consult, in addition to the work of M. Réville, previously cited, the
writings of Reuss and Scherer in the _Revue de Théologie_, vol. x.,
xi., xv.; new series, ii., iii., iv.; and that of Nicolas in the
_Revue Germanique_, Sept. and Dec., 1862; April and June, 1863.]

That the Gospels are in part legendary, is evident, since they are
full of miracles and of the supernatural; but legends have not all the
same value. No one doubts the principal features of the life of
Francis d'Assisi, although we meet the supernatural at every step. No
one, on the other hand, accords credit to the _Life of Apollonius of
Tyana_, because it was written long after the time of the hero, and
purely as a romance. At what time, by what hands, under what
circumstances, have the Gospels been compiled? This is the primary
question upon which depends the opinion to be formed of their
credibility.

Each of the four Gospels bears at its head the name of a personage,
known either in the apostolic history, or in the Gospel history
itself. These four personages are not strictly given us as the
authors. The formulæ "according to Matthew," "according to Mark,"
"according to Luke," "according to John," do not imply that, in the
most ancient opinion, these recitals were written from beginning to
end by Matthew, Mark, Luke, and John,[1] they merely signify that
these were the traditions proceeding from each of these apostles, and
claiming their authority. It is clear that, if these titles are exact,
the Gospels, without ceasing to be in part legendary, are of great
value, since they enable us to go back to the half century which
followed the death of Jesus, and in two instances, even to the
eye-witnesses of his actions.