Obviously the additional logia are far more likely to have been invented than found. Such a chronic windfall of papyri is a sufficiently fantastic hypothesis on the face of it, in no way justifiable from the recent discovery of a few enigmatic scraps that had not been embodied, and suggest no community of thought with those embodied. But even if we allow the probable existence of many floating leaves, where is the likelihood that their sayings all came from the same Teacher? In the terms of the hypothesis, he occupied himself mainly with the law (unless the lost logia outbulk the saved), while at the same time he duly provided for the Samaritans and the Gentiles! His disciples and apostles, nonetheless, paid no attention to these latter provisions until they found that such provisions were really necessary to accommodate the thronging converts! All this is very awkwardly suggestive of the Moslem saying that the Khalif Omar "was many a time of a certain opinion, and the Koran was revealed accordingly." [101] It would indeed have been a remarkable experience for the evangelist to discover the logion (Mt. xvi, 17-19) as to the founding of the Church on the rock of Peter when a Petrine claim had to be substantiated. To the eye of Dr. Rendel Harris, an orthodox but a candid scholar, the "rock" text suggests an adaptation of a passage in the Odes of Solomon in which God's "rock" is the foundation not of the Church but of the Kingdom. [102] Such probabilities Dr. Petrie never considers. Let us see how Dr. Petrie's method explains Matthew x, 5: "Go not into any way of the Gentiles, and enter not into any city of the Samaritans." It occurs only in Matthew: Luke gives the parable of the Good Samaritan, with its flings at the lawyer and at the Jews in general; and in John the Founder makes Samaritan converts. The anti-Gentile text Dr. Petrie never discusses! Yet his method does not permit him to exclude it. It belongs to his "sixth class," of "sayings and episodes which only occur in one Gospel. These classes are almost entirely in Matthew and Luke, and are the accretions which were added after the Gospels had finally parted company." [103] So that after the Gentile period had set in, Matthew, the one "professional scribe among the apostles," somehow found a logion Iesou which suited the need of the Church to exclude Samaritans and Gentiles, while Luke found another which suited the need to welcome them. And yet, in respect of its very purport, the anti-Gentile and anti-Samaritan teaching ought, if genuine, to belong, on Dr. Petrie's general principle, to the earliest collection of all. Such is the dilemma to which we are led by the strictly statistical method of selection, conducted without any higher light. CHAPTER XII FAILURE OF THE LOGIA THEORY