Critical Examination of the Life of St. Paul Part 4

CHAPTER XVI. St. Paul's Hypocrisy

We cannot avoid perceiving still more of the insincerity and profound hypocrisy of Paul's conduct at Jerusalem. After having preached in a great number of towns in Asia and Greece, a doctrine revolting to the feelings of the Jews, and which every where caused disturbances amongst them, after having in favour of the Gentiles abolished circ.u.mcision so particularly ordained by the law of Moses, and deemed so essential to the proselytes of the gate; we see this great Apostle, by the advice of his brethren, submit himself, during seven days, to the Jewish ceremonies; purify himself with affectation. "Then Paul took the men, and the next day purifying himself with them, entered into the temple, to signify the accomplis.h.i.+ng of the days of purification, until that an offering should be offered for every one of them*." But the Jews of Asia, who knew the real sentiments of our missionary, from having heard him preach when amongst them, were not the dupes of his hypocrisy: they excited the people "crying out, men of Israel, help: this is the man that teacheth all men every where against the people, and the laws of this place; and further brought Greeks also into the temple, and hath polluted this holy placet.**" These were the true charges of the Jews against Paul, and without denying what we find in the Acts of the Apostles, we must acknowledge, that they were well founded.

* Acts of Apostles, chap. xxi. ver. 6.

** Acts of Apostles, chap. xxi. ver. 28.

What should we say in the present day of a bishop, who, whilst pretending to be a Christian, should go for a period of seven days into a synagogue in London or Amsterdam, to fulfil Jewish ceremonies in the sight of the public? We should not fail to regard him as an apostate, or a knave, who had sinister intentions at any rate, the most favourable construction, we would put upon his motives, would be to suppose him a fool. We are however to admire this conduct in Paul, he pretends to justify himself by the necessity of becoming all things to all men. It is thus we see that hypocrisy, falsehood, and imposture, are legitimate means, by which to advance the cause of G.o.d and gain souls.

Nevertheless there is every reason to think that St. Paul in acting in such a singular manner, had his own interest and safety, more at heart than the cause of the divinity. His conduct has been faithfully copied by a great number of Christian missionaries, and especially by the Jesuits, whom their adversaries often reproach with having frequently a.s.similated the wors.h.i.+p of Jesus with that of those idolatrous people, whom they were endeavouring to convert.

CHAPTER XVII. St. Paul accused of Perjury, or the Author of the Acts of the Apostles, convicted of Falsehood.

Not contented with pursuing this oblique or hypocritical conduct, we again see, our great Apostle, evidently, wilfully guilty of perjury, or a false oath. To convince ourselves of this we have only to read the commencement of his Epistle to the Galatians; to prove to them, that the gospel which he announced to them; was divinely inspired, he says "But certify to 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." Further on he proves what he advances by saying, "But when it pleased G.o.d, 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 Jerusalem to them which were apostles before me but I went into Arabia, and returned again into Damascus. Then after three years, I 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 G.o.d I lie not*." But if Paul did not lie, in what he related to the Galatians, it is clear that the author of the Acts of the Apostles, whom the Christian church regards as an inspired writer equally with St. Paul, has lied. In fact in the ninth chapter of the Acts, it is said that Paul after his conversion, and after having recovered his sight remained some days with the disciples who were at Damascus; which proves that he was instructed by men, or that he took counsel of flesh and blood. Believing himself sufficiently fortified in his theology, by Ananias or others, he began to preach Christ in the synagogue, at which conduct the Jews were so shocked that they sought to take away his life: but Saul escaped from their fury by means of a basket, and without mention made of his journey to Arabia, he directly returns to Jerusalem, where the disciples were in the first instance fearful of him, but Barnabas, encouraged them, and presented him to the apostles, at the same time relating to them his miraculous conversion, and his courageous preaching at Damascus. In consequence it is said that Paul was added to the number of the faithful. (Acts ix).

* This pa.s.sage proves very forcibly that Paul preached a different gospel from that of the other apostles, i. e.

from the Ebionites or Nazarenes.

It is easy to see, how little this recital of the inspired historian of the Acts, agrees with that of the inspired Apostle, who wrote to the Galatians, and confirmed his narration by an oath. Besides the journey of St. Paul to Arabia upon leaving Damascus, and which preceded his arrival at Jerusalem by three years, becomes very improbable, as well as his stay in this country. In fact the disciples at Jerusalem must have been in habits of correspondence with those of Damascus, consequently they would thus have heard of an event so interesting to their sect, as the conversion of St. Paul and the pains he took to propagate their doctrines; thus the presence of our Apostle would not have created any uneasiness, and there could have been no need of Barnabas becoming his surety. It appears then that the new convert upon leaving Damascus went directly to Jerusalem, that he had there an opportunity of conversing with the apostles, and that his theology was not intuitive.

