Many, and vitally important to the development of Gospel Story as we know it, as were the sources of Luke, both by his own statement (Luke i. 1) and the internal evidences of his work, he has made analysis extremely difficult by the skilful and elaborate stylistic embroidery with which he has overlaid the gaps and seams. Nor is this a proper occasion for entering the field of the higher critic. Luke-Acts represents the completed development, not the naïve beginnings of this type of the Literature of the Church Teacher. We have seen reason to think we may have traces of the earlier "narratives" (_diegeses_) to which Luke refers, not only in the great Roman work of Mark, but in a part of the Q material itself. If Antioch were the place of origin of this early source, if here too were found those archives of missionary activity whence came the famous Diary employed in Acts xvi.-xxviii., the contribution of this church to Gospel Story was such as to make Antioch the appropriate centre for the great "historical" school of interpretation of the fourth and fifth centuries. When we consider the dominant motive of Luke and his extraordinary exaltation of 'apostolic' authority we seem to be breathing the very atmosphere of Ignatius the great apostle of ecclesiasticism and apostolic order, discipline and succession. Ignatius' hatred of Doketism, too, is not without a certain anticipation in the opening and closing chapters of Luke's Gospel, and perhaps in the fact that the great exsection from Mark begins with the story of the Walking on the Sea (Mark vi. 45-52). CHAPTER VIII THE JOHANNINE TRADITION. PROPHECY