generations, and every imaginable intention has been ascribed to the proto-martyr, every possible or impossible reference detected in the phrases of his oration. This has mainly arisen from the imperfect nature of the account in the Acts, and the absence of many important details which has left criticism to adopt that "divinatorisch-combinatorische" procedure which is so apt to evolve any favourite theory from the inner consciousness. The prevailing view, however, amongst the great majority of critics of all schools is, that Stephen is represented in the Acts as the forerunner of the Apostle Paul, anticipating his universalistic principles, and proclaiming with more or less of directness the abrogation of Mosaic ordinances and the freedom of the Christian Church.(1) This view was certainly advanced by Augustine, and lies at the base of his famous saying: "Si sanctus Stephanus sic non oras-set, ecclesia Paulum non haberet,"(2) but it was first clearly enunciated by Baur, who subjected the speech of Stephen to detailed analysis,(3) and his interpretation has to a large extent been adopted even by apologists. It must be clearly understood that adherence to this reading of the aim and meaning of the speech, as it is given in the Acts, by no means involves an admission of its authenticity, which, on the contrary, is impugned by Baur himself, and by a large number of independent critics. We have the misfortune of differing most materially from the prevalent view regarding the contents of the speech, and we maintain that, as it stands in the Acts, there is not a {149} word in it which can be legitimately construed into an attack upon the Mosaic law, or which anticipates the Christian universalism of Paul. Space, however, forbids our entering here upon a discussion of this subject, but the course which we must adopt with regard to it renders it unnecessary to deal with the interpretation of the speech. We consider that there is no reason for believing that the discourse put into the mouth of Stephen was ever actually delivered, but on the contraiy that there is every ground for holding that it is nothing more than a composition by the Author of the Acts. We shall endeavour clearly to state the reasons for this conclusion.