1 I am much obliged to Dr. Lightfoot for calling myattention to the accidental insertion of the words "andthe Apocalypse" (S. E. i. p. 433). This was a mere slipof the pen, of which no use is made, and the error iseffectually corrected by my own distinct statements. VOL. I.
say."(l) 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 very 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 Eusebiusrespecting early witnesses to the Fourth Gospel is an evidence in its favour."(2) 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 any one, 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,"(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 be left to judge of the tone in which a controversy is carried on. Unfortunately, however, the perpetual accusation of mis-statement 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 is 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 mis-statements 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."(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 inquire whether the writer shows that accurate acquaintance with the subject, which justifies us in attaching weight to his dicta as distinguished from his arguments."(l)
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."(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."(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 recognizing 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 any one 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. Many of those who deny or do not admit the authenticity prefer the Curetonian version. The Tubingen 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. Light-foot 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."(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 grossern Alter der syrischen Textgestalt gegenuber der kürzeren griechischen
halte ich ubrigens nach wie vor fest"(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 Fallen den relativ ursprünglichsten Text bewahrt hat (vgl. meine Nachweise in Niedner's Zeitschr. S. 15fl)."(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 on this point" by analysing my "general statement of the course of opinion on this subject given in an earlier passage."(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:—
"Those three Syriac epistles hive 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, still 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, Dallseus, 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 recognize that the authenticity of none of these epistles can be established, and that they can only be considered later and spurious compositions.(4)"(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 analyze 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 Text. 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, still prefer them to the version of seven Greek Epistles, and consider them the most ancient form of the letters which we possess.(1)
Dr. Lightfoot's Statement.
"These references, it will be observed, are given to illustrate more immediately, though perhaps not solely, the statement that writers 'who do not admit that even these (the Curetonian Epistles) are genuine letters emanating from Ignatius, still prefer them to the version of seven Greek Epistles, and consider them the most ancient form of the letters which we possess.'"(2)
It must be evident to any one who reads the context(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:—
Dr. Lightfoot's Statement:
"The reader, therefore, will hardly be prepared to hear that not one of these nine writers condemns the Ignatian letters as spurious. Bleek alone leaves the matter in some uncertainty while inclining to Bunsen's view; the other eight distinctly maintain the genuineness of the Curetonian letters."'
The Truth:
Cureton, Bunsen, Böhringer, Ewald, Milman, Ritschl, and Weiss maintain both the priority and genuineness of the Syriac Epistles. Bleek will not commit himself to a distinct recognition of the letters in any form. Of the Vossian Epistles, he says: "Aber auch die Echtheit dieser Recension ist keineswegs sicher." He considers the priority of the Curetonian "in the highest degree probable."
Lipsius rejects 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
1 "Contemporary Beview," February, 1875, p. 342. In a note Dr. Lightfoot states that my references to Lipsius are to his earlier works, where he still maintains the priority and genuineness of the Curetonian Epistles. Certainly they are so, but in the right place, two pages farther on, I refer to the writings in which he rejects the authenticity, whilst still maintaining his previous view of the priority of these letters
to Ignatius, and that the Magdeburg Centuriators attacked them, and Calvin declared them to be spurious,(1) but Dr. Lightfoot says: "The criticisms of Calvin more especially refer to those passages which were found in the Long Recension alone."(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.(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 folly 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, do.' "(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: ".... et multas habent non contemnendas sententias, presertim sicut Graece leguntur. Admixta vero sunt et alia non pauca, quae profecto non referunt gravitatem Apostolicam.
1 Calvin's expressions are: Nihil moniis illis, quro subIgnatii nomine editae sunt, putidius. Quo minus tolerabilisest eorum impudentia, qui talibus larvis ad fallendum seinstruunt. Inst. Chr. Bel. i. 13, p39.
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: transformatse enim videntur in multis locis, ad stabiliendum statum regni Pontificii."(l) 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. jolt.; Cureton Vindiciæ Ignatianæ, 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.'"(2)
As Dr. Lightfoot, in the first sentence just quoted, recognizes 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. Google 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 "doubts more 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, so 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 Ushers edition of the Short Recension, he had given his adhesion to "that form of the Epistles."(1) This fact is also mentioned by Pearson, and I ought to have observed it.(2) Petau, the last of the writers referred to, says: "Equidem haud abnuerim epistolas illius varie interpolatas et quibusdam additis mutatas, ac depravatas fuisse: turn 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"(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, p. 260, is as follows:—(See scanned page. Ed.)
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'sVindicia Ignatianæ, 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?"(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."(1) Thiersch, therefore, does express "doubts, more or less definite." Dr. Light-foot 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."(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 mainthe genuine epistles of Ignatius."Beausobresays: "Je ne veux, ni defendre, ni combattre l'authenticite' desLettres de St. Ignace. Si elles ne sont pas veritables, elles ne laissent pas d'etre fort anciennes; et l'opinion, qui me paroit la plus raisonnable, est que les plus pures ont été inter-poises."
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.
GrtesbachandKestnerboth 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 recognizes 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 pre-suppose the truth of this tradition, can no longer inspire me with faith in their authenticity." 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 inquiries 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.
1 Dr. Lightfoot doubts, and a large mass of criticsrecognizethat the authenticity of noneof these Epistlescan be establishedand that they can only be consideredlater and spurious compositions."
He proceeds to the next "note (4)" with the same unhesitating vigour, and characterizes it as "equally unfortunate." Wherever it has been possible, Dr. Light-foot has succeeded in misrepresenting the "purpose" of my notes, although he has recognized 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:—
"Further examination and more References to twenty authorities comprehensive knowledge of the are then given, as belonging to the subject have confirmed earlier a large mass of critics who recognize
that the Ignatian Epistles, 'can only be considered later and spurious compositions.'"(1)
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."(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 is in
part removed through the circumstance that both Recensions have the passage." He recognizes 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 recognize 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 recognize a genuine substratum—Poly-carp 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 being 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 only 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."(l)
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 Uhlhom, whom he cites, not less than of Merx and Denzinger and Zahn, whom he neglects to cite.
