring that
they should choose at the election deputies charged to
carry the offering of each Church, carefully sealed, so
as to disperse the suspicions that malevolence would
certainly cast upon him concerning his management
of considerable funds. These deputies followed him
already everywhere, and formed around him a kind
of escort always ready to execute his missions. They
were those whom he calls "the envoys of the
Churches, the glory of Christ."
Cleverness, suppleness of language, the epistolary
dexterity of Paul, were employed entirely in this

238 SAINT PAUL.
work. He employed to recommend it to the Cor
inthians the most moving and tenderest phrases ; he
commanded nothing; but, knowing their charity, he
allowed himself to give them advice. It was a year
since they had begun ; he was now anxious himself to
finish ; goodwill did not suffice. It is not a question
of worrying oneself to put others at ease. The rule
in such affairs is equality, or rather reciprocity. For
the moment, the Corinthians are rich and the saints
of Jerusalem are poor, it is for the former to help the
latter, the latter will help the former in turn. Thus
he himself will verify the saying : " He that gathered
much had nothing over, and he that gathered little
had no lack."
Paul prayed the faithful Titus to return to Corinth
and to continue the work of charity there which he
had so well begun. Titus had desired this mission,
and received it with eagerness. The Apostle gave
him two companions, whose names we do not know.
One was of the number of the deputies who had been
elected to bear the offering from Macedonia to Jeru
salem ; " his praise," says Paul, " is in the Gospel
throughout all the Churches." The other was a
brother " whom Paul had oftentimes proved diligent
in many things, but now much more diligent, upon
the great confidence which he had in the Church of
Corinth." Neither of those indications suffices to
settle who is meant. Paul prayed the Corinthians
to keep up the good opinion which he had tried to
give of them to these three persons, and employs to
excite their generosity a little charitable manoeuvre
which raises a smile.
"For I know the forwardness of your mind, for
which I boast of you to them of Macedonia, that
Achaia was ready a year ago ; and your zeal hath
provoked very many. Yet have I sent the brethren,
leet our boasting of you should be vain in this behalf ;
that, as I said, ye may be ready : lest haply if they

SAINT PAUL. 239
of Macedonia come with me, and find you unprepared,
we (that we say not, ye) should be ashamed in this
confident boasting. Therefore I thought it necessary
to exhort the brethren, that they would go before unto
you and make up beforehand your bounty, whereof
ye had notice before, that the same might be ready as
a matter of bounty, not as of covetousness. But this
I say, he which soweth sparingly, shall reap also spar
ingly ; and he which soweth bountifully, shall reap
also -bountifully. Every man according as he pur-
poseth in his heart, so let him give ; not grudgingly,
or of necessity : for God loveth a cheerful giver. . . .
Now he that ministereth seed to the sower both min
ister bread for your food, and multiply your seed
sown, and increase the fruits of righteousness. . . .
For the administration of this service not only sup-
plieth the want of the saints, but is abundant also by
many thanksgivings unto God ; whilst by the experi
ment of this ministration they glorify God for your
professed subjection unto the Gospel of Christ, and
for your liberal distribution unto them, and unto all
men ; and by their prayer for you, which long after
you for the exceeding grace of God in you. Thanks
be unto God for His unspeakable gift ! "
This letter was carried to Corinth by Titus and by
the two brethren who accompanied him. Paul re
mained still for some months in Macedonia. The
times were still very hard. Scarcely ever has there
been a Church which has not had to contend with
ever-recurring difficulties. Patience is the recom
mendation that the Apostle addresses the oftenest.
"Tribulations, distresses, pangs, cudgellings, prisons,
bad treatment, vigils, fastings, — purity, long-suffering,
honesty, sincere charity, such is our life ; sometimes
honoured, sometimes despised, sometimes slandered,
sometimes respected; held as impostors, as well as
truthful ones ; as unknown, yet well known (of God) ;
as dying, whilst we live ; as men whom God chastises

240 SAINT PAUL.
and yet we do not die ; as sorrowful, yet always re
joicing ; for poor, yet making many rich ; as having
nothing, and yet possessing all things." Joy, concord,
hope without limit, made suffering light, and inaugur
ated that delicious reign of "the God of love and
peace " that Jesus had announced. Above a thousand
meannesses, the spirit of Jesus shines in these groups
of saints with infinite brightness and sweetness.

CHAPTER XVIL
CONTINUATION OF THE THIRD MISSION — SECOND STAY OF
PAUL AT CORINTH — THE EPISTLE TO THE ROMANS.
Paul, according to our calculation, set out from Mace
donia, and came to Greece at the end of November or
the beginning of December 57. He had with him the
delegates chosen by the Churches of Macedonia to ac
company him to Jerusalem, and to carry himself and
the alms of the faithful, amongst others Sopater or
Sosipater, son of Pyrrhus of Beraea, a certain Lucius, a
certain Tertius, Aristarchus, and Secundus of Thessa
lonica. Jason of Thessalonica, his host since his first
voyage, accompanied him also, it seems. Perhaps,
finally, the deputies of Asia — Tychicus, and Tro
phimus of Ephesus, Gaius from Derbe, were already
with him. Timothy about this time did not leave
him. All these made a kind of apostolic caravan of a
very imposing aspect. When they had rejoined Titus
and the two brothers who had accompanied him,
Corinth really possessed all the leaders of the new
movement. Paul, conformably to his former plan,
which he had several times modified, but which he
finished by carrying out in its essential lines, passed

SAINT PAUL. 241
in this town three months of the winter 57-58 (Decem
ber 57, January and February 58). The Church of
Athens was so small that Paul, according to all ap
pearance, did not visit it, or at least hardly stopped
there. The Apostle, not having any longer at his disposal
the kindly hospitality of Aquila and Priscilla, lodged
this time at the house of Caius, whose house served
for the meetings of the whole Church, and to whom
he was attached by a bond then held very sacred.
Stephanas was perhaps dead or absent. Paul always
observed at Corinth much reserve, for he did not feel
himself to be on very firm ground. Seeing the danger
that association with the world offered in a town so
corrupted, he reverted always to broad principles, and
advised avoiding all relations with the Pagans. The
welfare of the souls at such a time was his only rule,
the only end which he proposed to himself.
It is probable that the presence of Paul at "Corinth-
calmed altogether the dissentients, who, for several
months, gave him much anxiety. A bitter allusion
which he made about this time to "those who vaunt
themselves of works that Christ has not done by
them," and of others, " who build upon another man's
foundations," shows, however, that a vivid impression
of the evil works of his adversaries remained with
him. The business of the subscription had gone for
ward as he desired — Macedonia and Achaia had con
tributed a large sum. The Apostle had at last an
interval of repose ; he utilised it by writing, always
under the form of an epistle, a kind of summing up
of his theological doctrine.
As this great document interested all Christianity
equally, Paul addressed it chiefly to the Churches
which he had founded, and with which he could com
municate at this time. The Churches favoured with
such an address were four in number at the least.
One was the Church of Ephesas ; a copy was also sent
Q

242 SAINT PAUL.
into Macedonia ; Paul even had an idea of addressing
this piece to the Church of Rome. In all his copies
the body of the epistle was nearly the same ; the
moral recommendations and the salutations varied.
In the copy destined for the Romans, in particular,
Paul introduced some varied readings suited to the
taste of this Church, which he knew was very much
attached to Judaism. It is the copy addressed to the
Church of Rome which served as the basis of the con
stitution of the text when the collection of the epistles
of St Paul was made. Hence the name that the epistle
in question bears to-day. The publishers (if we may
be permitted so to call them) only copied at one time
the parts common to all; however, as they would them
selves be scrupulous not to lose anything which came
from the pen of the Apostle, they gathered together
at the end of the copy princeps, the parts which varied
in the different copies, or which they themselves found
in more than one of them.
This precious writing, the foundation of all Chris
tian theology, is mainly that in which the ideas of
Paul are exposed in better order. There appears in
full daylight the great idea of the Apostle : there the
law is put on one side ; works are of no value ; salva
tion comes only from Jesus, Son of God, raised from
the dead. Jesus, who, in the eyes of the Judaeo-
Christian school, is a great prophet, come to fulfil
the law, is, in the eyes of Paul, a divine apparition,
rendering useless all that has preceded him, even the
Law. Jesus and the Law are for Paul two opposite
things. He who accords to the Law excellence and
efficacy is a traitor to Jesus. To overthrow the Law,
is to exalt Jesus. Greeks, Jews, Barbarians, all are
equal ; the Jews are first called, then the Greeks : all
are saved only by faith in Jesus.
What can man do, indeed, if he be left to himself ?
One thing only — he can sin. And at first, in that
which concerns Pagans, the spectacle of the visible

SAINT PAUL. 243
world and the natural law written in their hearts
would suffice to reveal to them the true God and
their duties. By a voluntary and inexcusable blind
ness, they have not worshipped the God whom they
knew well; they have lost themselves in their vain
thoughts ; their pretended philosophy has only been
idle speculation. To punish them, God has aban
doned them to the most shameful vices, to sins
against nature. The Jews are no more innocent;
they have received the Law, but they have not
observed it. Circumcision does not make the true
Jew ; the Pagan who observes the natural law well is
worth much more than the Jew who does not observe
the Law of God. Have not the Jews then some pre
rogative ? Without doubt, they have one : it is to
them that the promises have been made ; the unbelief
of many among them does not prevent these pro
mises from being fulfilled. But the Law by itself
cannot bring about the reign of justice ; it has served
merely to create the offence and to put it in evidence.
In other words, the Jews, like the Gentiles, have lived
under the dominion of sin.
Whence then does justification come ? From faith
in Jesus, without distinction of race. All men were
sinners ; Jesus has been the propitiatory victim ; His
death has been the redemption that God has accepted
for the sins of the world, the works of the law not
having been able to justify the world. God is not
only the God of the Jews, He is also the God of the
Gentiles. It was by faith that Abraham was justi
fied, since it is written, "He believed, and it was
accounted to him for righteousness." Justification
is free ; one has no right to it by merit ; it is an
imputed grace and an all-merciful act of the
Divinity. The fruit of justification is peace with God, hope,
and consequently patience, which enables us to show
our glory and our happiness in tribulation, according

244 SAINT PAUL.
to the example of Christ, who has died for sinners,
and by whose blood we have been justified. If God
has so loved men that He has given His son to die for
them when we were sinners, what will He not do now
that they are reconciled ?
Sin and death were brought into the world by one
man, Adam, in whom all have sinned. Grace and
salvation were brought into the world by one Man,
Christ, in Avhom all are justified. Two typical men
have existed, " the first Adam," or the earthly Adam,
the origin of all disobedience; "the second Adam,"
or the heavenly Adam, the origin of all justice.
Humanity divides itself between these two leaders
of the human race, some following the earthly Adam,
others the spiritual Adam. The Law has served only
to multiply offences, and to make sinners conscious
of them. It is grace which, superabounding where
offence has abounded, has effaced all, so that one
may almost say that, thanks to Jesus, sin has been
happiness, and has only served to bring to light the
mercy of God.
But, it will be said, let us sin then that grace may
abound ; let us do evil, that good may come. That,
says Paul, is what they assert of me, thus falsifying
my doctrine. Nothing is further from my thoughts.
Those who have been baptised in Christ are dead to
sin, buried with Christ, to rise again and live with
Him — that is to say, lead a new fife. Our "old
man," that is to say, the man that we were before
baptism, has been crucified with Christ. Because the
Christian is not under the Law, it does not follow
that he may sin. From the slavery of sin, he has
passed to the service of righteousness ; from the way
of sin unto death, to the way of life. The Christian,
moreover, is dead to the Law ; for the Law created
sin. In itself, it was good and holy, but it made sin
known; it aggravated it, so that the commandment
which should have created life, created death. A

SAINT PAUL. 245
woman is an adultress if, whilst living with her
husband, she fails to keep her marriage vow; but
after the death of her husband, adultery is no longer
possible. Christ, in breaking down the letter of the
Law, has taken us from under the Law, and won us
to himself. Dead to the flesh, which was in sin, being
dead to the Law, he who cast off sin, the Christian has
only to serve God " in newness of spirit, and not in
the oldness of the letter." The Law was spiritual, but
man is carnal. There are two parts in man — one
which loves and wishes to do well, the other which
does evil, without that other man wishing to do it.
Does it not often happen that we do not that we
would, while the evil that we would not, that we do ?
Is it that sin, innate in man, acts in him without his
wishing it. " The inner man," that is to say, reason,
would obey the law of God; but concupiscence is
ever at war with reason and the law of God. "0
wretched man that I am ! Who shall deliver me
from the body of this death ? I thank God through
Jesus Christ our Lord."
The true Christian, being delivered from the Law
and from concupiscence, is then safe from damnation,
by the mercy of God, who has sent His only Son to
take upon Him a body of sinful flesh like our own, to
destroy sin. But this deliverance does not take place
if he destroy not his life according to the flesh, and
live according to the Spirit. The wisdom of the flesh
is the great enemy of God; it is even death. The
Spirit, on the contrary, is life. By Him we have
been made the adopted sons of God, whereby we cry
Abba, that is to say, "Father." But, if we are the
sons of God, we are also His heirs, and joint heirs
with Christ. After having partaken of His sufferings,
we shall also partake of His glory. What are all
the sufferings of this present time compared with the
glory that shall be revealed in us ? The whole crea
tion waits for this great revelation of the sons of God.

