Article III. Westcott And Hort's New Textual Theory. (continued 3)

Now, this is quite impossible, since neither ὅν nor πάντων occurs anywhere in the neighbourhood. And as for the supposed “unusual and inexplicable attraction,” it happens to be one of even common occurrence,—as every attentive reader of the New Testament is aware. Examples of it may be seen at 2 Cor. i. 4 and Ephes. iv. 1,—also (in Dr. Hort's text of) Ephes. i. 6 (ἧς in all 3 places). Again, in S. Luke v. 9 (whether ᾗ or ὧν is read): and vi. 38 (ῷ):—in S. Jo. xv. 20 (οὗ):—and xvii. 11 (ᾧ): in Acts ii. 22 (οἷς): vii. 17 (ἧς) and 45 (ὧν): in xxii. 15 (ὧν),&c.... But why entertain the question? There is absolutely no room for such Criticism in respect of a reading which is found in every known MS.,—in every known Version,—in every Father who quotes the place: a reading which Divines, and Scholars who were not Divines,—Critics of the Text, and grammarians who were without prepossessions concerning Scripture,—Editors of the Greek and Translators of the Greek into other languages,—all alike have acquiesced in, from the beginning until now.

We venture to assert that it is absolutely unlawful, in the entire absence of evidence, to call such a reading as the present in question. There is absolutely no safeguard for Scripture—no limit to Controversy—if a place like this may be solicited at the mere suggestion of individual caprice. (For it is worth observing that on this, and similar occasions, Dr. Hort is forsaken by Dr. Westcott. Such notes are enclosed in brackets, and subscribed “H.”) In the meantime, who can forbear smiling at the self-complacency of a Critic who [pg 353] puts forth remarks like those which precede; and yet congratulates himself on “personal endowments, fertility of resource, and a too delicate appreciation of language”?

(b) Another specimen of conjectural extravagance occurs at S. John vi. 4, where Dr. Hort labours to throw suspicion on “the Passover” (τὸ πάσχα),—in defiance of every known Manuscript,—every known Version,—and every Father who quotes or recognizes the place.790 We find nine columns devoted to his vindication of this weak imagination; although so partial are his Notes, that countless “various Readings” of great interest and importance are left wholly undiscussed. Nay, sometimes entire Epistles are dismissed with a single weak annotation (e.g. 1 and 2 Thessalonians),—or with none, as in the case of the Epistle to the Philippians.

(c) We charitably presume that it is in order to make amends for having conjecturally thrust out τὸ πάσχα from S. John vi. 4,—that Dr. Hort is for conjecturally thrusting into Acts xx. 28, Υἱοῦ (after τοῦ ἰδίου),—an imagination to which he devotes a column and-a-half, but for which he is not able to produce a particle of evidence. It would result in our reading, “to feed the Church of God, which He purchased”—(not “with His own blood,” but)—“with the blood of His own Son:” which has evidently been suggested by nothing so much as by the supposed necessity of getting rid of a text which unequivocally asserts that Christ is God.791

[pg 354]

LXXV. Some will be chiefly struck by the conceit and presumption of such suggestions as the foregoing. A yet larger number, as we believe, will be astonished by their essential foolishness. For ourselves, what surprises us most is the fatal misapprehension they evince of the true office of Textual Criticism as applied to the New Testament. It never is to invent new Readings, but only to adjudicate between existing and conflicting ones. He who seeks to thrust out “the Passover” from S. John vi. 4, (where it may on no account be dispensed with792); and to thrust “the Son” into Acts xx. 28, (where His Name cannot stand without evacuating a grand Theological statement);—will do well to consider whether he does not bring himself directly under the awful malediction with which the beloved Disciple concludes and seals up the Canon of Scripture:—“I testify unto every man that heareth the words of the prophecy of this Book,—If any man shall add unto these things, God shall add unto him the plagues that are written in this Book. And if any man shall take away from the words of the Book of this prophecy, God shall take away his part out of the Book of Life, and out of the holy City, and from the things which are written in this Book.”793

May we be allowed to assure Dr. Hort that “Conjectural Emendation” can be allowed no place whatever in the Textual Criticism of the New Testament? He will no doubt disregard our counsel. May Dr. Scrivener then [pg 355] [p. 433] be permitted to remind him that “it is now agreed among competent judges that Conjectural emendation must never be resorted to,—even in passages of acknowledged difficulty”?

