It will be apparent from the above that the Gospel of Mark is no exception to the rule that church-writings of this type inevitably undergo recasting and supplementation until the advancing process of canonization at last fixes their text with unalterable rigidity. Whether we recognize "sources," or earlier "forms," or only earlier "editions" of Mark, it is certain that appendices could still be attached long after the appearance of Luke, and probable that in the early period of its purely local currency at Rome the fund of Petrine anecdote had received more than one adaptation of form before it was carried to Syria and embodied substantially as we now have it in the composite gospels of Matthew and Luke. The omission by Luke of Mark vi. 45--viii. 26 is intentional,[22] and cannot be used to prove the existence of a shorter form; and the same is probably true of the omission of Mark ix. 38-40 by Matthew. Mark xii. 41-44, however, is probably an addition later than Matthew's time. Neither Matthew nor Luke had a text extending beyond xvi. 8. But signs of acquaintance with the original sequel appear in the appendix to John (John xxi.) and in the late and composite _Gospel of Peter_ (_c._ 140). According to the latter the twelve remained in Jerusalem scattered and in hiding for the remaining six days of the feast. At its close they departed, mourning and grieving, each man to his own home. Peter and a few others, including "Levi the son of Alpheus," resumed their fishing "on the sea." ... The fragment breaks off at this point. The story may be conjecturally completed from 1st Cor. xv. 5-8, with comparison of John xxi. 1-13; Luke v. 4-8; xxii. 31 f.; xxiv. 34, 36-43. Footnote 22: See below. As we look back upon the undertaking of this humble author, named only by tradition, one among the catechists of the great church of Paul and Peter, writing but a few years after their death, but a few years before 1st Peter and Hebrews, one is struck by the grandeur of his aim. It is true he was not wholly without predecessors in the field. The work which afforded him at least the substance of his prologue, and in all probability other considerable sections of his book, had already aimed in a more mystical way to connect the Pauline doctrine of Christ as the Wisdom of God with the mighty works and teachings of Jesus. Duplication of a considerable part of Mark's story (vii. 31--viii. 26 repeats with some variation vi. 30--vii. 30) shows that his work was one of combination as well as creation. But outline, proportion and onward march of the story show not only skill and care, but large-minded and consistent adherence to the fundamental plan to tell the origin of the Christian faith (Mark i. 1).