I cannot close this article without expressing my regret that so much which is personal and unworthy has been introduced into the discussion of a great and profoundly important subject. Dr. Lightfoot is too able and too earnest a man not to recognise that no occasional errors or faults in a writer can really affect the validity of his argument, and instead of mere general and desultory efforts to do some damage to me, it would be much more to the purpose were he seriously to endeavour to refute my reasoning. I have no desire to escape hard hitting or to avoid fair fight, and I feel unfeigned respect for many of my critics who, differingtoto coelofrom my views, have with vigorous ability attacked my arguments without altogether forgetting the courtesy due even to an enemy. Dr. Lightfoot will not find me inattentive to courteous reasoning, nor indifferent to earnest criticism, and, whatever he may think, I promise him that no one will be more ready respectfully to follow every serious line of argument than the author ofSupernatural Religion.
THE SILENCE OF EUSEBIUS—THE IGNATIAN EPISTLES.[Endnote 40:1]
This work has scarcely yet been twelve months before the public, but both in this country and in America and elsewhere it has been subjected to such wide and searching criticism by writers of all shades of opinion, that I may perhaps be permitted to make a few remarks, and to review some of my Reviewers. I must first, however, beg leave to express my gratitude to that large majority of my critics who have bestowed generous commendation upon the work, and liberally encouraged its completion. I have to thank others, who, differing totally from my conclusions, have nevertheless temperately argued against them, for the courtesy with which they have treated an opponent whose views must necessarily have offended them, and I can only say that, whilst such a course has commanded my unfeigned respect, it has certainly not diminished the attention with which I have followed their arguments.
There are two serious misapprehensions of the purpose and line of argument of this work which I desire to correct. Some critics have objected that, if I had succeeded in establishing the proposition advanced in the first part, the second and third parts need not have been written: in fact, that the historical argument against miracles is only necessary in consequence of the failure of the philosophical. Now I contend that the historical is the necessary complement of the philosophical argument, and that both are equally requisite to completeness in dealing with the subject. The preliminary affirmation is not that miracles are impossible, but that they are antecedently incredible. The counter-allegation is that, although miracles may be antecedently incredible, they nevertheless actually took place. It is, therefore, necessary, not only to establish the antecedent incredibility, but to examine the validity of the allegation that certain miracles occurred, and this involves the historical enquiry into the evidence for the Gospels which occupies the second and third parts. Indeed, many will not acknowledge the case to be complete until other witnesses are questioned in a succeeding volume. …
The second point to which I desire to refer is a statement which has frequently been made that, in the second and third parts, I endeavour to prove that the four canonical Gospels were not written until the end of the second century. This error is of course closely connected with that which has just been discussed, but it is difficult to understand how anyone who had taken the slightest trouble to ascertain the nature of the argument, and to state it fairly, could have fallen into it. The fact is that no attempt is made to prove anything with regard to the Gospels. The evidence for them is merely examined, and it is found that, so far from their affording sufficient testimony to warrant belief in the actual occurrence of miracles declared to be antecedently incredible, there is not a certain trace even of the existence of the Gospels for a century and a half after those miracles are alleged to have occurred, and nothing whatever to attest their authenticity and truth. This is a very different thing from an endeavour to establish some special theory of my own, and it is because this line of argument has not been understood, that some critics have expressed surprise at the decisive rejection of mere conjectures and possibilities as evidence. In a case of such importance, no testimony which is not clear and indubitable could be of any value, but the evidence producible for the canonical Gospels falls very far short even of ordinary requirements, and in relation to miracles it is scarcely deserving of serious consideration.
It has been argued that, even if there be no evidence for our special gospels, I admit that gospels very similar must early have been in existence, and that these equally represent the same prevailing belief as the canonical Gospels: consequently that I merely change, without shaking, the witnesses. Those who advance this argument, however, totally overlook the fact that it is not the reality of the superstitious belief which is in question, but the reality of the miracles, and the sufficiency of the witnesses to establish them. What such objectors urge practically amounts to this: that we should believe in the actual occurrence of certain miracles contradictory to all experience, out of a mass of false miracles which are reported but never really took place, because some unknown persons in an ignorant and superstitious age, who give no evidence of personal knowledge, or of careful investigation, have written an account of them, and other persons, equally ignorant and superstitious, have believed them. I venture to say that no one who advances the argument to which I am referring can have realised the nature of the question at issue, and the relation of miracles to the order of nature.
The last of these general objections to which I need now refer is the statement, that the difficulty with regard to the Gospels commences precisely where my examination ends, and that I am bound to explain how, if no trace of their existence is previously discoverable, the four Gospels are suddenly found in general circulation at the end of the second century, and quoted as authoritative documents by such writers as Irenaeus. My reply is that it is totally unnecessary for me to account for this. No one acquainted with the history of pseudonymic literature in the second century, and with the rapid circulation and ready acceptance of spurious works tending to edification, could for a moment regard the canonical position of any Gospel at the end of that century either as evidence of its authenticity or early origin. That which concerns us chiefly is not evidence regarding the end of the second but the beginning of the first century. Even if we took the statements of Irenaeus and later Fathers, like the Alexandrian Clement, Tertullian and Origen, about the Gospels, they are absolutely without value except as personal opinion at a late date, for which no sufficient grounds are shown. Of the earlier history of those Gospels there is not a distinct trace, except of a nature which altogether discredits them as witnesses for miracles.
After having carefully weighed the arguments which have been advanced against this work, I venture to express strengthened conviction of the truth of its conclusions. The best and most powerful reasons which able divines and apologists have been able to bring forward against its main argument have, I submit, not only failed to shake it, but have, by inference, shown it to be unassailable. Very many of those who have professedly advanced against the citadel itself have practically attacked nothing but some outlying fort, which was scarcely worth defence, whilst others, who have seriously attempted an assault, have shown that the Church has no artillery capable of making a practicable breach in the rationalistic stronghold. I say this solely in reference to the argument which I have taken upon myself to represent, and in no sense of my own individual share in its maintenance.
I must now address myself more particularly to two of my critics who, with great ability and learning, have subjected this work to the most elaborate and microscopic criticism of which personal earnestness and official zeal are capable. I am sincerely obliged to Professor Lightfoot and Dr. Westcott for the minute attention they have bestowed upon my book. I had myself directly attacked the views of Dr. Westcott, and of course could only expect him to do his best or his worst against me in reply; and I am not surprised at the vigour with which Dr. Lightfoot has assailed a work so opposed to principles which he himself holds sacred, although I may be permitted to express my regret that he has not done so in a spirit more worthy of the cause which he defends. In spite of hostile criticism of very unusual minuteness and ability, no flaw or error has been pointed out which in the slightest degree affects my main argument, and I consider that every point yet objected to by Dr. Lightfoot, or indicated by Dr. Westcott, might be withdrawn without at all weakening my position. These objections, I may say, refer solely to details, and only follow side issues, but the attack, if impotent against the main position, has in many cases been insidiously directed against notes and passing references, and a plentiful sprinkling of such words as "misstatements" and "misrepresentations" along the line may have given it a formidable appearance and malicious effect, which render it worth while once for all to meet it in detail.
