ugh
not in the older Greek Codices.'

There will then remain the specifying of Arabia as the home of the
Magi, the phrase [Greek: kathezomenos] used of John on the banks
of the Jordan, the two unparallelled sentences, and the cave of
the Nativity. Of these the phrase [Greek: kathezomenos], which
occurs in three places, Dial. 49, 51, 88, but always in Justin's
own narrative and not in quotation, _may_ be an accidental
recurrence; and it is not impossible that the other items may be
derived from an unwritten tradition.

Still, on the whole, I incline to think that though there is not
conclusive proof that Justin used a lost Gospel besides the
present Canonical Gospels, it is the more probable hypothesis of
the two that he did. The explanations given above seem to me
reasonable and possible; they are enough, I think, to remove the
_necessity_ for assuming a lost document, but perhaps not
quite enough to destroy the greater probability. This conclusion,
we shall find, will be confirmed when we pass from considering the
substance of Justin's Gospel to its form.

But now if we ask ourselves _what_ was this hypothetical lost
document, all we can say is, I believe, that the suggestions
hitherto offered are insufficient. The Gospels according to the
Hebrews or according to Peter and the Protevangelium of James have
been most in favour. The Gospel according to the Hebrews in the
form in which it was used by the Nazarenes contained the fire upon
Jordan, and as used by the Ebionites it had also the voice, 'This
day have I begotten Thee.' Credner [Endnote 110:1], and after him
Hilgenfeld [Endnote 110:2], thought that the Gospel according to
Peter was used. But we know next to nothing about this Gospel,
except that it was nearly related to the Gospel according to the
Hebrews, that it made the 'brethren of the Lord' sons of Joseph by
a former wife, that it was found by Serapion in the churches of
his diocese, Rhossus in Cilicia, that its use was at first
permitted but afterwards forbidden, as it was found to favour
Docetism, and that its contents were in the main orthodox though
in some respects perverted [Endnote 110:3]. Obviously these facts
and the name (which falls in with the theory--itself also somewhat
unsubstantial--that Justin's Gospel must have a 'Petrine'
character) are quite insufficient to build upon. The Protevangelium
of James, which it is thought might have been used in an earlier
form than that which has come do