demonstrating that silence is not a trustworthy measure upon which to place one's confidence. The entire matter of this silence is of no force whatsoever as we shall demonstrate.

First, we remind the reader that many of the Greek Fathers may well have been influenced against the pericope by the moralistic prejudice of which we have spoken; also, some may have been intimidated by the fact that several manuscripts known to them omitted it.1 Augustine wrote that these verses were being left out by some "lest their wives should be given impunity in sinning."2 Hills adds that a 10th century Greek named Nikon accused the Armenians of removing the account because "it was harmful for most persons to listen to such things".3

Burgon mentions another most relevant reason why these early Fathers did not comment on this section.4 Their comments were connected to the subject matter they preached and the "pericope de adultera" was omitted from the ancient Pentecostal lesson of the Church. Burgon concludes that this is why Chrysostom (345-407) and Cyril (376-444), two early church Fathers, "in publicly commenting on John's Gospel, pass straight from ch. 7:52 to ch. 8:12. Of course they do. Why should they - indeed, how could they - comment on what was not publicly read before the congregation?"5

Hills continues: "At a very early date it had become customary throughout the Greek Church to read John 7:37-8:12 on the day of Pentecost. This lesson began with 7:37-39, verses that are very appropriate to the Pentecostal feast day in which the outpouring of the Holy Spirit is commemorated: 'In the last day, that great day of the feast, Jesus stood and cried, saying, If any man thirst, let him come unto me, and drink ... But this spake he of the Spirit, which they that believe on him should receive.' Then the lesson continued through John 7:52, omitting 7:53-8:11, and concluded with John 8:12 - 'Then spake Jesus again unto them, saying, I am the light of the world: he that followeth me shall not walk in darkness, but shall have the light of life.'"6

GREEKS BEARING ANSWERS

Why then was the story of the Adulteress omitted from the Pentecostal lesson? Obviously because it was inappropriate to the central idea of Pentecost.7 However, the critics insist that it was not read because it was not part of the Gospel of John at the time the Pentecostal lesson was selected - that it was added to the original reading hundreds of years later. Yet by so insisting they shoot themselves in the foot. As Hills has asked: "Why would a scribe introduce this story about an adulteress into the midst of the ancient lesson for Pentecost? How would it ever occur to anyone to do this?"14 Besides, such a well known section could not be altered without the Church's awareness of the change and, tradition bound as people are, an outcry of major proportion would have been forthcoming from clergy and laity alike. Also, such a momentous change would have aroused much written protest and debate. Where is the historical evidence of such - but forgive us - we now argue from silence!

1 Hills, The King James Version Defended, op. cit., p. 157.

2 Ibid., p. 151.

3 Ibid.

4 Ibid., p. 157.

5 Burgon, The Causes of the Corruption of the Traditional Text of the Holy Gospels, op. cit., p. 257.

6 Hills, The King James Version Defended, op. cit., p. 157.

7 Ibid.

8 Ibid., p. 158.

140


continued...