the Jews, (Gal. ii. 9, A.D. 52). Soon after, Barnabas and Mark made a second journey to Cyprus, while Paul and Silas repaired to the churches of Asia Minor. In Lystra, Paul took Timothy with him, travelled through Phrygia and Galatia, passed over into Macedonia, where churches had been founded at Philippi, Thessalonica, and Beroa, and came by Athens to Corinth, (Epistles to the Thessalonians.)7 After remaining there a year and a half, he returned by Ephesus, Caesarea, and Jerusalem to Antioch, (Acts xv. 36-xviii. 22). But he soon entered on the third great journey to Asia Minor, where he passed at Ephesus the first two years and three months. Here, and in the vicinity, he established Christianity more firmly, (Epistle to the Galations? First Epistle to the Corinthians), and then travelled through Macedonia (Second Epistle to Corinthians) to Corinth (Epistle to the Romans). After a three months' abode in this city he returned to Jerusalem by Miletus, (Acts xviii. 23; xxi. 17.) Here, having been taken in the temple, (58 a.d.), he was brought to Caesarea, and thence to Rome, (60—61 A.D., epistles to the Ephesians, Philippians, Colossians, and to Philemon). The Acts of the Apostles closes with the second year of the Roman captivity (63 A. D.); but, according to later, though ancient testimonies, he was again liberated from this bondage, made several other journeys, (First Epistle to Timothy, Epistle to Titus), and then fell into a second captivity at Rome, (Second Epistle to Timothy), which terminated in his death, (67 ▲.D.)9

7 The conduct of Gallio, the brother of Seneca, towards Paul, Acts xviii. 12, and Phil. iv. 22, gave raise to the subsequent fabrication of a correspondence between Seneca and Paul. Hieron. catal. c. 12. Fabric. cod. apocr. N. T., T. ii. p. 880 ss. Cf. Gelpke tract. de familiaritate, quae Paulo Apost. cum Seneca philosopho intercessisse traditur, verisimillima, Lips. 1813.

So according to Ussher, Mill, Pearson, Le Clerc, and Paley: Heydenreich die Pastoralbriefe Pauli, Bd. 1, (Hadamar 1826). S. 36 ff. G. Böhl über die Zeit der Abfassung u. d. Paulin. Charakter der Briefe an Timoth. u. Titus. Berlin 1829, S. 204 ff. If the pastoral letters had been a forgery of the second century, as Baur thinks (die Sogen. Pastoralbriefe d. Ap. Paulus. Stutt. and Tüb. 1835), it would be an inexplicable thing that the writer should lay at the basis of the history certain situations in which the apostle was placed, which cannot be pointed out in the New Testament.

9 So Eusebius h. e. ii. c. 22, supported by Clemens Rom. Ep. i. § 5: Διὰ ζῆλον ὁ Παῦλος ὑπομονῆς βραβεῖον ἄπεσχεν.—Κήρυξ γενόμενος ἔν τε τῇ ἀνατολῇ καὶ ἐν τῇ δύσει, τὸ γενναῖον τῆς πίστεως αὐτοῦ κλέος ἔλαβεν. Δικαι οσύνην διδάξας ὅλον τὸν κόσμον, καὶ ἐπὶ τὸ τέρμα τῆς δύσεως ἐλθὼν, καὶ μαρ

Among Paul's disciples the most distinguished were Silas or Silvanus (Acts xv. 40 ss., as far as xviii. 5; 2 Cor. i. 19), who was afterwards with Peter (1 Peter v. 12); Timothy, who, commissioned by Paul, abode for a long time at Ephesus, in order to arrange the affairs of the church at that place; Titus, who had been left for the same purpose in Crete (both considered in later times as the first bishops of these churches, Euseb. iii. 4); and Luke.

§ 27.

HISTORY OF THE OTHER APOSTLES AND THEIR DISCIPLES.

J. A. Fabricii salutaris lux evangelii toti orbi exoriens, (Hamburg 1731, 4to.) page 95 ss.

The history of the other apostles, and their early pupils, is involved in great obscurity, and has been frequently much disfigured by mistakes and fabrications. Among these distortions may be reckoned principally, the traditions respecting the apostles determining by lots to what countries they should go from Jerusalem, the joint composition of the apostles' creed,2