There is in fact no need for it,—nor can be: so very ample, as well as so very varied, is the evidence for the words of the New Testament.

LXXVI. Here however we regret to find we have both Editors against us. They propose “the definite question,”—

“ ‘Are there, as a matter of fact, places in which we are constrained by overwhelming evidence to recognize the existence of Textual error in all extant documents?’ To this question we have no hesitation in replying in the affirmative.”—(p. 279.)

Behold then the deliberate sentence of Drs. Westcott and Hort. They flatter themselves that they are able to produce “overwhelming evidence” in proof that there are places where every extant document is in error. The instance on which they both rely, is S. Peter's prophetic announcement (2 Pet. iii. 10), that in “the day of the Lord,” “the earth and the works that are therein shall be burned up” (κατακαήσεται).

This statement is found to have been glossed or paraphrased in an age when men knew no better. Thus, Cod. c substitutes—“shall vanish away:”794 the Syriac and one Egyptian version,—“shall not be found,” (apparently in imitation of Rev. xvi. 20). But, either because the “not” was accidentally omitted795 in some very ancient exemplar;—or [pg 356] else because it was deemed a superfluity by some Occidental critic who in his simplicity supposed that εὑρεθήσεται might well represent the Latin urerentur,—(somewhat as Mrs. Quickly warranted “hang hog” to be Latin for “bacon,”)—codices א and b (with four others of later date) exhibit “shall be found,”796—which obviously makes utter nonsense of the place. (Εὑρεθήσεται appears, nevertheless, in Dr. Hort's text: in consequence of which, the margin of our “Revised Version” is disfigured with the statement that “The most ancient manuscripts read discovered.”) But what is there in all this to make one distrust the Traditional reading?—supported as it is by the whole mass of Copies: by the Latin,797—the Coptic,—the Harkleian,—and the Æthiopic Versions:—besides the only Fathers who quote the place; viz. Cyril seven times,798 and John Damascene799 once?... As for pretending, at the end of the foregoing enquiry, that “we are constrained by overwhelming evidence to recognize the existence of textual error in all extant documents,”—it is evidently a mistake. Nothing else is it but a misstatement of facts.

[pg 357]

LXXVII. And thus, in the entire absence of proof, Dr. Hort's view of “the existence of corruptions” of the Text “antecedent to all existing authority,”800—falls to the ground. His confident prediction, that such corruptions “will sooner or later have to be acknowledged,” may be dismissed with a smile. So indifferent an interpreter of the Past may not presume to forecast the Future.

The one “matter of fact,” which at every step more and more impresses an attentive student of the Text of Scripture, is,—(1st), The utterly depraved character of Codices b and א: and (2nd), The singular infatuation of Drs. Westcott and Hort in insisting that those 2 Codices “stand alone in their almost complete immunity from error:”801—that “the fullest comparison does but increase the conviction that their pre-eminent relative purity is approximately absolute.”802

LXXVIII. Whence is it,—(we have often asked ourselves the question, while studying these laborious pages,)—How does it happen that a scholar like Dr. Hort, evidently accomplished and able, should habitually mistake the creations of his own brain for material forms? the echoes of his own voice while holding colloquy with himself, for oracular responses? We have not hitherto expressed our astonishment,—but must do so now before we make an end,—that a writer who desires to convince, can suppose that his own arbitrary use of such expressions as “Pre-Syrian” and “Neutral,”—“Western” and “Alexandrian,”—“Non-Western” and “Non-Alexandrian,”—“Non-Alexandrian Pre-Syrian” and “Pre-Syrian Non-Western,”—will produce any (except an irritating) effect on the mind of an intelligent reader.

The delusion of supposing that by the free use of such a vocabulary a Critic may dispense with the ordinary processes [pg 358] of logical proof, might possibly have its beginning in the retirement of the cloister, where there are few to listen and none to contradict: but it can only prove abiding if there has been no free ventilation of the individual fancy. Greatly is it to be regretted that instead of keeping his Text a profound secret for 30 years, Dr. Hort did not freely impart it to the public, and solicit the favour of candid criticism.

