These rules are not complicated, and even this is one, with some necessary additions to it, namely: one must adhere to the order of the Gospel events that the two Evangelists follow. For as soon as the two agree, there is only one left on the other side, who must yield to the two, according to the word of the Lord, that in the presence of two witnesses every word shall stand. Only three Evangelists are in the attention because the entire middle of the Gospel history is transmitted by only three Evangelists: St. Matthew, St. Mark, and St. Luke. The Gospel of John enters here only with the story of the Lord's sojourn at the second Passover, which alone he has, and the story of the Lord's miraculous feeding of the five thousand in the wilderness, in agreement with the other Evangelists.

In addition to this rule, the following should be added:

1) If, by the instruction of the two Evangelists, we come to an event that is narrated by only one Evangelist, and that Evangelist stands after the latter, determined by the instruction of the two, then it is only appropriate for him to be placed here;

2) when giving a place to an event at the direction of the two Evangelists, it is necessary to draw here the legend about it from the third Evangelist, and at the same time to borrow from it, whatever additional features we have, for a more complete depiction of the event. This is self-evident and is done, since the legend drawn from the third Evangelist is harmoniously included in the story of the two.

But (3) since these features are of such a kind that they cannot be introduced into the tale of the two without upsetting it, then the event must be recognized as repeated with such peculiarities, and the legend about it as special, and given another proper place, guided either by the first additional rule, or by some considerations arising from the correlations of the event;

4) the same must be said of the words of the Lord Saviour, that since they concern one and the same subject in content, but in its depiction they contain significant features in the one Evangelist, they should be considered repeated in the special circumstance in which they stand, and they should be given a place according to the guidance of the first or third additional canon.

These rules, although adapted to the middle of the Gospel history, nevertheless find application in the legends about the initial and final events of this history.

3. The revision of all the Gospel stories with the aim of establishing, according to the rules set forth, the course of the Gospel events

Someone will say: it turns out that the course of events is determined by the eyes, and consequently the combination of them together is mechanical labor. Not quite mechanical, but mostly like that. And this is the most reliable way.

It would be possible to build the Gospel story on some idea. But there are as many minds as there are heads, and as many minds, there are so many ideas and theories: which, of course, no one wishes for the Gospel story. It could be constructed according to considerations, based on some indications in the property of events, or their correlations, or in legends about them. The initial and final events are ordered in this way, but for the middle of them, as already noted, there are no such indications. In this case, they will have to be invented and invented, and there is a wide field for arbitrary assumptions. Therefore, this is also an unreliable path.

Of course, you can't do without considerations, but they must be inserted into a certain frame, otherwise they, like free birds, will fly in different directions. It is this framework that the rules set forth above serve. For considerations, the law is required to come only to the aid of the work of ordering events according to those rules, and at the same time not to expand beyond the limits indicated by them.

In the proposed Gospel story, this is how things go. The main figures here are the eyes, but the indeed[38] is also called upon to help them. In both ways, a consistent history is constructed, in which there is a basis for each event.

As the indication of such foundations in the Gospel history itself would be full of extraneous additions, which is not quite pleasant to encounter, it occurred to me to review with you all the Gospel stories beforehand, in order to accurately determine the place for each event according to the above-mentioned rules, with the invocation of help in other cases and certain considerations, so that later in the very exposition of the Gospel history I would no longer turn to this.

As an aid to you, I find it necessary to do the same as I did for myself. For myself, I made a detailed table of contents of the Gospels, placing them one against the other, in special facets. Here it is immediately clear where the legends go in agreement, where they diverge, where all the Evangelists agree, where three or two seem to disagree with one, and the eye easily determines the order of events.