which Cureton and Petermann have placed in our hands, seem to show very
clearly (though these editors have overlooked the importance of the
facts) that in the original form of the passage the words 'eternal' and
'not' were wanting; so that the expression stood, 'Who is His Logos,
having proceeded from Silence.' They are omitted in the Armenian version
and in the passage as cited by Severus of Antioch [87:1]; while the
paraphrase of the Long Recension seems to point in the same direction,
though this is more doubtful. Severus more especially comments on the
quotation, so that his reading is absolutely certain. Such a combination
of early authorities is very strong evidence in favour of the omission.
Moreover it is difficult to explain how the words, if genuine, should
have been omitted; whereas their insertion, if they were no part of the
original text, is easily accounted for. In the middle of the fourth
century, Marcellus of Ancyra expressed his Sabellianism in almost
identical language [87:2]; he spoke of Christ as the Logos issuing from
Silence; and there was every temptation with orthodox scribes to save
the reputation of St Ignatius from complicity in heretical opinions, and
at the same time to deprive Marcellus of the support of his great name.
I call attention to these facts, both because they have been overlooked,
and because the passage in question has furnished their main argument to
those who charge these Epistles with anachronisms.

Of the character of these Epistles, it must suffice here to say that the
writer at all events was thoroughly acquainted with the manner and
teaching of St Ignatius. As regards the substance, they contain many
extravagances of sentiment and teaching, more especially relating to the
episcopal office, from which the Curetonian letters are free and which
one would not willingly believe written by the saint himself. But it
remains a question, whether such considerations ought to outweigh the
arguments on the other side. At all events it cannot be shown that they
exhibit any different type of doctrine, though the mode of
representation may seem exaggerated. As regards style, the Curetonian
letters are more rugged and forcible than the Vossian; but as selected
excerpts, they might perhaps be expected to exhibit these features
prominently.

For the reasons given I shall, unless I am shown to be wrong, treat the
Curetonian letters as the work of the genuine Ignatius, while the
Vossian le