The first point to which I shall refer is an elaborate argument by Dr. Lightfoot regarding the "SILENCE OF EUSEBIUS." [45:1] I had called attention to the importance of considering the silence of the Fathers, under certain conditions; [45:2] and I might, omitting his curious limitation, adopt Dr. Lightfoot's opening comment upon this as singularly descriptive of the state of the case: "In one province more especially, relating to the external evidences for the Gospels, silence occupies a prominent place." Dr. Lightfoot proposes to interrogate this "mysterious oracle," and he considers that "the response elicited will not be at all ambiguous." I might again agree with him, but that unambiguous response can scarcely be pronounced very satisfactory for the Gospels. Such silence may be very eloquent, but after all it is only the eloquence of—silence. I have not yet met with the argument anywhere that, because none of the early Fathers quote our Canonical Gospels, or say anything with regard to them, the fact is unambiguous evidence that they were well acquainted with them, and considered them apostolic and authoritative. Dr. Lightfoot's argument from Silence is, for the present at least, limited to Eusebius.
The point on which the argument turns is this: After examining the whole of the extant writings of the early Fathers, and finding them a complete blank as regards the canonical Gospels, if, by their use of apocryphal works and other indications, they are not evidence against them, I supplement this, in the case of Hegesippus, Papias, and Dionysius of Corinth, by the inference that, as Eusebius does not state that their lost works contained any evidence for the Gospels, they actually did not contain any. But before proceeding to discuss the point, it is necessary that a proper estimate should be formed of its importance to the main argument of my work. The evident labour which Professor Lightfoot has expended upon the preparation of his attack, the space devoted to it, and his own express words, would naturally lead most readers to suppose that it has almost a vital bearing upon my conclusions. Dr. Lightfoot says, after quoting the passages in which I appeal to the silence of Eusebius:—
"This indeed is the fundamental assumption which lies at the basis of his reasoning; and the reader will not need to be reminded how much of the argument falls to pieces if this basis should prove to be unsound. A wise master-builder would therefore have looked to his foundations first, and assured himself of their strength, before he piled up his fabric to this height. This our author has altogether neglected to do." [46:1]
Towards the close of his article, after triumphantly expressing his belief that his "main conclusions are irrefragable," he further says:—
"If they are, then the reader will not fail to see how large a part of the argument inSupernatural Religionhas crumbled to pieces." [46:2]
I do not doubt that Dr. Lightfoot sincerely believes this, but he must allow me to say that he is thoroughly mistaken in his estimate of the importance of the point, and that, as regards this work, the representations made in the above passages are a very strange exaggeration. I am unfortunately too familiar, in connection with criticism on this book, with instances of vast expenditure of time and strength in attacking points to which I attach no importance whatever, and which in themselves have scarcely any value. When writers, after an amount of demonstration which must have conveyed the impression that vital interests were at stake, have, at least in their own opinion, proved that I have omitted to dot an "i," cross a "t," or insert an inverted comma, they have really left the question precisely where it was. Now, in the present instance, the whole extent of the argument which is based upon the silence of Eusebius is an inference regarding some lost works of three writers only, which might altogether be withdrawn without affecting the case. The object of my investigation is to discover what evidence actually exists in the works of early writers regarding our Gospels. In the fragments which remain of the works of three writers, Hegesippus, Papias, and Dionysius of Corinth, I do not find any evidence of acquaintance with these Gospels,—the works mentioned by Papias being, I contend, different from the existing Gospels attributed to Matthew and Mark. Whether I am right or not in this does not affect the present discussion. It is an unquestioned fact that Eusebius does not mention that the lost works of these writers contained any reference to, or information about, the Gospels, nor have we any statement from any other author to that effect. The objection of Dr. Lightfoot is limited to a denial that the silence of Eusebius warrants the inference that, because he does not state that these writers made quotations from or references to undisputed canonical books, the lost works did not contain any; it does not, however, extend to interesting information regarding those books, which he admits it was the purpose of Eusebius to record. To give Dr. Lightfoot's statements, which I am examining, the fullest possible support, however, suppose that I abandon Eusebius altogether, and do not draw any inference of any kind from him beyond his positive statements, how would my case stand? Simply as complete as it well could be: Hegesippus, Papias, and Dionysius do not furnish any evidence in favour of the Gospels. The reader, therefore, will not fail to see how serious a misstatement Dr. Lightfoot has made, and how little the argument ofSupernatural Religionwould be affected even if he established much more than he has asserted.
We may now proceed to consider Dr. Lightfoot's argument itself. He carefully and distinctly defines what he understands to be the declared intention of Eusebius in composing his history, as regards the mention or use of the disputed and undisputed canonical books in the writings of the Fathers, and in order to do him full justice I will quote his words, merely taking the liberty, for facility of reference, of dividing his statement into three paragraphs. He says:
"Eusebius therefore proposes to treat these two classes of writings in two different ways. This is the cardinal point of the passage.
"(1) Of the Antilegomena he pledges himself to record when any ancient writeremploysany book belonging to their class ([Greek: tines hopoiais kechrêntai]);
"(2) but as regards the undisputed Canonical books, he only professes to mention them when such a writer has something totell about them([Greek: tina peri tôn endiathêkon eirêtai]). Anyanecdoteof interest respecting them, as also respecting the others ([Greek: tôn mê toioutôn]), will be recorded.
"(3) But in their case he nowhere leads us to expect that he will allude to merequotations, however numerous and however precise." [48:1]
In order to dispose of the only one of these points upon which we can differ, I will first refer to the third. Did Eusebius intend to point out mere quotations of the books which he considered undisputed? As a matter of fact, he actually did point such out in the case of the 1st Epistle of Peter and the 1st Epistle of John, which he repeatedly and in the most emphatic manner declared to be undisputed. [49:1] This is admitted by Dr. Lightfoot. That he omitted to mention a reference to the Epistle to the Corinthians in the Epistle of Clement of Rome, or the reference by Theophilus to the Gospel of John, and other supposed quotations, might be set down as much to oversight as intention. On the other hand, that he did mention disputed books is evidence only that he not only pledged himself to do so, but actually fulfilled his promise. Although much might be said upon this point, therefore, I consider it of so little importance that I do not intend to waste time in minutely discussing it. If my assertions with regard to the silence of Eusebius likewise include the supposition that he proposed to mention mere quotations of the "undisputed" books, they are so far from limited to this very subsidiary testimony that I should have no reluctance in waiving it altogether. Even if the most distinct quotations of this kind had occurred in the lost works of the three writers in question, they could have proved nothing beyond the mere existence of the book quoted, at the time that work was written, but would have done nothing to establish its authenticity and trustworthiness. In the evidential destitution of the Gospels, apologists would thankfully have received even such vague indications; indeed there is scarcely any other evidence, but something much more definite is required to establish the reality of miracles and Divine Revelation. If this point be, for the sake of argument, set aside, what is the position? We are not entitled to infer that there were no quotations from the Gospels in the works of Hegesippus, Papias, and Dionysius of Corinth, because Eusebius does not record them; but, on the other hand, we are still less entitled to infer that there were any.
The only inference which I care to draw from the silence of Eusebius is precisely that which Dr. Lightfoot admits that, both from his promise and practice, I am entitled to deduce: when any ancient writer "has something totell about" the Gospels, "anyanecdoteof interest respecting them," Eusebius will record it. This is the only information of the slightest value to this work which could be looked for in these writers. So far, therefore, from producing the destructive effect upon some of the arguments ofSupernatural Religion, upon which he somewhat prematurely congratulates himself, Dr. Lightfoot's elaborate and learned article on the silence of Eusebius supports them in the most conclusive manner.
