The Influence of the Bible on Civilisation. Ernst von Dobschütz

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СКАЧАТЬ between the nomadic life of the patriarchs and the time of Jesus! What a difference in spirit between the sons of Jacob killing the whole population of Sichem in order to avenge their sister and Jesus' parable of the good Samaritan! or between the prophet Elijah killing four hundred and fifty prophets of Baal and Jesus preaching the love of one's enemies! In fact, it was possible to overcome this difference only in an age which did not read the Bible with historical notions. Even so, the juxtaposition caused much difficulty. We shall see the problem of the Law troubling the church through all the centuries. We shall find the notions of sacrifice and priesthood adapted to Christian institutions. Looking at Charlemagne or Calvin, we realise that the Old Testament is ever introducing its views into Christian minds, as authoritative as any word of the gospel.

      Now, at the beginning the influence was rather the other way; the Old Testament was to be interpreted in the light of the New. And, in truth, much light came from the life of Jesus to the history of the ancient people and to the prophecies. We do not wonder that Christian minds were excited by all this fresh illumination, and we must not wonder that sometimes they remodelled the tradition of the life of Christ to accord with the Old Testament.

      The harmony between the two Testaments soon became a leading idea in Christian doctrine. Some heretics, indeed, would not accept the Old Testament. Marcion maintained that it came from an inferior god, while the supreme God, the father of our Lord Jesus Christ, had revealed himself only through his Son. He found a great many contrasts between the Old and the New Testament, and this criticism was supported by pagan philosophers, as, for example, Porphyry. The church, therefore, was most anxious to establish the harmony of the Testaments by any means at its command. Taste varies from century to century; the minute parallelism constructed by some early Christian writers, and evidently much admired by their contemporaries, seems to us rather ridiculous and fanciful. On the other hand, the church was right in maintaining the harmony. The New Testament needs to be explained from the Old Testament; it is open to much misunderstanding when taken apart. There was almost no sense for historical development at that time; the criticism of Ptolemæus, in his famous letter to Flora, where he speaks of several strata of revelation running through the Old and the New Testament, is an exceptional one. For most of the faithful the Christian doctrine was directly looked for and found in the Old Testament; the gospel was contained in every one of its books, from Genesis to Malachi. Unity was conceived as uniformity.

      This was the system which appealed most to the average Christian mind. And the Bible was open to all Christians, as Harnack has brilliantly demonstrated in a recent publication. The ancient church laid stress upon this publicity and never tried to withdraw the Bible from the people. There was no hidden mystery regarding the Bible. On the contrary, all members of the church were anxiously urged to make themselves as familiar with the Bible as possible. They were supposed to have copies of their own and to read them privately as well as in the congregation. Even when the struggles about the right doctrine began and the heretics sometimes held to the Bible as their champion against the doctrine of the church, the church did not remove the Bible from public discussion. The ecclesiastical party maintained that the Bible was always in favour of the true doctrine; one needs but to know how to read it. Tertullian, it is true, once in the heat of controversy declared that it was no use arguing against heretics from the Bible, but he did it, nevertheless, and so did the other fathers.

      The Bible proved its spiritual value to the experience of every reader. A man familiar with the Psalms has a treasure which cannot be lost; in any situation he will find what is suitable for his needs. If one looks for examples of faith, the author of the epistle to the Hebrews in his eleventh chapter gives a splendid model for finding heroes of faith all through the Bible. The book of Genesis, especially its first chapters, was of particular interest for most of the readers on account of the sublime description there given of the beginnings of mankind. The creation story in Genesis implies much more than even the finest of all Greek myths, namely, the myth in Plato's Timæus, with which it was compared by the emperor Julian. The mighty words, "In the beginning God created heaven and earth," proved to be the one true answer to all the cosmological questions of Greek philosophy, and besides there was ample room for introducing whatever was wanted—such as the creation and the fall of the angels—if only one knew how to read between the lines.

In an old Christian book dealing with church regulations and the rules for individual Christian life we find the following admonition to use no other book at all except the Bible, because, as the author says, the Bible contains literature of every kind. The passage runs:[1]

      Stay at home and read in the Law and in the Book of the Kings and in the Prophets and in the Gospel (which is) the fulness of these things. Keep far away from all the books of the heathen; for what hast thou to do with foreign words or with false laws or prophecies which also easily cause young people to wander from the faith? What then is wanting to thee in the Word of God, that thou throwest thyself upon these myths of the heathen? If thou wishest to read the tales of the fathers, thou hast the Book of the Kings; or of wise men and philosophers, thou hast the Prophets amongst whom thou wilt find more wisdom and science than among the wise men and the philosophers, because they are the words of God, of the one only wise God. If thou desirest song, thou hast the Psalms of David or if the beginning of the world, thou hast the Genesis of great Moses; if law and commandments, thou hast the book of Exodus of the Lord our God. Therefore keep entirely away from all these foreign things, which are contrary to them.

[1] Didascalia, ch. ii, p. 5 in Mrs. M. D. Gibson's translation.

      The Bible, in fact, pervaded the whole life of a Christian. It was the Bible, its history, its commandments, that he was taught as a child in his parents' home. When the girls gathered in the women's hall to spin, they would sing and talk about God's revelations more eagerly than even Sappho had praised her luxurious love—according to an expression used by Tatian in his Apology. The prayers, private as well as ecclesiastical, all echoed Biblical phrases, and even at burials the Christians sang joyful psalms.

      So the Bible became familiar to the Christians of that time. We are astonished to find how well they knew it. The sermons of this period are full of Biblical allusions, and evidently the preacher could expect them to be understood.

This is the more remarkable as the circulating of the Bible in this time met with the greatest difficulties. There was, of course, a large amount of Bible reading in the congregations. According to Justin's description of early Christian worship about 150 a. d., the service began with continuous reading of the Bible through many chapters, as far as time would allow. Then an officer, bishop or elder, would begin to preach. The office of reading was esteemed so highly that it was regarded as based on a special spiritual gift; the anagnostes, i.e., the reader, in the earliest time had his place among the prophets and spirit-gifted teachers. And, in fact, if we look at the earliest manuscripts of the Bible which have come down to us, we shall almost think that supernatural assistance was necessary for reading them: no punctuation, no accent, no space between the words, no breaking off at the end of a sentence. The reader had to know his text almost entirely by heart to do it well. From the "Shepherd of Hermas," a very interesting book written by a Roman layman about 140 a. d., we learn that some people gathered often, probably daily, for the special purpose of common reading and learning. But even granted that the memory of these men was not spoiled by too much reading, as is ours, so that by hearing they were able to learn by heart—it is said of some rabbis that they did not lose one word of all their master had told them, and, in fact, the Talmudic literature was transmitted orally for centuries—nevertheless, we must assume that these Christians had their private copies of the Bible at home. The evidence from the allusions of preachers to private reading is strong. Cyprian addresses a Christian: "Your life should be one of assiduous prayer or reading (of the Bible): now you speaking to God, now God to you."

      

Plate I—HARVARD PAPYRUS

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