But even supposing that the journey and sojourn of three years in Arabia, really took place, it would be no less certain that Paul took a false oath to the Galatians, or that the author of the Acts is deceived.

In fact St. Paul writes that at the end of three years he returned to Jerusalem to visit Peter, and that he remained fifteen days with him without seeing any other of the apostles. This is quite at variance with the author of the Acts, who informs us that Paul being come to Jerusalem, sought to join himself to the disciples, who were afraid of him, not knowing that he was a disciple. Our Saint contradicts all this by a different tale which he confirms by an oath.

Moreover by this oath Paul himself contradicts the discourse which the author of the Acts, puts into his mouth in the presence of King Agrippa, of Queen Berenice, and the governor Festus*.

In relating to them his conversion, he says to them, Whereupon, O King Agrippa, I was not disobedient unto the heavenly vision; but shewed first unto them at Damascus and at Jerusalem, and throughout all the coasts of Judea, and then to the Gentiles that they should repent and turn to G.o.d, and do works meet for repentance. Thus according to the author of the Acts, St. Paul himself acknowledges that he first preached at Damascus, then at Jerusalem before addressing himself to the Gentiles.

If he had preached during a period of three years in Arabia, he would have spoken of the circ.u.mstance, of which no mention is made in all the Acts of the Apostles, whilst we find there the most minute details of the continual journeyings.

We shall just remark here a visible contradiction in the Acts of the Apostles; The author of this work in relating the miraculous conversion of St. Paul, says that those who accompanied him, were speechless, hearing a voice but seeing no man**. However the same author, forgetting himself makes Paul say in his discourse to the Jews, "And they that were with me saw indeed the light and were afraid, but they heard not the voice of him that spake to me***".

It belongs to the impartial reader to judge what degree of confidence is due to writers who are so often at variance. In the first instance Paul solemnly attests by an oath, the truth of a fact, not only omitted, but even formally contradicted by St. Luke, his historian and disciple. In the second instance the historian contradicts himself. This ought at least to shake the implicit faith, that so many persons put in works which possess neither the consistence nor harmony required in ordinary writers. As to our doctors they tell us their ways of saving the honour of these two inspired ones; whom they have much interest in was.h.i.+ng from so grave an accusation, and such a taint upon the Christian religion.

* Acts, xxvi. ver. 29.

**Acts, ix. ver. 7.

***Acts, xxii. ver. 9.

CHAPTER XVIII. Examination of St. Paul's Miracles

Though St. Paul as we have just seen, has himself taken care to shake the credit of the author of the Acts of the Apostles, it is nevertheless on the word of this writer that Christians think themselves obliged to believe in the miracles of our great Apostle. In fact, like all those who have endeavoured to establish new sects, our preacher could not dispense with performing prodigies: this is the most certain method of exciting tbe admiration of the vulgar. Incapable of reasoning, of judging of the soundness of a doctrine, and frequently unable in the least to comprehend it, miracles always become the most powerful of arguments; they are indubitable proofs that he who works them is the favourite of the divinity, that consequently he cannot be in the wrong, nor capable of a wish to deceive.

Miracles were more especially necessary amongst the Jews; they demanded signs from all those who spoke to them in the name of the Lord, and there was little difficulty in working them, before an ignorant and credulous people, ready to receive as such every thing that was shewn to them. In spite of a disposition so favourable to miracle-mongers, we do not find that those of Jesus himself and afterwards of his apostles, produced on the Jews those effects which we have a right to expect from them. We find that at the time they were performed they convinced n.o.body and drew those who worked them, into difficult situations. It was not until a long time had elapsed that these prodigies produced their effects, and by a miracle that we can never cease to admire, we find, that these prodigies, which were discarded by those who saw them, were most firmly believed by those who did not see them, and are now ranked amongst the strongest evidences of the divinity of tbe Christian religion. There are only some reasoners who persist in judging of these ancient miracles in the same manner as the contemporaries who did not see them, or who, if they did see them, regarded them as so many instances of deception and slight of hand, incapable of imposing on them. It is only the simplicity, of faith, that is to say, an implicit confidence in the a.s.sertions of our guides, which can make us see miracles, or cause us to believe in those we have not seen. But this simple faith is the effect of an especial grace that G.o.d grants only to those who are poor in spirit, and harshly refuses to those who think and reason. As soon as we want confidence in the operators, we see no more miracles, or at least we doubt of those that are shewn to us.

