CHAPTER XI. Of the Disinterestedness of St. Paul
In narrowly examining into the conduct of our Apostle, we shall have much difficulty in discovering that disinterestedness with which his partizans are so desirous of investing him. We have already exposed the natural motives which may have contributed to his conversion. If it be true as the Acts of the Apostles, adopted by the Ebionites or Nazarenes, asserts, that St. Paul flattered himself with the idea of marrying the high priest's daughter, and failed in the project, the disappointment might to a man of his passionate and hasty temper, be a motive sufficient to determine him to change sides, and from being as we have shewn him to have been the spy and satellite of the priests, basely seeking to gain their good will, by becoming the agent in their furies against the disciples of Jesus; to declare himself in favour of those, who were their greatest enemies. It was perhaps the ill success of Paul's amours, that determined him to a life of celibacy, and to boast of it as meritorious, whilst according to the Jewish law, nothing was held in less repute than this state. This holy man would doubtless transform into a virtue, a conduct, which in him was nothing but chagrin and ill temper. He asserts that it is good for men to abstain from women; consequently our clergy have regarded celibacy as a virtue: they have fancied themselves obliged to imitate the great St. Paul even in his resentments against the sex. They have flattered themselves with the idea of being able to resist like him the temptations of the flesh, which often torments them; if they have indulgently permitted marriage to the profane, it is because Paul has said, it is better to marry than to burn. It is notwithstanding probable that the conversion of St. Paul was occasioned by other motives than the anecdote related by the Acts of the Ebionites, which appears exposed to many objections. In fact, according to these Acts, Paul was a pagan born, was made a proselyte, and consequently he could not, without having been guilty of great folly, pretend to the daughter of a high priest, whose dignity was so eminent amongst the Jews. On the other hand according to the writings adopted by the Christians of our time, St. Paul was of the tribe of Benjamin, and would not have been permitted to marry the daughter of a high priest, who must necessarily have been of the tribe of Levi. Again Paul was a mechanic, a tent-maker, a situation which must have deprived him of all hope of an alliance so illustrious as that of a sovereign Pontiff. Thus unless we suppose that love had totally blinded our hero, to the obstacles which naturally opposed themselves to his desires, there is reason to believe that his conversion, or change of party, originated from other motives, than the chagrin of seeing his amours frustrated. There is reason to believe that Paul being of a very unquiet genius, was tired of his trade: desirous of trying his fortune, and living without work, he became the spy of the priests and the informer against the Christians. Dissatisfied with the priests, who perhaps had not rewarded him to the extent of his expectations, he joined the new sect, which assisted by his talents promised good success, or even a probability that he might become the head; at least he might fairly calculate on an easy and honourable subsistence without being obliged to make tents, In fact he saw, that the apostles, who were vulgar men much inferior to himself, lived very well at the expence of the new converts, who eagerly brought their wealth and laid it at the apostles feet, consequently Paul was sensible, how easy it was for him to live in the same way, and provide himself a very comfortable birth, in a sect, in which he felt himself capable of playing a very important part. His ambition must have been more gratified with occupying one of the first posts, even amongst beggars, than of cringing in an infamous and dishonourable capacity, under avaricious, haughty and disdainful priests. Indeed Paul himself tells us that he had relations of considerable note among the apostles, who having embraced the faith before him, might have laboured with success for the conversion of a man so disposed.*
* Epis, to Romans, chap. xvi. verse 7.
The persecutions that he had excited against the disciples could not have put any very serious obstacles in the way of his admission into the apostolic college: nothing was required but to explain and agree upon facts. The chiefs of the sect were very much flattered at seeing the conquest made by their party of an inconvenient adversary, who came of his own accord, and offered his services. His conversion, effected by a miracle, did honour to his mission, and showed the vulgar the protection of heaven, which changed the heart of the most bitter enemy of the Christians. As Paul was not ignorant that in this sect great value was set upon miracles, visions and revelations, he thought this was the most favourable door by which he could enter, and render himself acceptable to the Apostles; they received him with open arms well assured of the sincerity of a man who after having made such an uproar could not recede without making himself equally odious both to Jews and Christians. St. Paul amongst other talents which rendered him a fit person to propagate the new religion, understood, according to appearances, Hebrew, Greek, and Latin, whilst in spite of the gift of tongues, we do not find, that the other apostles possessed these advantages. In fact we see them remain at Jerusalem, preaching to the Jews only, whilst the new apostle extended his spiritual conquests, into the provinces of Asia and Greece, where it appears that without him the Gospel would not have been preached so soon.
Once connected with the new sect, Paul had doubtless a great interest in spreading it, in strengthening his party, and making converts in order to gain support, and have the pleasure of reigning over a great number of devotees. Thus, under every point of view, we see that our Apostle, whether in his conversion, or in his preaching, was every thing but negligent of his interest. All missionaries have necessarily ambition; they propose to themselves the pleasure of governing minds, and every thing proves that Paul was not exempt from a passion inherent in all founders of sects. And further having once established his ecclesiastical power, we often see him taking care of his temporal interests, and making his flock feel how just it is that the priest should live by the altar; in a word to occupy himself with the emoluments of his preaching. "Let him," says he, "that is taught in the word communicate unto him that teacheth in all good things.*" He speaks in the same tone to the Thessalonicans (chap. v. ver. 12.) He likewise recommends them an abundant charity.
* Epis, to Galatians, chap. vi. ver. 6.
It remains to be observed, St. Paul is not like his successors ungrateful for the benefits which he has received. He thanks the Philippians for having twice assisted him in his need. It appears that in his time the Apostles did not possess the divine right that men had the goodness to give them: but the clergy have since asserted that they hold from God alone, that which they obtained from the generosity of princes and people, which evidently frees them from the necessity of showing gratitude to any one.
CHAPTER XII. Of the imperious Tone and political Views of St. Paul
It appears by the writings attributed to Paul himself that the empire which he exercised over the members whom he had added to his sect, was not one of mildness. In proof of this, may be cited the manner in which this spiritual despot speaks to the faithful of Corinth. "Moreover (says he) I call God for a record upon my soul, that to spare you, I came not as yet into Corinth."* Again, "For to this end also did I write, that I might know the proof of you, whether ye be obedient in all things**". He threatens the Corinthians, and says to them, "if I come again I will not spare." Again he justifies the tone in which he talks, by saying, "Therefore I write these things being absent, lest being present I should use sharpness, according to the power which the Lord hath given me to edification, and not to destruction."*** It is probably by virtue of this right of chastising, here assumed by St. Paul, that the Pontiffs and Priests of the Christians have since arrogated to themselves an unlimited spiritual power over, the thoughts of their subjects. Their empire extended itself by degrees over their persons; Christian priests, exceeding the Apostle to whom the Lord had given this power to edify, availed themselves of it to destroy those whom they found not sufficiently submissive to their decisions. If St. Paul did not exercise over his sheep a power so extensive, it is doubtless because he had not, like our pastors, princes, magistrates and soldiers under his orders, capable of executing his holy will: with his imperious temper we may justly conclude that he would have conducted himself much in the same manner as some fathers of the church, the Pontiffs of Rome, or the Holy Inquisition.