The accounts of the several angelic warnings to Mary and to Joseph appear to be mutually exclusive. Most theologians, says Strauss, "maintaining, and justly, that the silence of one Evangelist concerning an event which is narrated by the other, is not a negation of the event, they blend the two accounts together in the following manner: 1, the angel makes known to Mary her approaching pregnancy (Luke); 2, she then journeys to Elizabeth (the same Gospel); 3, after her return, her situation being discovered, Joseph takes offence (Matthew); whereupon, 4, he likewise is visited by an angelic apparition (the same Gospel). But this arrangement of the incidents is, as Schliermacher has already remarked, full of difficulty; and it seems that what is related by one Evangelist is not only pre-supposed, but excluded, by the other. For, in the first place, the conduct of the angel who appears to Joseph is not easily explained, if the same, or another, angel had previously appeared to Mary. The angel (in Matthew) speaks altogether as if his communication were the first in this affair. He neither refers to the message previously received by Mary, nor reproaches Joseph because he had not believed it; but, more than all, the informing Joseph of the name of the expected child, and the giving him a full detail of the reasons why he should be so called (Mat. i. 21), would have been wholly superfluous had the angel (according to Luke i. 31) already indicated this name to Mary. Still more incomprehensible is the conduct of the betrothed parties, according to this arrangement of events. Had Mary been visited by an angel, who had made known to her an approaching supernatural pregnancy, would not the first impulse of a delicate woman have been to hasten to impart to her betrothed the import of the divine message, and by this means to anticipate the humiliating discovery of her situation, and an injurious suspicion on the part of her affianced husband? But exactly this discovery Mary allows Joseph to make from others, and thus excites suspicion; for it is evident that the expression [Greek: heurethae en gastri echousa] (Mat. i. 18) signifies a discovery made independent of any communication on Mary's part, and it is equally clear that in this manner only does Joseph obtain the knowledge of her situation, since his conduct is represented as the result of that discovery [Greek: (euriskesthai)]" ("Life of Jesus," v. i., pp. 146, 147). Strauss gives a curious list, showing the gradual growth of the myth relating to the birth of Jesus (we may remark No. 3 is distinctly out of place when referred to Olshausen: it should be referred to the early Fathers, from whom Olshausen derived it):-- "1. Contemporaries of Jesus and composers of the genealogies: Joseph and Mary man and wife--Jesus the offspring of their marriage.