It does not appear that St. Paul performed miracles at Jerusalem after his conversion; this city was not in his department: it belonged to St.

Peter and the other Jewish apostles, who, according to the Acts, did not cease to work miracles there. Our Apostle of the uncirc.u.mcised, or of the district in which the Gentiles were converted, having quitted his brethren, commenced his course of miracles at Paphos. He was upon the point of converting Sergius, proconsul of the province, had not a cursed sorcerer of a Jew, named Barjesus, and surnamed Elymas, i.e. magician, endeavoured to prevent the magistrate from believing in Jesus Christ.

Indignant at the obstacle that this man opposed to the divine will, instead of converting and convincing him, Paul abused him according to the present practice of theologians, and called him a child of the devil, and finished with striking him with blindness. If this conduct was conducive to the salvation of the proconsul, who according to the author of the Acts, having seen this miracle, believed, being astonished at the doctrine of the Lord, there are many who will not be so edified, at this prodigy, so contrary to Christian charity and mildness. In fact would it not have been more kind of St. Paul armed with divine power, to have enlightened the eyes of the sorcerer's mind, than to have struck those of his body with darkness? But we always see that the miracle that the apostles as well as their divine master had most difficulty in working was that of convincing those who were not disposed to believe every thing.

It appears that on the present occasion, the sorcerer was stronger, in point of reasoning, than St. Paul, which put him in a pa.s.sion. Logic was not in fact, the most prominent quality in our Apostle, any more than in his brethren and successors. Besides, this holy Missionary was of too impetuous a temper to reason with moderation, and argue in a clear and precise manner. Thus to terminate the dispute with Elymas, he abused him, and perhaps relying on the protection of the proconsul, whom he saw wavering in favour of his doctrine, ventured to strike his antagonist, which deprived him of his sight for a period, for it is easy to deprive a man of the use of his eyes without a miracle*.

* This, it must in candour be acknowledged, is an inference which the text will not warrant us to draw, and is unworthy Boulanger's pen. It seems to be compromising the dignity of truth, to impose upon itself the necessity of accounting for all the hocus pocus tricks, or wilful falshoods, which the ignorance, bigotry, and knavery of a deplorable superst.i.tion, have handed down through the mist of eighteen centuries.--Translators

We learn that our Apostle and his a.s.sociate Barnabas, wrought such miracles at Iconiura, that all the city was divided, one part being in favour of the Jews, and the other for the Apostles. But immediately after we are informed, that "when there was an a.s.sault made, both of the Gentiles and also of the Jews, with their rulers, to use them despite-fully, and to stone them, the Apostles were aware of it, and fled to Lystra and Derbe."

This conduct of the inhabitants of Iconiura is certainly inconceivable.

Pagans and Jews unite to ill treat and stone our Apostles, who in spite of the divine power which they possess have no other expedient, than to seek safety in flight.

In spite of the inutility of his miracles, Paul worked more at Lystra; he there cured a lame man, in whom by mere inspection he discovered much faith. This gives rise to a suspicion that this might have been a miracle concerted between them. He said to him, with a loud voice, stand upright on thy feet, and he leaped and walked. The people of Lystra were so struck by this prodigy, that they took our two missionaries for G.o.ds, and would have offered them sacrifices, but Paul and Barnabas forbade them with great modesty. This great miracle must have been believed, even by the priest of Jupiter, since it is said, that he brought oxen and garlands unto the gates, and would have sacrificed with them. This circ.u.mstance clearly proves that n.o.body at Lystra doubted the truth of this miracle. However some Jews who had arrived from Iconium were able to undeceive a whole city, which had seen the miracle of the lame man. The poor St. Paul, who had just before been taken for Jupiter, was stoned, and dragged out of the city for dead; he revived, however, and, in spite of his miracle, he saved himself, with Barnabas by fleeing to Derbe.

The miracle wrought by our saint at Philippi in Macedonia, did not meet with more success, he there cured a girl, who had a spirit of Python, and being by that means possessed of the power of divination, gained great profit to her masters. These, far from acknowledging and admiring the power of a man who reduced to silence Apollo, one of the most powerful G.o.ds of paganism, brought Paul and Silas before the magistrates, and excited the people against them. It is right to remark in this place, that Apollo (i. e. the Devil) who resided in this prophetess, laboured to destroy his own empire. In fact having perceived Paul and his comrade, the girl followed them, crying, these men are the servants of the Most High G.o.d, which shew unto us the way of salvation.

And this did she many days. But Paul being grieved, turned and said to the spirit, I command thee in the name of Jesus Christ to come out of her, and he came out the same hour*.

