One reason for allotting three chapters to the Third Gospel is the complexity of the Lukan problem. The theory which is outlined in Chapter IV is one which has not yet received sufficient consideration. The alternative, in the opinion of the writer, is to regard the Miraculous Conception as a “necessary stone in the structure” of Lk. i, ii. It is the difficulties mentioned in Chapter II which have prevented him from taking this view. The writer is convinced that St. Luke believed and taught the Virgin Birth. Nevertheless, the critical difficulties are such that it has not been found possible to accept this view in the form in which it is generally held. It is well to remember that he who states a theory in connexion with such problems contributes to their solution, whether his theory stands the test of time or not. Even in the case of failure the possibilities are reduced and a by‐path is revealed as such. As an illustration of this, reference may be made to the view which ascribes the Virgin Birth tradition in Lk. i, ii to an unknown and later writer. One chapter (Chapter V) has been assigned to the First Gospel. The exposition there given is one which is widely held in this country, but an attempt has been made to emphasize the unique character of the Evangelist’s standpoint, which, it is believed, is the key to the textual problem of Mt. i. 16. The textual problem is treated in an Appendix to the chapter. It may seem strange that in Chapter VI no decided opinion is expressed for or against the Virgin Birth. The justification for this position is the fact that, in the end, the question becomes one of Theology, and that to attack the theological problem would be to go beyond the limited aim which the present work has in view. One result of the investigation is that the documentary evidence for the Virgin Birth is found to be earlier than “negative” criticism has allowed. But to accept this conclusion is only to be brought face to face with the question which the modern New Testament student cannot escape. “Whence come the sources upon which the Evangelists drew?” At first sight the problem seems hopeless. To recover and to describe with objectivity of statement the several sources which the Evangelists employed is a task beset with difficulties: to penetrate still further might well seem impossible. If, however, the problem is faced bravely, with an open mind and an eagerness to learn, it may be that as time passes there will be cause to rejoice over real progress made. The journey is not the plunge into the dark which it might be thought to be. If, indeed, it will bring men nearer to the Jesus of history, it is a quest which cannot be refused, however great the difficulties may be.