Before proceeding to speak more directly of the three writers under discussion, it may be well to glance a little at the procedure of Eusebius, and note, for those who care to go more closely into the matter, how he fulfils his promise to record what the Fathers have to tell about the Gospels. I may mention, in the first place, that Eusebius states what he himself knows of the composition of the Gospels and other canonical works. [50:1] Upon two occasions he quotes the account which Clement of Alexandria gives of the composition of Mark's Gospel, and also cites his statements regarding the other Gospels. [50:2] In like manner he records the information, such as it is, which Irenaeus has to impart about the four Gospels and other works, [50:3] and what Origen has to say concerning them. [50:4] Interrogating extant works, we find in fact that Eusebius does not neglect to quote anything useful or interesting regarding these books from early writers. Dr. Lightfoot says that Eusebius "restricts himself to the narrowest limits which justice to his subject will allow," and he illustrates this by the case of Irenaeus. He says: "Though he (Eusebius) gives the principal passage in this author relating to the Four Gospels (Irenaeus,Adv. Haer.iii. 1, 1) he omits to mention others which contain interesting statements directly or indirectly affecting the question,e.g.that St. John wrote his Gospel to counteract the errors of Cerinthus and the Nicolaitans (Irenaeus,Adv. Haer.iii. 11, 1)." [51:1] I must explain, however, that the "interesting statement" omitted, which is not in the context of the part quoted, is not advanced as information derived from any authority, but only in the course of argument, and there is nothing to distinguish it from mere personal opinion, so that on this ground Eusebius may well have passed it over. Dr. Lightfoot further says: "Thus too when he quotes a few lines alluding to the unanimous tradition of the Asiatic Elders who were acquainted with St. John, [51:2] he omits the context, from which we find that this tradition had an important bearing on the authenticity of the fourth Gospel, for it declared that Christ's ministry extended much beyond a single year, thus confirming the obvious chronology of the Fourth Gospel against the apparent chronology of the Synoptists." [51:3] Nothing, however, could be further from the desire or intention of Eusebius than to represent any discordance between the Gospels, or to support the one at the expense of the others. On the contrary, he enters into an elaborate explanation in order to show that there is no discrepancy between them, affirming, and supporting his view by singular quotations, that it was evidently the intention of the three Synoptists only to write the doings of the Lord for one year after the imprisonment of John the Baptist, and that John, having the other Gospels before him, wrote an account of the period not embraced by the other evangelists. [51:4] Moreover, the extraordinary assertions of Irenaeus not only contradict the Synoptics, but also the Fourth Gospel, and Eusebius certainly could not have felt much inclination to quote such opinions, even although Irenaeus seemed to base them upon traditions handed down by the Presbyters who were acquainted with John.
It being, then, admitted that Eusebius not only pledges himself to record when any ancient writer has something to "tell about" the undisputed canonical books, but that, judged by the test of extant writings which we can examine, he actually does so, let us see the conclusions which we are entitled to draw in the case of the only three writers with regard to whom I have inferred anything from the "silence of Eusebius."
I need scarcely repeat that Eusebius held HEGESIPPUS in very high estimation. He refers to him very frequently, and he clearly shows that he not only valued, but was intimately acquainted with, his writings. Eusebius quotes from the work of Hegesippus a very long account of the martyrdom of James; [52:1] he refers to Hegesippus as his authority for the statement that Simeon was a cousin ([Greek: anepsios]) of Jesus, Cleophas his father being, according to that author, the brother of Joseph; [52:2] he confirms a passage in the Epistle of Clement by reference to Hegesippus; [52:3] he quotes from Hegesippus a story regarding some members of the family of Jesus, of the race of David, who were brought before Domitian; [52:4] he cites his narrative of the martyrdom of Simeon, together with other matters concerning the early Church; [52:5] in another place he gives a laudatory account of Hegesippus and his writings; [52:6] shortly after he refers to the statement of Hegesippus that he was in Rome until the episcopate of Eleutherus, [52:7] and further speaks in praise of his work, mentions his observation on the Epistle of Clement, and quotes his remarks about the Church in Corinth, the succession of Roman bishops, the general state of the Church, the rise of heresies, and other matters. [52:8] I mention these numerous references to Hegesippus as I have noticed them in turning over the pages of Eusebius, but others may very probably have escaped me. Eusebius fulfils his pledge, and states what disputed works were used by Hegesippus and what he said about them, and one of these was the Gospel according to the Hebrews. He does not, however, record a single remark of any kind regarding our Gospels, and the legitimate inference, and it is the only one I care to draw, is, that Hegesippus did not say anything about them. I may simply add that, as that, as Eusebius quotes the account of Matthew and Mark from Papias, a man of whom he expresses something like contempt, and again refers to him in confirmation of the statement of the Alexandrian Clement regarding the composition of Mark's Gospel, [53:1] it would be against all reason, as well as opposed to his pledge and general practice, to suppose that Eusebius would have omitted to record any information given by Hegesippus, a writer with whom he was so well acquainted and of whom he speaks with so much respect.
I have said that Eusebius would more particularly have quoted anything with regard to the Fourth Gospel, and for those who care to go more closely into the point my reasons may be briefly given. No one can read Eusebius attentively without noting the peculiar care with which he speaks of John and his writings, and the substantially apologetic tone which he adopts in regard to them. Apart from any doubts expressed regarding the Gospel itself, the controversy as to the authenticity of the Apocalypse and second and third Epistles called by his name, with which Eusebius was so well acquainted, and the critical dilemma as to the impossibility of the same John having written both the Gospel and Apocalypse, regarding which he so fully quotes the argument of Dionysius of Alexandria, [53:2] evidently made him peculiarly interested in the subject, and his attention to the fourth Gospel was certainly not diminished by his recognition of the essential difference between that work and the three Synoptics. The first occasion on which he speaks of John, he records the tradition that he was banished to Patmos during the persecution under Domitian, and refers to the Apocalypse. He quotes Irenaeus in support of this tradition, and the composition of the work at the close of Domitian's reign. [54:1] He goes on to speak of the persecution under Domitian, and quotes Hegesippus as to a command given by that Emperor to slay all the posterity of David, [54:2] as also Tertullian's account, [54:3] winding up his extracts from the historians of the time by the statement that, after Nerva succeeded Domitian, and the Senate had revoked the cruel decrees of the latter, the Apostle John returned from exile in Patmos and, according to ecclesiastical tradition, settled at Ephesus. [54:4] He states that John, the beloved disciple, apostle and evangelist, governed the Churches of Asia after the death of Domitian and his return from Patmos, and that he was still living when Trajan succeeded Nerva, and for the truth of this he quotes passages from Irenaeus and Clement of Alexandria. [54:5] He then gives an account of the writings of John, and whilst asserting that the Gospel must be universally acknowledged as genuine, he says that it is rightly put last in order amongst the four, of the composition of which he gives an elaborate description. It is not necessary to quote his account of the fourth Gospel and of the occasion of its composition, which he states to have been John's receiving the other three Gospels, and, whilst admitting their truth, perceiving that they did not contain a narrative of the earlier history of Christ. For this reason, being entreated to do so, he wrote an account of the doings of Jesus before the Baptist was cast into prison. After some very extraordinary reasoning, Eusebius says that no one who carefully considers the points he mentions can think that the Gospels are at variance with each other, and he conjectures that John probably omitted the genealogies because Matthew and Luke had given them. [54:6] Without further anticipating what I have to say when speaking of Papias, it is clear, I think, that Eusebius, being aware of, and interested in, the peculiar difficulties connected with the writings attributed to John, not to put a still stronger case, and quoting traditions from later and consequently less weighty authorities, would certainly have recorded with more special readiness any information on the subject given by Hegesippus, whom he so frequently lays under contribution, had his writings contained any.