246 SAINT PAUL.
It hopes, I say, to be delivered from the bondage
under which it groans, subject as it is to infirmity and
corruption, and to pass into the glorious liberty of the
sons of God. We also, who have received the first-
fruits of the Spirit, even we ourselves groan within
ourselves, waiting for the moment in which our eleva
tion to the position of the sons of God shall be com
plete, and when our body shall be delivered from its
frailty. It is hope which saves us; but we do not
hope for that which we see. Let us persevere patiently
in this hope for the invisible, with the help of the
Spirit. We know not what we should pray for ; but
the Spirit makes up for our weakness, and makes
intercession for us with God with groanings which
cannot be uttered. God, who seeth the heart, knoweth
how to divine the desires of the Spirit, and to separate
its indistinct and inarticulate sighs.
What a motive of assurance, moreover ! It is by a
direct act of God that we are destined for the meta
morphosis which will make us like His Son, and who
will make of all living a body of brethren of whom
Jesus will be the first born. By His foreknowledge,
God knows His elect beforehand; those whom He
knows, He predestinates ; those whom He predes
tinates, He calls ; those whom He calls, He justifies ;
those whom He justifies, He glorifies. Let us be
tranquil : if for us God has not spared His only Son,
but has delivered Him to death, what can He refuse
us ? Who will be in the day of judgment the accuser
of the elect ? God, who has justified them ? Who
will condemn them ? Christ, who has died and risen
again, who is seated at the right hand of God, who
intercedes for us ? Impossible ! " Who shall separate
us from the love of Christ ? shall tribulation, or dis
tress, or persecution, or famine, or nakedness, or peril,
or sword? For I," adds Paul, "am persuaded that
neither death, nor life, nor angels, nor principalities,
nor powers, nor things present, nor things to come,

SAINT PAUL. 247
nor height, nor depth, nor any other creature, shall
be able to separate us from the love of God, which is
in Christ Jesus our Lord."
We see to what a complete rupture with Judaism
Christianity has reached in the hands of Paul. Jesus
has not been so far off assuredly. Jesus has boldly
proclaimed that the reign of the Law is . ended, that
the worship in spirit and in truth of God the Father
only remains. But, with Jesus, poetry, sentiment,
imagery, and style are essentially Jewish. He con
tinues in a direct line Isaiah, the psalmists, the prophets
of the time of the captivity, the author of the Song of
Songs, and sometimes the author of Ecclesiastes. Paul
only continues Jesus, not as he was by the side of the
lake of Gennesareth, but Jesus such as he conceives
him, such as he has seen him in his inner vision.
For his old co-religionists he has only pity. The
"perfect" Christian, the "enlightened" Christian, is
in his eyes the one who knows the vanity of the Law,
its uselessness, the frivolity of its pious practices.
Paul would wish to be anathema for his brothers in
Israel; it is for him a great sadness, a continual
heartache to dream of this noble race, raised so high
in glory, which had the privilege of adoption, of
alliance, of the Law, of the true worship, of the
promises, — which has had patriarchs out of whom
Christ has come in the flesh. But God will not fail
in His promises. Even though one is of the seed of
Israel, he is not necessarily a true Israelite; he is
heir to the promises by the choice and calling of
God, not by the accident of birth. There is no
injustice in that. Salvation is the result, not of
human efforts, but of the mercy of God. God is free
to have mercy on whom He will, and to deal hardly
with whom he will. Who will dare to ask of God
the reason for His choice ? Can the vessel of clay
say to the potter : Why hast thou made me thus ?
Hath not the potter the power, with the same lump,

248 SAINT PAUL.
to make two vessels, one for honourable uses, the
other for dishonourable ? If it please God to prepare
man to show His power by crushing him, as He did
Pharaoh, He is the master, the rather that thereby He
shows forth His mercy towards those whom He has
prepared and called to glory. But He makes this
choice, without stopping for any consideration of race
or of blood.
If the Jewish people, moreover, see themselves sup
planted, it is their own fault. They have too much
confidence in the works of the Law ; they believe that
they will by these works be justified. The Gentiles,
disembarrassed of this stone of stumbling, have entered
more easily into the true doctrine of salvation by faith.
Israel has sinned by too much zeal for the Law, and
by having placed too much reliance upon the personal
justification which it acquires by works. Thus it has
been made to forget that justification is from God only,
— that it is the fruit of grace and not of works ; which
has made it misunderstand the instrument of that
justification which is Jesus.
Has God then cast off his people ? No. God, it
is true, has found it good to blind and to harden the
greater part of the Jews. But the corner-stone of
the elect has been taken out of the breasts of Israel.
Besides, the perdition of the Hebrew people is not
definitive. This perdition has had for its only object
the salvation of the Gentiles and the creation of a
salutary emulation between the two branches of the
elect. It is a happiness for the Gentiles that the Jews
had for a time failed in their vocation, since it is
through their fault, and thanks to their weakness,
that the Gentiles have been substituted for them. But
if the falling away of the Jewish people, if a moment
of delay on its part has been the salvation of the
world, what will be its introduction in a mass into
the Church ? This will truly be the resurrection. If
the first-fruits be holy, the whole mass is holy also ;

SAINT PAUL. 249
if the root be holy, the branches are holy also. Some
branches have been cut off, and in their place have
been grafted branches of the wild olive, which have
thus become partakers of the root and of the sap of
the olive tree. Take care, 0 wild olive I lest thou
grow proud at the expense of the branches which
have been cut off I It is not thou that bearest the
root ; it is the root that bears thee I Yes, thou wilt
say, but the branches have been cut off so that I may
be grafted. Doubtless; they have been cut off for
want of faith; it is to faith that thou owest all;
beware lest thou grow proud ; tremble. If thou dost
not persevere, thou also wilt be cut off. If they come
to the faith, God is perfectly well able to regraf t them
on their own trunk. Israel has been blinded till the
crowd of the Gentiles can be received into the Church ;
but after that, Israel will be saved in turn. The gifts
of God are without repentance. The friendship of
Israel and of God has suffered an eclipse, so that the
Gentiles may in the interval receive the Gospel ; but
the calling of. Israel, the promises made to the patri
archs, will have their effect none the less. God will
use the incredulity of some for the salvation of others ;
then those whom He has rendered faithless, He will
save in their turn ; all which goes to prove that salva
tion on His part is purely an act of mercy, and not a
result at which one will arrive by right of birth, or by
works, or by the free choice of his reason. God will
not take counsel of any one ; He has not any account
to render to any one. " 0 the depth of the riches,
both of the wisdom and knowledge of God! How
unsearchable are His judgments, and His ways past
finding out ! For who hath known the mind of the
Lord ? or who hath been His counsellor ? . . . For of
Him, and through Him, and to Him are all things : to
whom be glory for ever. Amen."
The Apostle, according to his habit, ends by moral
applications. The worship of the Christian is the

250 SAINT PAUL.
worship of reason, without other sacrifice than that of
himself. Each must present to God a pure sacrifice,
and worthy of being favourably accepted. The spirit
of the Church must be modesty, concord, mutual re
sponsibility ; all the gifts, all the duties are intimately
associated with it. The body has many members ; all
the members have not the same office, but all have
need of each other. Prophets, deacons, doctors,
preachers, benefactors, superiors, delegates, for works
of mercy are equally necessary, provided that they
exhibit in the discharge of their functions the sim
plicity, zeal, and cheerfulness that these functions
require. Charity without hypocrisy, brotherly kind
ness, politeness and kind attentions, activity, fervour,
joy, hope, patience, amiability, concord, humility,
pardon for injuries, love of our neighbours, eagerness
to assist the needs of the saints ; to bless those who
persecute you, to rejoice with those who rejoice, to
weep with those who weep, to conquer evil, not by
evil, but by good : such is the moral, in part inculcated
in the ancient Hebrew books, that Paul preached after
Jesus. It would seem that at the period in which
Paul wrote this epistle, various Churches, above all
the Church of Rome, reckoned amongst their number
certain disciples of Judah the Gaulonite, who denied
the legitimacy of the Roman tribute, and who preached
revolt against the Roman authority; possibly also
the Ebionites, who absolutely opposed the reign of
Satan and the reign of the Messiah to each other, and
who identified the present world with the empire of
the devil. Paul replied to them, as a true disciple of
Jesus : —
" Let every soul be subject unto the higher powers.
For there is no power but of God : the powers that
be are ordained of God. Whosoever therefore re-
sisteth the power, resisteth the ordinance of God : and
they that resist shall receive to themselves damnation.
For rulers are not a terror to good works, but to the

SAINT PAUL. ' 251
evil. Wilt thou then not be afraid of the power ? do
that which is good, and thou shalt have praise of the
same : for he is the minister of God to thee for good.
But if thou do that which is evil, be afraid : for he
beareth not the sword in vain : for he is the minister
of God, a revenger to execute wrath upon him that
doeth evil. Wherefore ye must needs be subject, not
only for wrath, but .also for conscience' sake. For, for
this cause pay ye tribute also : for they are God's
ministers, attending continually upon this very thing.
Render therefore to all their dues ; tribute to whom
tribute is due ; custom to whom custom ; fear to
whom fear ; honour to whom honour."
This was written in the fourth year of Nero. This
prince had not yet afforded a reason for every subject
to curse him. His government had been the best
since the death of Augustus. At the moment when
Paul, with much good sense, took up the defence of
the tax a"gainst the Jewish theocracy, Nero softened
its rigour, and even sought to apply to it the most
radical reforms. The Christians at this date had not
themselves complained of him, and it may readily be
believed that at a time when the Roman authority
served his plan rather than made an obstacle to it,
Paul had sought to prevent tumultuous movements
which might lose all, but to which the Jews of Rome
were much inclined. These seditions, the arrests,
and the punishments which were its consequences,
threw the new sect into the greatest disfavour, and
made the adepts confound them with thieves and the
disturbers of public order. Paul had too much tact
to be a rioter : he wished that credit should be given
to the name of Christian, that a Christian should be
a man of order, in good odour with the police, of good
reputation in the eyes of Pagans. This was what
made him write that page, equally singular in the
eyes of a Jew and of a Christian. Yet in it may be
seen, however, with a rare simplicity, that there was

252 SAINT PAUL.
in the very essence of this nascent Christianity some
thing politically dangerous. The theory of the divine
right of all the powers that be is candidly laid down.
Nero has been proclaimed by St Paul a minister, an
officer of God, a representative of Divine authority.
The Christian, whilst he is allowed to practise his
religion openly, will be a subject, by no means a
citizen. I do not intend to utter any censure here ;
but no one can do two things at once ; policy is not
everything, and the true glory of Christianity is to
have created a whole world out of itself. But see
to what we expose ourselves with these absolute
theories ! " The minister of God," of whom all honest
men must seek approbation, whose sword is only
terrible to the wicked, will become in a few years
the Beast of the Apocalypse, ' the Anti-Christ, the
persecutor of the saints.
The strange situation of the spirits, the persuasion
which they held that the end of the world was close
at hand, explain for the remainder this haughty in
difference. " And that, knowing the time, that now it is high
time to awake out of sleep : for now is our salvation
nearer than when we believed. The night is far spent,
the day is at hand : let us therefore cast off the works
of darkness, and let us put on the armour of light.
Let us walk honestly, as in the day ; not in rioting
and drunkenness, not in clambering and wantonness,
not in strife and envying. But put ye on the Lord
Jesus Christ, and make not provision for the flesh,
to fulfil the lusts thereof."
The contest of Paul against his adversaries, who
were more or less Ebionites, can be traced in part in
his letter relating to the abstinence from meats, and
to the observance of new moons, of Sabbaths, and of
days. Ebionism, which at this period had its prin
cipal centre at Rome, held greatly to these external
practices, which were in truth only a continuation of

SAINT PAUL. 253
the practices of the Essenes. They were scrupulous,
ascetic persons, who not only practised the legal ordi
nances with regard to meats, but who obliged them
selves to eat only vegetables and to drink no wine.
It is necessary to remember that Christianity recruited
itself among very pious persons, and, as such, much
given to devotional practices. In becoming Christians,
these persons remained faithful to their ancient habits ;
or rather, the adoption of Christianity was for them
only an act of devotion (religio) the more. Paul, in
this new epistle, remained faithful to the excellent
rules of conduct which he had already traced among
the Corinthians. In themselves, these practices are
perfectly vain. But what is of the greatest im
portance, is not to offend these feeble consciences,
not to trouble them, not to argue with them. He
whose conscience is enlightened must not despise him
whose conscience is feeble. The timorous conscience
must not be permitted to judge the large conscience.
Let each follow his own judgment, the right thing is
what one believes to be right before God. How shall
one dare to judge his brother ? It is Christ who will
judge us all ; each will only have to answer for him
self. The distinction of meats rests upon nothing ; all
things are pure. But what is of importance is that
no one should cause scandal to his brother. If, in
eating the permitted meats, you aggrieve your brother,
take care ; for the sake of the question of meats, do
not lose a soul for whom Christ died. The kingdom
of heaven has nothing to do with eating and drinking ;
it sums itself up in justice, peace, joy, edification.
The disciples of Paul were occupied for several
days in copying this manifesto, addressed to different
Churches. The epistle to the Churches of Macedonia
was written by Tertius. The Macedonians who accom
panied Paul, and the Corinthians who had relations
with the Churches of the north of Greece, profited by
the occasion to salute their brethren. The Epistle to

