And further, that John Damascene[986] twice adds his famous evidence to the rest,—and is also against you.
Chrysostom[987] again, whose testimony you called in question in 1869, you now admit is another of your opponents. I will not linger over his name therefore,—except to remark, that how you can witness a gathering host of ancient Fathers illustrious as these, without misgiving, passes my comprehension. Chrysostom is three times a witness.
Next come two quotations from Gregory of Nazianzus,—which I observe you treat as “inconclusive.” I retain them all the same.[988] You are reminded that this most rhetorical of Fathers is seldom more precise in quoting Scripture.
And to the same century which Gregory of Nazianzus adorned, is probably to be referred,—(it cannot possibly be later than a.d. 350, though it may be a vast deal more ancient,)—the title bestowed, in the way of summary, on that portion of S. Paul's first Epistle to Timothy which is contained between chap. iii. 16 and chap. iv. 7,—viz., Περὶ [pg 458] ΘΕΊΑΣ ΣΑΡΚώσεως. We commonly speak of this as the seventh of the “Euthalian” κεφάλαια or chapters: but Euthalius himself declares that those 18 titles were “devised by a certain very wise and pious Father;”[989] and this particular title (Περὶ θείας σαρκώσεως) is freely employed and discussed in Gregory of Nyssa's treatise against Apolinaris,[990]—which latter had, in fact, made it part of the title of his own heretical treatise.[991] That the present is a very weighty attestation of the reading, ΘΕῸΣ ἐφανερώθη ἐν ΣΑΡΚΊ no one probably will deny: a memorable proof moreover that Θεός[992] must have been universally read in 1 Tim. iii. 16 throughout the century which witnessed the production of codices b and א.
Severus, bp. of Antioch, you also consider a “not unambiguous” witness. I venture to point out to you that when a Father of the Church, who has been already insisting on the Godhead of Christ (καθ᾽ ὅ γὰρ ὑπῆρχε Θεός,) goes on to speak of Him as τὸν ἐν σαρκὶ φανερωθέντα Θεόν, there is no “ambiguity” whatever about the fact that he is quoting from 1 Tim. iii. 16.[993]
And why are we only “perhaps” to add the testimony of Diodorus of Tarsus; seeing that Diodorus adduces S. Paul's [pg 459] actual words (Θεὸς ἐφανερώθη ἐν σαρκί), and expressly says that he finds them in S. Paul's Epistle to Timothy?[994] How—may I be permitted to ask—would you have a quotation made plainer?
Bp. Ellicott as a controversialist. The case of Euthalius.
Forgive me, my lord Bishop, if I declare that the animus you display in conducting the present critical disquisition not only astonishes, but even shocks me. You seem to say,—Non persuadebis, etiamsi persuaseris. The plainest testimony you reckon doubtful, if it goes against you: an unsatisfactory quotation, if it makes for your side, you roundly declare to be “evidence” which “stands the test of examination.”[995]... “We have examined his references carefully” (you say). “Gregory of Nyssa, Didymus of Alexandria, Theodoret and John Damascene (who died severally about 394, 396, 457 and 756a.d.) seem unquestionably to have read Θεός.”[996] Excuse me for telling you that this is not the language of a candid enquirer after Truth. Your grudging admission of the unequivocal evidence borne by these four illustrious Fathers:—your attempt to detract from the importance of their testimony by screwing down their date “to the sticking place:”—your assertion that the testimony of a fifth Father “is not unambiguous:”—your insinuation that the emphatic witness of a sixth may “perhaps” be inadmissible:—all this kind of thing is not only quite unworthy of a Bishop when he turns disputant, but effectually indisposes his opponent to receive his argumentation with that respectful deference which else would have been undoubtedly its due.
Need I remind you that men do not write their books when they are in articulo mortis? Didymus died in a.d. 394, to be [pg 460] sure: but he was then 85 years of age. He was therefore born in a.d. 309, and is said to have flourished in 347. How old do you suppose were the sacred codices he had employed till then? See you not that such testimony as his to the Text of Scripture must in fairness be held to belong to the first quarter of the IVth century?—is more ancient in short (and infinitely more important) than that of any written codex with which we are acquainted?
Pressed by my “cloud of witnesses,” you seek to get rid of them by insulting me. “We pass over” (you say) “names brought in to swell the number, such as Euthalius,—for whom no reference is given.”[997] Do you then suspect me of the baseness,—nay, do you mean seriously to impute it to me,—of introducing “names” “to swell the number” of witnesses on my side? Do you mean further to insinuate that I prudently gave no reference in the case of “Euthalius,” because I was unable to specify any place where his testimony is found?... I should really pause for an answer, but that a trifling circumstance solicits me, which, if it does not entertain the Bp. of Gloucester and Bristol, will certainly entertain every one else who takes the trouble to read these pages.