elaborate polemic against the Jews in Aphraates, and the long sermons against idolatry in the Doctrine of Addai. So much indeed is it the rule that the 'Acts' of martyrs should contain a testimony against the worship of idols that in the Latin version of the Acta Thomae there is an extended interpolation, telling how St Thomas refused to worship the Sun-god when he was brought before King Mazdai.
The interest of the author of the Acts of Thomas lay in the workings of human nature, not in the conflicting claims of rival religions—in a word, it lay in the conversion of individual souls rather than in the establishment of a Church. But to the Catholic writers from the very earliest period the case was different. To them the Jewish question was vital, not so much for the sake of convincing the Jews of error as to establish their own position. There stood the Holy Oracles, the promises of God to His people—to whom did they apply? It was as essential for the early Church to establish her claim to be the true heir of the Covenants, as
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