§ I.
Questions Concerning Paul.

Was Paul a Roman citizen, as he boasted? If he was a native of Tarsus in Cilicia, Tarsus was not a Roman colony until a hundred years after his death; upon this point all antiquaries are agreed. If he belonged to the little town or village of Gescala, as St. Jerome believed, this town was in Galilee, and certainly the Galileans were not Roman citizens.

Is it true, that St. Paul entered into the rising society of Christians, who at that time were demi-Jews, only because Gamaliel, whose disciple he was, refused him his daughter in marriage? It appears that this accusation is to be found exclusively in the Acts of the Apostles, which are received by the Ebionites, and refuted by the Bishop Epiphanius in his thirtieth chapter.

Is it true, that St. Thecla sought St. Paul in the disguise of a man, and are the acts of St. Thecla admissible? Tertullian, in the thirteenth chapter of his book on “Baptism,” maintains that this history was composed by a priest attached to Paul. Jerome and Cyprian, in refuting the story of the lion baptized by St. Thecla, affirm the genuineness of these acts, in which we find that singular portrait of St. Paul, which we have already recorded. “He was fat, short, and broad shouldered; his dark eyebrows united across his aquiline nose; his legs were crooked, his head bald, and he was full of the grace of the Lord.” This is pretty nearly his portrait in the “Philopatris” of Lucian, with the exception of “the grace of God,” with which Lucian unfortunately had no acquaintance.

Is Paul to be reprehended for his reproof of the Judaizing of St. Peter, who himself Judaized for eight days together in the temple of Jerusalem? When Paul was traduced before the governor of Jud?a for having introduced strangers into the temple, was it proper for him to say to the governor, that he was prosecuted on account of his teaching the resurrection of the dead, whilst of the resurrection of the dead nothing was said at all.

Did Paul do right in circumcising his disciple Timothy, after having written to the Galatians, that if they were circumcised Jesus would not profit them? Was it well to write to the Corinthians, chap. ix.: “Have we not power to eat and drink at your expense? Have we not power to lead about a sister, a wife?” etc. Was it proper to write in his Second Epistle to the Corinthians, that he will pardon none of them, neither those who have sinned nor others? What should we think at present of a man who pretended to live at our expense, himself, and his wife; and to judge and to punish us, confounding the innocent with the guilty? What are we to understand by the ascension of Paul into the third heaven? — what is the third heaven? Which is the most probable — humanly speaking? Did St. Paul become a Christian in consequence of being thrown from a horse by the appearance of a great light at noon day, from which a celestial voice exclaimed: “Saul, Saul, why persecutest thou Me?” or was it in consequence of being irritated against the Pharisees, either by the refusal of Gamaliel to give him his daughter, or by some other cause?

In all other history, the refusal of Gamaliel would appear more probable than the celestial voice; especially if, moreover, we were not obliged to believe in this miracle. I only ask these questions in order to be instructed; and I request all those who are willing to instruct me to speak reasonably.
§ II.

The Epistles of St. Paul are so sublime, it is often difficult to understand them. Many young bachelors demand the precise signification of the following words: “Every man praying or prophesying, having his head covered, dishonoreth his head.” What does he mean by the words: “I have learned from the Lord, that the Lord Jesus, the same night in which He was betrayed, took bread?”

How could he learn anything from that Jesus Christ to Whom he had never spoken, and to Whom he had been a most cruel enemy, without ever having seen Him? Was it by inspiration, or by the recital of the apostles? or did he learn it when the celestial light caused him to fall from his horse? He does not inform us on this point.

The following again: “The woman shall be saved in child-bearing.” This is certainly to encourage population: it appears not that St. Paul founded convents. He speaks of seducing spirits and doctrines of devils; of those whose consciences are seared up with a red-hot iron, who forbid to marry, and command to abstain from meats. This is very strong. It appears that he abjured monks, nuns, and fast-days. Explain this contradiction; deliver me from this cruel embarrassment.

What is to be said of the passage in which he recommends the bishops to have one wife? — “Unius uxoris virum.” This is positive. He permits the bishops to have but one wife, whilst the Jewish pontiffs might have several. He says unequivocally, that the last judgment will happen during his own time, that Jesus will descend from on high, as described by St. Luke, and that St. Paul and the righteous inhabitants of Thessalonica will be caught up to Him in the air, etc.

Has this occurred? or is it an allegory, a figure? Did he actually believe that he should make this journey, or that he had been caught up into the third heaven? Which is the third heaven? How will he ascend into the air? Has he been there? “That the God of our Lord Jesus Christ, the Father of Glory, may give you the spirit of wisdom.” Is this acknowledging Jesus to be the same God as the Father? He has manifested His power over Jesus “when He raised Him from the dead, and set Him at His own right hand.” Does this constitute the divinity of Jesus?

“Thou madest him (Jesus) a little lower than angels; thou crownedst him with glory.” If He is inferior to angels — is............