254 SAINT PAUL.
the Ephesians contained the nominal salutation of
Paul to nearly all the Christians of this great Church.
As there was little communication between Corinth
and Macedonia on the one hand, and Ephesus on the
other, the Apostle does not speak to the Ephesians of
the world which surrounds him; but he vigorously.
recommends to them Phoebe, who probably carried the
letter to them. This poor woman set out on a painful
voyage in winter across the archipelago, without any
other resource than the recommendation of Paul. The
Church of Ephesus was begged to receive her in a
manner worthy of the saints, and to provide for all
her needs. Paul had probably some anxieties about
the intrigues of the Judaeo-Christian party at Ephesus ;
for, at the end of the letter, he added in his own
handwriting : —
"Now I beseech you, brethren, mark them which
cause divisions and offences contrary to the doctrine
which ye hava learned; and avoid them. For they
that are such serve not our Lord Jesus Christ, but
their own belly ; and by good words and fair speeches
deceive the hearts of the simple. For your obedience
is come abroad unto all men. I am glad, therefore,
on your behalf: but yet I would have you wise unto
that which is good and simple concerning evil. And
the God of peace shall bruise Satan under your feet
shortly. The grace of our Lord Jesus Christ be with
you. Amen."
We have seen that St Paul in writing this most
important epistle had intended to send it to the
Church of Rome. This Church had reformed itself
since the Edict of Claudius, and much that was good
had been said of it. It was not very numerous, and
was chiefly composed of Ebionites and Judaeo-Chris
tians; it also contained in its ranks Proselytes and
converted Pagans. The idea of addressing a dogmatic
Avriting to a Church which he had not founded, was
bold, and altogether contrary to the habit of Paul

SAINT PAUL. 255
He much feared lest they should see in his attempt
something indiscreet ; he forbade himself air that might
recall the tone of a master speaking with authority;
he made no personal salutations. With these pre
cautions, he thought that his title, henceforth recog
nised as the Apostle of the Gentiles, gave him the
right to address a Church which he had never seen.
The importance^ of Rome as capital of the Empire
pre-occupied him : for several years he nourished the
project of betaking himself thither. Not being able
to execute his design as yet, he wished to give a mark
of sympathy to this illustrious Church, which con
tained a class of the faithful of whom he considered
himself the pastor, and announced to it the good news
of his future arrival.
The composition and despatch of the epistle writ
ten " to the Romans " occupied the greatest part of
the three months of the winter, which Paul passed
this year at Corinth. They were, in a sense, the
best employed weeks of his life. This epistle became,
later on, the summing up of dogmatic Christianity, the
declaration of war by theology against philosophy,
the chief inducement to a class of eager spirits to
embrace Christianity as a means of setting reason at
defiance, whilst proclaiming the sublimity and credi
bility of the absurd. It is the application of the
merits of Christ which justifies ; it is God who works
in us to will and to do of His good pleasure. Here is
the overthrow of reason, which, essentially Pelagian,
has for its fundamental dogma, liberty, and the per
sonality of merit. Very well, then, the doctrine of
Paul, opposed to all merely human sense, has been
really liberty arid salvation. It has separated Chris
tianity from Judaism ; it has separated Protestantism
from Catholicism. Pious observances, persuading the
devotee that by them he is justified, have a double
disadvantage : in the first place, they kill morality by
making the devotee believe that there is a sure and

256 SAINT PAUL.
easy way of entering Paradise in despite of God.
The hardest-hearted Jew — a selfish and malicious
usurer, let us say — imagined that by observing the
Law he would force God to save him. The Catholic
of the time of Louis XL imagined that with masses
he took proceedings against God as by a bailiff's sum
mons, so that, rogue though he might be, he had the
game in his own hands, he could compel Almighty
God to admit him into His company. To this im
piety, in which Judaism was upset by Talmudism, in
which Christianity was upset by the Catholicism of
the Middle Ages, Saint Paul has adminstered the most
efficient antidote. According to him, we are justified,
not by works, but by faith ; it is faith in Jesus
which saves. That is why this doctrine, apparently
so paltry, has been that of all the reformers — the
lever by means of which Wycliff, John Huss, Luther,
Calvin, St Cyran, have overthrown the ancient tradi
tion of blind confidence in the priest, and in a kind
of exterior justice, which has nothing to do with
a change of heart.
The other practical inconvenience is the multiplica
tion of scruples. Practices, supposed to have a value
by themselves, ex opere operato, independently of the
state of the soul, open the door to all the subtleties of
a meticulous casuist. Legal work becomes a pre
scription, the success of which depends upon its
punctual execution. Here again Talmudism and
Catholicism are agreed. The despair of the Jewish
devotees of the time of Jesus and of St Paul was the
fear of not observing the whole Law — the apprehen
sion of not being in order. It was believed that the
holiest man sins, — that it is impossible not to pre
varicate. They almost regretted that God had given
the Law, since it only served to bring about trans
gressions ; they confessed to the singular idea, that
God had laid down all these laws with the sole
purpose of creating sin, and making all the world sin-

SAINT PAUL. 257
ful. Jesus, in the opinion of his disciples, had made
easy the entrance to this kingdom of God which the
Pharisees had made so difficult, to enlarge the door
of that Judaism which they had narrowed so much.
Paul, at least, does not imagine any other way of sup
pressing sin than by suppressing the Law. His reason
ing has something of that of the Probabilists : to mul
tiply obligations is to multiply offences ; to relax rules,
to render them as broad as possible, is to prevent
offences, since we do not violate precepts by which
we do not consider ourselves bound.
The great torment of delicate souls is scrupulous
ness: he who eases them of it is all-powerful over
them. One of the most common customs of devotion
amongst the pious sects in England, is to think of
Jesus as of him who disemburdens the conscience, re
assures the guilty, calms the sinning soul, delivers it
from the thought of evil. Overwhelmed by the con
sciousness of sin and of condemnation, Paul in the
same way finds peace in Jesus only. All are sinners,
even to the last, by reason of their descent from Adam.
Judaism, by its sacrifices for sin, had established the
idea of accounts as it were opened between man and
God, — of remission and of debts ; a false enough idea,
for sin does not remit itself, — it carries its punishment
with it ; a crime committed will last until the end of
time, only the conscience which has committed it can
atone for it and produce altogether contrary acts.
The power of remitting sins was one of those that
they believed to have been conferred by Jesus on his
disciples. The Church had nothing more precious
than it. To have committed a crime, to have a tor
mented conscience, was a motive to make oneself- a
Christian. " Here is a law which delivers you from
sin, from which you could not be delivered by the
Law of Moses." What could be more tempting to the
Jews ? One of the reasons which confirmed Constan-
tine in Christianity was, it is said, the belief that
R

258 SAINT PAUL.
Christians alone could absolve the soul of a father who
had killed his son. The merciful Jesus, pardoning all,
according even a kind of preference for those who
have sinned, appeared in this troubled world as the
great comforter of souls. They took it upon them
selves to say that it was well to have sinned, that all
remission was gratuitous, that faith alone justified.
One peculiarity of the Semitic tongues explains such
a misunderstanding, and excuses this morally incom
plete psychology. The form hiphil signifies at the
same time the effective and the declarative, so that
hasdik can say equally "to render justice," and "to
declare justice," to remit a sin which has been com
mitted, and to declare that he has not committed it.
" Justice " is, according to this idiom, not only that he
who is absolved from a sin, but that he who is calmed
in his own eyes, need no more trouble himself with
the sins which he may have committed, or with pre
cepts which he may have violated unknown to him
self. When Paul despatched this terrible epistle, he had
aarly fixed the day of his departure. The gravest
anxieties assailed him: he had a presentiment of
grave accidents, and he applied to himself often the
verse of the psalm, " Yea, for thy sake are we killed
all the day long; we are counted as sheep for the
slaughter." Some very precise accounts, which were
only too certain, represented to him the dangers he
was likely to meet with from the Jews of Judaea. He
was not even confident as to the disposition of the
Church of Jerusalem. He had found this Church so
many times ruled by mean prejudices, that he feared
a cold reception, which, seeing the number of half-
confirmed believers who accompanied him, would pro
duce a disastrous effect. He constantly asked for the
prayers of the faithful, that God would cause his offer
ing to be favourably received by the saints. To place
timid provincial neophytes thus in immediate contact

SAINT PAUL. 259
with the aristocracy of the capital, was an idea of
supreme temerity. Guided by his admirable integrity,
Paul none the less persisted in his project. He be
lieved himself bound by an order of the Spirit. He
said with emphasis that he was going to Jerusalem to
serve the saints ; he represented himself as the deacon
of the poor of Jerusalem. His principal disciples and
the deputies, each bearing the offering of his Church,
were around him, ready to set out. They were, we
shall remember, Sopater of Beraea, Aristarchus and
Secundus of Thessalonica, Gaius of Derbe, Tychicus
and Trophimus of Ephesus, and finally Timothy.
At the moment when Paul was going to embark for
Syria, the reasonableness of his fears became visible.
A plot formed by the Jews was discovered to carry
him off or kill him during the journey. In order to
disconcert this project, Paul privately changed his
route, and decided to return by Macedonia. The de
parture took place about the month of April of the
year 58.
Thus ended this third mission, which, in the opin
ion of Paul, finished the first part of his apostolic
projects. All the oriental provinces of the Roman
Empire, from its extreme limit towards the east near
to Illyria, Egypt always excepted, had heard the
Gospel. Not once had the Apostle departed from his
rule of preaching only in the countries where Christ
had not yet been named, that is to say, where other
Apostles had not passed ; all his work had been origi
nal and belonged to him alone. The third mission
had had for its field the same countries as the second ;
Paul turned a little in the same circle, and began to
find himself in the right. He now delayed the ac
complishment of the second part of his projects, that
is to say, of proclaiming the name of Jesus in the
western world, for we may say that the mystery hid
den from eternity was known to all nations.
At Rome he had been anticipated, and, moreover,

260 SAINT PAUL.
those of the circumcision formed the majority in the
Church. It was as universal pastor of the Churches
of the Gentiles, and to confirm the converted Pagans,.
and not as founder, that he wished to appear in the
capital of the empire. He only wished to go thither
that he might enjoy for a time the company of the
faithful, and rest and edify himself among them, after
which he would take, according to custom, new com
panions who should follow him in the latter part of
his journey. Beyond, it was to Spain that he carried
his eyes. Spain had not yet received Israelitish emi
grants ; the Apostle wished, this time, to abandon the
rule which he had observed, until now, of following
the track of the synagogues and of the earlier Jewish
establishments. But Spain was considered as the
western boundary of the world ; so that as Paul be
lieved himself authorised to conclude that since he
had been in Achaia and in Macedonia, and that he
had reached Illyria in the same way, when he will
have been into Spain he would be able to say with
truth that the name of Jesus has been preached in all
the ends of the earth, and that the preaching of the
Gospel was fully accomplished.
We shall see that circumstances independent of his
will prevented Paul from realising the second part of
the grand plan that he had proposed to himself. He
was from forty -five to forty-eight years of age ; he
had certainly still found time and strength to found
in this Latin world one or two of those missions that
he had conducted in the Greek world with so much
success ; but the fatal journey to Jerusalem upset all
his designs. Paul felt the perils of this journey : every
body around him felt them. He could not, neverthe
less, renounce a project to which he attached much
importance. Jerusalem must lose Paul. It was one
of the most unfavourable of conditions for nascent
Christianity to have its capital in a home of such
exalted fanaticism. The incident which, ten years

eAINT PAUL. 261
later, completely destroyed the Church of Jerusalem,
rendered to Christianity the greatest services that it
has ever received in the course of its long history.
The life-or-death question was to know if the grow
ing sect would or would not disengage itself from
Judaism. Now if the saints of Jerusalem, grouped
around the temple, might always remain the aristo
cracy, and, so to speak, " the Court of Rome " of
Christianity, this great rupture would not have oc
curred; the sect of Jesus, like that of John, would
have died out obscurely, and Christians would have
been lost amongst the sectarian Jews of the first and
second century.

