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 but was removed from office in the winter following Nero’s accession, 54–55. Felix must therefore have been tried at the very beginning of Nero’s reign. But this argument would make Felix’s recall—if Festus came in summer, as Acts xxv. 1, xxvii. 1, 9, seem to prove—to fall actually under Claudius. And, in fact, it would be a mistake look upon Pallas’s retirement as a disgrace. He stipulated that no inquiry should be made into his conduct in office, and was left for another seven years unmolested in the enjoyment of the fortune he had amassed. There is, therefore, every likelihood that he retained for some years enough influence to shield his brother.

Of these arguments, then, the first, so far as it is valid, is an argument for the summer, not of 55 or 56, but of  57 as that of the recall, while the second will apply to any of the earlier years of Nero’s reign.

In the result, then, the arguments brought forward in favour of each extreme fail to prove their case, but at the same time prove something against the opposite view. Thus the point that Josephus catalogues the events of Felix’s procuratorship under Nero cannot be pressed to bring down Felix’s tenure as far as 60 or 61, but it does seem to exclude as early a termination as 56, or even 57. Conversely, the influence of Pallas at court need not be terminated by his ceasing to be minister early in 55; but it would have been overshadowed not later than the year 60 by the influence of Poppaea, who in the summer of that year enabled the Jews to win their cause in the matter of the Temple wall, and would certainly have supported them against Felix. Thus the choice again appears to lie between the years 58 and 59 for the recall of Felix and arrival of Festus.

If St Paul was arrested in 56 or 57, and appealed to Caesar on the arrival of Festus in 58 or 59, then, as he reached Rome in the early part of the year following, and remained there a prisoner for two full years, we are brought down to the early spring of either 61 or 62 for the close of the period recorded in the Acts. That after these two years he was released and visited Spain in the west, and in the east Ephesus, Macedonia, Crete, Troas, Miletus, and perhaps Achaea and Epirus, is probable, in the one case, from the evidence of Romans xv. 28, Clem. ad Cor. v. and the Muratorian canon, and, in the other, from the Pastoral Epistles. These journeys certainly cannot have occupied less than two years, and it is more natural to allow three for them, which takes us down to 64–65.

Early evidence is unanimous in pointing to St Peter and St Paul as victims of the persecution of Nero (Clem, ad Cor. v. vi., Dionysius of Corinth ap. Eus. H.E. ii. 25, &c., combined with what we know from Tacitus of the course of the persecution, and from Gaius of Rome, ap. Eus. ii. 25, of the burial-places of the two apostles); and tradition clearly distinguished the fierce outbreak at Rome that followed on the fire of the city in July 64 from any permanent disabilities of the Christians in the eye of the law which the persecution may have initiated. There is, therefore, no reason at all to doubt that both apostles were martyred in 64–65, and the date serves as a confirmation of the chronology adopted above of the imprisonment, release and subsequent journeys of St Paul.

Investigation, then, of that part of the book of Acts which follows the death of Agrippa, recorded in chap. xii.—i.e. of that part of the apostolic age which follows the year 44—has shown that apparent difficulties can be to a large extent set aside, and that there is nowhere room between 44 and 64 for doubt extending to more than a single year. The first missionary journey may have begun in 47 or 48; the arrival of Festus may have taken place in the summer of 58 or of 59; the two years of the Roman imprisonment recorded in the last chapter of Acts may have ended in the spring of 61 or 62; and the dates which fall in between these extremes are liable to the same variation. The present writer leans to the earlier alternative in each case, 47, 58, 61; but he willingly concedes that the evidence, as he understands it, is not inconsistent with the later alternative.

But if the events of 44–64 can thus be fixed with a fair approximation to certainty, it is unfortunately otherwise with the events of  29–44. Here we are dependent (i.) on general indications given in the Acts; (ii.) on the evidence of the Epistle to the Galatians, which, though in appearance more precise, can be and is interpreted in very different ways.

(i.) The book of Acts is divided, by general summaries from time to time inserted in the narrative, into six periods: i. 1–vi. 7, vi. 8–ix. 31, ix. 32–xii. 24, xii. 25–xvi. 5, xvi. 6–xix. 20, xix. 21–xxviii. 31. Of these the three last extend respectively from the death of Herod to the start for Europe in the second missionary journey ( 44 to the spring of 50 [51]), from the start for Europe to the end of the long stay at Ephesus ( 50 [51] to the spring of 55 [56]), and from the departure from Ephesus to the end of the two years’ captivity at Rome ( 55 [56] to the beginning of  61 [62]). It will be seen that these periods are of more or less the same length, namely, six (or seven) years, five years, six years. There is, therefore, some slight presumption that the three earlier periods, which together cover about fifteen years, were intended by so artistic a writer as St Luke to mark each some similar lapse of time. If that were so, the preaching of the apostles at Jerusalem and organization of the Church at the capital—the preaching of the seven and the extension of the Church all over Palestine—the extension of the Church to Antioch, and the commencement of St Paul’s work—might each occupy five years more or less, that is to say, roughly, 29–34, 34–39, 39–44. The conversion of St Paul, which falls within the second period, would on this arrangement fall somewhere between five and ten years after the Crucifixion. Such conclusions are, however, of course general in the extreme.

(ii.) A nearer attempt to date at least the chronology of St Paul’s earlier years as a Christian could be made by the help of the Galatian Epistle if we could be sure from what point and to what point its reckonings are made. The apostle tells us that on his conversion he retired from Damascus into Arabia, and thence returned to Damascus; then after three years (from his conversion) he went up to Jerusalem, but stayed only a fortnight, and went to the regions of Syria and Cilicia. Then after fourteen years (from his conversion? or from his last visit?) he went up to Jerusalem again to confer with the elder apostles. Now, if either of these visits to Jerusalem could be identified with any of the visits whose dates have been approximately settled in the chronology of 44–64, we should have a fixed point from which to argue back. Unfortunately, even less agreement exists on this head than on the question whether the fourteen years of the last-mentioned visit are to be reckoned from the conversion or from the previous visit. Most critics, indeed, are now agreed that the fourteen years are to be calculated from the conversion; and most of them still hold that the visit of Galatians ii. is the same as the council of Acts xv., partly, no doubt, on the ground that the latter visit was too important and decisive for St Paul to have omitted in giving even the most summary description of his relations with the twelve. This ground would, however, be cut away from their feet if it were possible to hold (with J. V. Bartlet, Apostolic Age, 1900, and V. Weber, Die Abfassung des Galaterbriefs vor dem Apostelkonzil, Ravensburg, 1900) that the epistle was actually written just before the council, i.e. in the winter of 48–49 [49–50]. In that case, of course, the two visits of Galatians i. and ii. would be those of Acts ix. 26 and xi. 30. The fourteen years reckoned back from the latter (c. 46) would bring us to  32–33 as the latest possible date for the conversion. With the older view, on the other hand, the fourteen years reckoned from the council in 49 [50] would allow us to bring down the conversion to  36. The new view clears away some manifest difficulties in the reconciliation of the Epistle and the Acts, and the early date for Galatians in relation to the other Pauline epistles is not so improbable as it may seem; but the chronology still appears more satisfactory on the older view, which enables the conversion to be placed at least three years later than on the alternative theory. But it is clear that the last word has not been said, and that definite results for this period cannot yet be looked for.

To sum up: an attempt has been made, it is hoped with some success, to provide a framework of history equipped with dates from the time of St Peter’s arrest by Herod Agrippa I. at the