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He does not believe that Matthew, the apostle, wrote the first Gospel; he does not profess to know who is responsible for the collection of "logia," or how many of them are authentic; though he calls the second Gospel the most historical, he points out that it is written with credulity, and may have been interpolated and retouched; and as to the author, "quid qu'il soit," of the third Gospel, who is to "rely on the accounts" of a writer, who deserves the cavalier treatment which "Luke" meets with at M. Renan's hands?
The metaphysical theory of the Word, such as we find it in the writings of his contemporary Philo, in the Chaldean Targums, and even in the book of "Wisdom," is neither seen in the Logia of Matthew, nor in general in the synoptics, the most authentic interpreters of the words of Jesus. The doctrine of the Word, in fact, had nothing in common with Messianism.
It is thus that "the Gospel according to Matthew" is found to have included almost all the anecdotes of Mark, and that "the Gospel according to Mark" now contains numerous features which come from the Logia of Matthew. Every one, besides, drew largely on the Gospel tradition then current.
It was already known in Spain, in France, and in Italy, and no doubt had begun to make its way in the Orient. In the early part of the century the Spaniards had discovered its virtues. It is stated by John Neander, in his "Tobaco Logia," published in Leyden in 1626, that Tobaco took its name from a province in Yucatan, conquered by Fernando Cortez in 1519.
The first two are principally important because they were written in Aramean, like the Logia of Matthew, and appear to constitute one version of the Gospel of this apostle, and because they were the Gospel of the Ebionim that is, of those small Christian sects of Batanea who preserved the use of Syro-Chaldean, and who appear in some respects to have followed the course marked out by Jesus.
It was already known in Spain, in France, and in Italy, and no doubt had begun to make its way in the Orient. In the early part of the century the Spaniards had discovered its virtues. It is stated by John Neander, in his " Tobaco Logia," published in Leyden in 1626, that Tobaco took its name from a province in Yucatan, conquered by Fernando Cortez in 1519.
Here was found a third-century fragment of a collection of sayings of Jesus, similar in style to the so-called "Logia" discovered at Oxyrrhynchos in 1897. Six sayings are preserved, unfortunately in an imperfect condition.
It is therefore as difficult to think that the Gospel had no connection with the Apostle whose name it bears, as it is impossible to regard it as entirely his work. The Logia hypothesis seems to suggest precisely such an intermediate relation as will satisfy both sides of the problem. There are, however, still difficulties in the way.
The Logia hypothesis in fact carries us at once into the very nodus of Synoptic criticism, and, in the present state of the question, must be regarded as still some way from being established. The problem in regard to St. Mark and the triple synopsis is considerably simpler.
I shall rent an entire villa and you will be surprised. You have my permission now to satisfy your hunger, and look about a bit in Florence. I won't be home till evening. If I need you then, I will have you called." I looked at the Duomo, the Palazzo Vecchio, the Logia di Lanzi, and then I stood for a long time on the banks of the Arno.
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