The Ignatian Epistles Entirely Spurious | Page 5

letters attributed to Ignatius. [9:1] As a specimen of the depositions which Dr. Lightfoot has pressed into his service, we may refer to the case of Lucian. That author wrote about sixty years after the alleged date of the martyrdom of Ignatius, and his Lordship imagines that in one of his works he can trace allusions to the pastor of Antioch under the fictitious name of Peregrinus. "Writing," says he "soon after A.D. 165," Lucian "caricatures the progress of Ignatius through Asia Minor in his death of Peregrinus." [9:2] This Peregrinus was certainly an odd character. Early in life he had murdered his own father, and for this he was obliged to make his escape from his country. Wandering about from place to place, he identified himself with the Christians, gained their confidence, and became, as is alleged, a distinguished member of their community. His zeal in their cause soon exposed him to persecution, and he was thrown into prison. His incarceration added greatly to his fame. His co-religionists, including women and children, were seen from morning to night lingering about the place of his confinement; he was abundantly supplied with food; and the large sums of money, given to him as presents, provided him with an ample revenue. After his release he forfeited the favour of his Christian friends, and became a Cynic philosopher; but he could not be at peace. He at length resolved to immortalize himself by voluntary martyrdom. Meanwhile he despatched letters to many famous cities, containing laws and ordinances; and appointed certain of his companions-- under the name of death-messengers--to scatter abroad these missives. Finally, at the close of the Olympian games he erected a funeral pile; and when it was all ablaze, he threw himself into it, and perished in the flames. "There is very strong reason for believing" says Dr. Lightfoot, "that Lucian has drawn his picture, at least in part, from the known circumstances of Ignatius' history." [10:1] The bishop returns again and again to the parallelism between Ignatius and Peregrinus, and appears to think it furnishes an argument of singular potency in favour of the disputed Epistles. "Second only," says he, to certain other vouchers, which he produces, "stands this testimony." [11:1] From such a sample the judicious reader may form some idea of the conclusiveness of the bishop's reasoning. Peregrinus begins life as a parricide, and dies like a madman; and yet we are asked to believe that Lucian has thus sketched the history of an apostolic Father! When Lucian wrote, Ignatius had been dead about sixty years; but the pagan satirist sought to amuse the public by sketching the career of an individual whom he had himself heard and seen, [11:2] and who must have been well known to many of his readers. About the middle of the second century the Church was sorely troubled by false teachers, especially of the Gnostic type; and it may have been that some adventurer, of popular gifts and professing great zeal in the Christian cause, contrived to gather around him a number of deluded followers, who, for a time, adhered to him with wonderful enthusiasm. It may be that it is this charlatan to whom Lucian points, and whose history he perhaps exaggerates. But there is nothing in the life of Peregrinus which can fairly be recognised even as a caricature of the career of one of the most distinguished of the early Christian martyrs. Were we to maintain that the pagan satirist was referring to the Apostle John, we might be able to show almost as many points of resemblance. The beloved disciple travelled about through various countries; acquired a high reputation among the Christians; was imprisoned in the Isle of Patmos; wrote letters to the seven Churches of Asia; and was visited in his place of exile by angels or messengers, who probably did not repair to him empty-handed. John died only a few years before Ignatius, and was connected with the same quarter of the globe. We have, however, never yet heard that Lucian was suspected of alluding to the author of the Apocalypse. If Bishop Lightfoot thinks that he can convince sensible men of the genuineness of the Ignatian Epistles by bringing forward such witnesses as Lucian and his hero Peregrinus, we believe he is very much mistaken. The argument is not original, for it is pressed with great confidence by his predecessor Pearson, and by others more recently. But its weakness is transparent. Professor Harnack, whilst admitting the weight of much of the evidence adduced in these volumes, scornfully refuses to acknowledge its relevancy. "Above all," says he, "Lucian should be struck out. I confess I cannot imagine how writers go on citing Lucian as a witness for the Epistles." [12:1] There is, however, an old adage,