Advanced modern criticism shows that the Resurrection can no longer be regarded as a historical fact, the evidence being unreliable. This is the sober opinion of professors of theology formed on the results of the most careful research, and with no preconceived opinion as to its scientific impossibility. What have the apologists to say to this? While the obvious discrepancies and deficiencies in the accounts of the Resurrection are left practically unexplained, the old argument from the "empty tomb" [43] is being discarded as worthless by the best scholars. Again, the new science of psychology robs "the appearances," supposing that they ever occurred, of any meaning that could be construed into a proof of the Resurrection. Only one argument of any account is left, and on this the apologist chiefly pins his faith, more than on anything else. A certain contemporary of Christ wrote some letters in which he shows a firm belief in the Resurrection: his name was Paul. The evidence of this one man is considered sufficient to substantiate a miracle, which is contrary to all human experience, and upon the truth of which depend the Christian Faith and our hope of immortality! Moreover, St. Paul was not present himself on any of the occasions of the alleged appearances; and, except with regard to his own particular "religious experience," his evidence is therefore hearsay. The statement that Jesus was seen by 500 brethren at once is of little value, and St. Paul omits to mention what steps he took to ascertain the accuracy of his information--who the individuals were, what the various impressions made upon them were, etc. The appearance to 500 brethren is not mentioned in any of the Gospels. That St. Paul heard such a report does not prove that the report was true, or, if true, that the 500 had clear and unmistakable evidence of Christ's presence. There are critics who could not accept the evidence of St. Paul, for the simple reason that they conclude that we possess no Epistles of St. Paul; that the writings which bear his name are pseudepigrapha, containing seemingly historical data from the life and labours of the Apostle borrowed from Acts of Paul--a work containing, so far as is known to us, both truth and fiction. [44] Less advanced criticism lays down the broad thesis that all the Pauline epistles are real letters written by him, but that "Paul, who reckoned the future of this present world not by millennia or centuries, but by a few short years, had not the faintest surmise of the part his letters were destined to play in the providential ordering of the world." [45]