CHAPTER XVIIL
RETURN OF PAUL TO JERUSALEM.
Paul and the deputies of the Churches set out then
from Cenchrea, having with them the contributions
of the faithful for the poor of Jerusalem, and took
their way towards Macedonia. This was in some
sort the first pilgrimage to* the Holy Land, the first
journey of a troop of converted pious people to the
cradle of their faith. It seems that the ship, during
a part of the voyage, was chartered at their expense,
and that it obeyed their orders; but it must have
been a simple decked boat. They made fifteen or
twenty leagues a day ; each evening they stopped to
pass the night amongst the islands or the ports which
bestrew the coast, and slept in the taverns near the
shore. There were often many people there, and
amongst the number good men who were not far from
the kingdom of God. The barque, meanwhile, with

262 saiNt PAUL.
its elevated poop and prow, was drawn upon the sand
or anchored under some shelter.
We do not know if the Apostle touched at Thessa
lonica this time ; but it is not probable that he did,
since it would have been far out of his way. At
Neapolis Paul wished to visit the Church of Philippi,
which was a very short distance from it. He went
forward with his companions, and asked them to wait
for him at Troas. As for himself, he went to Philippi,
celebrated Easter there, and rested with the persons
whom he loved the most in the world, during the
seven days in which they ate unleavened bread. At
Philippi Paul again found the disciple who, at the
time of his second mission, had directed his first steps
in Macedonia, and who, most probably, was none other
than St Luke. He took him with him again, and
thus added to the journey a chronicler who has trans
mitted to us impressions of it with infinity of charm
and of truth.
When the days of unleavened bread were finished,
Paul and Luke re-embarked at Neapolis. They had
evidently contrary winds, for they took five days to
go from Neapolis to Troas. In this last town, all the
apostolic company was complete. There was, as we
have already said, a Church at Troas; the Apostle
passed seven days with it, and consoled it much. An
incident added to the general emotion. The morning
of departure was a Sunday ; in the evening the dis
ciples met together according to custom, to break bread.
The room in which they were was one of those lofty
chambers which are so agreeable in the East, especially
in the seaports. The meeting was numerous and
solemn. Paul saw everywhere signs of his future
trials. In his sermon he spoke much of his approach
ing end, and declared to those present that he bade
them an eternal farewell. This was in the month of
May; the window was open, and numerous lamps
lighted the room. Paul spoke all the evening with an

SAINT PAUL. 263
indefatigable enthusiasm; at midnight he was still
speaking, and they had not broken bread, when sud
denly a cry of horror was raised. A young man
named Eutychus, seated upon the ledge of the window,
had allowed himself to fall into a profound sleep, and
dropped from the third floor upon the ground. They
raised him, and they believed him to be dead. Paul,
convinced of his miraculous powers, did not hesitate
to do what Elisha is said to have done : he stretched
himself upon the fainting man, he put his chest upon
his chest, his arms upon his arms, and soon announced
in an assured tone that he for whom they wept was
still alive. The young man, in truth, had only been
bruised by the fall ; he did not take long to come to
himself again. The joy was great, and all believed
it a miracle. They remounted into the upper room,
broke bread, and Paul continued their conversation
until sunrise.
Some hours afterwards the ship set sail. The de
puties and the disciples only were on board, Pau
preferring to travel on foot, or at least by land, from
Troas to Assos (about eight leagues). Assos was to
be their meeting-place. From this time forth, Paul
and his companions never separated. On the first
day, they went from Assos to Mitylene, where they
put in; on the second, they followed the Straits
between Chios and the Peninsula of Clazomenes ; on
the third they touched at Samos ; but, for a reason
which we do not know, Paul and his companions
preferred to pass the night at the anchorage of
Trogyle, under the promontory of the neighbouring
Cape, at the foot of Mount Mycala. They had thus
passed before Ephesus without landing there. It was
the Apostle who had wished it: he feared lest the
friendship of the faithful of Ephesus might hinder him,
and that he could not tear himself away from a town
which was very dear to him ; but he much wished to
celebrate Pentecost at Jerusalem, and twenty-three or

264 SAINT PAUL.
twenty-four days having elapsed since Easter, there
was no time to be lost. On the morrow, a short sail
brought the faithful company from Trogyle to one of
the ports of Miletus. There Paul felt deep misgiving
as to the propriety of having passed without giving
any sign of his existence to his beloved community
of Ephesus. He sent one of his companions to inform
it that he was some leagues from it, and to invite the
elders or wardens to come to him. They came with
eagerness, and when they were re-united, Paul ad
dressed to them a touching discourse, which was a
summary, and the last words of his apostolic life.
"Since the day when I first came into Asia, you
know what I have been for you. You have seen me
serve God in humility, in tears, in temptations, and
using all my strength to preach unto the Jews and
Gentiles the return to God and faith in our Lord
Jesus Christ. And now, behold I go bound in the
spirit unto Jerusalem. I know not what awaits me ;
I only know that, from town to town, the spirit an
nounces to me that bonds and afflictions wait upon me.
But it matters little to me; I am going to sacrifice
my life voluntarily, provided that I finish my course,
and that I accomplish the mission that I have re
ceived of the Lord Jesus, to testify the Gospel of the
grace of God. Oh, you to all of whom I have
preached the Kingdom of God, I know that you will
no more see my face ; I protest then from this day,
that I am innocent of the loss of those who will
perish ; for I have never neglected to make known to
you the will of God. Take heed therefore unto your
selves, and to all the flock over which the Holy Ghost
hath made you overseers; be true pastors of the
Church that the Lord has purchased with his own
blood; for I know that after my departure shall
grievous wolves enter in, not sparing the flock. And
from the midst of you shall men arise, speaking
perverse things, to draw away disciples after them.

SAINT PAUL. 265
Therefore watch, and remember that by the space of
three years I ceased not to warn everyone night and
day with tears. And now, I recommend you to the
grace of God, who is able to give you a place among
the heavenly bodies. I have coveted no man's silver,
or gold, or apparel. You know that these hands have
ministered unto my necessities, and unto those of
my companions. I have shown you how by work
one can still support the weak, and to justify the
words of the Lord Jesus : ' It is more blessed to give
than to receive.' "
All then fell on their knees and prayed. Only
stifled sobs were heard. The words of Paul, "You
will see my face no more," had pierced them to the
heart. The elders of Ephesus in turn approached the
Apostle, bent their heads on his neck, and embraced
him. They then conducted him to the port, and only
left the shore when the ship set sail, taking the
Apostle far from that Mge&n sea which had been the
scene of his contests, and the theatre of his prodigious
activity. A good wind abaft carried the apostolic company
from the port of Miletus to Cos. On the morrow
they reached Rhodes, and on the third day Patara,
upon the coast of Lycia. There they found a ship
loading for Tyre. The little coasting that they had
done along the coast of Asia had much delayed them,
and their journey would have been indefinitely pro
tracted if they were to continue along the coasts of
Pamphylia, Cilicia, Syria, and Phoenicia. They there
fore preferred to take the shorter route, and, leaving
their first ship there, they embarked on that which
was about to sail for Phoenicia. The western coast
of Cyprus was directly in their way. Paul could see
from afar that Neo-Paphos, which he had visited
thirteen years before, at the beginning of his apostolic
career. He left it upon his left, and after a voyage of
probably six or seven days, he arrived at Tyre.

266 SAINT PAUL.
Tyre had a church, dating from the first missions
which followed the death of Stephen. Although Paul
had had nothing to do with its foundation, he was
known and loved there. In the quarrel which divided
the rising sect, in that great rent between Judaism
and the strange child to which Judaism had given
birth, the Church of Tyre was decidedly of the party
of the future. Paul was very well received, and
passed seven days there. All the faithful of the
place dissuaded him strongly from going to Jeru
salem, and asserted that they had manifestations of
the Spirit absolutely contrary to the plan. But Paul
persisted, and chartered a ship for Ptolemais. On the
day of his departure, all the faithful, with their wives
and children, conducted him out of the town. to the
shore. The pious company knelt down on the sand
and prayed. Paul bade them farewell; the Apostle
and his companions re-embarked, and the people of
Tyre returned sadly to their homes.
They reached Ptolemais the same day. There also
were some brethren ; he saluted them and stayed for
a day with them. Then the Apostle left the sea.
Going round Carmel, he reached in one day Caesarea
in Palestine. They stayed at the house of Philip,
one of the seven primitive deacons, who for many
years had been settled at Caesarea. Philip had not
taken, like Paul, the title of Apostle, although in
reality he had exercised the functions of one. He
contented himself with the name of "Evangelist,"
which designated apostles of the second rank, with
the much more coveted title of " one of the seven."
Paul found here much sympathy, and remained
several days at Philip's house. Whilst there, the
prophet Agabus arrived from Judaea. Paul and he
had known each other at Antioch fourteen years
before. Agabus imitated the manners of the ancient
prophets, and affected to act in a symbolical fashion.
He entered in a mysterious manner, approached Paul,

SAINT PAUL. 267
and took from him his girdle. They followed his move
ments with curiosity and terror. With the girdle of
the Apostle that he had taken, Agabus bound his own
legs and hands. Then suddenly breaking the silence,
he said, in an inspired tone, — " Thus saith the Holy
Ghost, so shall the Jews at Jerusalem bind the man
that owneth this girdle, and shall deliver him into
the hands of the Gentiles." The emotion was of the
liveliest kind. The companions of Paul and the
faithful of Caesarea with one voice begged the Apostle
to give up his journey. Paul was inflexible, and
declared that chains could not frighten him, since he
was ready to die at Jerusalem for the name of Jesus.
His disciples saw plainly -that he would not yield,
and finished by saying, — "The will of the Lord be
done." Then they began their preparations for
departing. Many of the faithful of Caesarea joined
themselves to the caravans. Mnason, of Cyprus, a
very old disciple, who had a house at Jerusalem, but
who at this moment was at Caesarea, was of the
number. The Apostle and his following should lodge
at his house. They mistrusted the welcome they
would receive from the Church : there was much
trouble and apprehension in all the company.

CHAPTER XIX.
LAST STAY OF PAUL AT JERUSALEM — HIS
APPREHENSION.
Paul entered into that fatal town of Jerusalem for
the last time, some days, it seems, after the feast of
Pentecost (July 58). His company, formed of dele
gates from the Churches of Greece, of Macedonia, and

268 SAINT PAUL.
of Asia, of his disciples, and of the faithful .of Caesarea
who had wished to accompany him, were sufficient
to give a warning to the Jews. Paul began to be
well known. His arrival had been waited for by the
fanatics, some had probably received from Corinth
and Ephesus notice of his return. Jews and Judaeo-
Christians appeared to have agreed to slander him.
They everywhere represented him as an apostate, as
the desperate enemy of Judaism, as a man who ran
all over the world to destroy the law of Moses and
the biblical traditions. His doctrine upon meats sac
rificed to idols everywhere excited angry passions.
They maintained that he disobeyed the decrees of the
Council of Jerusalem as to the observances connected
with meats and marriage. They represented him as
a second Balaam, sowing scandal before the sons of
Israel, teaching them to practise idolatry, and to
cohabit with Pagans. His doctrine of justification by
faith and not by works was energetically repudiated.
Whilst they admitted that converted Pagans were
not obliged under the Law in its entirety, they main
tained that nothing could exempt a Jew from the
duties inherited by him. But Paul thought nothing
of this view ; he gave himself the same liberties as his
converts ; he was no longer a Jew in any degree.
The first brethren that the new arrivals met on the
day of their arrival had welcomed them cordially.
But it is already very remarkable that neither the
apostles nor the elders came to meet the one man,
who, accomplishing the boldest oracles of the prophets,
had brought the nations and the far-off isles tribu
taries to Jerusalem. They waited for his visit with a
coldness more politic than Christian, and Paul had
to pass alone, with some humble brethren, the first
evening of his last stay at Jerusalem.
St James the Great was, as we have already seen,
the sole and absolute head of the Church of Jerusalem.
Peter was certainly absent, and very probably estab-

SAINT PAUL. 269
fished at Antioch ; it is probable that John, according
to his custom, had accompanied him. The Judaeo-
Christian party reigned thus without any counter
balances at Jerusalem. James, blinded by the respect
of every one who surrounded him, proud, moreover, of
the bond of relationship which united him to Jesus,
represented a conservative principle of weighty solem
nity, a kind of obstinate papacy in his narrow mind.
Around him, a numerous party, more Pharisaical than
Christian, carried the taste for the observances of the
Law to nearly the same degree as the zealots, and
imagined that the new movement had for its essence
a redoubling of devotion. These exalted ones gave
themselves the name of "the poor," Ebionim, rru^bi,
and gloried in it. There were many rich people in
this community, but they were unpopular ; they were
considered to be as proud and tyrannical as the
Sadducees. Fortunes, in the East, scarcely ever have
an honest origin ; of every rich man it may be said,
without much chance of mistake, that he or one of
his ancestors has been a conqueror, or a thief, a usurer,
or a rogue. The association of ideas which, especially
amongst the English everywhere collocates honesty
with richness, has never been found in the East.
Judaea, at least, thought of things in the opposite
sense. For the saints of Jerusalem " rich " was synony
mous with "enemy" and "evil-doer." The ideal of
impiety was in their eyes the opulent Sadducee, who
persecuted them, dragged them before the tribunals.
Passing their life around the temple, they were like
good little brotherhoods, occupied in praying for the
people. They were, in every case, pronounced Jews
and certainly Jesus would have been surprised if he
could have seen what his doctrine had become in the
hands of those who boasted kinship with him both
in the Spirit and in the Flesh.
Paul, accompanied by the deputies of the Churches,
went to see James on the morning after his arrival.

