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The Acts of the Apostles

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296 THE ACTS OF THE APOSTLES<br />

<strong>the</strong> " nomen Christianum " as such is not yet proscribed<br />

(as it must already have been in <strong>the</strong> Flavian period).<br />

<strong>The</strong>re are, besides, certain delicate terminological<br />

traits which seem to point to a high antiquity,^ as well<br />

as <strong>the</strong> primitive standpoint adopted in <strong>the</strong> treatment<br />

<strong>of</strong> Judaism and Jewish Christianity (vide pp. 281 ff.).<br />

<strong>The</strong>se are, so far as I see, <strong>the</strong> most important<br />

arguments for <strong>the</strong> composition <strong>of</strong> <strong>the</strong> <strong>Acts</strong> at <strong>the</strong><br />

beginning <strong>of</strong> <strong>the</strong> seventh decade. On <strong>the</strong> o<strong>the</strong>r side<br />

—unless prejudice or " critical intuition," things that<br />

we, <strong>of</strong> course, cannot search into, are brought into<br />

play—we have simply <strong>the</strong> considerations that <strong>the</strong><br />

prophecy concerning <strong>the</strong> destruction <strong>of</strong> Jerusalem<br />

coincides in some remarkable points with what really<br />

happened, and that <strong>the</strong> accounts <strong>of</strong> <strong>the</strong> appearances<br />

<strong>of</strong> <strong>the</strong> Risen Christ and <strong>the</strong> legend <strong>of</strong> <strong>the</strong> Ascension<br />

are scarcely intelligible on <strong>the</strong> assumption that <strong>the</strong>y<br />

arose before <strong>the</strong> destruction <strong>of</strong> Jerusalem.^ A deci-<br />

^ Among <strong>the</strong>se traits I reckon <strong>the</strong> absence <strong>of</strong> <strong>the</strong> title " 6 /Sao-t-<br />

\iis " for <strong>the</strong> emperor {vide supra, p. 36) ; <strong>the</strong> use <strong>of</strong> <strong>the</strong> name '* oi<br />

fxadrjTai " for <strong>the</strong> Christians (not used even by St. Paul) as <strong>the</strong> more<br />

solemn and ceremonious term {vide supra, p. 265) ; <strong>the</strong> application <strong>of</strong><br />

<strong>the</strong> designation 6 Xaos [toO deov] exclusively to <strong>the</strong> Jewish nation,<br />

not to <strong>the</strong> Christians {vide supra, pp. 50/.) ; <strong>the</strong> fact that irapoiKla and<br />

irdpoiKos have not acquired a technical significance, <strong>the</strong> as yet<br />

undeveloped conception <strong>of</strong> <strong>the</strong> Church [vide " Luke <strong>the</strong> Physician,"<br />

pp. S4tff.), and much else.<br />

2 Here, however, we are ought to forget that in reference to <strong>the</strong><br />

origin <strong>of</strong> <strong>the</strong>se legends we are destitute <strong>of</strong> <strong>the</strong> help <strong>of</strong> any accompanying<br />

tradition, and are left simply to considerations <strong>of</strong> probability,<br />

which at all events are not in favour <strong>of</strong> an early date.—<br />

fur<strong>the</strong>r great difficulty lies outside <strong>the</strong> Lukan writings, but at once<br />

announces itself. Is it possible that <strong>the</strong> Gospel <strong>of</strong> St. Mark, <strong>the</strong><br />

source <strong>of</strong> St. Luke, could have been already written about <strong>the</strong> year<br />

A.D. 60—this would be <strong>the</strong> latest date on <strong>the</strong> assumption <strong>of</strong> <strong>the</strong><br />

earlier date for St. Luke 7 I cannot here enter into this question.<br />

A

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