In regard to PAPIAS the case is still clearer. We find that Eusebius quotes his account of the composition of Gospels by Matthew and Mark, [55:1] although he had already given a closely similar narrative regarding Mark from Clement of Alexandria, and appealed to Papias in confirmation of it. Is it either possible or permissible to suppose that, had Papias known anything of the other two Gospels, he would not have enquired about them from the Presbyters and recorded their information? And is it either possible or permissible to suppose that if Papias had recorded any similar information regarding the composition of the third and fourth Gospels, Eusebius would have omitted to quote it? Certainly not; and Dr. Lightfoot's article proves it. Eusebius had not only pledged himself to give such information, and does so in every case which we can test, but he fulfil it by actually quoting what Papias had to say about the Gospels. Even if he had been careless, his very reference to the first two Gospels must have reminded him of the claims of the rest. There are, however, special reasons which render it still more certain that had Papias had anything to tell about the Fourth Gospel,—and if there was a Fourth Gospel in his knowledge he must have had something, to tell about it,—Eusebius would have recorded it. The first quotation he makes from Papias is the passage in which the Bishop of Hierapolis states the interest with which he had enquired about the words of the Presbyters, "what John or Matthew or what any other of the disciples of the Lord said, and what Aristion and the Presbyter John, disciples of the Lord, say." [55:2] Eusebius observes, and particularly points out, that the name of John is twice mentioned in the passage, the former, mentioned with Peter, James, and Matthew, and other Apostles, evidently being, he thinks, the Evangelist, and the latter being clearly distinguished by the designation of Presbyter. Eusebius states that this proves the truth of the assertion that there were two men of the name of John in Asia, and that two tombs were still shown at Ephesus bearing the name of John. Eusebius then proceeds to argue that probably the second of the two Johns, if not the first, was the man who saw the Revelation. What an occasion for quoting any information bearing at all on the subject from Papias, who had questioned those who had been acquainted with both! His attention is so pointedly turned to John at the very moment when he makes his quotations regarding Matthew and Mark, that I am fully warranted, both by the conclusions of Dr. Lightfoot and the peculiar circumstances of the case, in affirming that the silence of Eusebius proves that Papias said nothing about either the third or fourth Gospels.
I need not go on to discuss Dionysius of Corinth, for the same reasoning equally applies to his case. I have, therefore, only a few more words to say on the subject of Eusebius. Not content with what he intended to be destructive criticism, Dr. Lightfoot valiantly proceeds to the constructive and, "as a sober deduction from facts," makes the following statement, which he prints in italics: "The silence of Eusebius respecting early witnesses to the Fourth Gospel is an evidence in its favour." [56:1] Now, interpreted even by the rules laid down by Dr. Lightfoot himself, what does this silence really mean? It means, not that the early writers about whom he is supposed to be silent are witnesses about anything connected with the Fourth Gospel, but simply that if Eusebius noticed and did not record the mere use of that Gospel by anyone, he thereby indicates that he himself, in the fourth century, classed it amongst the undisputed books, the mere use of which he does not undertake to mention. The value of his opinion at so late a date is very small.
Professor Lightfoot next makes a vehement attack upon me in connection with "THE IGNATIAN EPISTLES," [57:1] which is equally abortive and limited to details. I do not intend to complain of the spirit in which the article is written, nor of its unfairness. On the whole I think that readers may safely he left to judge of the tone in which a controversy is carried on. Unfortunately, however, the perpetual accusation of misstatement brought against me in this article, and based upon minute criticism into which few care to follow, is apt to leave the impression that it is well-founded, for there is the very natural feeling in most right minds that no one would recklessly scatter such insinuations. It is this which alone makes such an attack dangerous. Now in a work like this, dealing with so many details, it must be obvious that it not possible altogether to escape errors. A critic or opponent is of course entitled to point these out, although, if he be high-minded or even alive to his own interests, I scarcely think that he will do so in a spirit of unfair detraction. But in doing this a writer is bound to be accurate, for if he be liberal of such accusations and it can be shown that his charges are unfounded, they recoil with double force upon himself. I propose, therefore, as it is impossible for me to reply to all such attacks, to follow Professor Lightfoot and Dr. Westcott, with some minuteness in their discussion of my treatment of the Ignatian Epistles, and once for all to show the grave misstatements to which they commit themselves.
Dr. Lightfoot does not ignore the character of the discussion upon which he enters, but it will be seen that his appreciation of its difficulty by no means inspires him with charitable emotions. He says: "The Ignatian question is the most perplexing which confronts the student of earlier Christian history. The literature is voluminous; the considerations involved are very wide, very varied, and very intricate. A writer, therefore, may well be pardoned if he betrays a want of familiarity with this subject. But in this case the reader naturally expects that the opinions at which he has arrived will be stated with some diffidence." [58:1] My critic objects that I express my opinions with decision. I shall hereafter justify this decision, but I would here point out that the very reasons which render it difficult for Dr. Lightfoot to form a final and decisive judgment on the question make it easy for me. It requires but little logical perception to recognize that Epistles, the authenticity of which it is so difficult to establish, cannot have much influence as testimony for the Gospels. The statement just quoted, however, is made the base of the attack, and war is declared in the following terms:
"The reader is naturally led to think that a writer would not use such very decided language unless he had obtained a thorough mastery of his subject; and when he finds the notes thronged with references to the most recondite sources of information, he at once credits the author with an 'exhaustive' knowledge of the literature bearing upon it. It becomes important therefore to enquire whether the writer shows that accurate acquaintance with the subject, which justifies us in attaching weight to his dicta as distinguished from his arguments." [59:1]
This sentence shows the scope of the discussion. My dicta, however, play a very subordinate part throughout, and even if no weight be attached to them—and I have never desired that any should be—my argument would not be in the least degree affected.
The first point attacked, like most of those subsequently assailed, is one of mere critical history. I wrote: "The strongest internal, as well as other evidence, into which space forbids our going in detail, has led (1) the majority of critics to recognize the Syriac version as the most genuine form of the letters of Ignatius extant, and (2) this is admitted by most of those who nevertheless deny the authenticity of any of the epistles." [59:2]
Upon this Dr. Lightfoot remarks:—
"No statement could be more erroneous as a summary of the results of the Ignatian controversy since the publication of the Syriac epistles than this." [59:1]
It will be admitted that this is pretty "decided language" for one who is preaching "diffidence." When we come to details, however, Dr. Lightfoot admits: "Those who maintain the genuineness of the Ignatian Epistles in one or other of the two forms, may be said to be almost evenly divided on this question of priority." He seems to consider that he sufficiently shows this when he mentions five or six critics on either side; but even on this modified interpretation of my statement its correctness may be literally maintained. To the five names quoted as recognising the priority of the Syriac Epistles may be added those of Milman, Böhringer, de Pressensé, and Dr. Tregelles, which immediately occur to me. But I must ask upon what ground he limits my remark to those who absolutely admit the genuineness? I certainly do not so limit it, but affirm that a majority prefer the three Curetonian Epistles, and that this majority is made up partly of those who, denying the authenticity of any of the letters, still consider the Syriac the purest and least adulterated form of the Epistles. This will be evident to anyone who reads the context. With regard to the latter (2) part of the sentence, I will at once say that "most" is a slip of the pen for "many," which I correct in this edition. [60:1] Many of those who deny or do not admit the authenticity prefer the Curetonian version. The Tübingen school are not unanimous on the point, and there are critics who do not belong to it. Bleek, for instance, who does not commit himself to belief, considers the priority of the Curetonian "im höchsten Grade wahrscheinlich." Volkmar, Lipsius, and Rumpf prefer them. Dr. Lightfoot says:
"The case of Lipsius is especially instructive, as illustrating this point. Having at one time maintained the priority and genuineness of the Curetonian letters, he has lately, if I rightly understand him, retracted his former opinion on both questions alike." [60:2]
Dr. Lightfoot, however, has not, rightly understood him. Lipsius has only withdrawn his opinion that the Syriac letters are authentic, but, whilst now asserting that in all their forms the Ignatian Epistles are spurious, he still maintains the priority of the Curetonian version. He first announced this change of view emphatically in 1873, when he added: "An dem relativ grössern Alter der syrischen Textgestalt gegenüber der kürzeren griechischen halte ich übrigens nach wie vor fest." [61:1] In the very paper to which Dr. Lightfoot refers, Lipsius also again says quite distinctly: "Ich bin noch jetzt überzeugt, dass der Syrer in zahlreichen Fällen den relativ ursprünglichsten Text bewahrt hat (vgl. meine Nachweise in 'Niedner's Zeitschr.' S. 15ff)." [61:2] With regard to the whole of this (2) point, it must be remembered that the only matter in question is simply a shade of opinion amongst critics who deny the authenticity of the Ignatian Epistles in all forms.