Has no friend ever reminded him that assertions concerning the presence or absence of a “Syrian” or a “Pre-Syrian,” a “Western” or a “Non-Western element,” are but wind,—the merest chaff and draff,—apart from proof? Repeated ad nauseam, and employed with as much peremptory precision as if they were recognized terms connoting distinct classes of Readings,—(whereas they are absolutely without significancy, except, let us charitably hope, to him who employs them);—such expressions would only be allowable on the part of the Critic, if he had first been at the pains to index every principal Father,—and to reduce Texts to families by a laborious process of Induction. Else, they are worse than foolish. More than an impertinence are they. They bewilder, and mislead, and for a while encumber and block the way.

LXXIX. This is not all however. Even when these Editors notice hostile evidence, they do so after a fashion which can satisfy no one but themselves. Take for example their note on the word εἰκῆ (“without a cause”) in S. Matthew v. 22 (“But I say unto you, that whosoever is angry with his brother without a cause”). The Reader's attention is specially invited to the treatment which this place has experienced at the hands of Drs. Westcott and Hort:—

(a) They unceremoniously eject the word from S. Matthew's Gospel with their oracular sentence, “Western and Syrian.”—Aware that εἰκῆ is recognized by “Iren. lat-3; Eus. D. E. Cyp.,” they yet claim for omitting it the authority of [pg 359] “Just. Ptolem. (? Iren. 242 fin.), Tert.; and certainly” (they proceed) “Orig. on Eph. iv. 31, noticing both readings, and similarly Hier. loc., who probably follows Origen: also Ath. Pasch. Syr. 11: Ps.-Ath. Cast. ii. 4; and others”.... Such is their “Note” on S. Matthew v. 22. It is found at p. 8 of their volume. In consequence, εἰκῆ (“without a cause”) disappears from their Text entirely.

(b) But these learned men are respectfully informed that neither Justin Martyr, nor Ptolemæus the Gnostic, nor Irenæus, no, nor Tertullian either,—that not one of these four writers,—supplies the wished-for evidence. As for Origen,—they are assured that he—not “probably” but certainly—is the cause of all the trouble. They are reminded that Athanasius803 quotes (not S. Matt. v. 22, but) 1 Jo. iii. 15. They are shown that what they call “ps.-Ath. Cast.” is nothing else but a paraphrastic translation (by Græculus quidam) of John Cassian's Institutes,—“ii. 4” in the Greek representing viii. 20 in the Latin.... And now, how much of the adverse Evidence remains?

(c) Only this:—Jerome's three books of Commentary on the Ephesians, are, in the main, a translation of Origen's lost 3 books on the same Epistle.804 Commenting on iv. 31, Origen says that εἰκῆ has been improperly added to the Text,805—which shows that in Origen's copy εἰκῆ was found there. A few ancient writers in consequence (but only in consequence) of what Jerome (or rather Origen) thus delivers, are observed to omit εἰκῆ.806 That is all!

(d) May we however respectfully ask these learned Editors why, besides Irenæus,807—Eusebius,808—and Cyprian,809—they [pg 360] do not mention that εἰκῆ is also the reading of Justin Martyr,810—of Origen himself,811—of the Constitutiones App.,812—of Basil three times,813—of Gregory of Nyssa,814—of Epiphanius,815—of Ephraem Syrus twice,816—of Isidorus twice,817—of Theodore of Mops.,—of Chrysostom 18 times,—of the Opus imp. twice,818—of Cyril819—and of Theodoret820—(each in 3 places). It was also the reading of Severus, Abp. of Antioch:821—as well as of Hilary,822—Lucifer,823—Salvian,824—Philastrius,825—Augustine, and—Jerome,826—(although, when translating from Origen, he pronounces against εἰκῆ827):—not to mention Antiochus mon.,828—J. Damascene,829—Maximus,830—Photius,831—Euthymius,—Theophylact,—and others?832... We have adduced no less than thirty ancient witnesses.