Now first as regards the facts. I do not maintain the 1 "Contemporary Review," February, 1875, p. 183.
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,(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";(1) 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,(2) 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;(3) Hefele(4) supports them at somewhat greater length; but Bleek, Volkmar, Tischendorf, Bohringer, 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.
The argument itself did not seem to me of sufficient importance to introduce into a discussion already too long and complicated, and I refer the reader to Bunsen's reply to it, from which, however, I may quote the following lines:
"But it appears to me scarcely serious to say: there are the Seven Letters in Armenian, and I maintain, they prove that Coreton's text is an incomplete extract, because, I think, I have found some Syriac idioms in the Armenian text! Well, if that is not a joke, it simply proves, according to ordinary logic, that the Seven Letters must have once been translated into Syriac. But how can it prove that the Greek original of
this supposed Syriac version is the genuine text, and not an interpolated and partially forged one?" (l)
Dr. Lightfoot blames me for omitting to introduce this argument, on the ground that "a discussion which, while assuming the priority of the Curetonian letters, ignores this version altogether, has omitted a vital problem of which it was bound to give an account" Now all this is sheer misrepresentation. I do not assume the priority of the Curetonian Epistles, and I examine all the passages contained in the seven Greek Epistles which have any bearing upon our Gospels.
Passing on to another point, I say:
"Seven Epistles have been selected out of fifteen extant, all equally purporting to be by Ignatius, simply because only that number were mentioned by Eusebius."(2)
Another passage is also quoted by Dr. Lightfoot, which will be found a little further on, where it is taken for facility of reference. Upon this he writes as follows:
This attempt to confound the seven Epistles mentioned by Eusebius with the other confessedly spurious Epistles, as if they presented themselves to us with the same credentials, ignores all the important facts bearing on the question. (1). Theodoret, a century after Eusebius, betrays no knowledge of any other Epistles, and there is no distinct trace of the use of the confessedly spurious Epistles till late in the sixth century at the earliest. (2). The confessedly spurious Epistles differ widely in style from the seven Epistles, and betray the same hand which interpolated the seven Epistles. In other words, they clearly formed part of the Long Recension in the first instance. (3). They abound in anachronisms which point to an age later than Eusebius, as the date of their composition.(3)
Although I do not really say in the above that no other pleas are advanced in favour of the seven Epistles,
I contend that, reduced to its simplest form, the argument for that special number rests mainly, if not altogether, upon their mention by Eusebius. The very first reason (1) advanced by Dr. Lightfoot to refute me is a practical admission of the correctness of my statement, for the eight Epistles are put out of court because even Theodoret, a century after Eusebius, does not betray any knowledge of them, but the "silence of Eusebius," the earlier witness, is infinitely more important, and it merely receives some increase of significance from the silence of Theodoret. Suppose, however, that Eusebius had referred to any of them, how changed their position would have been! The Epistles referred to would have attained the exceptional distinction which his mention has conferred upon the rest The fact is, moreover, that, throughout the controversy, the two divisions of Epistles are commonly designated the "prae-" and "post-Eusebian," making him the turning-point of the controversy. Indeed, further on, Dr. Lightfoot himself admits: "The testimony of Eusebius first differentiates them."(1) The argument (2 and 3) that the eight rejected Epistles betray anachronisms and interpolations, is no refutation of my statement, for the same accusation is brought by the majority of critics against the Vossian Epistles.
The fourth and last argument seems more directly addressed to a second paragraph quoted by Dr. Lightfoot, to which I refer above, and which I have reserved till now as it requires more detailed notice. It is this:
"It is a total mistake to suppose that the seven Epistles mentioned by Eusebius have been transmitted to us in any special way. These Epistles are mixed up in the Medicean and corresponding ancient Latin MSS. with the other eight Epistles, universally pronounced to be spurious, without distinction of any kind, and all have equal honour."(2)
I will at once give Dr. Lightfoot's comment on this, in contrast with the statement of a writer equally distinguished for learning and orthodoxy—Dr. Tregelles:
Dr. Lightfoot. (4). "It is not strictly true that the seven Epistles are mixed up with the confessedly spurious Epistles. In the Greek and Latin MSS., as also in the Armenian version, the spurious Epistles come after the others; and this circumstance, combined with the facts already mentioned, plainly shows that they were a later addition, borrowed from the Long Recension to complete the body of Ignatian letters."(1)
Dr. Tregelles. "It is a mistake to speak of seven Ignatian Epistles in Greek having been transmitted to us, for no such seven exist, except through their having been selected by editors from the Medicean MS. which contains so much that is confessedly spurious;—a fact which some who imagine a diplomatic transmission of seven have overlooked."(2)
I will further quote the words of Cureton, for as Dr. Lightfoot advances nothing but assertions, it is well to meet him with the testimony of others rather than the mere reiteration of my own statement Cureton says:
"Again, there is another circumstance which will naturally lead us to look with some suspicion upon the recension of the Epistles of St. Ignatius, as exhibited in the Medicean MS., and in the ancient Latin version corresponding with it, which is, that the Epistles presumed to be the genuine production of that holy Martyr are mixed up with others, which are almost universally allowed to be spurious. Both in the Greek and Latin MSS. all these are placed upon the same footing, and no distinction is drawn between them; and the only ground which has hitherto been a Note to "Home's Int. to the Holy Scriptures," 12th ed., 1869, iv. p. 332, note 1. The italics are in the original.