Dr. Lightfoot, however, goes on "to throw some light upon this point" by analysing my "general statement of the course of opinion on this subject given in an earlier passage." [61:3] The "light" which he throws seems to pass through so peculiar a medium, that I should be much rather tempted to call it darkness. I beg the reader to favour me with his attention to this matter, for here commences a serious attack upon the accuracy of my notes and statements, which is singularly full of error and misrepresentation. The general statement referred to and quoted is as follows:—
"These three Syriac epistles have been subjected to the severest scrutiny, and many of the ablest critics have pronounced them to be the only authentic Epistles of Ignatius, whilst others, who do not admit that even these are genuine letters emanating from Ignatius, prefer them to the version of seven Greek epistles, and consider them the most ancient form of the letters which we possess.(1) As early as the sixteenth century, however, the strongest doubts were expressed regarding the authenticity of any of the epistles ascribed to Ignatius. The Magdeburg Centuriators first attacked them, and Calvin declared (p. 260) them to be spurious,[^1] an opinion fully shared by Chemnitz, Dallaeus, and others; and similar doubts, more or less definite, were expressed throughout the seventeenth century,(2) and onward to comparatively recent times,(3) although the means of forming a judgment were not then so complete as now. That the epistles were interpolated there was no doubt. Fuller examination and more comprehensive knowledge of the subject have confirmed earlier doubts, and a large mass of critics recognise that the authenticity of none of these epistles can be established, and that they can only be considered later and spurious compositions.(4)" [62:1]
In the first note (1) on p. 259 I referred to Bunsen, Bleek, Böhringer, Cureton, Ewald, Lipsius, Milman, Ritschl, and Weiss, and Dr. Lightfoot proceeds to analyse my statements as follows: and I at once put his explanation and my text in parallel columns, italicising parts of both to call more immediate attention to the point:
THE TRUTH. | DR. LIGHTFOOT'S STATEMENT. | _Many of the ablest critics have | "These references, it will be pronounced them to be the only | observed, are given to illustrate authentic Epistles of Ignatius, |more immediately, though perhaps whilst others_ who do not admit | not solely, the statement that that even these are genuine letters | writers '_who do not admit that emanating from Ignatius,still | even these(the Curetonian prefer them_ to the version of | Epistles) _are genuine letters seven Greek Epistles,and consider | emanating from Ignatius, still them the most ancient form of the | prefer themto the version of letters_ which we possess. | seven Greek Epistles, and consider | them the most ancient form of the | letters which we possess.'" [62:2]
It must be evident to anyone who reads the context [62:3] that in this sentence I am stating opinions expressed in favour of the Curetonian Epistles, and that the note, which is naturally put at the end of that sentence, must be intended to represent this favourable opinion, whether of those who absolutely maintain the authenticity or merely the relative priority. Dr. Lightfoot quietly suppresses, in his comments, the main statement of the text which the note illustrates, and then "throws light" upon the point by the following remarks:—
THE TRUTH. | DR. LIGHTFOOT'S STATEMENT. |Cureton, Bunsen, Böhringer, Ewald, | "The reader, therefore, will Milman, Ritschl, andWeiss| hardly be prepared to hear that maintain both the priority and | not one of these nine writers genuineness of the Syriac Epistles. | condemns the Ignatian lettersBleekwill not commit himself to a | as spurious. Bleek alone leaves distinct recognition of the letters | leaves the matter in some in any form. Of the Vossian | uncertainty while inclining to Epistles, he says: "Aber auch die | Bunsen's view; the other eight Echtheit dieser Recension ist | distinctly maintain the keineswegs sicher." He considers the | genuineness of the Curetonian priority of the Curetonian "in the | letters." [63:1] highest degree probable." | |Lipsiusrejects all the Epistles, | as I have already said, but | maintains the priority of the | Syriac. |
Dr. Lightfoot's statement, therefore, is a total misrepresentation of the facts, and of that mischievous kind which does most subtle injury. Not one reader in twenty would take the trouble to investigate, but would receive from such positive assertions an impression that my note was totally wrong, when in fact it is literally correct.
Continuing his analysis, Dr. Lightfoot fights almost every inch of the ground in the very same style. He cannot contradict my statement that so early as the sixteenth century the strongest doubts were expressed regarding the authenticity of any of the Epistles ascribed to Ignatius, and that the Magdeburg Centuriators attacked them, and Calvin declared them to be spurious, [64:1] but Dr. Lightfoot says: "The criticisms of Calvin more especially refer to those passages which were found in the Long Recension alone." [64:2] Of course only the Long Recension was at that time known. Rivet replies to Campianus that Calvin's objections were not against Ignatius but the Jesuits who had corrupted him. [64:3] This is the usual retort theological, but as I have quoted the words of Calvin the reader may judge for himself. Dr. Lightfoot then says:
"The clause which follows contains a direct misstatement. Chemnitz did not fully share the opinion that they were spurious; on the contrary, he quotes them several times as authoritative; but he says that they 'seem to have been altered in many places to strengthen the position of the Papal power, &c.'" [64:4]
Pearson's statement here quoted must be received with reserve, for Chemnitz rather speaks sarcastically of those who quote these Epistles as evidence. In treating them as ancient documents or speaking of parts of them with respect, Chemnitz does nothing more than the Magdeburg Centuriators, but this is a very different thing from directly ascribing them to Ignatius himself. The Epistles in the "Long Recension were before Chemnitz both in the Latin and Greek forms. He says of them: "… multas habent non contemnendas sententias, praesertim sicut Graece leguntur. Admixta vero sunt et alia non pauca, quae profecto non referunt gravitatem Apostolicam. Adulteratas enim jam esse illas epistolas, vel inde colligitur." He then shows that quotations in ancient writers purporting to be taken from the Epistles of Ignatius are not found in these extant Epistles at all, and says: "De Epistolis igitur illis Ignatii, quae nunc ejus titulo feruntur, merito dubitamus: transformatae enim videntur in multis locis, ad stabiliendum statum regni Pontificii." [65:1] Even when he speaks in favour of them he "damns them with faint praise." The whole of the discussion turns upon the word "fully," and is an instance of the minute criticism of my critic, who evidently is not directly acquainted with Chemnitz. A shade more or less of doubt or certainty in conveying the impression received from the words of a writer is scarcely worth much indignation.