(e) Our present contention however is but this,—that a Reading which is attested by every uncial Copy of the Gospels except b and א; by a whole torrent of Fathers; by every known copy of the old Latin,—by all the Syriac, (for the Peschito inserts [not translates] the word εἰκῆ,)—by the [pg 361] Coptic,—as well as by the Gothic—and Armenian versions;—that such a reading is not to be set aside by the stupid dictum, “Western and Syrian.” By no such methods will the study of Textual Criticism be promoted, or any progress ever be made in determining the Truth of Scripture. There really can be no doubt whatever,—(that is to say, if we are to be guided by ancient Evidence,)—that εἰκῆ (“without a cause”) was our Saviour's actual word; and that our Revisers have been here, as in so many hundred other places, led astray by Dr. Hort. So true is that saying of the ancient poet,—“Evil company doth corrupt good manners.” “And if the blind lead the blind,”—(a greater than Menander hath said it,)—“both shall fall into the ditch.”833

(f) In the meantime, we have exhibited somewhat in detail, Drs. Westcott and Hort's Annotation on εἰκῆ, [S. Matth. v. 22,] in order to furnish our Readers with at least one definite specimen of the Editorial skill and Critical ability of these two accomplished Professors. Their general practice, as exhibited in the case of 1 Jo. v. 18, [see above, pp. 347-9,] is to tamper with the sacred Text, without assigning their authority,—indeed, without offering apology of any kind.

(g) The sum of the matter proves to be as follows: Codd. b and א (the “two false Witnesses”),—b and א, alone of MSS.—omit εἰκῆ. On the strength of this, Dr. Hort persuaded his fellow Revisers to omit “without a cause” from their Revised Version: and it is proposed, in consequence, that every Englishman's copy of S. Matthew v. 22 shall be mutilated in the same way for ever.... Delirant reges, plectuntur Achivi.

(h) But the question arises—Will the Church of England submit to have her immemorial heritage thus filched from [pg 362] her? We shall be astonished indeed if she proves so regardless of her birthright.

LXXX. Lastly, the intellectual habits of these Editors have led them so to handle evidence, that the sense of proportion seems to have forsaken them. “He who has long pondered over a train of Reasoning,”—(remarks the elder Critic,)—“becomes unable to detect its weak points.”834 Yes, the “idols of the den” exercise at last a terrible ascendency over the Critical judgment. It argues an utter want of mental perspective, when we find “the Man working on the Sabbath,” put on the same footing with “the Woman taken in Adultery,” and conjectured to have “come from the same source:”—the incident of “the Angel troubling the pool of Bethesda” dismissed, as having “no claim to any kind of association with the true Text:”835—and “the two Supplements” to S. Mark's Gospel declared to “stand on equal terms as independent attempts to fill up a gap;” and allowed to be possibly “of equal antiquity.”836 How can we wonder, after this, to find anything omitted,—anything inserted,—anything branded with suspicion? And the brand is very freely applied by Drs. Westcott and Hort. Their notion of the Text of the New Testament, is certainly the most extraordinary ever ventilated. It has at least the merit of entire originality. While they eagerly insist that many a passage is but “a Western interpolation” after all; is but an “Evangelic Tradition,” “rescued from oblivion by the Scribes of the second century;”—they yet incorporate those passages with the Gospel. Careful enough to clap them into fetters first, they then, (to use their own queer phrase,)—“provisionally associate them with the Text.”

[pg 363]

LXXXI. We submit, on the contrary, that Editors who “cannot doubt” that a certain verse “comes from an extraneous source,”—“do not believe that it belonged originally to the Book in which it is now included,”—are unreasonable if they proceed to assign to it any actual place there at all. When men have once thoroughly convinced themselves that two Verses of S. Luke's Gospel are not Scripture, but “only a fragment from the Traditions, written or oral, which were for a while locally current;”837—what else is it but the merest trifling with sacred Truth, to promote those two verses to a place in the inspired context? Is it not to be feared, that the conscious introduction of human Tradition into God's written Word will in the end destroy the soul's confidence in Scripture itself? opening the door for perplexity, and doubt, and presently for Unbelief itself to enter.

