Now, the parable of the Good Samaritan is a plain documentary "patch," an insertion without context, between the address of Jesus to the disciples after that to the returned Seventy (whose mission M. Loisy had somewhat nervously dismissed as the evangelist's "figurative frame for the evangelizing of the pagans" [194]) and the resumption: "Now, as they went on their way...." It is impossible to imagine a more palpable insertion. First the mythic Seventy, the creation of a Gentilizing Christian, make their report on the exact lines of the report of the Twelve; then Jesus addresses them; then he "rejoices in the Holy Spirit." Then, "turning to the disciples, he said privately, Blessed are the eyes which see the things that ye see...." This last suggests an earlier allocution to the Twelve which has had to be turned into a "private" speech to them to distinguish it from the reply to the Seventy. [195] But however that may be, the natural sequel is verse 38, "Now, as they went on their way...." And it is between these points of natural connection that we get the parable episode beginning: "And behold, a certain lawyer stood up and tempted him...." Well may M. Loisy say that the episode is a thing "found ready made"; it has certainly no place in the original document. But it was "made" by a later hand, and it was inserted either by him who made it or by him who "found" it. It is the work of a Gentilizer, aiming at Jewish priests and Levites, and in a less degree at the scribes, whom he treats as comparatively open to instruction. It is part of the Gentilizing propaganda which evolved the story of the mission of the Seventy, and it is naturally inserted after that episode. But to admit that to be a work of redaction and to call the parable a genuine Jesuine utterance is only to give one more distressing illustration of the common collapse of the simplest principles of documentary criticism under the sway of conservative prepossession. M. Loisy retains the parable of the Good Samaritan as Jesuine simply because he feels that to abandon it is to come near making an end of the claim for the moral originality of the Gospels. It is probably from a Gentile hand, though it may conceivably have come from an enlightened Jew.