Dr. Lightfoot makes a very detailed attack upon my next two notes, and here again I must closely follow him. My note (2) p. 260 reads as follows:
"(2) By Bochartus, Aubertin, Blondel, Basnage, Casaubon, Cocus, Humfrey, Rivetus, Salmasius, Socinus (Faustus), Parker, Petau, &c. &c.; cf. Jacobson, 'Patr. Apost.' i. p. xxv; Cureton, 'Vindiciae Ignatianae,' 1846, appendix."
Upon this Dr. Lightfoot makes the following preliminary remarks:—
"But the most important point of all is the purpose for which they are quoted. 'Similar doubts' could only, I think, be interpreted from the context as doubts 'regarding the authenticity of any of the Epistles ascribed to Ignatius.'" [65:2]
As Dr. Lightfoot, in the first sentence just quoted, recognises what is "the most important point of all," it is a pity that, throughout the whole of the subsequent analysis of the references in question, he persistently ignores my very careful definition of "the purpose for which they are quoted." It is difficult, without entering into minute classifications, accurately to represent in a few words the opinions of a great number of writers, and briefly convey a fair idea of the course of critical judgment. Desirous, therefore, of embracing a large class—for both this note and the next, with mere difference of epoch, illustrate the same statement in the text—and not to overstate the case on my own side, I used what seemed to me a very moderate phrase, decreasing the force of the opinion of those who positively rejected the Epistles, and not unfairly representing the hesitation of those who did not fully accept them. I said, then, in guarded terms—and I italicise the part which Dr. Lightfoot chooses to suppress—that "similardoubts, more or less definite," were expressed by the writers referred to.
Dr. Lightfoot admits that Bochart directly condemns one Epistle, and would probably have condemned the rest also; that Aubertin, Blondel, Basnage, R. Parker, and Saumaise actually rejected all; and that Cook pronounces them "either supposititious or shamefully corrupted." So far, therefore, there can be no dispute. I will now take the rest in succession. Dr. Lightfoot says that Humfrey "considers that they have been interpolated and mutilated, but he believes them genuine in the main." Dr. Lightfoot has so completely warped the statement in the text, that he seems to demand nothing short of a total condemnation of the Epistles in the note, but had I intended to say that Humfrey and all of these writers definitely rejected the whole of the Epistles I should not have limited myself to merely saying that they expressed "doubtsmore or less definite," which Humfrey does. Dr. Lightfoot says that Socinus "denounces corruptions and anachronisms, but so far as I can see does not question a nucleus of genuine matter." His very denunciations, however, are certainly the expression of "doubts, more or less definite." "Casaubon, far from rejecting them altogether," Dr. Lightfoot says, "promises to defend the antiquity of some of the Epistles with new arguments." But I have never affirmed that he "rejected them altogether." Casaubon died before he fulfilled the promise referred to, so that we cannot determine what arguments he might have used. I must point out, however, that the antiquity does not necessarily involve the authenticity of a document. With regard to Rivet the case is different. I had overlooked the fact that in a subsequent edition of the work referred to, after receiving Archbishop Usher's edition on of the Short Recension, he had given his adhesion to "that form of the Epistles." [67:1] This fact is also mentioned by Pearson, and I ought to have observed it. [67:2] Petau, the last of the writers referred to, says: "Equidem haud abnuerim epistolas illius varie interpolatas et quibusdam additis mutatas, ac depravatas fuisse: tum aliquas esse supposititias: verum nullas omnino ab Ignatio Epistolas esse scriptas, id vero nimium temere affirmari sentio." He then goes on to mention the recent publication of the Vossian Epistles and the version of Usher, and the learned Jesuit Father has no more decided opinion to express than: "ut haec prudens, ac justa suspicio sit, illas esse genuinas Ignatii epistolas, quas antiquorum consensus illustribus testimoniis commendatas ac approbatas reliquit." [67:3]
The next note (3), p. 260, was only separated from the preceding for convenience of reference, and Dr. Lightfoot quotes and comments upon it as follows:—
"The next note (3), p. 260, is as follows:—"'[Wotton,Praef. Clem. R. Epp.1718]; J. Owen,Enquiry into Original Nature, &c., Evang. Church, Works, ed. Russel, 1826, vol. xx. p. 147; Oudin,Comm. de Script. Eccles.&c. 1722, p. 88; Lampe,Comm. analyt. ex Evang. Joan.1724, i. p. 184; Lardner,Credibility, &c.,Works, ii. p. 68 f.; Beausobre,Hist. Crit. de Manichée, &c. 1734, i. p. 378, note 3; Ernesti,N. Theol. Biblioth.1761, ii. p. 489; [Mosheim,De Rebus Christ.p. 159 f.]; Weismann,Introd. in Memorab. Eccles.1745, i. p. 137; Heumann,Conspect. Reipub. Lit.1763, p. 492; Schroeckh,Chr. Kirchengesch.1775, ii. p. 341; Griesbach,Opuscula Academ.1824, i. p. 26; Rosenmüller,Hist. Interpr. Libr. Sacr. in Eccles.1795, i. p. 116; Semler,Paraphr. in Epist II. Petri.1784,Praef.; Kestner,Comm. de Eusebii H.E. condit.1816, p. 63; Henke,Allg. Gesch. chr. Kirche, 1818, i. p. 96; Neander,K.G.1843, ii. p. 1140 [cf. i. p. 327, Anm. 11; Baumgarten-Crusius,Lehrb. chr. Dogmengesch.1832, p. 83; cf.Comp. chr. Dogmengesch.1840, p. 79; [Niedner,Gesch. chr. K.p. 196; Thiersch,Die K. im ap. Zeit.p. 322; Hagenbach,K.G.i. p. 115 f.]; cf.Cureton, Vind. Ign. Append.; Ziegler,Versuch eine prag. Gesch. d. kirchl. Verfassungsformen, u.s.w.1798, p. 16; J.E.C. Schmidt,Versuch üb. d. gedopp. Recens. d. Br. S. Ignat., in Henke'sMag. f. Rel. Phil. u.s.w.[1795; cf.Biblioth. f. Krit. u.s.w., N.T.i. p 463 ff.Urspr. kath. Kirche, II. i. p. 1 f.];Handbuch Chr. K.G.i. p. 200.'
"The brackets are not the author's, but my own.
