A REPLY TO DR. LIGHTFOOT'S FIRST ESSAY ON "SUPERNATURAL RELIGION." [Endnote 1:1]

The function of the critic, when rightly exercised, is so important, that it is fitting that a reviewer seriously examining serious work should receive serious and respectful consideration, however severe his remarks and however unpleasant his strictures. It is scarcely possible that a man can so fully separate himself from his work as to judge fairly either of its effect as a whole or its treatment in detail; and in every undertaking of any magnitude it is almost certain that flaws and mistakes must occur, which can best be detected by those whose perception has not been dulled by continuous and over-strained application. No honest writer, however much he may wince, can feel otherwise than thankful to anyone who points out errors or mistakes which can be rectified; and, for myself, I may say that I desire nothing more than such frankness, and the fair refutation of any arguments which may be fallacious.

Reluctant as I must ever be, therefore, to depart from the attitude of silent attention which I think should be maintained by writers in the face of criticism, or to interrupt the fair reply of an opponent, the case is somewhat different when criticism assumes the vicious tone of the Rev. Dr. Lightfoot's article upon Supernatural Religion in the December number of the "Contemporary Review." Whilst delivering severe lectures upon want of candour and impartiality, and preaching temperance and moderation, the practice of the preacher, as sometimes happens, falls very short of his precept. The example of moderation presented to me by my clerical critic does not seem to me very edifying, his impartiality does not appear to be beyond reproach, and in his tone I fail to recognise any of the [Greek: epieikeia] which Mr. Matthew Arnold so justly admires. I shall not emulate the spirit of that article, and I trust that I shall not scant the courtesy with which I desire to treat Dr. Lightfoot, whose ability I admire and whose position I understand. I should not, indeed, consider it necessary at present to notice his attack at all, but that I perceive the attempt to prejudice an audience and divert attention from the issues of a serious argument by general detraction. The device is far from new, and the tactics cannot be pronounced original. In religious as well as legal controversy, the threadbare maxim: "A bad case—abuse the plaintiff's attorney," remains in force; and it is surprising how effectual the simple practice still is. If it were granted, for the sake of argument, that each slip in translation, each error in detail and each oversight in statement, with which Canon Lightfoot reproaches Supernatural Religion were well founded, it must be evident to any intelligent mind that the mass of such a work would not really be affected; such flaws—and what book of the kind escapes them—which can most easily be removed, would not weaken the central argument, and after the Apologist's ingenuity has been exerted to the utmost to blacken every blot, the basis of Supernatural Religion would not be made one whit more secure. It is, however, because I recognise that, behind this skirmishing attack, there is the constant insinuation that misstatements have been detected which have "a vital bearing" upon the question at issue, arguments "wrecked" which are of serious importance, and omissions indicated which change the aspect of reasoning, that I have thought it worth my while at once to reply. I shall endeavour briefly to show that, in thus attempting to sap the strength of my position, Dr. Lightfoot has only exposed the weakness of his own. Dr. Lightfoot somewhat scornfully says that he has the "misfortune" "to dispute not a few propositions which 'most critics' are agreed in maintaining." He will probably find that "most critics," for their part, will not consider it a very great misfortune to differ from a divine who has the misfortune of differing on so many points, from most critics.

The first and most vehement attack made upon me by Dr. Lightfoot is regarding "a highly important passage of Irenaeus," containing a reference to some other and unnamed authority, in which he considers that I am "quite unconscious of the distinction between the infinitive and indicative;" a point upon which "any fairly trained schoolboy" would decide against my reasoning. I had found fault with Tischendorf in the text, and with Dr. Westcott in a note, for inserting the words "say they," and "they taught," in rendering the oblique construction of a passage whose source is in dispute, without some mark or explanation, in the total absence of the original, that these special words were supplementary and introduced by the translator. I shall speak of Tischendorf presently, and for the moment I confine myself to Dr. Westcott. Irenaeus (Adv. Haer. v. 36, 1) makes a statement as to what "the presbyters say" regarding the joys of the Millennial kingdom, and he then proceeds (§ 2) with indirect construction, indicating a reference to some other authority than himself, to the passage in question, in which a saying similar to John xiv. 2 is introduced. This passage is claimed by Tischendorf as a quotation from the work of Papias, and is advanced in discussing the evidence of the Bishop of Hierapolis. Dr. Westcott, without any explanation, states in his text: "In addition to the Gospels of St. Matthew and St. Mark, Papias appears to have been acquainted with the Gospel of St. John;" [4:1] and in a note on an earlier page: "The passage quoted by Irenaeus from 'the Elders' may probably be taken as a specimen of his style of interpretation;" [4:2] and then follows the passage in which the indirect construction receives a specific direction by the insertion of "they taught." [4:3] Neither Dr. Westcott nor Dr. Lightfoot makes the slightest allusion to the fact that they are almost alone in advancing this testimony, which Dr. Lightfoot describes as having "a vital bearing on the main question at issue, the date of the fourth Gospel." The reader who had not the work of Irenaeus before him to estimate the justness of the ascription of this passage to Papias, and who was not acquainted with all the circumstances, and with the state of critical opinion on the point, could scarcely, on reading such statements, understand the real position of the case.

Now the facts are as follows: Routh [4:4] conjectured that the whole passage in Irenaeus was derived from the work of Papias, and in this he was followed by Dorner, [4:5] who practically introduced the suggestion to the critics of Germany, with whom it found no favour, and no one whom I remember, except Tischendorf and perhaps Professor Hofstede de Groot, now seriously supports this view. Zeller, [5:1] in his celebrated treatise on the external testimony for the fourth Gospel, argued against Dorner that, in spite of the indirect construction of the passage, there is not the slightest certainty that Irenaeus did not himself interpolate the words from the fourth Gospel, and he affirmed the fact that there is no evidence whatever that Papias knew that work. Anger, [5:2] discussing the evidence of the presbyters quoted by Irenaeus in our Gospels, refers to this passage in a note with marked doubt, saying, that fortasse (in italics), on account the chiliastic tone of the passage, it may, as Routh conjectures, be from the work of Papias; but in the text he points out the great caution with which these quotations from "the presbyters" should be used. He says, "Sed in usu horum testimoniorum faciendo cautissime versandum est, tum quod, nisi omnia, certe pleraque ab Irenaeo memoriter repetuntur, tum quia hic illic incertissimum est, utrum ipse loquatur Irenaeus an presbyterorum verba recitet." Meyer, [5:3] who refers to the passage, remarks that it is doubtful whether these presbyters, whom he does not connect with Papias, derived the saying from the Gospel or from tradition. Riggenbach [5:4] alludes to it