then that the religious ideas of the races grouped around the Mediterranean became profoundly modified; that the Eastern religions everywhere took precedence; that the Christian Church, having become very numerous, totally forgot its dreams of a millennium, broke its last ties with Judaism, and entered completely into the Greek and Roman world. The contests and the literary labors of the third century, which were carried on without concealment, would be described only in their general features. I would relate still more briefly the persecutions at the commencement of the fourth century, the last effort of the empire to return to its former principles, which denied to religious association any place in the State. Lastly, I would only foreshadow the change of policy which, under Constantine, reversed the position, and made of the most free and spontaneous religious movement an official worship, subject to the State, and persecutor in its turn. I know not whether I shall have sufficient life and strength to complete a plan so vast. I shall be satisfied if, after having written the _Life of Jesus_, I am permitted to relate, as I understand it, the history of the apostles, the state of the Christian conscience during the weeks which followed the death of Jesus, the formation of the cycle of legends concerning the resurrection, the first acts of the Church of Jerusalem, the life of Saint Paul, the crisis of the time of Nero, the appearance of the Apocalypse, the fall of Jerusalem, the foundation of the Hebrew-Christian sects of Batanea, the compilation of the Gospels, and the rise of the great schools of Asia Minor originated by John. Everything pales by the side of that marvellous first century. By a peculiarity rare in history, we see much better what passed in the Christian world from the year 50 to the year 75, than from the year 100 to the year 150. The plan followed in this history has prevented the introduction into the text of long critical dissertations upon controverted points. A continuous system of notes enables the reader to verify from the authorities all the statements of the text. These notes are strictly limited to quotations from the primary sources; that is to say, the original passages upon which each assertion or conjecture rests. I know that for persons little accustomed to studies of this kind many other explanations would have been necessary. But it is not my practice to do over again what has been already done well. To cite only books written in French, those who will consult the following excellent writings[1] will there find explained a number of points upon which I have been obliged to be very brief: _Etudes Critiques sur l'Evangile de saint Matthieu_, par M. Albert Reville, pasteur de l'eglise Wallonne de Rotterdam.[2] _Histoire de la Theologie Chretienne au Siecle Apostolique_, par M. Reuss, professeur a la Faculte de Theologie et au Seminaire Protestant de Strasbourg.[3]