270 SAINT PAUL!
All the elders were assembled in the house of St
James. They gave each other the kiss of peace.
Paul presented the deputies to James : they gave the
money which they had brought. Then he recounted
the great things that God had done in the Pagan
world by his ministry ; the elders gave thanks to God
for them. Was the reception, however what they had
a right to expect ? We may doubt if it were. The
author of the Acts has so completely modified, in view
of his system of conciliation, the recital of the assembly
of Jerusalem in 51, that one must believe that he has
in like manner greatly modified in his recital the
events which he himself took part in. In the first
place, his inaccuracy is shown by comparing his
accounts with the Epistle to the Galatians. In the
second, there are grave reasons for supposing that he
has in like manner sacrificed truth to the necessities
of policy. At first, the apprehensions that Paul showed
beforehand as to the temper with which the saints of
Jerusalem would receive his offering could not have
been without some foundation. In the second place,
the account of the author of the Acts contains more
than one suspicious feature. The Judaeo-Christians
are there represented as the enemies of Paul, almost
as much so as the pure Jews. These Judaeo-Christians
have the worst opinion of him; the elders did not
conceal the fact that the report of his arrival was
annoying to them, and might provoke a manifestation
on their part. The elders do not say that they share
in these prejudices; but they excuse them, and in
every case it is easy to see from their words that a
great proportion of the Christians of Jerusalem, so far
from being ready to welcome the Apostle, needed to
be calmed and reconciled to him. It is remarkable,
also, that the author of the Acts speaks only of the
collection after a time and in the most indirect fashion.
If the offering had been welcomed as it should have
been, why does he not say so, when Paul in three of

SAINT PAUL. 271
his epistles devotes entire pages to this object ? It is
hardly to be denied that Simon Magus, in the majority
of the cases in which Christian tradition refers to
him, may be the pseudonym of the Apostle Paul. The
story according to which this impostor wished to buy
apostolic powers with money, may very possibly be a
translation of the ungracions reception accorded by
the Apostles of Jerusalem to the collection of Paul.
It would perhaps be dangerous to affirm so much, but
it is quite conceivable that an assembly of ill-dis
posed elders may have represented the generous act
of one who was not of their opinion as an attempt at
corruption. If the elders of Jerusalem had not been narrow-
minded in the extreme, how is the strange discourse
which the author of the Acts attributes to them, and
which betrays all their embarrassment, . to be ex
plained? The presentation, in fact, was scarcely
complete, when they said to Paul, — "Thou seest,
brother, how many thousands of Jews there are which
believe; and they are all zealous of the Law: and
they are informed of thee that thou teachest all the
Jews which are among the. Gentiles to forsake Moses,
saying that they ought not to circumcise their children,
neither to walk after the customs. What is it there
fore ? From all sides they come to learn of thy arrival.
Do therefore this that we say to thee : We have four
men which have a vow on them ; them take, and purify
thyself with them, and be at charges with them, that
they may shave their heads : and all may know that
those things whereof they were informed concerning
thee are nothing, but that thou thyself also walkest
orderly, and keepest the Law."
Thus to him who brought to them the homage of a
world, these narrow souls replied only by a mark of
defiance. Paul ought to expiate by a mummery his
prodigious conquests. It was necessary that he should
give some satisfaction to this littleness of mind. He

272 SAINT PAUL.
must do this in company with four mendicants, too
poor to afford to have their heads shaven at their own
expense. They were under a vow, and, according to
the superstition, he must recognise them as his com
panions. Such is the strange, condition of humanity,
that no one need be astonished at such a spectacle.
Men are too numerous for it to be possible to establish
anything in this world, without making concessions
to mediocrity. To conquer the scruples of the weak,
one must be either utterly disinterested, or very
powerful. Those whose position obliges them to
reckon with the crowd are led to demand of great
men independent of singular inconsequences. Every
thought vigorously avowed is in the government of
the world an embarrassment. Apology, proselytism
themselves, "when they imply a little genius, are,
for conservative folk, suspected things. See those
eloquent laymen who in our days have attempted
to enlarge Catholicism and to- reconcile it with the
sympathies of a part of society which was until then
closed to Christian feeling ; what have they obtained
from the Church to which they have brought crowds
of new adherents ? A disavowal. The successors of
St James the Great have found it prudent to con
demn them, even whilst profiting by their success.
They have accepted their offering without thanks;
they have said to them as to Paul, " Brethren, ye see
these thousands of old believers who hold to things
that you pass by in silence : when you speak to men
of the world,. take care, leave the novelties which
scandalise them, and sanctify yourselves with us."
What was Paul to do, placed thus between his great
principle of the inutility of works, and the immense
interest he had in not breaking with the Church of
Jerusalem ? His position was cruel. To submit
himself to customs that he .held to be useless and
almost an insult to Jesus — since if he had allowed it
to be believed that salvation is obtainable by any-

SAINT PAUL. 273
thing other than the merits of Christ, he would have
to put himself in flagrant contradiction with the
doctrine which he had everywhere preached, and
which in his great general epistle especially he had
developed with an unparalleled force. Why, besides,
did they ask him to put in force a disused rite, one
devoid of all efficacy, and nearly an absolute negation
of the new dogma? To show that he is really a
Jew, — to refute in a peremptory fashion the rumour
spread abroad that he has ceased to be a Jew, — that
he no more holds by the Law" and traditions ? Now,
assuredly, he admits them no more. Was not con
nivance at this misunderstanding unfaithfulness to
Christ ? All that must have caused Paul to hesitate,
and agitated him profoundly. But a higher principle,
which dominated his life, made him conquer his re
pugnance. Above his opinions and private senti
ments, Paul placed charity. Christ has delivered us
from the Law ; but if in profiting by the liberty that
Christ has given us, we offend our brother, it is much
better to renounce this liberty and to return to
slavery. It is in virtue of this principle that Paul,
as he says, makes himself all things to all men, — a
•Tew with the Jews, a Gentile with the Gentiles.
In accepting the proposition of James and of the
elders, he applies his favourite principle ; he submits
himself then. Never, perhaps, in the life of the
Apostle, did he make a more considerable sacrifice to
his work. The heroes of practical life have other
duties than those of contemplative life. The first duty
of the latter is to sacrifice action to ideas, to say what
they think, or do not think, in the exact measure in
which they think it ; the first duty of the others is
frequently to sacrifice their ideas, sometimes even
their most definite principles, for the good of the
cause the triumph of which they have at heart.
What they asked Paul, besides, was less to shave
his head and become a Nazarite himself, than to pay
S

274 SAINT PAUL.
the expenses of four Nazarites, who had nothing
wherewith to pay for the sacrifices offered on occa
sions of this kind. This was a work much esteemed
among the Jews. There were around the temple
troops of poor men who had made vows, and who
expected some rich man to pay for them. " To shave
a Nazarite " was an act of piety, and occasions are
cited in which powerful personages, as an expressing
of thankfulness for a blessing from heaven, made
thousands of them shave ; much the same as in the
Middle Ages it was meritorious to pay men to make
pilgrimages and to enter into monastic life. Paul, in
the midst of the poverty which reigned in the Church
of Jerusalem, passed for a rich man. He was asked
as a rich devotee, and to prove publicly that he re
mained faithful to the practices of his country.
James, much inclined towards exterior observances,
was probably the inspirer of this grotesque idea.
They urged, furthermore, that such observances had
nothing to do with converted Pagans. His only
motive in complying was that they should not allow
it to be believed that the frightful scandal of a Jew
not practising the Law of Moses was possible. So
great was the fanaticism inspired by the Law, that
such a phenomenon appeared more extraordinary than
the overturning of the world and the total overthrow
of creation.
Paul then placed himself in the company of the
four poor men. Those who accomplished such vows
began by purifying themselves, afterwards they en
tered intothe temple, remained shut up there for a cer
tain number of days, according to the vow that they
had made — a period of from seven to thirty days —
abstained from wine, and cut off their hair. When the
term of days was reached, they offered sacrifices that
were paid for at a sufficiently high price. Paul sub
mitted himself to all. On the morrow of his visit to
James's house, he betook himself to the temple, and

SAINT PAUL. 275
got his name inscribed for seven days; and then
fulfilled all the customary rites, greater during these
days of humiliation, in which, by a voluntary weak
ness, he accomplished with men in rags an obsolete
action of devotion, which when at Corinth or at
Thessalonica he had denounced with all the force
and independence of his genius.
Paul was already at the fifth day of his vow, when
an incident which was only too easy to foresee de
cided the remainder of his career, and engaged him
in a series of troubles, which he ended only with his
death. During the seven days which had elapsed since his
arrival at Jerusalem, the hate of the Jews against him
was terribly exasperated ; they had seen him walk in
the town with Trophimus of Ephesus, who was one of
the uncircumcised. Some Jews of Asia, who recog
nised Trophimus, spread the rumour that Paul had
introduced him into the temple. That was assuredly
false, besides to have done so would have exposed him
to certain death. Paul had undoubtedly not for a
moment thought of making his Christians share in the
religious practices of the temple. These practices were
for him absolutely barren: their continuation was
almost an insult to the merits of Christ. But religious
hate needs little stimulus when a pretext is wanted
for acts of violence. The populace of Jerusalem were
soon persuaded that Paul had committed a crime
which could only be washed out in blood. Like all
the great revolutionists, Paul discerned the impossi
bility of living. The enmities that he had raised
began to league themselves : the chasm was deepening
around him. His companions were strangers at
Jerusalem; the Christians of that city held him for
an enemy, and opposed themselves to him nearly as
bitterly as did the fanatical Jews. In analysing care
fully certain features of the account as given in the
Acts, in taking notice of the reiterated warnings which,

276 SAINT PAUL.
during all his return voyage, exposed to Paul the
snares prepared against him at Jerusalem, we ask
ourselves if these Judaeo-Christians, whose malevolent
temper was asserted by the elders, and from whom
they feared a hostile demonstration, did not contribute
to increase the storm which was about to burst upon
the Apostle. Clemens Romanus attributes the loss of
the Apostle "to- envy." It is frightful to think so,
but it agrees well with the iron law which will rule
human affairs until the day of the final triumph of
God. I perhaps deceive myself, but when I read the
twenty-first chapter of the Acts, an invincible sus
picion rises within me; something, I do not know
what, tells me that Paul was lost by these "false
brethren" who overran the world in his footsteps, to
oppose his work, and to represent him as another
Balaam. Be that as it may, the signal of the riot came from
the Jews of Asia who had seen him with Trophimus.
They recognised him in the temple whilst he accom
plished the proscribed rite with the Nazarites. " Help,
help ! children of Israel ! " cried they. " Here is the
man who preaches everywhere against the Jewish
people, against the Law, against this holy place.
Here is the profaner of the temple — he who has intro
duced Pagans into the sanctuary." The whole town
was soon in an uproar. A great crowd assembled.
The fanatics seized Paul ; their resolute intention was
to kill him. But to shed blood in the interior of the
temple would have been a pollution of the holy place.
They dragged Paul then outside the temple, and had
scarcely got there when the Levites closed the doors
behind him. They took it to be their duty to beat
him. Such indeed would have been his fate if the
Roman authority, who alone maintained any shadow
of order in this chaos, had not intervened to tear him
from the hands of the madmen.
The procurator of Judaea, ever since the death of

SAINT PAUL. 277
Agrippa the First, resided habitually at Caesarea, a
Roman town, ornamented with statues, an enemy of
the Jews, and opposed in all ways to Jerusalem. The
Roman power at Jerusalem was, in the absence of the
procurator, represented by the tribune of the cohort,
who resided with all his armed force in the tower of
Antonia, at the north-west angle of the temple. The
tribune, at this time, was a certain Lysias, Greek or
Syrian by birth, who, by protections bought with
money, had obtained from Claudius the title of Roman
citizen, and had since then added to his name that of
Claudius. At the news of the tumult, he ran with
some centurions and a detachment, by one of the
staircases which placed the tower in communication
with the outer courts. The fanatics then ceased to
strike Paul. The tribune seized and bound him with
two chains, asked him who he was, and what he had
done ; but the tumult prevented a word being heard.
The Jewish riot was something frightful. Those
strong irritated figures, those large eyes starting from
their sockets, those gnashings of teeth, those vocifera
tions, those men flinging dust into the air, tearing
their clothes, or throwing themselves about convul
sively, gave the looker-on the idea of demons. Al
though the crowd was unarmed, the Romans were not
altogether free from a certain fear of such madmen.
Claudius Lysias gave the order to lead Paul to the
tower. The excited crowd followed them, uttering
cries of death. At the foot of the staircase, the press
was such that the soldiers were obliged to take Paul in
their arms and to carry him. Claudius Lysias tried in
vain to calm the tumult. He somewhat hastily con
cluded, or it was perhaps suggested by ill-informed
persons, that the man whom he had arrested was the
Jew of Egypt who, a short time before, had led out
with him into the desert some thousands of zealots,
announcing to them that he would immediately realise
the kingdom of God. They did not know what had

