(3) The question of _the source or sources_ from which the Evangelist obtained the narrative of Mt. i. 18‐25 cannot be adequately discussed in itself and in relation to the First Gospel alone. Nevertheless it is worth while to ask how far we can go within those limits. From the evidence supplied by the Gospel itself, we cannot say that the narrative rests on the testimony of Joseph. If the Virgin Birth is historically true, this view has much probability in its favour. But to urge such an origin for the Matthaean narrative, as part of the proof for the Virgin Birth, is not permissible, since obviously it begs the question. Many writers think that the narrative really does come from Joseph himself because it reflects his standpoint. Amongst others this is the opinion of Bishop Gore (_The New Theology and the Old Religion_, p. 126 f.), and of Dr. Orr (_The Virgin Birth of Christ_, pp. 83 ff.).(95) Such a conclusion travels beyond the facts of the case. That the narrative is written from Joseph’s standpoint is, of course, beyond question. It may be, however, that this fact is sufficiently accounted for by the apologetic character of the narrative. We do not say here that this is the case, but we do say that to claim more is to put an outside interpretation upon the narrative. Eventually this is, of course, inevitable; our final conclusion reacts upon our view of the earlier problems; but in the constructive stage this is a peril sedulously to be avoided. The possibility has to be allowed that the narrative of Mt. i. 18‐25 may be the result of an inference which arose within the Christian community, and which has clothed itself in an imaginative and pictorial form. In answer to the question, How were the fears of Joseph allayed?, it would be natural to reply, By a divine message, and current beliefs would supply an explanation of the means and the method by which such a message would be conveyed. Angelic mediation would account for the one, just as revelation by a dream would explain the other.