"This is doubtless one of those exhibitions of learning which have made such a deep impression on the reviewers. Certainly, as it stands, this note suggests a thorough acquaintance with all the by-paths of the Ignatian literature, and seems to represent the gleanings of many years' reading. It is important to observe, however, that every one of these references, except those which I have included in brackets, is given in the appendix to Cureton's 'Vindiciae Ignatianae,' where the passages are quoted in full. Thus two-thirds of this elaborate note might have been compiled in ten minutes. Our author has here and there transposed the order of the quotations, and confused it by so doing, for it is chronological in Cureton. But what purpose was served by thus importing into his notes a mass of borrowed and unsorted references? And, if he thought fit to do so, why was the key-reference to Cureton buried among the rest, so that it stands in immediate connection with some additional references on which it has no bearing?" [68:1]
I do not see any special virtue in the amount of time which might suffice, under some circumstances, to compile a note, although it is here advanced as an important point to observe, but I call attention to the unfair spirit in which Dr. Lightfoot's criticisms are made. I ask every just-minded reader to consider what right any critic has to insinuate, if not directly to say, that, because some of the references in a note are also given by Cureton, I simply took them from him, and thus "imported into my notes a mass of borrowed and unsorted references," and further to insinuate that I "here and there transposed the order" apparently to conceal the source? This is a kind of criticism which I very gladly relinquish entirely to my high-minded and reverend opponent. Now, as full quotations are given in Cureton's appendix, I should have been perfectly entitled to take references from it, had I pleased, and for the convenience of many readers I distinctly indicate Cureton's work, in the note, as a source to be compared. The fact is, however, that I did not take the references from Cureton, but in every case derived them from the works themselves, and if the note "seems to represent the gleanings of many years' reading," it certainly does not misrepresent the fact, for I took the trouble to make myself acquainted with the "by-paths of Ignatian literature." Now in analysing the references in this note it must be borne in mind that they illustrate the statement that "doubts, more or less definite," continued to be expressed regarding the Ignatian Epistles. I am much obliged to Dr. Lightfoot for drawing my attention to Wotton. His name is the first in the note, and it unfortunately was the last in a list on another point in my note-book, immediately preceding this one, and was by mistake included in it. I also frankly give up Weismann, whose doubts I find I had exaggerated, and proceed to examine Dr. Lightfoot's further statements. He says that Thiersch uses the Curetonian as genuine, and that his only doubt is whether he ought not to accept the Vossian. Thiersch, however, admits that he cannot quote either the seven or the three Epistles as genuine. He says distinctly: "These three Syriac Epistles lie under the suspicion that they are not an older text, but merely an epitome of the seven, for the other notes found in the same MS. seem to be excerpts. But on the other hand, the doubts regarding the genuineness of the seven Epistles, in the form in which they are known since Usher's time, are not yet entirely removed. For no MS. has yet been found which containsonlythe seven Epistles attested by Eusebius, a MS. such as lay before Eusebius." [70:1] Thiersch, therefore, does express "doubts, more or less definite." Dr. Lightfoot then continues: "Of the rest a considerable number, as, for instance, Lardner, Beausobre, Schroeckh, Griesbach, Kestner, Neander, and Baumgarten-Crusius,with different degrees of certainty or uncertainty, pronounce themselves in favour of a genuine nucleus." [70:2] The words which I have italicised are a mere paraphrase of my words descriptive of the doubts entertained. I must point out that a leaning towards belief in a genuine "nucleus" on the part of some of these writers, by no means excludes the expression of "doubts, more or less definite," which is all I quote them for. I will take each name in order.
Lardnersays: "But whether the smaller (Vossian Epistles) themselves are the genuine writings of Ignatius, bishop of Antioch, is a question that has been much disputed, and has employed the pens of the ablest critics. And whatever positiveness some may have shown on either side, I must own I have found it a very difficult question." The opinion which he expresses finally is merely: "it appears to meprobable, that they arefor the main partthe genuine epistles of Ignatius."
Beausobresays: "Je ne veux, ni défendre, ni combattre l'authenticité desLettres de St. Ignace. Si elles ne sont pas véritables, elles ne laissent pas d'être fort anciennes; et l'opinion, qui me paroit la plus raisonnable, est que les plus pures ont été interpolées."
Schroeckhsays that along with the favourable considerations for the shorter (Vossian) Epistles, "many doubts arise which make them suspicious." He proceeds to point out many grave difficulties, and anachronisms which cast doubt both on individual epistles and upon the whole, and he remarks that a very common way of evading these and other difficulties is to affirm that all the passages which cannot be reconciled with the mode of thought of Ignatius are interpolations of a later time. He concludes with the pertinent observation: "However probable this is, it nevertheless remains as difficult to prove which are the interpolated passages." In fact it would be difficult to point out any writer who more thoroughly doubts, without definitely rejecting, all the Epistles.
GriesbachandKestnerboth express "doubts more or less definite," but to make sufficient extracts to illustrate this would occupy too much space.
Neander.—Dr. Lightfoot has been misled by the short extract from the English translation of the first edition of Neander's History given by Cureton in his Appendix, has not attended to the brief German quotation from the second edition, and has not examined the original at all, or he would have seen that, so far from pronouncing "in favour of a genuine nucleus," Neander might well have been classed by me amongst those who distinctly reject the Ignatian Epistles, instead of being moderately quoted amongst those who merely express doubt. Neander says: "As the account of the martyrdom of Ignatius is very suspicious, so also the Epistles which suppose the correctness of this suspicious legend do not bear throughout the impress of a distinct individuality, and of a man of that time who is addressing his last words to the communities. A hierarchical purpose is not to be mistaken." In an earlier part of the work he still more emphatically says that, "in the so-called Ignatian Epistles," he recognises a decided "design" (Absichtlichkeit), and then he continues: "As the tradition regarding the journey of Ignatius to Rome, there to be cast to the wild beasts, seems to me for the above-mentioned reasons very suspicious, his Epistles, which presuppose the truth of this tradition, can no longer inspire me with faith in their authenticity." [72:1] He goes on to state additional grounds for disbelief.
Baumgarten-Crusiusstated in one place, in regard to the seven Epistles, that it is no longer possible to ascertain how much of the extant may have formed part of the original Epistles, and in a note he excepts only the passages quoted by the Fathers. He seems to agree with Semler and others that the two Recensions are probably the result of manipulations of the original, the shorter form being more in ecclesiastical, the longer in dogmatic, interest. Some years later he remarked that enquiries into the Epistles, although not yet concluded, had rather tended towards the earlier view that the Shorter Recension was more original than the Long, but that even the shorter may have suffered, if not from manipulations (Ueberarbeitungen), from interpolations. This very cautious statement, it will be observed, is wholly relative, and does not in the least modify the previous conclusion that the original material of the letters cannot be ascertained.
Dr. Lightfoot's objections regarding these seven writers are thoroughly unfounded, and in most cases glaringly erroneous.
He proceeds to the next "note (4)" with the same unhesitating vigour, and characterises it as "equally unfortunate." Wherever it has been possible, Dr. Lightfoot has succeeded in misrepresenting the "purpose" of my notes, although he has recognised how important it is to ascertain this correctly, and in this instance he has done so again. I will put my text and his explanation, upon the basis of which he analyses the note, in juxtaposition, italicising part of my own statement which he altogether disregards:—
| DR. LIGHTFOOT. | "Further examination and more | "References to twenty authorities comprehensive knowledge of the | are then given, as belonging to subject have confirmed earlier | the 'large mass of critics' who doubts, and a large mass of critics | recognise that the Ignatian recognisethat the authenticity of | Epistles 'can only be considered noneof these Epistlescan be | later and spurious compositions.'" established, and that they can | [73:1] only be considered later and | spurious compositions." |
There are here, in order to embrace a number of references, two approximate states of opinion represented: the first, which leaves the Epistles in permanent doubt, as sufficient evidence is not forthcoming to establish their authenticity; and the second, which positively pronounces them to be spurious. Out of the twenty authorities referred to, Dr. Lightfoot objects to six as contradictory or not confirming what he states to be the purpose of the note. He seems to consider that a reservation for the possibility of a genuine substratum which cannot be defined invalidates my reference. I maintain, however, that it does not. It is quite possible to consider that the authenticity of the extant letters cannot be established without denying that there may have been some original nucleus upon which these actual documents may have been based. I will analyse the six references.
Bleek.—Dr. Lightfoot says: "Of these Bleek (already cited in a previous note) expresses no definite opinion."
