The Philosophy of Voltaire - Collected Works: Treatise On Tolerance, Philosophical Dictionary, Candide, Letters on England, Plato's Dream, Dialogues, The Study of Nature, Ancient Faith and Fable…. Вольтер
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as pillars also. If he placed James before Cephas, then Cephas was not the chief. Happily, these disputes affect not the foundation of our holy religion. Whether St. Peter ever was at Rome or not, Jesus Christ is no less the Son of God and the Virgin Mary; He did not the less rise again; nor did He the less recommend humility and poverty; which are neglected, it is true, but about which there is no dispute.
Callistus Nicephorus, a writer of the fourteenth century, says that "Peter was tall, straight and slender, his face long and pale, his beard and hair short, curly, and neglected—his eyes black, his nose long, and rather flat than pointed." So Calmet translates the passage.
St. Bartholomew is a word corrupted from Bar. Ptolomaios, son of Ptolemy. The Acts of the Apostles inform us that he was a Galilean. Eusebius asserts that he went to preach in India, Arabia Felix, Persia, and Abyssinia. He is believed to have been the same as Nathanael. There is a gospel attributed to him; but all that has been said of his life and of his death is very uncertain. It has been asserted that Astyages, brother to Polemon, king of Armenia, had him flayed alive; but all good writers regard this story as fabulous.
St. Philip.—According to the apocryphal legends he lived eighty-seven years, and died in peace in the reign of Trajan.
St. Thomas Didymus.—Origen, quoted by Eusebius, says that he went and preached to the Medes, the Persians, the Caramanians, the Baskerians, and the magi—as if the magi had been a people. It is added that he baptized one of the magi, who had come to Bethlehem. The Manichæans assert that a man who had stricken Thomas was devoured by a lion. Some Portuguese writers assure us that he suffered martyrdom at Meliapour, in the peninsula of India. The Greek Church believes that he preached in India, and that from thence his body was carried to Edessa. Some monks are further induced to believe that he went to India, by the circumstance that, about the end of the fifteenth century, there were found, near the coast of Ormuz, some families of Nestorians, who had been established there by a merchant of Moussoul, named Thomas. The legend sets forth that he built a magnificent palace for an Indian king named Gondaser: but all these stories are rejected by the learned.
St. Matthias.—No particulars are known of him. His life was not found until the twelfth century by a monk of the abbey of St. Matthias of Treves. He said he had it from a Jew, who translated it for him from Hebrew into Latin.
St. Matthew.—According to Rufinus, Socrates, and Abdias, he preached and died in Ethiopia. Heracleon makes him live a long time and die a natural death. But Abdias says that Hyrtacus, king of Ethiopia, brother to Eglypus, wishing to marry his niece Iphigenia, and finding that he could not obtain St. Matthew's permission, had his head struck off and set fire to Iphigenia's house. He to whom we owe the most circumstantial gospel that we possess deserved a better historian than Abdias.
St. Simon the Canaanite, whose feast is commonly joined with that of St. Jude.—Of his life nothing is known. The modern Greeks say that he went to preach in Libya, and thence into England. Others make him suffer martyrdom in Persia.
St. Thaddæus or Lebbæus.—The same as St. Jude, whom the Jews in St. Matthew call brother to Jesus Christ, and who, according to Eusebius, was his first cousin. All these relations, for the most part vague and uncertain, throw no light on the lives of the apostles. But if there is little to gratify our curiosity, there is much from which we may derive instruction. Two of the four gospels, chosen from among the fifty-four composed by the first Christians, were not written by apostles.
St. Paul was not one of the twelve apostles, yet he contributed more than any other to the establishment of Christianity. He was the only man of letters among them. He had studied under Gamaliel. Festus himself, the governor of Judæa, reproaches him with being too learned; and, unable to comprehend the sublimities of his doctrine, he says to him, "Insanis, Paule, multæ te litteræ ad insaniam convertunt". "Paul, thou art beside thyself; much learning doth make thee mad."
