Lets bnack that with sources.
outhouse, your views are in the minority, and have been successfully refuted among scholars both religious and secular
According to the majority viewpoint, Acts described Paul differently from how Paul describes himself, both factually and theologically. Acts differed with Paul's letters on important issues, such as the Law, Paul's own apostleship, and his relation to the Jerusalem church. Scholars generally prefer Paul's account over that in Acts.
majority viewpoint being the key phrase.
Passages of disputed historical accuracy
Acts 5:33-39: Theudas Main article: Theudas#The Theudas problem
Acts 5:33-39 gives an account of speech by the 1st century Pharisee Gamaliel, in which he refers to two first century movements. One of these was led by Theudas (v 36) and after him another was led by Judas the Galilean (v 37). Josephus placed Judas at the Census of Quirinius of the year 6 and Theudas under the procurator Fadus in 44-46. Assuming Acts refers to the same Theudas as Josephus, two problems emerge. First, the order of Judas and Theudas is reversed in Acts 5. Second, Theudas's movement comes after the time when Gamaliel is speaking.
Acts 2:41 and 4:4 - Peter's addresses Acts 4:4 speaks of Peter addressing an audience, resulting in the number of Christian converts rising by 5,000 people. Professor of New Testament Robert M. Grant says "Luke evidently regarded himself as a historian, but many questions can be raised in regard to the reliability of his history […] His ‘statistics’ are impossible; Peter could not have addressed three thousand hearers [e.g. in Acts 2:41 without a microphone, and since the population of Jerusalem was about 25-30,000, Christians cannot have numbered five thousand [e.g. Acts 4:4]."
Grant's estimate of the population of Jerusalem relied on an influential study by Jeremias in 1943. However, Grant does not mention that Jeremias calculated a far higher population figure for festival seasons such as passover, at which he calculated Jerusalem would contain up to 125,000 pilgrims. Furthermore, the lower estimate of Jeremias is significantly lower than the lowest of the moderate to high estimates made by Wilkinson in 1974 (70,398 under Herod the Great), Broshi in 1976 (60,000), Maier in 1976 (50,000, with three times that many during festival seasons), and Levine in 2002 (60,000-70,000). Accordingly, Cousland notes that "recent estimates of the population of Jerusalem suggest something in the neighbourhood of a hundred thousand".
Estimates for the number of Christians in the Roman empire by the end of the 1st century range widely from 7,500, to more than 50,000.
Acts 6:9: The province of Cilicia Acts 6:9 mentions the Province of Cilicia during a scene allegedly taking place in mid-30s AD. The Roman province by that name had been on hiatus from 27 BC and was re-established by Emperor Vespasian only in 72 AD.
Acts 21:38: The sicarii and the Egyptian In Acts 21:38, a Roman asks Paul if he was 'the Egyptian' who led a band of 'sicarii' (literally: 'dagger-men'
into the desert. In both The Jewish Wars and Antiquities of the Jews, Josephus talks about Jewish nationalist rebels called sicarii directly prior to talking about The Egyptian leading some followers to the Mount of Olives. Richard Pervo believes that this demonstrates that Luke used Josephus as a source and mistakenly thought that the sicarii were followers of The Egyptian.
Acts 10:1: Roman troops in Caesarea Acts 10:1 speaks of a Roman Centurion called Cornelius belonging to the "Italian regiment" and stationed in Caesarea. Robert Grant claims that during the reign of Herod Agrippa, 41-44, no Roman troops were stationed in his territory. Wedderburn likewise finds the narrative "historically suspect", and in view of the lack of inscriptional and literary evidence corroborating Acts, historian de Blois suggests that the unit either did not exist or was a later unit which the author of Acts projected to an earlier time.
Noting that the 'Italian regiment' is generally identified as cohors II Italica civium Romanorum, a unit whose presence in Judea is attested no earlier than 69 CE, historian E Mary Smallwood observes that the events described from Acts 9:32 to chapter 11 may not be in chronological order with the rest of the chapter but actually take place after Agrippa's death in chapter 12, and that the "Italian regiment" may have been introduced to Caesarea as early as 44 CE. Wedderburn notes this suggestion of chronological re-arrangement, along with the suggestion that Cornelius lived in Caesarea away from his unit. Historians such as Bond, Speidel, and Saddington, see no difficulty in the record of Acts 10:1.
Acts 15: The Council of Jerusalem Main article: Council of Jerusalem#Historicity
The description of the 'Apostolic Council' in Acts 15, generally considered the same event described in Galatians 2, is considered by some scholars to be contradictory to the Galatians account. The historicity of Luke's account has been challenged, and was rejected completely by some scholars in the mid to late 20th century. However, more recent scholarship inclines towards treating the Jerusalem Council and its rulings as a historical event, though this is sometimes expressed with caution.
Acts 24: Paul's trial See also: Paul of Tarsus#Arrest and death
Paul's trial in Acts 24 has been described as 'incoherently presented'.[page needed]
Acts 15:16-18: James' speech In Acts 15:16-18, James, the leader of the Christian Jews in Jerusalem, gives a speech where he quotes scriptures from the Greek Septuagint (Amos 9:11-12). Some[who?] believe this is incongruous with the portrait of James as a Jewish leader who would presumably speak Aramaic, not Greek. A possible explanation is that the Septuagint translation better made James's point about the inclusion of Gentiles as the people of God. Dr. John Barnett stated that "Many of the Jews in Jesus' day used the Septuagint as their Bible". Although Aramaic was a major language of the Ancient Near East, by Jesus's day Greek had been the lingua franca of the area for 300 years. It is also possible that James quoted Amos in Aramaic at the Jerusalem Council, but when Luke wrote it down he used the Septuagint translation since nearly all Christians outside Palestine used it as their bible.
Relationship to the Gospel of Luke See also: Luke-Acts
Since Acts is generally regarded as a continuation of the Gospel of Luke, problems with the historical reliability of the Gospel are also used to question the historical reliability of Acts.