It is surprising that Paul was grieved at a declaration so favourable to his mission, and that he should impose silence on a demon, whose testimony was so honourable, and likely to draw adherents! but the conduct of saints is always inexplicable.

In these unhappy times in which faith is so cold, no credit is given, either to those possessed, or to soothsayers; it is difficult to know what the nature of the spirit of Python, which inhabited the Macedonian girl could have been**. If we might hazard a conjecture on the subject, it might be supposed that our Apostles, to give themselves some relief, gained her over, and employed her to play her part, by giving her to understand that it would be her interest to attach herself to the new sect, rather than work for masters, who, probably, paid her very poorly for her services from which they drew all the profit.

* Acts xvi. 17, 18.

** Some critics have been very much embarra.s.sed, to conjecture what the nature of this spirit of Python could have been: several have thought that those who had this spirit, were such as are known to us in the present day by the name of ventriloquists, who have the power of articulating words, more or less distinctly, without any motion of the lips being perceptible. There are such persons, who create much surprise to those unacquainted with this faculty, and we cannot be astonished that the vulgar, who doat upon the marvellous, should attribute this power to supernatural causes.

The magistrates of Philippi on the complaint of those masters, as we have seen, caused our exorcists to be flogged, and sent them to prison.

An earthquake happened very opportunely, the jailor was gained over or converted; the magistrates, thinking the Missionaries had been sufficiently punished, permitted them to depart; but then, as we have seen, they declared themselves Roman citizens, and refused to go, until the magistrates, who were now intimidated, consented to make them an honourable reparation.

Notwithstanding the miracles wrought by Paul during his mission, disagreeable reports every where accompanied him, or followed him, so closely in all the cities through which he pa.s.sed, that neither himself nor his comrades could remain long in the same place. They only pa.s.sed through Amphipolis and Apollonia, and repaired to Thessalonica, where, in a very short time, the whole city was in an alarm. Jason, their host, was, as we have already seen, ill treated on their account, it was alleged against our Missionaries, that they overthrew every thing, and in preaching another king than Caesar, seemed desirous of plotting a conspiracy. In consequence of this, as it was a serious accusation, the brethren contrived the escape of Paul and Silas during the night.

Arrived at Berea, our two adventurers, soon excited similar disturbances. Paul repaired to Athens, where the philosophers who heard him, took him for a talker whose brain was unsound. However in spite of his success, which was doubtless very slow, he had the mortification of being compelled to labour at his original trade of tent-making, which was very hard for a preacher ordained to live by the altar, that is to say, one whose trade it was to sell spiritual wares, to those who bound themselves to provide him, wherewith to subsist on credit Such is clerical traffic. Further, St. Paul takes special care to boast to the Corinthians of his great disinterestedness. He makes them understand he would not be chargeable upon them; by which he appears to have intended some indirect reproaches, calculated to pique their pride and excite their generosity, towards the holy man who laboured for their salvation*. The Corinthians probably imagined that men who performed miracles, had no need of a.s.sistance: but our miracle-mongers were under the necessity of satisfying their wants by ordinary methods. They were like the adepts, who were always in poverty though offering to others the secret of making gold.

There is reason to believe that Paul performed great miracles amongst the Corinthians, at least he says to them himself "Truly the signs of an apostle, were wrought among you in all patience, in signs and wonders and in mighty deeds**." However we find that these miracles had not yet sufficiently convinced the Corinthians, since Paul says to them "Seek ye a proof of Christ speaking in me, which to you ward is not weak, but is mighty in you***."

* See 2. Corinthians, chap. xi. ver. 7, 8, 9, 16. Chap. xii.

ver. 13, and also 1. Corinthians chap. ix. ver 11,13, 14,

** 2 Corinthians xii. 12.

*** 2 Corinthians xiii. 3.

Respecting the miracles wrought by St. Paul at Corinth, we have only his own evidence, and that is sufficient; the author of the Acts though very free upon this article does not inform us, that he wrought any in this city, this was most likely the case, since he remained there a long time, an unusual circ.u.mstance, where he condescended to perform miracles, which generally compelled him to remove, in consequence of the disturbance they excited. He was obliged to quit Ephesus, where we are a.s.sured, that he performed a great number, and where handkerchiefs, linen, &c. which had touched him, cured the sick, and expelled devils.

He departed from Troas directly after having raised a dead man to life, or at least after having a.s.serted that a young man, who was thought so, was in reality not so. In short in the isle of Malta he cured himself of the bite, either because the reptile had not in fact bitten him, or by applying fire to the wound, a remedy which though common, might be unknown to the inhabitants of the island, as we have already remarked.