Before coming to the main matter, it is necessary to elucidate the charge as to a "crude principle" applied to Paul and the evangelists. The "principle" really applied was this, that if "Paul" in all his writings, apart from two interpolated passages, shows no real knowledge whatever of the gospels, and no knowledge whatever either of the life or the teachings of Jesus as there recorded, we are compelled to infer either that these details were not in any form known to Paul, or that, if he knew them, he did not believe them. It is not a matter of his not knowing "a thing": that is the sophism of the critic; it is a matter of his not knowing anything on the subject. And so with the synoptics and the fourth gospel. When one side relates something vital to the record, of which the other side shows no knowledge whatever [5]--as, for instance, great miracles--we are bound to infer that the silent side, when it is the earlier record, either did not know or did not believe the story. Or, again, when John alleges that the disciples baptized freely and the synoptics make no mention of it, it is clear that we cannot suppose them, in the alleged circumstances, to have been ignorant of such a fact; while, if they are supposed to have known it and yet to have kept silence, their credit as historians is gravely shaken. The "principle," in fact, is that of critical common-sense; and the critic's version of it is a forensic perversion. On the next issue, it is perhaps well to explain to the lay reader that the "two-documents hypothesis" is simply what Schmiedel--with a very justifiable implication--named "the so-called theory of two sources," a mere aspect of "the borrowing hypothesis" which constitutes the main substance of the bulk of the documentary discussion of the gospels in the last century, and which is simply the most obvious way of attempting to explain the documentary phenomena. It dates from Papias. As the critic asseverates, it is the theory of the text-books in general. And for the main purposes of historic comprehension, it is neither here nor there. The theory of two sources cannot possibly cover all the data, even from the biographical point of view. The effect of Schmiedel's article--a model of critical honesty and general good sense which his successors might usefully strive to copy in those regards--is to show that the hypothesis is quite inadequate even as a documentary theory; and from the point of view of the rational student it is simply neutral to the vital question, What really did happen, in the main? He who has realized that the Entry, the Betrayal, the Last Supper, the Agony, the Trials, and the Crucifixion, are all as mythical as the Resurrection, is not at that point concerned with the dispute as to priority among the gospels, or any sections of them. No documentary hypothesis can possibly make the myth true.