We have at least one definite example, within St. Luke’s works, of a story which has been modified in the light of further information. In Lk. xxiv there is good ground for thinking that the final parting of Jesus from His disciples is not described as an Ascension, and apparently it takes place at the close of Easter Day. In Acts i we have the story of a forty days’ interval, during which the Risen Christ teaches His disciples the things concerning the Kingdom of God (i. 3). The Ascension is described as an act of visible levitation. Jesus is taken up into heaven and a cloud receives Him out of His disciples’ sight (i. 9). As they stand gazing upwards two men appear by their side clothed in white garments, who declare that Jesus shall return in like manner as they beheld Him going into heaven (i. 10 f.). The disciples then return to Jerusalem. It can hardly be denied that this is a totally different story from that which is told in Lk. xxiv. Whatever its historical value may be the presumption is that it rests upon a tradition which had come to St. Luke’s knowledge after he had completed his Gospel. Apparently he acquired his new information when it was too late to alter his earlier work. Otherwise we may believe that the story would have appeared in the Gospel and not in the Acts. It may freely be granted that the foregoing considerations are of a purely general character. Admittedly they do not prove that Lk. i. 34 f. is a specific instance of modification. Our justification of this hypothesis is the results we have reached in Chapters II and III. What we have just urged, however, is sufficient to show that our theory is not by any means inherently impossible, but is consonant with St. Luke’s procedure and methods as a writer. III. The Objections to Which the Above Theory is Exposed We have now to consider what is perhaps the strongest objection to which our theory is exposed. It may be stated as follows: