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also is claimed by Lange as a witness to his theory, but his exegesis of the passage to which he appeals is poor (see below, Bk. IV. chap. 22 note 4). Against both forms of the cousin theory may be urged the natural meaning of the word ἀδελφός, and also the statement of John vii. 5, “Neither did his brethren believe in him,” which makes it impossible to suppose that his brothers were apostles. From this fatal objection both of the brother hypotheses are free, and either of them is possible, but the former rests upon a more natural interpretation of the various passages involved, and would perhaps have been universally accepted had it not been for the dogmatic interest felt by the early Church in preserving the virginity of Mary. Renan’s complicated theory (see his Les Evangiles, p. 537 sqq.) does not help matters at all, and need not be discussed here. There is much to be said, however, in favor of the separation of Alphæus and Clopas, upon which he insists and which involves the existence of four Jameses instead of only three. For a fuller discussion of this whole subject, see Andrews (Life of our Lord, pp. 104–116), Schaff (Church Hist. I. 272–275), and Weiss (Einleitung in das N. T. p. 388 sqq.), all of whom defend the natural brother hypothesis; Lightfoot (Excursus upon “The Brethren of the Lord” in his Commentary on Galatians, 2d ed. p. 247–282), who is the strongest advocate of the half-brother theory; Mill (The Accounts of our Lord’s Brethren in the N. T. vindicated, Cambridge, 1843), who maintains the maternal cousin theory; and Lange (in Herzog), who presents the paternal cousin hypothesis. Compare finally Holtzmann’s article in the Zeitschrift für Wiss. Theologie, 1880, p. 198 sqq. 15 1 Cor. xv. 7.

      Chapter XIII.—Narrative concerning the Prince of the Edessenes.

       Table of Contents

      1. The divinity of our Lord and Saviour Jesus Christ being noised abroad among all men on account of his wonder-working power, he attracted countless numbers from foreign countries lying far away from Judea, who had the hope of being cured of their diseases and of all kinds of sufferings.

      3. But he did not at that time comply with his request; yet he deemed him worthy of a personal letter in which he said that he would send one of his disciples to cure his disease, and at the same time promised salvation to himself and all his house.

      Copy of an epistle written by Abgarus the ruler to Jesus, and sent to him at Jerusalem by Ananias7 the swift courier.

      6. “Abgarus, ruler of Edessa, to Jesus the excellent Saviour who has appeared in the country of Jerusalem, greeting. I have heard the reports of thee and of thy cures as performed by thee without medicines or herbs. For it is said that thou makest the blind to see and the lame to walk, that thou cleansest lepers and castest out impure spirits and demons, and that thou healest those afflicted with lingering disease, and raisest the dead.

      8. I have therefore written to thee to ask thee that thou wouldest take the trouble to come to me and heal the disease which I have. For I have heard that the Jews are murmuring against thee and are plotting to injure thee. But I have a very small yet noble city which is great enough for us both.”

      The answer of Jesus to the ruler Abgarus by the courier Ananias.

      11. Thaddeus began then in the power of God to heal every disease and infirmity, insomuch that all wondered. And when Abgarus heard of the great and wonderful things which he did and of the cures which he performed, he began to suspect that he was the one of whom Jesus had written him, saying, ‘After I have been taken up I will send to thee one of my disciples who will heal thee.’

      12. Therefore, summoning Tobias, with whom Thaddeus lodged, he said, I have heard that a certain man of power has come and is lodging in thy house. Bring him to me. And Tobias coming to Thaddeus said to him, The ruler Abgarus summoned me and told me to bring thee to him that thou mightest heal him. And Thaddeus said, I will go, for I have been sent to him with power.

      13. Tobias therefore arose early on the following day, and taking Thaddeus came to Abgarus. And when he came, the nobles were present and stood about Abgarus. And immediately upon his entrance a great vision appeared to Abgarus in the countenance of the apostle Thaddeus. When Abgarus saw it he prostrated himself before Thaddeus, while all those who stood about were astonished; for they did not see the vision, which appeared to Abgarus alone.

      14. He then asked Thaddeus if he were in truth a disciple of Jesus the Son of God, who had said to him, ‘I will send thee one of my disciples, who shall heal thee and give thee life.’ And Thaddeus said, Because thou hast mightily believed in him that sent me, therefore have I been sent unto thee. And still further, if thou believest in him, the petitions of thy heart shall be granted thee as thou believest.

      15. And Abgarus said to him, So much have I believed in him that I wished to take an army and destroy those Jews who crucified him, had I not been deterred from it by reason

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