LXXXII. And let us not be told that the Verses stand there “provisionally” only; and for that reason are “enclosed within double brackets.” Suspected felons are “provisionally” locked up, it is true: but after trial, they are either convicted and removed out of sight; or else they are acquitted and suffered to come abroad like other men. Drs. Westcott and Hort have no right at the end of thirty years of investigation, still to encumber the Evangelists with “provisional” fetters. Those fetters either signify that the Judge is afraid to carry out his own righteous sentence: or else, that he entertains a secret suspicion that he has made a terrible mistake after all,—has condemned the innocent. Let these esteemed Scholars at least have “the courage of their own convictions,” and be throughout as consistent as, in two famous instances (viz. at pages 113 and 241), they have been. Else, in God's Name, let them have the manliness to avow themselves in [pg 364] error: abjure their πρῶτον ψεῦδος; and cast the fantastic Theory, which they have so industriously reared upon it, unreservedly, to the winds!

LXXXIII. To conclude.—It will be the abiding distinction of the Revised Version (thanks to Dr. Hort,) that it brought to the front a question which has slept for about 100 years; but which may not be suffered now to rest undisturbed any longer. It might have slumbered on for another half-century,—a subject of deep interest to a very little band of Divines and Scholars; of perplexity and distrust to all the World besides;—but for the incident which will make the 17th of May, 1881, for ever memorable in the Annals of the Church of England.

LXXXIV. The Publication on that day of the “Revised English Version of the New Testament” instantly concentrated public attention on the neglected problem: for men saw at a glance that the Traditional Text of 1530 years' standing,—(the exact number is Dr. Hort's, not ours,)—had been unceremoniously set aside in favour of an entirely different Recension. The true Authors of the mischief were not far to seek. Just five days before,—under the editorship of Drs. Westcott and Hort, (Revisionists themselves,)—had appeared the most extravagant Text which has seen the light since the invention of Printing. No secret was made of the fact that, under pledges of strictest secrecy,838 a copy of this wild performance (marked “Confidential”) had been entrusted to every member of the Revising body: and it has since transpired that Dr. Hort advocated his own peculiar views in the Jerusalem Chamber with so much volubility, eagerness, pertinacity, and plausibility, that in the end—notwithstanding [pg 365] the warnings, remonstrances, entreaties of Dr. Scrivener,—his counsels prevailed; and—the utter shipwreck of the “Revised Version” has been, (as might have been confidently predicted,) the disastrous consequence. Dr. Hort is calculated to have talked for three years out of the ten.

But in the meantime there has arisen this good out of the calamity,—namely, that men will at last require that the Textual problem shall be fairly threshed out. They will insist on having it proved to their satisfaction,—(1) That Codices b and א are indeed the oracular documents which their admirers pretend; and—(2) That a narrow selection of ancient documents is a secure foundation on which to build the Text of Scripture. Failing this,—(and the onus probandi rests wholly with those who are for setting aside the Traditional Text in favour of another, entirely dissimilar in character,)—failing this, we say, it is reasonable to hope that the counsels of the “Quarterly Review” will be suffered to prevail. In the meantime, we repeat that this question has now to be fought out: for to ignore it any longer is impossible. Compromise of any sort between the two conflicting parties, is impossible also; for they simply contradict one another. Codd. b and א are either among the purest of manuscripts,—or else they are among the very foulest. The Text of Drs. Westcott and Hort is either the very best which has ever appeared,—or else it is the very worst; the nearest to the sacred Autographs,—or the furthest from them. There is no room for both opinions; and there cannot exist any middle view.

The question will have to be fought out; and it must be fought out fairly. It may not be magisterially settled; but must be advocated, on either side, by the old logical method. If Continental Scholars join in the fray, England,—which [pg 366] in the last century took the lead in these studies,—will, it is to be hoped, maintain her ancient reputation and again occupy the front rank. The combatants may be sure that, in consequence of all that has happened, the public will be no longer indifferent spectators of the fray; for the issue concerns the inner life of the whole community,—touches men's very heart of hearts. Certain it is that—“God defend the Right!” will be the one aspiration of every faithful spirit among us. The Truth,—(we avow it on behalf of Drs. Westcott and Hort as eagerly as on our own behalf,)—God's Truth will be, as it has been throughout, the one object of all our striving. Αἴλινον αἴλινον εἰπέ, τὸ δ᾽ εὖ νικάτω.

I HAVE BEEN VERY JEALOUS FOR THE LORD GOD OF HOSTS.

[pg 367]