τυρήσας ἐπὶ τῶν ἡγουμένων, οὕτως ἀπηλλάγη τοῦ κόσμου, καὶ εἰς τὸν ἅγιον TÓTоν ÉTореÚOŋ. Even the fragmentum de canone in Muratorii antiquitt. ital. medii aevi, iii. 854, which belongs to the third century, mentions the departure of Paul setting out from the city for Spain. A single captivity of Paul in Rome, ending with his death, is assumed by Petavius, Lardner, J. E. C. Schmidt, Eichhorn, E. F. R. Wolf (de altera Pauli Ap. captivitate diss. ii. Lips. 1819-20, 8), Schrader (Paulus i. 227), Hemsen, Baur, Reuss (Gesch. d. Schriften d. N. T. § 54), Matthiä (Pastoralbr. S. 185, 593), de Wette (Einl. in d. N. T., § 122, Schenkel (theol. Studien u. Krit. 1841, i. 53.) On the contrary, the older view is defended by P. E. Jablonski diss. de ultimis Pauli Ap. laboribus a Luca praetermissis (Opusc. ed. J. G. te Water. iii. 289), J. P. Mynster de ultimis annis muneris apostolici a Paulo gesti (kleine theol. Schriften, Kopenhagen 1825, S. 189) Heydenreich (Pastoralbriefe ii. 6), Böhl (a. a. Ó. S. 81), Wurm (Tübing. Zeitschr. f. Theol. 1833, i. 81), Schott (Erörterung einiger chronol. Punkte in. d. Lebengesch. d. Ap. Paulus. S. 116), Neander (apost. Kirche i. 389), Credner (Einl. in d. N. T. i. i. 317), Neudecker (Einl. in. d. N. T. S. 397).

First advanced by Rufinus in hist. eccl. i. 9. Cf. Act. SS. ad. d. 15, Jul. Thilo acta Thomae, p. 87 ss.

2 First advanced by Rufinus in exposit. symboli apostolici. A homily de symbolo, falsly ascribed to Augustine, gives a still more particular account. Cf. Fabricii cod. apocr. N. T. vol. iii. p. 339 ss. The story

and their unmarried state,3 as well as the tradition that they all suffered martyrdom except John. And when the apostles, who continued a long time in single churches, were considered as the first bishops of them, the fact was liable to be misunderstood. Feter was still found in Jerusalem in the year 52, (Acts xv.), then in Antioch, (Gal. ii. 11), also in Babylon (1 Peter v. 13), and, according to other ancient testimonies, he suffered martyrdom in Rome, (67 A. D.)5 Since the end of the 4th century, the

is defended by Natalis Alex. hist. eccl. saec. i. diss. xii.; Acta SS. ad. d. 15, Jul. u. J. Chrys. Trombellius tract. de sacramentis. Bonon. 1770, T. ii. diss. 4, qu. 3. On the contrary, Du Pin and Tillemont, with all Protestant theologians, acknowledge the fiction.

3 Comp. against this 1 Cor. ix. 5. Hence also Ignatius ad Philadelph. c. 4. mentions Πέτρου καὶ Παύλου—καὶ τῶν ἄλλων ἀποστόλων τοῖς γάμοις προσομιλησάντων. Clem. Alex. Strom. iii. p. 448: IIéтpos Kai PiλITTOS ἐπαιδοποιήσαντο· καὶ Παῦλος οὐκ ὀκνεῖ ἔν τινι ἐπιςτολῇ τὴν αὐτοῦ προσαγορεύειν σύζυγον, ἣν οὐ περιεκόμιζεν διὰ τὸ τῆς ὑπηρεσίας εὐσταλές. See J. A. Theiner and A. Theiner die Einführung der erzwungenen Ehelosigkeit bei den christl. Geistlichen und ihre Folgen (Altenburg 1828, 2 Bde. 8), Bd. 1, S. 26. On the other hand, the Montanist Tertullianus de monogam. c. 8: Petrum solum invenio maritum ; caeteros cum maritos non invenio, aut spadones intelligam necesse est aut continentes. Nec enimPaulum sic interpretabimur, quasi demonstret uxores apostolos habuisse. In later times, 1 Cor. ix. 5, was explained of female friends who served: Ambrosiaster ad h. 1. Hieronymus ad Matth. xxvii. 55. Theodoret. ad 1 Cor. ix. 5, who adds, however, Tivès ouтws ĥpμývevσav. (Cf. Suiceri thesaur. ecclesiasticus, ed. ii. Amstel. 1728, T. i. p. 810, s. v. yuý.) Even when it was conceded, as by Ambrosiaster ad 2 Cor. xi. 2: Omnes apostoli, exceptis Johanne et Paulo, uxores habuerunt: the view was usually held, Hieron. epist. 30 (al. 50) ad Pammachium (ed. Martianay, T. iv. p. ii. p. 242) Apostoli vel virgines, vel post nuptias continentes. On the whole subject, see G. Calixtus de conjugio Clericorum (ed. ii. ed. H. Ph. C. Henke, Helmst. 1783). P. ii. p. 147 ss.