Dr. Lightfoot omits to mention that I do not refer to Bleek directly, but by "Cf." merely request consideration of his opinions. I have already partly stated Bleek's view. After pointing out some difficulties, he says generally: "It comes to this, that the origin of the Ignatian Epistles themselves is still very doubtful." He refuses to make use of a passage because it is only found in the Long Recension, and another which occurs in the Shorter Recension he does not consider evidence, because, first, he says, "The authenticity of this Recension also is by no means certain," and, next, the Cureton Epistles discredit the others. "Whether this Recension (the Curetonian) is more original than the shorter Greek is certainly not altogether certain, but … in the highest degree probable." In another place he refuses to make use of reminiscences in the "Ignatian Epistles," "because it is still very doubtful how the case stands as regards the authenticity and integrity of these Ignatian Epistles themselves, in the different Recensions in which we possess them." [75:1] In fact he did not consider that their authenticity could be established. I do not, however, include him here at all.
Gfrörer.—Dr. Lightfoot, again, omits to state that I do not cite this writer like the others, but by a "Cf." merely suggest a reference to his remarks.
Harless, according to Dr. Lightfoot, "avows that he must 'decidedly reject with the most considerable critics of older and more recent times' the opinion maintained by certain persons that the Epistles are 'altogether spurious,' and proceeds to treat a passage as genuine because it stands in the Vossian letters as well as in the Long Recension."
This is a mistake. Harless quotes a passage in connection with Paul's Epistle to the Ephesians with the distinct remark: "In this case the disadvantage of the uncertainty regarding the Recensions isin partremoved through the circumstance that both Recensions have the passage." He recognises that the completeness of the proof that ecclesiastical tradition goes back beyond the time of Marcion is somewhat wanting from the uncertainty regarding the text of Ignatius. He did not, in fact, venture to consider the Ignatian Epistles evidence even for the first half of the second century.
Schliemann, Dr. Lightfoot states, "says that 'the external testimonies oblige him to recognise a genuine substratum,' though he is not satisfied with either existing recension."
Now what Schliemann says is this: "Certainly neither the Shorter and still less the Longer Recension in which we possess these Epistles can lay claim to authenticity. Only if we must, nevertheless, without doubt suppose a genuine substratum," &c. In a note he adds: "The external testimonies oblige me to recognise a genuine substratum—Polycarp already speaks of the same in Ch. xiii. of his Epistle. But that in their present form they do not proceed from Ignatius the contents sufficiently show."
Hase, according to Dr. Lightfoot, "commits himself to no opinion."
If he does not deliberately and directly do so, he indicates what that opinion is with sufficient clearness. The Long Recension, he says, bears the marks of later manipulation, and excites suspicion of an invention in favour of Episcopacy, and the shorter text is not fully attested either. The Curetonian Epistles with the shortest and least hierarchical text give the impression of an epitome. "But even if no authentic kernel lay at the basis of these Epistles, yet they would be a significant document at latest out of the middle of the second century." These last words are a clear admission of his opinion that the authenticity cannot be established.
Lechlercandidly confesses that he commenced with a prejudice in favour of the authenticity of the Epistles in the Shorter Recension, but on reading them through, he says that an impression unfavourable to their authenticity was produced upon him which he had not been able to shake off. He proceeds to point out their internal improbability, and other difficulties connected with the supposed journey, which make it "still more improbable that Ignatius himself can really have written these Epistles in this situation." Lechler does not consider that the Curetonian Epistles strengthen the case; and although he admits that he cannot congratulate himself on the possession of "certainty and cheerfulness of conviction" of the inauthenticity of the Ignatian Epistles, he at least very clearly justifies the affirmation that the authenticity cannot be established.
Now what has been the result of this minute and prejudiced attack upon my notes? Out of nearly seventy critics and writers in connection with what is admitted to be one of the most intricate questions of Christian literature, it appears that—much to my regret—I have inserted one name totally by accident, overlooked that the doubts of another had been removed by the subsequent publication of the Short Recension and consequently erroneously classed him, and I withdraw a third whose doubts I consider that I have overrated. Mistakes to this extent in dealing with such a mass of references, or a difference of a shade more or less in the representation of critical opinions, not always clearly expressed, may, I hope, be excusable, and I can truly say that I am only too glad to correct such errors. On the other hand, a critic who attacks such references, in such a tone, and with such wholesale accusations of "misstatement" and "misrepresentation," was bound to be accurate, and I have shown that Dr. Lightfoot is not only inaccurate in matters of fact, but unfair in his statements of my purpose. I am happy, however, to be able to make use of his own words and say: "I may perhaps have fallen into some errors of detail, though I have endeavoured to avoid them, but the main conclusions are, I believe, irrefragable." [78:1]
There are further misstatements made by Dr. Lightfoot to which I must briefly refer before turning to other matters. He says, with unhesitating boldness:
"One highly important omission is significant. There is no mention, from first to last, of the Armenian version. Now it happens that this version (so far as regards the documentary evidence)has been felt to be the key to the position, and around it the battle has raged fiercely since its publication. One who (like our author) maintains the priority of the Curetonian letters, was especially bound to give it some consideration, for it furnishes the most formidable argument to his opponents. This version was given to the world by Petermann in 1849, the same year in which Cureton's later work, theCorpus Ignatianum, appeared, and therefore was unknown to him. Itsbearing occupies a more or less prominent place in all, or nearly all, the writers who have specially discussed the Ignatian question during the last quarter of a century. This is true of Lipsius and Weiss and Hilgenfeld and Uhlhorn, whom he cites, not less than of Merx and Denzinger and Zahn, whom he neglects to cite." [78:2]
Now first as regards the facts. I do not maintain the priority of the Curetonian Epistles in this book myself; indeed I express no personal opinion whatever regarding them which is not contained in that general declaration of belief, the decision of which excites the wrath of my diffident critic, that the Epistles in no form have "any value as evidence for an earlier period than the end of the second or beginning of the third century, even if they have any value at all." I merely represent the opinion of others regarding those Epistles. Dr. Lightfoot very greatly exaggerates the importance attached to the Armenian version, and I call special attention to the passages in the above quotation which I have taken the liberty of italicising. I venture to say emphatically that, so far from being considered the "key of the position," this version has, with some exceptions, played a most subordinate and insignificant part in the controversy, and as Dr. Lightfoot has expressly mentioned certain writers, I will state how the case stands with regard to them. Weiss, Lipsius, Uhlhorn, Merx, and Zahn certainly "more or less prominently" deal with them. Denzinger, however, only refers to Petermann's publication, which appeared while his ownbrochurewas passing through the press, in a short note at the end, and in again writing on the Ignatian question, two years after, [79:1] he does not even allude to the Armenian version. Beyond the barest historical reference to Petermann's work, Hilgenfeld does not discuss the Armenian version at all. So much for the writers actually mentioned by Dr. Lightfoot.
As for "the writers who have specially discussed the Ignatian question during the last quarter of a century:" Cureton apparently did not think it worth while to add anything regarding the Armenian version of Petermann after its appearance; Bunsen refutes Petermann's arguments in a few pages of his "Hippolytus;" [79:2] Baur, who wrote against Bunsen and the Curetonian letters, and, according to Dr. Lightfoot's representation, should have found this "the most formidable argument" against them, does not anywhere, subsequent to their publication, even allude to the Armenian Epistles; Ewald, in a note of a couple of lines, [79:3] refers to Petermann's Epistles as identical with a post-Eusebian manipulated form of the Epistles which he mentions in a sentence in his text; Dressel devotes a few unfavourable lines to them; [80:1] Hefele [80:2] supports them at somewhat greater length; but Bleek, Volkmar, Tischendorf, Böhringer, Scholten, and others have not thought them worthy of special notice; at any rate none of these nor any other writers of any weight have, so far as I am aware, introduced them into the controversy at all.