"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 contains only the 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.
Lardner says: "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 me probable, that they are for the main part the genuine epistles of Ignatius."
Beausobre says: "Je ne veux, ni défendre, ni combattre l'authenticité des Lettres 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."
Schroeckh says 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.
Griesbach and Kestner both 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-Crusius stated 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:—