n'
([Greek: pericharakosousin] Clem., [Greek: peribalousin charaka]
Luke) is especially important, as it is probable, and believed by
many critics, that this particular detail was added by the
Evangelist after the event. The parable of the unjust judge,
though reproduced with something of the freedom to which we are
accustomed in patristic narrative quotations both from the Old and
New Testament, has yet remarkable similarities of style and
diction ([Greek: ho kritaes taes adikias, poiaesei taen ekdikaesin
ton boonton pros auton haemeras kai nuktos, Lego humin, poaesei...
en tachei).]

We have to add to these another class of peculiarities which occur
in places where the synoptic parallel has been preserved. Thus in
the Sermon on the Mount we find the following:--

_Matt._ vii. 21.

[Greek: Ou pas ho legon moi, Kurie, Kurie, eiseleusetai eis taen
basileian ton ouranon, all' ho poion to thelaema tou patros mou
tou en ouranois]

_Clem. Hom._ viii. 7.

[Greek: Ti me legeis Kurie, Kurie, kai ou poieis a lego;]

_Luke,_ vi. 46.

[Greek: Ti de me kaleite Kurie, Kurie, kai ou poeite a lego;]

This is one of a class of passages which form the _cruces_
of Synoptic criticism. It is almost equally difficult to think and
not to think that both the canonical parallels are drawn from the
same original. The great majority of German critics maintain that
they are, and most of these would seek that original in the
'Spruchsammlung' or 'Collection of Discourses' by the Apostle St.
Matthew. This is usually (though not quite unanimously) held to
have been preserved most intact in the first Gospel. But if so,
the Lucan version represents a wide deviation from the original,
and precisely in proportion to the extent of that deviation is the
probability that the Clementine quotation is based upon it. The
more the individuality of the Evangelist has entered into the form
given to the saying the stronger is the presumption that his work
lay before the writer of the Clementines. In any case the
difference between the Matthaean and Lucan versions shows what
various shapes the synoptic tradition naturally assumed, and makes
it so much the less likely that the coincidence between St. Luke
and the Clementines is merely accidental.

Another similar case, in which the issue is presented very
clearly, is afforded by the quotation, 'The labourer is worthy of
his hire.'

_Matt._ x. 11.

[Greek: Axios gar ho ergataes taes trophaes autou es