Essays on the work entitled "Supernatural Religion"

by J. B. Lightfoot

(1) How is it that, while Eusebius alleges repeated testimonies to the Epistle to the Hebrews, he is silent from first to last about the universally acknowledged Epistles of St Paul, such as Romans, 1, 2 Corinthians, and Galatians?

(2) How is it that he does not mention the precise and direct testimony in Theophilus to the Gospel of St John, while he does mention a reference in this same author to the Apocalypse?

And this explanation of the silence of Eusebius, while it is demanded by his own language and practice, alone accords with the known facts relating to the reception of the Fourth Gospel in the second century. Its theology is stamped on the teaching of orthodox apologists; its authority is quoted for the speculative tenets of the manifold Gnostic sects, Basilideans, Valentinians, Ophites; its narrative is employed even by a Judaising writer like the author of the Clementines. The phenomena which confront us in the last quarter of the second century are inexplicable, except on the supposition that the Gospel had had a long previous history. How else are we to account for such facts as that the text already exhibits a number of various readings, such as the alternative of 'only begotten God' for 'the only begotten Son' in i. 18, and 'six' for 'five' in iv. 18, or the interpolation of the descent of the angel in v. 3, 4; that legends and traditions have grown up respecting its origin, such as we find in Clement of Alexandria and in the Muratorian fragment [52:1]; that perverse mystical interpretations, wholly foreign to the simple meaning of the text, have already encrusted it, such as we meet with in the commentary of Heracleon? How is it that ecclesiastical writers far and wide receive it without misgiving at this epoch—Irenæus in Gaul, Tertullian in Africa, Clement in Alexandria, Theophilus at Antioch, the anonymous Muratorian writer perhaps in Rome? that they not only receive it, but assume its reception from the beginning? that they never betray a consciousness that any Church or Churchman had ever questioned it? The history of the first three-quarters of the second century is necessarily obscure owing to the paucity of remains. A flood of light is suddenly poured in during the remaining years of the century. Our author is content to grope in the obscurity: any phantoms may be conjured up here; but the moment the light is let in, he closes his eyes and can see nothing. He refuses altogether to discuss Irenæus, though Irenæus was a disciple of Polycarp, and Polycarp was a disciple of St John. Even if it be granted that the opinion of Irenæus, as an isolated individual, is not worth much, yet the wide-spread and traditional belief which underlies his whole language and thoughts is a consideration of the highest moment: and Irenæus is only one among many witnesses. The author's treatment of the external evidences to the Fourth Gospel is wholly vitiated by his ignoring the combined force of such facts as these. A man might with just as much reason assert that a sturdy oak sapling must have sprung up overnight, because circumstances had prevented him from witnessing its continuous growth.

The author of Supernatural Religion was kind enough to send me an early copy of his fourth edition, and I sincerely thank him for his courtesy. Unfortunately it arrived too late for me to make any use of it in my previous article. With one exception however, I have not noticed that my criticisms are affected by any changes which may have been made. But this single exception is highly important. A reader, with only the fourth edition before him, would be wholly at a loss to understand my criticism, and therefore some explanation is necessary.

In my former article [53:1] I pointed out that the author had founded a charge of 'falsification' against Dr Westcott on a grammatical error of his own. He had treated the infinitive and indicative moods as the same for practical purposes; he had confused the oblique with the direct narrative; he had maintained that the passage in question (containing a reference to St John) was Irenæus' own, whereas the grammar showed that Irenæus was repeating the words of others; and consequently, he had wrongly accused Dr Tischendorf and Dr Westcott, because in their translations they had brought out the fact that the words did not belong to Irenæus himself.

I place the new note relating to Dr Westcott side by side with the old [54:1]:—

FOURTH EDITION. | EARLIER EDITIONS. | 'Having just observed that a note | 'Canon Westcott, who quotes in this place, in previous | this passage in a note (On the editions, has been understood as | Canon p. 61, note 2), translates an accusation against Dr Westcott | here, "This distinction of dwelling, of deliberate falsification of | they taught, exists" etc. the text of Irenæus, we at once | The introduction of "they taught" withdraw it with unfeigned regret | here is most unwarrantable; and that the expressions used could | being inserted, without a word bear an interpretation so far | of explanation or mark showing from our intention. _We desired | its addition by the translator, in simply to object to the insertion | a passage upon whose interpretation of "they taught" (On the Canon | there is difference of opinion_, p. 61, note 2), without some | and whose origin is in dispute, it indication, in the absence of the | amounts to a falsification of the original text, that these words | text. Dr Westcott neither gives were merely supplementary and | the Greek nor the ancient Latin conjectural. The source of the | version for comparison.' indirect passage is, of course, | matter of argument, and we make | it so; but it seems to us that | the introduction of specific | words like these, without | explanation of any kind, conveys | to the general reader too | positive a view of the case. We | may perhaps be permitted to say | that we fully recognise Dr | Westcott's sincere love of truth, | and feel the most genuine respect | for his character.' |

Considering the gravity of his accusation, I think that our author might have been more explicit in his retractation. He might have stated that he not only retracted his charge against Dr Westcott, but also withdrew his own interpretation of the passage. He might have confessed that, having in his earlier editions assumed the words to be Irenæus' own, he had found out his mistake [55:1]; that accordingly he acknowledged the passage to be oblique; that therefore, after all, Dr Westcott was right and he was wrong; and that the only question with him now was how best to break the force of the true interpretation, in its bearing on the authenticity of the fourth Gospel.

The reader will not find in this fourth edition, from beginning to end, the slightest intimation of all this. He is left with the impression that the author regrets having used a strong expression respecting Dr Westcott, but that otherwise his opinion is unchanged. Whether I have or have not rightly interpreted the facts, will be seen from a juxtaposition of passages from the fourth and earlier editions.

FOURTH EDITION. | EARLIER EDITIONS. | 'Now, in the quotation from | 'Now in the quotation from Irenæus given in this passage, | Irenæus given in this passage, _Tischendorf renders the oblique | Tischendorf deliberately falsifies construction by inserting "say | the text_ by inserting "say they;" they," referring to the Presbyters | and, as he does not give the of Papias; and, as he does not | original, the great majority of give the original, he should at | readers could never detect how least have indicated that these | he thus adroitly contrives to words are supplementary. We | strengthen his argument. As shall endeavour' [55:2] etc. | regards the whole statement of | the case we must affirm that it | misrepresents the facts. We | shall endeavour' etc.