4 Heracleon (ap. Clem. Alex. Strom. iv. p. 502) says that Matthew, Philip, Thomas, and Levi (Thaddeus ?), did not suffer martyrdom.

5 Clemens Rom. epist i. c. 5, testifies merely to his martyrdom; Ignatius ep. ad Rom. cap. 4, alludes to it. The Praedicatio Petri (which was known even to Heracleon, and consequently belongs to the beginning of the second century; see the Clementines by A. Schliemann. Hamb. 1844, P. 253), comp. Lib. de non iterando bapt. appended to Cypriani opp. ed Rigalt. p. 139: liber, qui inscribitur Pauli praedicatio, in quo libro-invenies, post tanta tempora Petrum et Paulum, post conlationem evangelii in Hierusalem et mutuam altercationem et rerum agendarum dispositionem, postremo in urbe, quasi tunc primum, invicem sibi esse cognitos. (The praedicatio Pauli seems to have formed the last part of the Praed. Petri. Credner's Beiträge zur Einleit. in die bibl. Schriften, i. 360.) Dionysius Corinth. (about 170) Ep. ad. Romanos (in Euseb. ii. 25): "Aμpw (IIérpos кal IIaû

fabrication of the Clementines, that Peter was first bishop of Antioch, and then of Rome, obtained more general currency.

T. X.

λος) καὶ εἰς τὴν ἡμετέραν Κόρινθον φυτεύσαντες ἡμᾶς, ὁμοίως ἐδίδαξαν ὁμοίως δὲ καὶ εἰς τὴν Ιταλίαν ὁμόσε διδάξαντες, ἐμαρτύρησαν κατὰ τὸν αὐτὸν καιρόν. Irenaeus adv. haer. (written 176 or 177) iii. 1. Ο μὲν δὴ Ματθαῖος ἐν τοῖς Ἑβραίοις τῇ ἰδίᾳ διαλέκτῳ αὐτῶν καὶ γραφὴν ἐξήνεγκεν εὐαγγελίου, τοῦ Πέτρου καὶ τοῦ Παύλου ἐν Ρώμη εὐαγγελιζομένων, καὶ θεμελιούντων τὴν ἐκκλησίαν. Μετὰ δὲ τὴν τούτων ἔξοδον Μάρκος κ. Tertullianus de praescr. haereticorum, c. 36: Felix ecclesia (Romana), cui totam doctrinam Apostoli cum sanguine suo profuderunt ; ubi Petrus passioni dominicae adaequatur, ubi Paulus Johannis (baptistae) exitu coronatur. Cajus Romanus (about 200) in Euseb. ii. 25: 'Eyà đè rà τρόπαια τῶν ̓Αποστόλων ἔχω δεῖξαι· ἐὰν γὰρ θελήσῃς ἀπελθεῖν ἐπὶ τὸν Βατικανὸν, ἢ ἐπὶ τὴν ὁδὸν τὴν Ἐστίαν, εὑρήσεις τὰ τρόπαια τῶν ταύτην ίδρυσαμένων τὴν ἐκκλησίαν. In the middle ages the Waldenses denied (Moneta adv. Catharos et Waldenses, Romae 1743, fol. p. 411), Marsilius Patavinus, Michael Caesenas, &c. (cf. Spanheim de ficta profectione Petri Ap. in urbem Romam, Opp. ii. 337) that Peter had ever been at Rome. In this they were followed by Matth. Flacius, Claud. Salmasius, and Fred. Spanheim (1. c.) all obviously entangled by party feeling. Several moderns, resting on a scientific basis, have made the same assertion, particularly Eichhorn (Einl. in d. N. T. i. 554), Baur (Tübingen Theol. Zeitschr. 1831, iv. 136, 1836, iii. 163) and Mayerhoff (Einl. in die Petrin. Schriften, Hamburg 1835, S. 73). Neander (apost. Kirche, ii. 458) and Winer (bibl. Realwörterbuch, ii. 581) waver. On the contrary, the old tradition is defended by Credner (Einleit. in d. N. T. i. ii. 628. Hall. A. L. Z. 1836, July, S. 370), Bleek (theol. Studien und Krit. 1836, iv. 1061) and Olshausen (Einleit. zum Römerbriefe and theol. Stud. and Kritik, 1838, iv. 916). There is a new rejoinder by Baur (über den Ursprung des Episcopates, s. 43). A violent catholic defence is presented in Frid. Windischmanni vindiciae Petrinae, Ratisb. 1836. If, according to Baur, this tradition proceeded from Judaising Christians at Rome for the purpose of exalting Peter above Paul, we cannot understand how the fabrication did not forthwith meet with a decided contradiction from the adherents of Paul at Rome, nor how Caius, a disciple of Paul, is a leading witness for its truth. Comp. Drey. Herbst, and Hirscher theol. Quartalschrift, Tübingen 1820, iv. 567. Mynster's Kleine theol. Schriften, Kopenhag. 1825, s. 141. On the manner of Christ's death Tertullian speaks: (1. c.) Petrus passioni dominicae adeaquatur. On the other hand, Origen (in Euseb. h. e. iii. c. 1): IIétpos— ἀνεσκολοπίσθη κατὰ κεφαλῆς, οὕτως ἀξιώσας παθεῖν, according to Rufinus version crucifixus est deorsum capite demerso, quod ipse ita fieri deprecatus est, ne exaequari Domino videretur.