278 SAINT PAUL.
become of this impostor, and at any riot they fancied
they might see him re-appear among the agitators.
When they had reached the door of the tower, Paul
spoke in Greek to the tribune, and begged him to let
him speak to the people. The latter, surprised thai
the prisoner knew Greek, and recognising at least that
he was not the Egyptian false prophet, granted his
request. Paul then, standing upon the staircase, made
a sign with his hand that he wished to speak. Silence
was obtained, and, when they heard him speak Hebrew
(that is to say, Syro-Chaldean), they redoubled their
attention. Paul recounted, in the form which was
habitual to him, the history of his conversion and of
his calling. They soon interrupted him; the cries,
" Kill him ! kill him ! " began again ; the anger was at
its height.
The tribune commanded the prisoner to enter the
citadel. He understood nothing of this affair ; though
a brutal and mean soldier, he thought to explain it
by torturing him as being the cause of all the trouble.
They seized Paul, and had already tied him upon the
post to receive the blows of the scourge, when he
declared to the centurion who presided at the torture
that he was a Roman citizen. The effect of this word
was always very great. The executioners receded;
the centurion referred to the tribune ; the tribune .was
very much surprised. Paul had the appearance of a
poor Jew. " Is it true that thou art a Roman citizen ? "
Claudius asked him. "Yes." "But I paid a large
sum to obtain that title." "But I was free born,"
replied Paul. The stupid Claudius began to be afraid;
his poor brain tortured itself to find any meaning in
this business. Outrages against the rights of Roman
citizens were punished very severely. The very fact
of having tied Paul to the post with the view of flagel
lation was an offence,— an act of violence which would
have remained unknown if it had been done by an
obscure man, might now become a very grievous

SAINT PAUL. 279
matter. Finally Claudius hit upon the idea of con
voking for the morrow the high priest and the San
hedrim, in order to know what complaint they made
against Paul, because he himself could find none.
The high priest was Ananias, son of Nebedes, who
by a rare exception had filled this high office for ten
years. He was a man very much respected, in spite
of his gluttonous habits, which were proverbial among
the Jews. Independently of his office, he was one of
the first men of the nation ; he belonged to that family
of Hanan, which one is sure to find upon the judicial
bench whenever it is a case of condemning the Chris
tians, the popular saints, the innovators of all kinds.
Ananias presided over the assembly. Claudius Lysias
ordered Paul to be released from his chains, and caused
him to be brought in: he himself looking on. The
discussion was extremely tumultuous. Ananias flew
into a passion, and, for a word which appeared to him
blasphemous, ordered his assessors to smite Paul upon
the mouth. " God shall smite thee, thou whited wall,"
replied Paul, "for sittest thou to judge me after the
law, and commandest me to be smitten contrary to
the law ? " " What ! revilest thou God's high priest ? "
said the assistants. Paul, changing his mind, said, " I
wist not, brethren, that he was the high priest, for if
I had known I should not have spoken thus ; for it
is written, ' Thou shalt not speak evil of the ruler of
thy people.'" This moderation was skilfully calcu
lated. Paul had remarked, indeed, that the assembly
was divided into two parties, animated by very diverse
sentiments towards him: the high Sadducee clergy
were absolutely hostile to him; but he could make
himself understood to a certain point by the Pharisee
middle-class. " Brethren," cried he, "lama Pharisee,
the son of a Pharisee. Do you know why they accuse
me ? For my hope in the resurrection of the dead."
It was putting the finger upon an open sore. The
Sadducees denied the resurrection, the existence of

280 SAINT PAUL.
angels and of spirits ; the Pharisees admitted all. The
stratagem of Paul succeeded marvellously; war was
soon in the assembly. Pharisees and Sadducees were
more eager to fight amongst themselves than to destroy
their common enemy. Many Pharisees even took up
the defence of Paul, and affected to find the recital of
his vision probable. " Finally," said they, " what com
plaint have you against this man ? Who knows if a
spirit or an angel has not spoken to him ? "
Claudius Lysias assisted open-mouthed at this de
bate, utterly unmeaning as it was for him. He saw
the moment when, as on the night before, Paul was
about to be torn to pieces. He therefore gave orders
to a squadron of soldiers to descend into the hall, to
rescue Paul from the hands of those present, and to
reconduct him to the tower. Lysias was much em
barrassed. Paul, however, rejoiced in the glorious
witness that he had just borne to Christ. The fol
lowing night he had a vision. Jesus appeared to him
and said, " Be of good cheer : for as thou hast testified
of me in Jerusalem, so must thou bear witness to me
also at Rome."
The hate of the fanatics, during this time, did not
remain inactive. A certain number of these zealots or
hired murderers, always ready to draw the dagger in
defence of the Law, conspired to kill Paul. They
bound themselves by a vow, under the most terrible
anathemas, neither to eat nor to drink whilst Paul
remained alive. The conspirators were more than
forty in number ; they took their oath on the morn
ing of the day which followed the assembly of the
Sanhedrim. To gain their ends, they went to the
priests, explained to them the plan which they had
formed, agreed with them to intervene with the San
hedrim to ask the tribune for a new appearance of
Paul on the morrow. The conspirators proposed to
seize their opportunity and kill Paul on the way.
But the secret of the plot was ill kept; it came to

SAINT PAUL. 281
the knowledge oi a nephew of Paul, who lived in
Jerusalem. He ran to the barrack and revealed all
to Paul ; Paul had him led to Claudius Lysias by a
centurion. The tribune took the young messenger
by the hand, led him aside, obtained from him all the
details of the plot, and sent him away, commanding
him to keep silence.
From this time Claudius Lysias no longer hesitated.
He resolved to send Paul to Caesarea ; on the one
hand, to do away with all pretext for disturbances in
Jerusalem, and, on the other, to extricate himself by
transferring this difficult affair to the procurator.
Two centurions received orders to form an escort
capable of resisting any attempts at carrying Paul off.
It was composed of two hundred soldiers, of seventy
cavalry, and of two hundred of those policemen who
served at what were called the custodia militaris, that
is to say, men who guarded prisoners, fastened to them
by means of a chain going from the right hand of the
captive to the left hand of his guardian. Horses were
also ordered for Paul, and the whole were to be ready
by the third hour of the night (nine o'clock in the
evening). Claudius Lysias wrote at the same time to
the procurator Felix an elogium, that is to say, a
letter, to explain the affair to him, declaring that, for
his part, he only saw in all that some trifling ques
tions of religion, without anything that deserved death
or imprisonment ; that, moreover, he had announced
to the accusers that they were also to present them
selves before the procurator.
These orders were promptly executed. A forced
march was made in the night, and in the morning
the troop reached Antipatris, which is more than half
way from Jerusalem to Caesarea. There, all danger
of surprise having disappeared, the escort divided
itself: the four hundred infantry, after a halt, re
turned to Jerusalem ; the detachment of cavalry alone
accompanied Paul to Caesarea. The Apostle thus

282 SAINT PAUL
re-entered as a prisoner (beginning of August 58) the
town which he had left twelve years before, in spite
of sinister forebodings that his habitual courage pre
vented him from listening to. His disciples rejoined
him after a little time.

CHAPTER XX.
CAPTIVITY OF PAUL AT CjESAREA OF PALESTINE.
Felix then governed Judaea with the powers of a
king and the soul of a slave. He was the freedman .
of Claudius, and brother of that Pallas who had made
the fortune of Agrippina, and of Nero. He had all
the immorality of his brother, but not his adminis
trative talents. Named, by the influence of Pallas,
procurator of Judaea, in 52, he there showed himself
cruel, debauched, greedy. Nothing was above his
ambition. He was successively married to three
queens, and kinsman by marriage of the Emperor
Claudius. At the period at which we are, his wife
was Drusilla, sister of Herod Agrippa II., whom he
had carried off by infamous practices from her first
husband, Aziz, King of Emesus. There was no crime
of which he was not considered capable ; people even
went as far as accusing him of practising brigandage
on his own account, and of using the dagger of the
assassin to gratify his hatreds. Such were the men
upon whom the highest functions had devolved since
Claudius gave up everything to the freedmen. They
were no longer Roman knights, gra\-e functionaries
like Pilate, or Coponius ; they were covetous lackeys,
proud, dissolute, profiting by the political abasement
of that poor old Oriental world to gorge themselves

SAINT TAUL. 283
at their ease, and to wallow in the mud. Never since
has anything so horrible and so shameful been seen.
The chief of the squadron who had led Paul away,
delivered up to Felix, on his arrival, the elogium and
the prisoner. Paul appeared for an instant before
the procurator, who asked him of what country he
was. The elogium assigned to the accused a privileged
situation. Felix said that he would hear the cause
when the accusers should have arrived. Whilst wait
ing, he commanded that Paul should be guarded, not
in the prison, but in the ancient palace of Herod the
Great, which had now become the residence of the
procurators. At this moment, doubtless, Paul was
trusted to a soldier (frumentarius), who was placed
over him to guard him and to present him whenever
required. At the end of three days, the Jewish accusers
arrived. The high priest Ananias had come in person,
accompanied by some elders. Hardly knowing how
to speak Greek and Latin, and full of confidence in
the official rhetoric of the time, they had taken as an
assistant a certain Tertullus, an advocate. The hear
ing took place immediately. Tertullus, according to
the rules of his profession, began by the captatio bene-
volentice. He impudently praised the government
of Felix, spoke of the happiness that they enjoyed
under his administration, of the public gratitude, and
he begged him to listen with his habitual kindness.
Then he approached his subject, treated of Paul as a
pest, as a disturber of Judaism, as the chief of the
heresy of the Nazarenes, as a busybody, ever occupied
in exciting sedition amongst his co-religionists through
out the world. He insisted upon the alleged violation
of the temple, which constituted a capital crime, and
maintained that in seeking to take possession of Paul,
they had only wished to judge him according to the
Law. Upon a sign from Felix, Paul then began to speak.

284 SAINT PAUL.
He argued that his conduct in the temple had been
that of the most peaceful Jew, — that he had not dis
puted there or brought the mob together, — that he
had not preached once at Jerusalem, — that he was, in
deed, heretical if it be heretical to believe all that is
written in the Law and the Prophets, and to hope for
the resurrection of the dead; at bottom, the only
crime of which they accused him was believing in the
resurrection ; " but," added he, " the Jews themselves
believe in that. . . ." With regard to the Jews, it
was a skilful apology, clever rather than sincere, since,
avoiding the real difficulty, it sought to make out
that there was an understanding when there was no
thing of the kind, thus evading the question at issue
in a fashion which has since been often imitated by
Christian apologists. Felix, who interested himself
very little about the dogma of the resurrection, re
mained indifferent. He abruptly broke up the sitting,
declaring that he would not decide anything until he
had been better informed, and had seen Claudius
Lysias. In the meantime, he ordered the centurion
to treat Paul with gentleness, that is to say, to leave
him unchained, in the state of custodia libera, and to
permit his disciples as well as his friends to approach
him and to serve him.
Some days after, Felix and Paul again met.
Drusilla, who was a Jewess, desired, it is said, to
hear the Apostle expound the Christian faith. Paul
spoke of .justice, of temperance, of judgment to come.
The subjects were not altogether agreeable to these
new catechumens. Felix, himself, appears to have
been afraid : " That is enough for the moment," said
he to Paul; "I will make you come to me at the
proper time." Having learned that Paul had brought
Avith him a considerable sum of money, he hoped to
obtain from him or his friends a heavy bribe for his
release. It appears that he saw him several times,
and he sought to suggest this idea to him. But the

SAINT PAUL. 285
Apostle not lending himself to it, Felix wished at
least to gather some profit, for his popularity was
much shaken. The greatest pleasure that one could
do for the Jews was to persecute those whom they
regarded as their enemies. He therefore kept Paul
in prison, and even put him in chains. Paul passed
two years in this way.
The prison, even with the augmentation of the
chain and of the soldier (frumentarius), was far
from being then what it is to-day, a total privation
of liberty. Every one who had pecuniary resources
could arrange with his gaoler, and might attend to
his business. In any case, he saw his friends, he was
not rigorously confined ; in short, he might do pretty
much as he pleased. There is no doubt, consequently,
that Paul, although a prisoner, continued his apostle
ship at Caesarea. Never had he had with him such
disciples. Timothy, Luke, Aristarchus of Thessalonica,
Tychicus, and Trophimus, carried his orders in all
directions, and helped with the correspondence that
he kept up with his Churches. In particular, he
charged Tychicus and Trophimus with a mission for
Ephesus. Trophimus, it appears, fell ill at Miletus.
As a consequence of the stay that they thus made
in Palestine, the most intelligent members of the
Churches of Macedonia and of Asia found them
selves in prolonged relations with the Churches of
Judaea. Luke, in particular, who until then had
not left Macedonia, was initiated into the traditions
of Jerusalem. He was without doubt vividly im
pressed by the majesty of Jerusalem, and he imag
ined the possibility of a reconcilation between the
principles maintained on the one side by Paul, on
the other by the elders of Jerusalem. He thought
that the best thing was to forget reciprocal injuries,
to prudently veil these wrongs, and to speak no
more of them. The fundamental ideas which must
preside at the editing of his great manuscript pro-

286 SAINT PAUL.
bably then developed themselves in his mind. By
these various contacts, a uniform tradition was estab
lished. The Gospels were elaborated by the intimate
communication of all the parties which constituted
the Church. Jesus had created the Church ; the
Church created him in its turn. That grand ideal
which was to dominate humanity for centuries, truly
went out from the bowels of humanity by a kind of
secret agreement amongst all those to whom Jesus
had bequeathed His Spirit.
Felix finally succumbed, not under the indignation
that his crimes must have produced, but before the
difficulties of a situation against which not even a
procurator could make head. The life of a Roman
governor at Caesarea had become insupportable; the
Jews and the Syrians or Greeks fought incessantly;
the most honest man could hardly hold the balance
between such ferocious hatreds. The Jews, according
to their custom, complained at Rome. They there
exercised a sufficiently strong influence, especially with
Poppaea, and, thanks to the intrigues which Herod
Agrippa II. directed, Pallas had lost much of his
credit, above all since the year 55. He could not
prevent the disgrace of his brother : he only succeeded
in saving him from death. They gave as a successor
to Felix a firm and just man, Porcius Festus, who
arrived in the month of August of the year 60 at
Caesarea. Three days after his disembarkation, he betook
himself to Jerusalem. The high priest Ismael, son of
Phabi, and all the party of the Sadducees (that is to
say, the high priesthood), surrounded him, and one of
the first demands that they addressed to him was
relative to Paul. They wished him to be brought
back to Jerusalem, and they had arranged for an
ambuscade to kill him on the way. Festus replied
that he was about shortly to set out for Caesarea, that
it was consequently better that Paul should remain

