Reading is the correlate of writing. The person who cannot write, as a rule, cannot read. For this reason the Bible must have remained a sealed book to many who had ample opportunity to become acquainted with it. The wide diffusion of Bible knowledge which Catholic writers would lead us to believe always existed in the Roman Church is subject to question. It is true that in the first centuries of the Christian era there was a great hunger and thirst for the Word of God. But that was before the Roman Church came into existence. For it is a reckless assumption that the papacy is an original institution in the Church of Christ, and that Roman Catholicism and Christianity are identical. It is also true that in the early days of the Reformation the people manifested a great desire for the Word of God. It was as new to them as it had been to Luther. They would crowd around a person who was able to read, and would listen for hours. At St. Paul's in London public reading of the Bible became a regular custom. But between the early days of Christianity and the beginning of the Reformation lies a period which. is known as the Dark Ages. No amount of oratory will turn that age into a Bright Age. "From the seventh to the eleventh century books were so scarce that often not one could be found in an entire city, and even rich monasteries possessed only a single text-book." (Universal Encycl., 2, 96.) These conditions were not greatly improved until printing was invented. Luther had to do with people who were emerging from the sad conditions of that age, the effects of which were still visible centuries after. He writes: "The deplorable destitution which I recently observed, during a visitation of the churches, has impelled and constrained me to prepare this Catechism, or Christian Doctrine, in such a small and simple form. Alas, what manifold misery I beheld! The common people, especially in the villages, know nothing at all of Christian doctrine; and many pastors are quite unfit and incompetent to teach. Yet all are called Christians, have been baptized, and enjoy the use of the Sacraments, although they know neither the Lord's Prayer, nor the Creed, nor the Ten Commandments, and live like the poor brutes and irrational swine." (Preface to the Small Catechism.) Remember, these people lived in that age when Luther was born and grew up, which Catholic writers picture to us as a Bible-knowing and Bible-loving age.
The invention of printing wrought a mighty change in this respect. This glorious art became hallowed from the beginning by being harnessed for service to the Bible. But even this invention did not at once remove the prevailing ignorance. We must not transfer modern conditions to the fifteenth century. In 1906, one of the many Protestant Bible Societies reported that it had disposed in one year of nearly 80,000,000 Bibles and parts of the Bible in many languages. The Bible is perhaps the cheapest book of modern times. It was not so in the days of Gutenberg, Froschauer, Luft, and the Claxtons. Even after printing had been invented, Bibles sold at prices that would be considered prohibitive in our day. When the Duke of Anhalt ordered three copies of the Bible printed on parchment, he was told that for each copy he must furnish 340 calf-skins, and the expense would be sixty gulden. (Luther's Works, 21b, 2378.) But even the low-priced editions of the Bible, printed on common paper (which was not introduced into Europe until the thirteenth century), cost a sum of money which a poor man would consider a fortune, and which even the well-to-do would hesitate to spend in days when money was scarce and its purchasing power was considerably different from what it is to-day. At a period not so very remote from the present a Bible was considered a valuable chattel of which a person would dispose by a special codicil in his will. For generations Bibles would thus be handed down from father to son, not only because of the sacred memories that attached to them as heirlooms, but also because of their actual value in money.
Everything considered, then, we hold the argument that the Bible was a widely diffused book in the days before Luther to be historically untrue, because it implies physical impossibilities. With the magnificent printing and publishing facilities of our times, how many persons are still without the Bible? How many parishioners in all the Catholic churches of this country to-day own a Bible? The modern Bible societies are putting forth an energy in spreading the Bible that is unparalleled in history. Still their annual reports leave the impression that all they accomplish is as a drop in the bucket over and against the enormous Bible-need still unsupplied. Catholic writers paint the Bible-knowledge of the age before Luther in such exceedingly bright colors that one is led to believe that age surpassed ours. They overshoot their aim. Nobody finds fault with the Roman Church for not having invented the printing-press. All would rather be inclined to excuse her little achievement in spreading the Bible during the Middle Ages on the ground of the poor facilities at her command. Every intelligent and fair person will accord the Roman Church every moiety of credit for the amount of Bible-knowledge which she did convey to the people. We heartily join Luther in his belief that even in the darkest days of the papacy men were still saved in the Roman Church, because they clung in their dying hour to simple texts of the Scriptures which they had learned from their priests. (22, 577.) But no one must try and make us believe that the Roman Church before Luther performed marvels in spreading the Bible. She never exhausted even the poor facilities at her command.
Far from wondering, then, that Luther had not seen the complete Bible until his twenty-second year, we regard this as quite natural in view of his lowly extraction, and we consider the censure which superficial Protestant writers have applied to Luther because of his early ignorance of the Bible as uncommonly meretricious. When we bear in mind the known character of the Popes in Luther's days, we doubt whether even they had read the entire Bible. Luther's "discovery" of the Bible, however is not regarded by Protestants as a discovery such as Columbus made when he found the American continent. Luther knew of the existence of the Bible and could cite sayings of the Bible at the time when he found the bulky volume in the library that made such a profound impression upon him.
