Now it is not probable that St. Luke or St. Paul were brought in contact with the Virgin and the people about Hebron, relatives of the Baptist. Their lives were spent in Asia Minor. But St. John, we know, became the guardian of the blessed Virgin after the death of Christ.(458) Greek ecclesiastical tradition declares that she accompanied him to Ephesus. But be that as it may, St. John almost certainly would have tenderly and reverently collected the “memorabilia” of the blessed Mother concerning her Divine Son’s birth and infancy. St. John had the organizing and disciplining of the “Asiatic” churches founded by St. Paul after the removal of the Apostle of the Gentiles. When he came to Ephesus, and went through the Churches of Asia Minor, he found a Gospel compiled by St. Luke in general use. To this he added such particulars as were expedient to complete it, amongst others the “recollections” of St. Mary, and the relatives of the Baptist. It is most probable that he gave them to St. Luke to work into his narrative, and thus to form a second edition of his Gospel.(459) That the Gospel of St. Luke was retouched after the abatement of the anti‐legal excitement can hardly be doubted. We shall see instances as we proceed. 4. The section relating to the Baptist (Luke iii. 2‐19), with which the most ancient Judaizing Gospels opened, was absent from that of Marcion. John belonged to the Old Covenant; he could not therefore be regarded as revealing the Gospel of the unknown God. This is thought by Baur, Hilgenfeld and Volckmar, to be the reason of the omission. But the explanation is strained. I think it probable, as stated above, that St. Luke when with St. Paul had not got the narrative of those who had heard and seen the birth of the Baptist and his preaching beyond Jordan. Had Marcion, moreover, objected to the Baptist as belonging to the Old Covenant, he would not have suffered the presence in his Gospel of the passage, Luke vii. 24‐28, containing the high commendation of John, “This is he of whom it is written, Behold, I send my messenger before thy face, which shall prepare the way before thee.” 5. There is no mention in Marcion’s Gospel of the baptism of our Lord (Luke iii. 21, 22). This is given very briefly in St. Luke’s Gospel. To the Nazarene Church this event was of the utmost importance; it was regarded as the beginning of the mission of Jesus, the ratification by God of his Messiahship, and therefore the Gospels of Mark and of the Hebrews opened with it. But the significance was not so deeply felt by the Gentile converts, and therefore the circumstance is despatched in a few words. 6. The genealogy of Joseph is not given (Luke iii. 23‐38). This is not to be wondered at. It is an evidently late interpolation, clumsily foisted into the sacred text, rudely interrupting the narrative.