SAINT PAUL. 287
there, but that, as the Romans never pronounced a
sentence without the accused being confronted with
his accusers, it would be necessary that those of the
notables who wished to charge Paul should come with
him. At the end of eight or ten days he returned to
Caesarea, and, on the morrow, he caused Paul and his
adversaries to appear before his court. After a con
fused debate, Paul maintaining that he had done no
thing against the Law, or against the temple, or
against the Emperor, Festus proposed to him that he
should re-conduct him to Jerusalem, where he could,
under his surveillance and his high jurisdiction, defend
himself before a Jewish court. Festus undoubtedly
did not know of the project of the conspirators ; he
hoped, by this dismissal, to disembarrass himself of a
tedious cause, and to do an agreeable thing for the
Jews, who asked from him so urgently for the transfer
of the prisoner.
But Paul carefully guarded himself from accepting.
He was possessed by the desire of seeing Rome. The
capital of the world had for him a powerful and
mysterious charm. He maintained his right to be
judged by a Roman tribunal, protested that no one
had any right to deliver him to the Jews, and pro
nounced the solemn words : — " I appeal unto Caesar."
These words pronounced by a Roman citizen, did
away with all provincial jurisdictions. The citizen,
in whatever part of the world he was, had the right
of being taken to Rome to be judged. The governors
of provinces, moreover, often referred to the Emperor
and his council the causes of religious law. Festus,
surprised at first by this appeal, converged for a
moment with his assessors, then replied by the for
mula : — " Hast thou appealed unto Caesar ? unto Caesar
shalt thou go."
The sending of Paul to Rome was from this time
decided, and they only waited for an opportunity for
him to set out. A singular incident occurre*3 in the

288 SAINT PAUL.
interval. Some days after the return of Festus _ to
Caesarea, Herod Agrippa II. and his sister Bernice,
who lived with him, not without a suspicion of in
famy, came to salute the new procurator. They re
mained for several days at Caesarea. In the course
of the conversations that they had with the Roman
functionary, the latter spoke to him of the prisoner
whom Felix had left him. " His accusers," said he,
" have not charged against him any of the crimes that
I was waiting to see established. There is nothing
in all this business but subtleties relative to their
superstitions, and of a certain Jesus who is dead,
and whom Paul affirms to be living." " Truly," said
Agrippa, "I have for a long time wished to hear
this man speak." " Thou shalt hear him to-morrow,"
replied Festus.
On the morrow, then, Agrippa and Bernice came to
the tribunal with a brilliant suite. All the officers
of the army, and the chief people of the town, were
present. No official procedure could take place after
the appeal to the Emperor, but Festus declared that,
according to his principles, the sending of a prisoner
to Rome must be accompanied by a report. He pre
tended to wish for fuller information for the report
that he had to make in this case ; he alleged his
ignorance of Jewish affairs, and declared that he
wished to follow in this matter the advice of King
Agrippa. Agrippa invited Paul to speak. Paul then
made, with a certain oratorical complacency, one of
those discourses that he had repeated a hundred times.
He esteemed himself happy in having to plead his
cause before a judge as well instructed in Jewish
questions as was Agrippa. He intrenched himself
more strongly than ever in his ordinary system of
defence, asserted that he said nothing that was not in
the Law and the Prophets, — maintained that he was
persecuted only because of his belief in the resurrec
tion, the faith which is that of all the Israelites, which

SAINT PAUL. 289
gives a moving motive for their piety, a foundation
for their hopes. He explained, by quotations from
the Scriptures, his favourite propositions — the know
ledge that Christ must suffer, that he must be the first
to rise from the dead. Festus, a stranger to all these
speculations, took Paul for a dreamer, a clever man in
his way, but wandering and chimerical. " Paul, thou
art beside thyself; much learning doth make "thee
mad." Paul invoked the witness of Agrippa, who
was more versed in Jewish theology, knowing the
prophets, and whom he supposed instructed in the
facts relative to Jesus. Agrippa replied evasively. A
grain of pleasantry mixed itself, it seems, in the con
versation. "Almost thou persuadest me to be a
Christian," said Agrippa. Paul, with his usual wit,
took the tone of the court, and finished by wishing
that they all resembled him. " Except these bonds,"
replied he, with a gentle irony.
The effect of this courteous sitting, so different from
the audiences in which the Jews figured as prosecu
tors, was finally favourable to Paul. Festus, with his
Roman good sense, declared that this man had done
nothing wrong. Agrippa was of opinion that, if he
had not appealed to the Emperor about it, they might
have released him. Paul, who wished to go to Rome
conducted by the Romans themselves, did not with
draw his appeal. They then put him, with some other
prisoners, in the guard of a centurion of the cohort
prima Augusta Italica, named Julius, who must have
been an Italian. Timothy, Luke, and Aristarchus of
Thessalonica were the only disciples who travelled
with Paul.

290 SAINT PAUL.
CHAPTER XXI.
PAUL'S VOYAGE AS A PRISONER.
ThE party embarked upon a ship of Adramyttium in
Mysia, which was returning thither. At one of the
intermediate ports, Julius counted on finding a ship
about to sail for Italy, and on taking passage in it.
It was about the time of the autumnal equinox, so
that they had a rough voyage in prospect.
On the second day they arrived at Sidon. Julius,
who treated Paul very kindly, allowed him to go down
into the town, to visit his friends and to receive their
attentions. The route had been to take the open sea
and to gain the south-west point of Asia Minor ; but
the winds were contrary. It was necessary to run to
the north, sailing close to Phoenicia, then to go to the
coast of Cyprus, leaving it on the port hand. They
followed the channel between Cyprus and Cilicia, tra
versed the gulf of Pamphylia, and arrived at the port
of Myra in Lycia. There they left the Adramyttium
ship. Julius having found one of Alexandria which
was about to sail for Italy, made a bargain with" the
captain, and transported his prisoners thither. The
ship was very full : there were on board 276 persons.
Navigation from this time was most difficult. After
several days they had only reached Cnidus. The
captain wished to enter the port, but the north-east
wind did not allow him, and it was necessary to allow
himself to be carried under the isle of Crete. They
soon recognised Cape Salmone, which is the eastern
point of the island. The island of Crete forms an im
mense barrier, making of the portion of the Mediter
ranean that it covers at the south a kind of large port,
sheltered from the tempest coming from the archi
pelago. The captain had the very natural idea of
profiting by this advantage. He still followed the

SAINT PAUL 291
eastern side of the island, not without great perils ;
then, getting the island on the windward side, he
entered the calm waters of the south. There was a
little port there very deep, shut in by an islet, and
bordered by two sandy beaches between which a point
of rocks juts out, so that it seems divided into two
parts. It is what is called Kali-Lvmenes (the Fair
Havens) ; near to it was a town named Lasaea or Alassa.
They took shelter here ; the crew and passengers were
excessively fatigued, so that they made a rather pro
longed stay in this little port.
When it was a question of setting out again, the
season was far advanced. The great fast of the Atone
ment (Kvppour), in the month of Pisri (October), had
passed ; this fast marked for the Jews the limit after
which maritime journeys were not safe. Paul, who
had acquired much authority upon the ship, and who,
moreover, had had long experience of the sea, gave his
opinion. He predicted great dangers and disasters if
they re-embarked.
"Nevertheless the centurion" (we cannot be as
much surprised by the fact as the narrator of the
Acts) " believed the master and the owner of the ship,
more than those things which were spoken by Paul."
The port of Kali-Limenes was not a good one to
winter in. The general opinion was that they must
try, in order to pass the winter months there, to gain
the port of Phcenice, situated upon the southern coast
of the island, where the men who knew those regions
promised good anchorage. A day when there was a
breeze from the south they believed to be the favour
able one ; they weighed anchor, and tacked along the
side of the island, as far as Cape Littinos ; then they
sailed with a fair wind towards Phcenice.
The crew and the passengers believed themselves at
the end of their troubles, when suddenly one of those
sudden hurricanes from the east, that the sailors of
the Mediterranean call Euroclydon, smote the island.

292 SAINT PAUL.
The ship was soon unable to keep her head to the
wind : the seamen had to run before it. They passed
near a little isle named Clauda ; they put themselves
for a moment under the shelter of this isle, and
profited by the short respite to hoist up with great
difficulty the boat, which every moment ran the risk
of breaking up. They then took precautions, in view
of that shipwreck which all held to be inevitable.
They bound the hull of the ship with cables, they
struck the yards, and abandoned themselves to the
wind. The second day, the tempest was quite as
great; wishing to lighten the ship, they threw the
cargo overboard. On the third day, they disencum
bered themselves of the furniture and utensils that
were not necessary for working the ship. The follow
ing days were frightful, they did not see the sun for a
moment, or a single star ; they did not know where
they were going. Besides being strewn with islands,
the Mediterranean presents between Sicily and Malta,
to the west, Pelponnesus and Crete ; to the east,
southern Italy and Epiraeus ; to the north, the coast of
Africa ; to the south, a large square of open sea, where
the wind meets with no obstacle, and rolls the sea
into enormous waves. It was that place that the an
cients often called the Adriatic. The general opinion
of the men on board was that the ship was running
upon the Syrtes of Africa, where loss of life and goods
was certain. All hope seemed gone ; no one dreamt
of taking any food ; it was, moreover, impossible to
prepare it. Paul alone remained confident. He was
convinced that he should see Rome, and that he would
appear before the tribunal of the Emperor. He en
couraged the crew and passengers; he even said, it
appears, that a vision had revealed to him that not a
person should perish, God having granted to him the
life of all, in spite of the mistake that they had made
in leaving the Fair Havens against his advice.
On the fourteenth night, indeed, after leaving this

SAINT PAUL. 293
port, towards the middle of the night, the sailors be
lieved that they recognised the land. They cast the
lead, and found twenty fathoms ; a short time after
it was fifteen fathoms. They believed that they were
about to run upon the rocks; at once four anchors
were thrown from the poop; they lashed the rudders,
that is to say, the two large paddles which projected
from the two sides of the quarter-deck; the ship
stopped; they waited anxiously for the day. The
sailors then, profiting by their skill in the work,
wished to save themselves at the expense of the pas
sengers. Under the pretext of throwing the anchors
from the bow, they launched the boat, and tried to get
on shore. But the centurion and the soldiers, warned,
it is said by Paul, of this disloyal conduct, oppose'd
themselves. The soldiers cut the cables which held
the sloop, and let it go adrift. Paul, however, spoke
consolingly to all, and assured them that no one would
suffer in his body. During these crises of maritime
life, existence is as it were suspended ; when they are
ended, we perceive that we are dirty and hungry.
For fourteen days scarcely any one had taken any
nourishment ; it might have been from emotion ; it
might have been from sea-sickness. Paul, in waiting
for the day, advised all to eat, in order to give them
selves strength, in view of the work which remained
to be done. He set the example himself, and, like a
pious Jew, broke bread, according to custom, after a
prayer of thanksgiving, which he offered in the pres
ence of all. The passengers imitated him, and took
heart again. They still lightened the ship, throwing
into the sea all the corn which remained.
Day at last appeared, and they saw the land. It
was deserted : no one could make out where he was.
They had before them a bay, having at its extremity
a sandy beach. They resolved to run aground upon
the sand. The wind was in their favour. They then
cut the cables of the anchors, and allowed them to

294 SAINT PAUL
get lost in the sea ; they loosed the ropes which bound
the rudders, hoisted the foresail, and steered towards
the shore. The ship fell upon a neck of land beaten
on two sides by the sea, and there remained. The
prow sank into the sand and remained immovable;
the poop, on the contrary, beaten- by the waves, bumped
and dislocated itself at each blow from the sea. Safety
under these conditions is easy enough upon the shores
of the Mediterranean, the ebb and flow of the tide
being inconsiderable. The grounded ship made a
shelter, and it was easy to establish communication
with the land. But the presence of prisoners where
there were so many passengers aggravated the situa
tion. They might save themselves by swimming, and
escape their guardians; the soldiers, therefore, pro
posed to kill them. The honest Julius rejected this
barbarous notion. He ordered those who knew how
to swim to cast themselves into the sea and to gain
the land, in order to aid the escape of the others.
Those who did not know how to swim escaped upon
planks and wreckage of every kind; nobody was
lost. They soon learnt that they were at Malta. The
island, having submitted to the Romans for a long
time, and already much Latinised, was rich and pros
perous. The inhabitants showed themselves humane,
and lighted a large fire for the unfortunate castaways.
The latter, indeed, were shivering with cold, and the
rain continued to fall in torrents. A very simple
incident, exaggerated by the disciples of Paul, then
took place. In taking a bundle of sticks to throw
, into the fire, Paul at the. same time took up a viper.
They believed that it had bitten his hand. The idea
got into their heads that this man was a murderer,
followed by Nemesis, who not having been able to
overtake him by means of the tempest, had pursued
him on land. The men of the country, as it appears,
waited to see him any moment swell and fall dead.