And yet his find was a true discovery. Luther discovered that his Church had not told him many important and beautiful things that are in the Bible. He became so absorbed with the novel contents of this wonderful book that the desire was wrung from his: heart: Oh, that I could possess this book! But this enthusiastic wish at once became clouded by another discovery which he made while poring over the precious revelation of the very heart of Jesus: his Church had told him things differently from what he found them stated in the Bible. He was shocked when he discovered that in his heart a new faith was springing up which had come to him out of the Bible,—a faith which contradicted the avowed faith of the Roman Church. Poor Luther! He had for the first time come under the influence of that Word which is quick and powerful, and sharper than any two-edged sword, piercing even to the dividing asunder of soul and spirit, and of the joints and marrow (Hebr. 4, 12), and he did not know it. Some of the noblest minds in the ages before him have had to pass through the same experience. With the implicit trust which at that time lie reposed in the Roman Church, Luther suppressed his "heretical" thoughts. He said: "Perhaps I am in error. Dare I believe myself so smart as to know better than the Church?" (Hausrath, 1, 18.) Yes, Luther had really discovered the Bible, namely, the Bible which the Roman Church never has been, and never will be, willing to let the people see while she remains what she is to-day. This "discovery"-tale which so offends Catholic writers could be verified in our day. Let Catholic writers put into the hands of every Catholic of America the true, genuine, unadulterated Word of God, without any glosses and comment, and let them watch what is going to happen. There will be astonishing "discoveries" made by the readers, and those discoveries will be no fabrications.
11. Rome and the Bible.
Catholic writers claim for the Roman Church the distinction which at one time belonged to the Hebrews, that of being the keepers of the oracles of God. They claim that to the jealous vigilance of the Roman Church over the sacred writings of Christianity the world to-day owes the Bible. The pagan emperors of Rome would have destroyed the Bible in the persecutions which they set on foot against the early Christians, if the faithful martyrs had not refused to surrender their sacred writings. Again, the Roman Church is represented as the faithful custodian of the Bible during the political and social upheaval that wrecked the Roman Empire when the barbarian peoples of the North overran Rome and Greece. Only through the care of the Roman Church the Bible is said to have been saved from destruction in the general confusion.
The reasoning of Catholics on this matter is specious. In the first place, the early Christian martyrs were not Roman Catholics. The claim of the Roman Church that the papacy starts with Peter is a myth. In the second place, much patient labor has been expended in the last centuries to collate existing manuscripts of the Bible for the purpose of removing errors that had crept into the text and making the original text of the Bible as accurate as it is possible to make it. In these labors mostly Protestants were engaged. Fell, Mill, Kuster, Bengel, Wetzstein, Griesbach, Lachmann, Tischendorf, Tregelles, Westcott and Hort, have through three centuries of untiring research cooperated in placing before the world the authentic text of the Bible.
To-day we have not a single one of the autograph manuscripts of the Gospels and Epistles of the New Testament. If the Roman Church existed in the days when Matthew, Mark, Luke, John, Paul, Peter, Jude, and James wrote, and if she exercised such scrupulous care over the Bible, why has she not preserved a single one of these invaluable documents? We suggest this thought only in view of the unfounded Catholic boast; we do not charge the Catholic Church with a crime for having permitted the autographs of our Bible to become lost, we only hold that the Catholic Church is not entitled to the eulogies which her writers bestow upon her.
Even the condition of the copies that were made from the autograph writings of the apostles does not speak well for the care which the Roman Church took of the Bible, assuming, of course, that she existed in those early centuries. "It is evident that the original purity (of the New Testament text) was early lost. . . . Irenaeus (in the second century) alludes to the differences between the copies. . . . Origen, early in the third century, expressly declares that matters were growing worse. . . . From the fourth century onward we have the manuscript text of each century, the writings of the Fathers, and the various Oriental and Occidental versions, all testifying to varieties of readings." (New Schaff-Herzog Encycl., II, 102.) Our sole purpose in calling attention to this fact, which every scholar to-day knows, is, to bring the fervor of Catholic admiration for the Bible-protecting and Bible-preserving Church of Rome somewhat within the bounds of reason. We do not charge the Roman Church with having corrupted the text, but if the claim of Catholics as to the age of their Church is correct, every corruption in the copies that were made from the original documents occurred while she was exercising her remarkable custodianship over the Bible. That officials of the Church, especially as we approach the Middle Ages, had something to do with corrupting the sacred text is the belief of the authority just quoted. "The early Church," he says, "did not know anything of that anxious clinging to the letter which characterizes the scientific rigor and the piety of modern times, and therefore was not bent upon preserving the exact words. Moreover, the first copies were made rather for private than for public use." Not a few were found in sarcophagi; they had been buried with their owners. "Copyists were careless, often wrote from dictation, and were liable to misunderstand. Attempted improvements of the text in grammar and style; efforts to harmonize the quotations in the New Testament with the Greek of the Septuagint, but especially to harmonize the Gospels; the writing out of abbreviations; incorporation of marginal notes in the text; the embellishing of the Gospel narratives with stories drawn from non-apostolic, though trustworthy, sources,—it is to these that we must attribute the very numerous 'readings' or textual variations. It is true that the copyists were sometimes learned men; but their zeal in making corrections may have obscured the true text as much as the ignorance of the unlearned. The copies, indeed, came under the eye of an official reviser, but he may have sometimes exceeded his functions, and done more harm than good by his changes."