In his first epistle to the Corinthians he calls himself sent. "Am I not an apostle? Am I not free? Have I not seen Jesus Christ our Lord? Are ye not my work in the Lord? If I am not an apostle unto others, yet, doubtless, I am unto you," etc.
He might, indeed, have seen Jesus while he was studying at Jerusalem under Gamaliel. Yet it may be said that this was not a reason which could authorize his apostleship. He had not been one of the disciples of Jesus; on the contrary, he had persecuted them, and had been an accomplice in the death of St. Stephen. It is astonishing that he does not rather justify his voluntary apostleship by the miracle which Jesus Christ afterwards worked in his favor—by the light from heaven which appeared to him at midday and threw him from his horse, and by his being carried up to the third heaven.
St. Epiphanius quotes Acts of the Apostles, believed to have been composed by those Christians called Ebionites, or poor, and which were rejected by the Church—acts very ancient, it is true, but full of abuse of St. Paul. In them it is said that St. Paul was born at Tarsus of idolatrous parents—utroque parente gentili procreatus—that, having come to Jerusalem, where he remained some time, he wished to marry the daughter of Gamaliel; that, with this design, he became a Jewish proselyte and got himself circumcised; but that, not obtaining this virgin (or not finding her a virgin), his vexation made him write against circumcision, against the Sabbath, and against the whole law.
"Quumque Hierosolymam accessisset, et ibidem aliquandiu mansisset, pontificis filiam ducere in animum induxisse, et eam ab rem proselytum factum, atque circumcisum esse; postea quod virginem eam non accepisset, succensuisse, et adversus circumcisionem, ac sabbathum totamque legem scripsisse."
These injurious words show that these primitive Christians, under the name of the poor, were still attached to the Sabbath and to circumcision, resting this attachment on the circumcision of Jesus Christ and his observance of the Sabbath; and that they were enemies to St. Paul, regarding him as an intruder who sought to overturn everything. In short, they were heretics; consequently they strove to defame their enemies, an excess of which party spirit and superstition are too often guilty. St. Paul, too, calls them "false apostles, deceitful workers," and loads them with abuse. In his letter to the Philippians he calls them dogs.
St. Jerome asserts that he was born at Gisceala, a town of Galilee, and not at Tarsus. Others dispute his having been a Roman citizen, because at that time there were no Roman citizens at Tarsus, nor at Galgala, and Tarsus was not a Roman colony until about a hundred years after. But we must believe the Acts of the Apostles, which were inspired by the Holy Ghost, and therefore outweigh the testimony of St. Jerome, learned as he might be.
Every particular relative to St. Peter and St. Paul is interesting. If Nicephorus has given us a portrait of the one, the Acts of St. Thecla, which, though not canonical, are of the first century, have furnished us with a portrait of the other. He was, say these acts, short in stature, his head was bald, his thighs were crooked, his legs thick, his nose aquiline, his eyebrows joined, and he was full of the grace of God.—Statura brevi, etc.
These Acts of St. Paul and St. Thecla were, according to Tertullian, composed by an Asiatic, one of Paul's own disciples, who at first put them forth under the apostle's name; for which he was called to account and displaced—that is, excluded from the assembly; for the hierarchy, not being then established, no one could, properly speaking, be displaced.
IV.
Under What Discipline Did the Apostles and Primitive Disciples Live?
It appears that they were all equal. Equality was the great principle of the Essenians, the Rechabites, the Theraputæ, the disciples of John, and especially those of Jesus Christ, who inculcated it more than once.
St. Barnabas, who was not one of the twelve apostles, gave his voice along with theirs. St. Paul, who was still less a chosen apostle during the life of Jesus, not only was equal to them, but had a sort of ascendancy; he rudely rebukes St. Peter.
When they are together we find among them no superior. There was no presiding, not even in turn. They did not at first call themselves bishops. St. Peter gives the name of bishop, or the equivalent epithet, only to Jesus Christ, whom he calls the inspector of souls.