Die Clementinen von A. Schliemann, Hamburg 1844, s. 115. Eusebius iii. 2, says: μετὰ τὴν Παύλου καὶ Πέτρου μαρτυρίαν πρῶτος κληρο οὗται τὴν ἐπισκοτὴν Αϊνος, aud according to him, iii. 4, Clement is τῆς Ρωμαίων ἐκκλησίας τρίτος ἐπίσκοπος καταστάς (Iinus, Anacletus, Clemens). Rufini praef. in recognitiones Clementis: Linus et Cletus fuerunt quidem ante Clementem episcopi in urbe Roma, sed superstite Petro, vide

Philip spent the last years of his life in Hierapolis in Phrygia, (Polycrates about 190 ap. Euseb. 1. c. iii. 31, and v. 24). John also went to Asia Minor, but a great part of his life belongs to the following period. The traditions are ancient respecting Thomas preaching the gospel in Parthia,7 Andrew in Scythia, (Origenes ap. Euseb. iii. 1), Bartholomew in India,8 (Euseb. v. 10,) and it is reported that John Mark, first the companion of Paul and Barnabas, then of Peter, was the founder of the church in Alexandria (Euseb. ii. 16). The later traditions respecting the apostles, and apostolic men, which have been partly indebted for their origin to the wish of many nations to trace their Christianity up to the apostolic age, are, to say the least, uncertain, and in part so marvellously forged, that they sufficiently prove their own falseness.

licet ut illi episcopatus curam gererent, ipse vero apostolatus impleret officium. Epiphanius also has the correct opinion respecting the episcopate of the apostles, haer. xxvii. 6 : ἐν Ρώμῃ γὰρ γεγόνασι πρῶτοι Πέτρος καὶ Παῦλος οἱ ̓Απόστολοι αὐτοὶ καὶ Ἐπίσκοποι.—Peter is named the first bishop of Antioch, first of all by Chrysostom, hom. xlii. in Ignat. Mart. Hieronymus catal. c. 1, and Comm. in ep. and Gal. c. 1. the first bishop of Rome by Optatus Milev. de schism. Donatist. ii. 2. Hieron. catal. c. 1. Augustin. ep. liii. ad Generosum and contra lit. Petilian iii. Jerome was the first that knew that he had been twenty-five years bishop of Rome. The tradition of the modern Roman church is most fully developed in Gregor. Cortesii de Romano itinere gestisque principis. Apostolorum, libri ii. Vinc. Al. Constantius recensuit, notis illustravit, annales ss. Petri et Pauli et appendicem monumentorum adjecit, Rom. 1770, 8.

7 Later accounts make Thomas go to India. So first Gregor. Nazianz. orat. xxv. ad Arian. p. 438, ed. Paris. Ambrosius in Psalm xlv. 10. Hieronym. epist. 148, and so the Syrian Christians in India (ThomasChristians) consider him to be the founder of their church (Assemani bibl. orient. iii. ii. 435), comp. Acta Thomae apostoli ed. J. C. Thilo, Lips. 1823, p. 97, 121. These Manichaean Acta Thomae render it probable that the tradition is of Manichaean origin. On this account Theodoret haer. fab. i. c. 26, declares that the Thomas sent to the Indians was a disciple of Manes.

8 Probably Yemen. Rufinus, h. e. x. 9: Thomas Parthia, et Mattheo Acthiopia, eique adhaerens exterior India Bartholomaeo dicitur sorte decreta. Inter quam Parthiamque Media, sed longo interior tractu India ulterior jacet. So also Philostorgius, h. e. ii. 6, calls the Sabaeans, or Homerites, τοὺς ἐνδοτάτω Ἴνδους.

Thus the Spaniards pretended that James the elder was seen in their country, (his body is said to be in Compostella since A.D. 816); the French claim Dionysius the Areopagite, Lazarus, Mary Magdalene, and others; the English, Simon Zelotes, and especially Joseph of Arimathea;