'The glory of Ignatius as a martyr,' writes the Bishop of Durham, 'has commended his lessons as a doctor. His teaching on matters of theological truth and ecclesiastical order was barbed and fledged by the fame of his constancy in that supreme trial of his faith.' If interest in the heresies he combated may be said to be confined to-day to scholars who study them as a chapter in heresiology, or seek in them a bone of contention, the interest in the points of ecclesiastical order delineated by him was never more intense than now. Only last year the testimony of the Ignatian Epistles to the burning question of Apostolical succession was one point in the discussion between Canon Liddon of St. Paul's and Dr. Hatch; this year, the view presented by the Bishop of Durham meets with its ablest antagonist in Dr. Harnack. In very truth the letters of the martyr have been the battlefield of the controversy, which affirms or disallows the threefold ministry of the Church of Christ. It will be perceived at once how much turns, not first upon the interpretation of the Epistles, but upon the genuineness of the text presenting itself for interpretation. What is the text? Never before have the lovers of textual criticism had the opportunity of examining and answering this question as they have now in the Bishop of Durham's volumes. He first describes at length the Manuscripts and Versions, on which a true text may be reasonably founded, and then gives the text, together with the Versions, accompanied by Introductions and Notes which leave nothing to desire. The labour necessary for massing and bringing together all this information is only equalled by the exactness and orderliness with which it is presented. But the Bishop writes not only for the scholar, but for the man of general culture and intelligence, who can enter with interest into a problem historical and antiquarian, as well as textual and critical. To many the battle of the giants, over the 'long,' the 'middle,' and the 'short,' form or recension of the Ignatian Epistles, will be an intellectual treat, as he watches the fence and scholarship of the various disputants. He will see that in literary as in political controversy the spirit of compromise is to-day in the ascendant, and that 'middle'-men have for once their value. To explain these terms. By the 'short' form is meant that which consists of _three_ Epistles only--to St. Polycarp, to the Ephesians, and to the Romans. This exists only in a Syraic version. By the second, 'the middle form,' are understood these three Epistles, and four more, namely, Epistles to the Smyrnaeans, Magnesians, Philadelphians, and Trallians. This form is originally Greek, and is found also in Latin, Armenian, and--in a fragmentary state--in Syriac and Coptic. The third or 'long' form, contains the seven already enumerated in a more expanded state, together with six others, the recension being in a Greek and in a Latin translation.[69]