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 some of the phenomena. Such a man as Luke would have rare faculties for collecting Palestinian materials, varying no doubt in accuracy, but all relatively primitive, whether in Antioch or in Caesarea, where he probably resided for some two years in contact with men like Philip the Evangelist (xxi. 8). There and elsewhere he might also learn a good deal from John Mark, Peter’s friend (1 Pet. v. 13; Acts xii. 12). In any case the study of sources (Quellenkritik) is a comparatively new one, and the resources of analysis, linguistic in particular, are by no means exhausted. One important analogy exists for the way in which our author would handle any written sources he may have had by him, namely, the manner in which he uses Mark’s Gospel narrative in compiling his own Gospel. Guided by this objective criterion, and safeguarded by growing insight into the author’s plastic aim, we need not despair of reaching large agreement as to the nature of the sources lying behind the first half of Acts.

In the second or strictly Pauline half we are confronted by the so-called “we” passages. Of these two main theories are possible: (1) that which sees in them traces of an earlier document—whether entries in a travel-diary, or a more or less consecutive narrative written later; and (2) that which would regard the “we” as due to the author’s breaking instinctively into the first person plural at certain points where he felt himself specially identified with the history. On the former hypothesis, it is still in debate whether the “we” document does or does not lie behind more of the narrative than is definitely indicated by the formula in question (e.g. cc. xiii.-xv., xxi. 19-xxvi.). On the latter, it may well be questioned whether the presence or absence of “we” be not due to psychological causes, rather than to the writer’s mere presence or absence. That is, he may be writing sometimes as a member of Paul’s mission at the critical stages of onward advance, sometimes rather as a witness absorbed in his hero’s words and deeds (so “we” ceases between xx. 15 and xxi. 1). Naturally he would fall into the former attitude mostly when recording the definitive transition of Paul and his party from one sphere of work to another (xvi. 10 ff., xx. 5 ff., xxvii. 1 ff.). At such times the whole “mission” was as one man in its movements.

4. Historical Value.—The question of authorship is largely bound up with that as to the quality of the contents as history. Acts is divided into two distinct parts. The first (i.-xii.) deals with the church in Jerusalem and Judaea, and with Peter as central figure—at any rate in cc. i.-v. “Yet in cc. vi.-xii.,” as Harnack observes, “the author pursues several lines at once. (1) He has still in view the history of the Jerusalem community and the original apostles (especially of Peter and his missionary labours); (2) he inserts in vi. 1 ff. a history of the Hellenistic Christians in Jerusalem and of the Seven Men, which from the first tends towards the Gentile Mission and the founding of the Antiochene community; (3) he pursues the activity of Philip in Samaria and on the coast…; (4) lastly, he relates the history of Paul up to his entrance on the service of the young Antiochene church. In the small space of seven chapters he pursues all these lines and tries also to connect them together, at the same time preparing and sketching the great transition of the Gospel from Judaism to the Greek world. As historian, he has here set himself the greatest task.” No doubt gaps abound in these seven chapters. “But the inquiry as to whether what is narrated does not even in these parts still contain the main facts, and is not substantially trustworthy, is not yet concluded.” The difficulty is that we have but few external means of testing this portion of the narrative (see below, Date). Some of it may well have suffered partial transformation in oral tradition before reaching our author; e.g. the nature of the Tongues at Pentecost does not accord with what we know of the gift of “tongues” generally. The second part pursues the history of the apostle Paul; and here we can compare the statements made in the Acts with the Epistles. The result is a general harmony, without any trace of direct use of these letters; and there are many minute coincidences. But attention has been drawn to two remarkable exceptions. These are, the account given by Paul of his visits to Jerusalem in Galatians as compared with Acts; and the character and mission of the apostle Paul, as they appear in his letters and in Acts.

In regard to the first point, the differences as to Paul’s movements until he returns to his native province of Syria-Cilicia (see ) do not really amount to more than can be explained by the different interests of Paul and our author respectively. But it is otherwise as regards the visits of Gal. ii. 1-10 and Acts xv. If they are meant to refer to the same occasion, as is usually assumed, it is hard to see why Paul should omit reference to the public occasion of the visit, as also to the public vindication of his policy. But in fact the issues of the two visits, as given in Gal. ii. 9 f. and Acts xv. 20 f., are not at all the same. Nay more, if Gal. ii. 1-10 = Acts xv., the historicity of the “Relief visit” of Acts xi. 30, xii. 25, seems definitely excluded by Paul’s narrative of events before the visit of Gal. ii. 1 ff. Accordingly, Sir W. M. Ramsay and others argue that the latter visit itself coincided with the Relief visit, and even see in Gal. ii. 10 witness thereto.

But why, then, does not Paul refer to the public charitable object of his visit? It seems easier therefore to admit that the visit of Gal. ii. 1 ff. is one altogether unrecorded in Acts, owing to its private nature as preparing the way for public developments—with which Acts is mainly concerned. In that case it would fall shortly before the Relief visit, to which there may be tacit explanatory allusion, in Gal. ii. 10 (see further ); and it will be shown below that such a conference of leaders in Gal. ii. 1 ff. leads up excellently both to the First Mission Journey and to Acts xv.

We pass next to the Paul of Acts. Paul insists that he was appointed the apostle to the Gentiles, as Peter was to the Circumcision; and that circumcision and the observance of the Jewish law were of no importance to the Christian as such. His words on these points in all his letters are strong and decided. But in Acts it is Peter who first opens up the way for the Gentiles. It is Peter who uses the strongest language in regard to the intolerable burden of the Law as a means of salvation (xv. 10 f., cf. 1). Not a word is said of any difference of opinion between Peter and Paul at Antioch (Gal. ii. 11 ff.). The brethren in Antioch send Paul and Barnabas up to Jerusalem to ask the opinion of the apostles and elders: they state their case, and carry back the decision to Antioch. Throughout the whole of Acts Paul never stands forth as the unbending champion of the Gentiles. He seems continually anxious to reconcile the Jewish Christians to himself by personally observing the law of Moses. He circumcises the semi-Jew, Timothy; and he performs his vows in the temple. He is particularly careful in his speeches to show how deep is his respect for the law of Moses. In all this the letters of Paul are very different from Acts. In Galatians he claims perfect freedom in principle, for himself as for the Gentiles, from the obligatory observance of the law; and neither in it nor in Corinthians does he take any notice of a decision to which the apostles had come in their meeting at Jerusalem. The narrative of Acts, too, itself implies something other than what it sets in relief; for why should the Jews hate Paul so much, if he was not in some sense disloyal to their Law?

There is, nevertheless, no essential contradiction here, only such a difference of emphasis as belongs to the standpoints and aims of the two writers amid their respective