The other source of information about St. Paul's life is the Acts of the Apostles, the value of which as a historical document is very variously estimated. The doubts refer mainly to the earlier chapters, before St. Paul appears on the scene. Sane criticism can hardly dispute that the 'we-passages,' in which the writer speaks of St. Paul and himself in the first person plural, are the work of an eye-witness, and that most of the important facts in the later chapters are from the same source. The difficult problem is concerned with the relation of this writer to the editor, who is responsible for the 'Petrine' part of the book. There is very much to be said in favour of the tradition that this editor, who also compiled the Third Gospel, was Lucas or Lucanus, the physician and friend of St. Paul. It does not necessarily follow that he was the fellow-traveller who in a few places speaks of himself in the first person. Luke (if we may decide the question for ourselves by giving him this name) must have been a man of very attractive character; full of kindness, loyalty, and Christian charity. He is the most feminine (not effeminate) writer in the New Testament, and shows a marked partiality for the tender aspects of Christianity. He is attracted by miracles, and by all that makes history picturesque and romantic. His social sympathies are so keen that his gospel furnishes the Christian socialist with nearly all his favourite texts. Above all, he is a Greek man of letters, dominated by the conventions of Greek historical composition. For the Greek, history was a work of art, written for edification, and not merely a bald record of facts. The Greek historian invented speeches for his principal characters; this was a conventional way of elucidating the situation for the benefit of his readers. Everyone knows how Thucydides, the most conscientious historian in antiquity, habitually uses this device, and how candidly he explains his method. We can hardly doubt that the author of Acts has used a similar freedom, though the report of the address to the elders of Ephesus reads like a summary of an actual speech. The narrative is coloured in places by the historian's love for the miraculous. Critics have also suspected an eirenical purpose in his treatment of the relations between St. Paul and the Jerusalem Church.