The Gospels contain many records of facts of a supernatural character, of miracles and prophecies. That these records are necessarily false is the first principle of the historical, or critical, method, as it is called. “As a miracle of itself is unthinkable, so the miracles in the history of Christianity, and in the Christianity of the New Testament, are likewise unthinkable. Hence, when miracles are nevertheless narrated, these narratives must be false, in as far as they report miracles: that is, either the relation did not happen at all, or, if it did, there was a sufficient natural explanation”; “the historian must under all circumstances answer, ‘No,’ to the question whether the report of a miracle is worthy of belief” (_T. Zeller_). Thus instructed, “unprejudiced” research proceeds to construct its results of the investigation of the genuineness, time and date, of the writing of the Gospels and of the Acts, as well as of their credibility. Let us see how this is done. The tradition of the early Church, as well as intrinsic evidence, testify that the first Gospel was really written by the Apostle _Matthew_, and this certainly before the destruction of Jerusalem. Liberal-Protestant criticism, however, assigns its origin to a time after the year 70, chiefly for two reasons: First, the striking prophecy of the destruction of Jerusalem, conforming so accurately to the actual event, could have been written only after the year 70; otherwise it would have amounted to a real prophecy subsequently fulfilled, a conclusion that cannot be accepted. The second reason is this: The contents of _St. Matthew’s_ Gospel is already wholly Catholic, hence it must have been written during a later, Catholic, period. For as there can be no influences from above, and as everything is evolved in a natural way, the principle must govern: that the more supernatural and the more dogmas, so much later the period in question; at first there could have been only a religion of sentiment without dogma, which gradually developed into Catholic dogmatism. Similar are the presumptions which direct modern research in respect to the genuineness of the other Gospels and the Acts. A few proofs: