I am not here concerned to ask whether the closing words are the expression of an orthodox belief; or what orthodoxy makes of the further proposition that "With St. Paul it is quite different. He is a saint without a luminous halo." The idea seems to be that concerning the saint without a nimbus we can get at the historical truth, while in the other case we cannot--a proposition worth orthodox attention. But what concerns the open-minded investigator is the logic of the words I have italicized. It is obvious that they proceed (1) on the assumption that what non-miraculous biography the Gospels give is in the main absolutely trustworthy--that is to say, that the accounts of the disciples and the teaching are historical; and (2) on the assumption that we are historically held to the traditional view that the Gospel sayings originated with the alleged Founder as they purport. It is necessary to point out that this is not a licit historical induction. Even Canon Inge by implication admits that not all the Gospel sayings have the quality which he regards as certifying authenticity; and on no reasonable ground can he claim that the others must have been "invented by the disciples." The alternative is spurious. No one is in a position to deny that any given saying may have been invented by non-disciples. In point of fact, many professional theologians are agreed in tracing to outside sources some tolerably fine passages, such as the address to Jerusalem (Mt. xxiii, 37; Lk. xiii, 34). The critics in question do not ascribe that deliverance to inventive disciples; they infer it to have been a non-Christian document. Many other critics, again, now pronounce the whole Sermon on the Mount--regarded by Baur as signally genuine--a compilation from earlier Hebrew literature, Biblical and other. Which then are the "great" sayings that could not be thus accounted for? Without specification there can be no rational discussion of the problem; and even the proposition about the exegetic function of "faith and love" affects to be in itself rational. The plain truth would seem to be that Canon Inge has formed for himself no tenable critical position. He has merely reiterated the fallacy of Mill, who in his Three Essays on Religion (pp. 253-54) wrote:--