SAINT PAUL. 295
As nothing happened, they decided, it is said, to look
upon him as a god.
Near the bay in which the ship had got wrecked
were the lands of a certain Publius, prineeps of the
municipality.that the island formed with Gaul. This
man came to find that the castaways, or at least a
party of them, of whom were Paul and his com
panions, had gathered in his homestead, and he
treated them during three days with much hospitality.
Here soon happened one of those miracles that the
disciples of Paul believed they saw at every instant.
The Apostle cured, they say, the father of Publius by
the imposition of hands, he suffering from fever and
dysentery. His reputation of wonder-worker spread
in the island, and they brought to him sick people
from all sides. It is not said, however, that he
founded a Church there. These low African popula
tions could not raise themselves above their sensuality
and gross superstition.
The ancient coasting trade of the Mediterranean
came to a standstill during the winter. The frightful
voyage that they had just made offered no encourage
ment to take to the sea again. They remained for
three months at Malta, from the 15th of November
60 to the 15th of February 61 or thereabouts. Then
Julius negotiated for the passage of his prisoners and
of his soldiers upon another Alexandrian ship, the
Castor and Pollute, which had wintered in the port of
the island. They reached Syracuse, where they re
mained for three days ; then sailed with a fair wind
towards the straits, and touched at Rhegium. On the
morrow, a good wind blew from the south, and bore
the ship in two days tc Puteoli.
Puteoli, as we have already said, was the port of
Italy most frequented by the Jews. It was there also
that ships from Alexandria discharged their cargoes.
There had been formed there, at the same time as at
Rome, a little Christian society. The Apostle was

296 SAINT PAUT*
very warmly welcomed by it, and entreated him to
stay for seven days, which, thanks to the kindness of
the good centurion Julius, who was much attached to
him, was possible. They subsequently set out for
Rome. The rumour of Paul's arrival was spread
amongst the faithful of that city, to some of whom he
was already, since the sending of his epistle, a known
and respected master. At the relay, at the stage
called Appii Forum, forty-three miles from Rome,
upon the Appian Way, the first deputation reached
him. Ten miles further on, to set out from the
Pontine Marshes, near a spot called "The Three
Taverns," on account of the hostelries whieh were
established there, a new group came to join. The joy
of the Apostle declared itself by lively expressions of
thanks. The holy flock traversed not without emotion
the eleven or twelve leagues which separated "The
Three Taverns " from Port Capena, and always follow
ing the Appian Way, by Aricia and Albania, the
prisoner Paul entered Rome in the month of March
in the year 64, in the seventh year of the reign of
Nero, under the consulship of Caesennitn Paetus and
Petronius Tarpilien.

CHAPTER XXII.
A GLANCE OVER THE WORK OF PAUL.
Paul had still three years to live, and those three
years were not the least busy of his laborious exist
ence. We shall even see that his apostolic career
had in all probability an extension. But these new
journeys he made in the west, not in the countries
which he had already visited. These journeys; if they

SAINT PAUL. 297
really took place, were, besides, without appreciable
results for the propagation of Christianity. At this
point we can therefore estimate the work of, Paul.
Thanks to him, a part of Asia Minor had received
the seed of Christianity. In Europe, Macedonia has
been very deeply penetrated, Greece breaks upon its
borders. If we add to that Italy, from Puteoli to
Rome, already furrowed by Christians, we shall have
the picture of the conquests effected by Christianity
in the sixteen years that this book embraces. Syria,
we have seen, had previously received the word of
Jesus, and possessed organised Churches. The pro
gress of the new faith had been really marvellous,
and although the world at large occupied itself very
little with it, the followers of Jesus were already
important to those without. We shall see them,
towards the middle of the year 64, occupy the at
tention of the world, and play a very important part
in its history.
In all this history, nevertheless, it is important to
avoid a mistake which the reading of the Epistles of
Paul, and the Acts of the Apostles, almost necessarily
produces. One would be tempted from such a reading
to imagine conversions en masse of numerous Churches
of entire countries adopting the new religion. Paul,
who often speaks to us of rebellious Jews, never
speaks of the immense majority of Pagans who had
no knowledge of the faith. In reading the journeys
of Benjamin of Tudela, one would also believe that
the world of his time was peopled only with Jews.
Sects are subject to these optical illusions ; for them,
nothing exists besides themselves ; the events which
happen amongst them appear to them to be the only
events interesting to the universe. Persons who have
had relations with ancient St Simonians are struck
with the facility with which they consider themselves
the centre of humanity. The first Christians lived so
shut up in their own (little) circle, that they knew

298 SAINT PAUL.
scarcely anything of the profane world. A country
was accounted evangelised when the name of Jesus
had been pronounced there, and when a tenth of the
people were converted. A Church often did not
number more than twelve or fifteen persons. Per
haps all the converts of St Paul in Asia Minor, in
Macedonia, and Greece, did not much exceed a thou
sand. That small number, that spirit of secret com
panionship, of a little spiritual family, was truly
what constituted the indestructible strength of those
Churches, and made of them so many fertile germs
for the future.
One man contributed more than any other to the
rapid extension of Christianity. That man has torn
up the swaddling clothes so narrow and so prodigi
ously dangerous by which he was surrounded from
his birth; he has proclaimed that Christianity was
uot a simple reform of Judaism, but that it was a
complete religion, existing by itself. To say that
he deserves to be placed in a very elevated rank in
history, is to say what is self-evident ; but it is not
necessary to call him a founder. Paul well said that
he was the least of the Apostles. He had not seen
Jesus, he had not heard His voice. The di\rine logia,
the parables, he scarcely knew. The Christ who
personally revealed himself to him is his own
ghost ; he listens to himself, thinking that he hears
,' Jesus. Even to speak only of his exterior character, Paul
must have been in his lifetime less important than
we think him. His Churches were either not very
solid, or else they denied him altogether. The
Churches of Macedonia and of Galatia, which are
truly his own work, were not very important in the
second and third century. The Churches of Corinth
and of Ephesus, which were not so exclusively his,
went over to his enemies, or are not founded canoni-
cally enough if they have been founded only by him.

SAINT PAUL. 299
After his disappearance from the scene of his Apos
tolic contests, we shall see him almost forgotten.
His death was probably held by his enemies as the
death of a firebrand. The second century hardly
speaks of him, and seems systematically to seek to
efface his memory. His epistles are read little, and
are only considered authoritative by a much reduced
group of Churches. His partisans themselves greatly
weaken his pretensions. He left no celebrated dis
ciples ; Titus, Timothy, and those others who made
for him a kind of court, disappear without any noise.
To tell the truth, Paul had too energetic a personality
to form an original school. He always crushed his
disciples ; they only played around him the part of
secretaries, of servants, of couriers. Their respect
for their master was such that they never dared to
teach freely. When Paul was with his flock, he
existed alone ; all others were crushed or seen only
through him.
In the third, fourth, and fifth centuries Paul will
grow singularly: He will become the doctor in an
eminent degree, the founder of Christian theology
The true president of those great Greek Councils,
which made of Jesus the keystone of metaphysics,
was the Apostle Paul.
But in the Middle Ages, everywhere in the west,
his fortune will undergo a strange eclipse. Paul will
scarcely say anything to the heart of the barbarians ;
out of Rome, he will not be remembered. Latin
Christianity will scarcely pronounce his name, except
as coupled with that of his rival. St Paul, in the
Middle Ages, is in some sort lost in the glory of
St Peter. Whilst St Peter moved the world and
made it tremble and obey, the obscure St Pou plays
a secondary part in the grand Christian poesy which
fills cathedrals and inspires popular chants. Scarcely '
anybody before the sixteenth century utters his name ;
he scarcely appears in monumental inscriptions ; he ,

300 SAINT PAUL.
has no devotees, they build hardly any churches to
him, they burn no wax-tapers to him. His associates
Titus, Timothy, Phoebe, Lydia, have little place in
public worship, especially in that of the Latins. They
have no legend which is worth anything. To have a
legend, it is necessary to have spoken to the heart of
the people — to have struck their imagination. Now,
what does salvation' by faith say, or justification by
the blood of Christ ? Paul was too little sympathetic
with the popular conscience, and also perhaps too
well known in history for a halo of fables to form
around his head. Talk to me of Peter, who bends the
necks of kings, breaks empires, walks upon the asp
and the basilisk, treads under foot the lion and the
dragon, holds the keys of heaven !
The Reformation opens for St Paul a new era of
glory and authority. Catholicism itself returns, by
studies more extended than those of the Middle
Ages, to juster views upon the Apostle of the Gen
tiles. From the sixteenth century, the name of Paul
is everywhere. But the Reformation, which has
rendered so many services to science and reason,
has not been known to create a legend. Rome,
throwing an obliging veil upon the rudenesses of
the Epistle to the Galatians, elevates Paul upon a
pedestal nearly equal to that of Peter. Paul never
theless does not become the saint of the people.
What place will criticism give to him ? What rank
will be assigned to him in the hierarchy of those who
serve the ideal.
The ideal is served by doing good, by discovering
the true, by realising the beautiful. At the head of
the sacred procession of humanity walks the good
man, the virtuous man ; the second rank belongs to
the man of truth, knowledge, philosophy ; then comes
the man of beauty, the artist, the poet. Jesus appears
to us, under his celestial halo, as an ideal of goodness
and beauty. Peter loved Jesus, understood him, and

SAINT PAUL. 301
was, it seems, in spite of some failings, an excellent
, man. What was Paul ? He was not a saint. The
dominating feature of his character is not goodness.
He was proud, unbending, unsociable; he defends
himself ; self-assertive (as we say to-day) ; he taes
harsh words; he believes himself right; he holds to
his opinions ; he quarrels with various people. He
was not a scholar; one can even say that he has
injured science by his paradoxical contempt of
reason, by his eulogy of apparent folly, by his
apotheosis of transcendental absurdity. Neither
was he a poet. His writings, works of the high
est originality, are without charm: the form is
harsh and almost devoid of grace. What was he
then? He was eminently a man of action, a strong soul —
invading, enthusiastic, conquering — a missionary, a
propagator, all the more ardent because he had at
first displayed his fanaticism on the opposite side.
Now, the man of action, noble as he is when he acts
for a noble aim, is less near to God than one who has
lived for the pure love of truth, of the good and the
beautiful. The Apostle is naturally rather narrow-
minded; he wished to succeed, he made sacrifices
for that end. Contact with reality always soils one
a little. The first places in the kingdom of heaven
are reserved to those whom a ray of grace has
touched, to those who have only adored the ideal.
The man of action is always a feeble artist, for he
has not for his only aim that of reflecting the
splendour of the universe. He could not be a scholar,
for he regulates his opinions on grounds of political
utility ; he is not even a very virtuous man, for he
is never irreproachable, the folly and wickedness of
men forcing him to make a compact with them.
Above all things, he is not amiable ; the most charm
ing of virtues, reserve, is forbidden to him. The ]
world favours the daring, those Avho help themselves

302 SAINT PAUL.
Paul, so great, so honest, is obliged to bestow on
himself the title of Apostle. He is strong in action
through his faults ; he is weak through his virtues.
In short, the historical personage Avho . has most
analogy with St Paul is Luther. Both alike were
violent in language, both displayed the same pas
sion, the same energy, the same noble independence,
the same frantic attachment to a proposition once
embraced, as infallible truth.
I still persist in maintaining, that in the creation
of Christianity the part of Paul ought to be treated
as much inferior to that of Jesus. It is necessary
even, according to my idea, to put Paul on a lower
plane than Francis of Assisi, and the author of the
" Imitation," who both saw Jesus very nearly. The
Son of God is unique. To appear for a moment to
make a sweet and profound impression, to die very
young, that is the life of a god. To wrestle, to dis
pute, to conquer, that is the life of a man. After
having been for three hundred years the Christian
doctor in an eminent degree, thanks to orthodox
Protestantism, Paul seerhs in our days near the end
of his reign : Jesus, on the contrary, is more living
than ever. It is no more the Epistle to the Romans
which is the recapitulation of Christianity, it is the
Sermon on the Mount. True Christianity which will
last eternally comes from the Gospels, not from the
Epistles of Paul. The writings of Paul have been a
danger and a stumbling-block, the cause of the chief
faults of Christian theology. Paul is the father of
the subtle Augustine, of the arid Thomas Aquinas,
of the sombre Calvinist, of the bitter Jansenist, of
the ferocious theology which condemns and predes
tinates to damnation. Jesus is the father of all
those who seek in dreams of the ideal the repose of
their souls. That which gives fife to Christianity,
is the little that we know of the word and of the
person of Jesus. The man devoted to the ideal, the

SAINT PAUL. 303
divine poet, the great artist, defies alone time and
revolution. Alone he is seated at the right hand of
God the Father for eternity.
Humanity, thou art sometimes just, and certain
of thy judgments are good I

THE END.

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