Important alike in its bearing upon the questions of credibility and authorship, is the evidence of the so-called "we-sections." A _prima facie_ case is made out that the author of the Acts was an eye-witness of some of the scenes it records, and a companion in travel of the Apostle Paul. This evidence has of late been greatly strengthened by linguistic investigation. While critical attempts are still made to divide the Acts into documents, the "we-sections" (xvi. 10-17; xx. 5-15; xxi. 1-18; xxvii. 1-xxviii. 16), as Sir J. Hawkins says, show an "immense balance of internal and linguistic evidence in favour of the view that the original writer of these sections was the same person as the main author of the Acts and of the Third Gospel."[264] 264: "Horæ Synopticæ," 2d ed., 1909, p. 188. No living writers have done more to stimulate interest in the book of Acts than have Sir W. M. Ramsay and Harnack, and the writings of both have materially strengthened the case alike for its Lukan authorship, and, in the main, for its historical accuracy. Ramsay, starting, as he says, from the standpoint of the Tübingen school, "with the confident assumption that the book was fabricated in the middle of the second century, and studying it to see what light it could throw on the state of society in Asia Minor, was gradually driven to the conclusion that it must have been written in the first century and with admirable knowledge."[265] 265: "Pauline Studies," p. 199. Harnack's defense, in his four monographs,[266] of the Lukan authorship, integrity, historical reliability (where the supernatural is not in question) and early date of the Acts is the most outstanding and significant achievement of the age in New Testament criticism. Harnack's work has been so thorough and convincing that it may be said to have carried the theological world by storm. At least his powerful argument for Lukan authorship does not appear to have been successfully met. The attempt to turn its flank by asserting that the Paul of Acts, in making a vow, shaving his head and entering into the Temple, was not the defender of Gentile liberty who wrote Galatians, and so that the author of the Acts was not the companion of Paul, is met by Harnack in the fourth of his monographs. Paul, he declares, not only was a Jew, but remained so, whether consistently or not. Harnack thinks that Paul shrank back from taking the last logical step,[267] but that in this the author of the Acts represents the relation of Paul to Judaism precisely as do his letters.[268] Stanton well remarks that the difficulty of accounting for alleged discrepancies between the Acts and the Epistles is equal or greater on the supposition that the author wrote 100 A. D., or later, than if the author was the companion of Paul.[269] The very fact, for example, that Luke says that Paul worshipped in the Temple is an indication that we have here no conception of a later age to which such an act would have seemed unnatural.