14 Rome and the Bible.

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."

All this happened while the Roman Church, according to Catholic writers, was keeper of the Bible. The honor which these writers assert for their Church is spurious. If there is any class of men for whom the glory must be vindicated of having given to the world the pure Word of God in a reliable text, it is the band of textual, or lower, critics who have gathered and collated all existing manuscripts of the Bible. What an immense amount of painstaking labor this necessitated the reader can guess from the fact that for the New Testament alone about 3,000 manuscripts had to be examined word for word and letter for letter. The men who undertook this gigantic task, arid who are always on the watch for new finds, do not belong in the Roman fold, and did not receive the incentive for their work from the Roman Church. This work started soon after the Reformation, and the intense interest aroused in God’s Word by that movement is the true cause of it. The Protestant Church, not the Church of Rome, has given back to the world the pure Word of God in more than one sense. The official Bible of the Roman Church to-day is the Latin Vulgate. This Bible, which is a revision by Jerome and others of many variant Latin texts in use towards the end of the fourth century, has been elevated to the dignity of the inspired text. The original purpose was good: it was to remove the confusion of many conflicting texts and to establish uniformity in quoting the Bible. The errors of the Vulgate are many, but while it was understood that the Vulgate was merely a translation, the errors could be corrected from the original sources. Little, however, was done in this respect before the Reformation, and since then the Roman Church has become rigid and petrified in its adherence to this Latin Bible. In its fourth session (April 8, 1546) the Council of Trent decreed that "of all Latin editions the old and vulgate edition be held as authoritative in public lectures, disputations, sermons, and expositions; and that no one is to dare or presume under any pretext to reject it." "The meaning of this decree," says Hodge, "is a matter of dispute among Romanists themselves. Some of the more modern and liberal of their theologians say that the council simply intended to determine which among several Latin versions was to be used in the service of the Church. They contend that it was not meant to forbid appeal to the original Scriptures, or to place the Vulgate on a par with them in authority. The earlier and stricter Romanists take the ground that the Synod did intend to forbid an appeal to the Hebrew and Greek Scriptures, and to make the Vulgate the ultimate authority. The language of the council seems to favor this interpretation." We might add, the practise of Romanists, too. At the debate in Leipzig Eck contended that the Latin Vulgate was inspired by the Holy Ghost. (Koestlin, I, 455.)

Whatever knowledge of Scripture the people in the Middle Ages possessed was confined to those who could read Latin. Catholic writers claim this was at that time the universal language of Europe, but they wisely add: "among the educated." One of them says: "Those who could read Latin could read the Bible, and those who could not read Latin could not read anything." Exactly. And now, to prove the wide diffusion of Bible-knowledge in their Church before Luther, these Catholic writers should give us some exact data as to the extent of the Latin scholarship in that age. Fact is, the Latin tongue acted as a lock upon the Scriptures to the common people. Hence arose the desire to have the Bible translated into the vernacular of various European countries. This desire Rome sought to suppress with brutal rigor. The bloody persecutions of the Waldensians in France, which almost resulted in the extirpation of these peaceful mountain people, of the followers of Wyclif in England, whose remains Rome had exhumed after his death and burned, of the Hussites in Bohemia, were all aimed at translations of the Bible into the languages which the common people understood. In July, 1199, Pope Innocent III issued a breve, occasioned by the report that parts of the Bible were found in French translation in the diocese of Metz. The breve praises in a general way the zeal for Bible-study, but applies to all who are not officially appointed to engage in such study the prohibition in Exodus 19, 12. 13, not to touch the holy mountain of the Law.

During the reign of his successor, Honorius III, in 1220, laymen in Germany were forbidden to read the Bible.

Under Gregory IX the same prohibition was issued, in 1229, to laymen in Great Britain. In the same year the crusades against the Albigenses were concluded, and the Council of Toulouse issued a severe order, making it a grave offense for a layman to possess a Bible. In 1234, the Synod of Tarragona demanded the immediate surrender of all translations of the Bible for the purpose of having them burned. In 1246, the Synod of Baziers issued a prohibition forbidding laymen to possess any theological books whatsoever, and even enjoining the clergy from owning any theological books written in the vernacular.

Eleven years after Luther’s death, in 1557, Pope Paul IV published the Roman Index of Forbidden Books, and, with certain exceptions, prohibited laymen from reading the Bible. Not until the reign of King Edward VI was the "Act inhibiting the reading of the Old and New Testament in English tongue, and the printing, selling, giving, or delivering of any such other books or writings as are therein mentioned and condemned" (namely, in 34 Hen. VIII. Cap. 1) abrogated. The Council of Trent ordered all Catholic publishers to see to it that their editions have the approval of the respective bishop. Not until February 28, 1759, did Pope Clement XIII give permission to translate the Bible _into all the languages of the Catholic states_. Not until November 17, 1893, did Pope Leo XIII issue an encyclical enjoining upon Catholics the study of the Bible, always, however, _in editions approved by the Roman Church_. (Kurtz, _Kirchengesch_. II, 2, 94. 217; _Univers. Encycl_., under title "Bible"; Peter Heylyn, _Ecclesia Restaurata_ I, 99; Denzinger, _Enchiridion,_ 1429. 1439. 1567. 1607.)

Catholic writers seek to make a great impression in favor of their Church by enumerating, on the authority of Protestant scholars, the number of German translations of the Bible that are known to have been in existence before Luther. But they omit to inform the public that not a single one of those translations obtained the approbation of a bishop. One cannot view but with a pathetic interest these sacred relies of an age that was hungering for the Word of God. The origin of these early German Bibles has been traced by scholars to Wycliffite and Hussite influences, which Rome never stamped out, though her inquisitors tried their best to do so. The earliest of these Bibles do not state the place nor the year of publication. Can the reader guess why? They were not published at the seat of the German Archbishop, Mainz, but most of them at the free imperial city of Augsburg. Can the reader suggest a reason? Many of them are printed in abnormally small sizes, facilitating quick concealment. Can the reader imagine a cause for this phenomenon? In these old German Bibles particular texts are emphasized, for example,Romans 8:18;1 Corinthians 4:1-21;1 Corinthians 9:1-27;2 Corinthians 4:8;2 Corinthians 11:23;1 Peter 2:19;1 Peter 4:16;1 Peter 5:9;Acts 5:18.Acts 5:41;Acts 8:1;Acts 12:4;Acts 14:19. If the reader will take the trouble to look up these texts, he will find that they warn Christians to be prepared to be persecuted for their faith. Has the reader ever heard of such an officer of the Roman Church as the inquisitor, one of whose duties it was to hunt for Bibles among the people? In places these old German Bibles contain significant marginal glosses, for example, at1 Timothy 2:1-15;1 Timothy 5:1-25one of them has this gloss: "_Ain_ mitler Christus, ach merk!" that is: _One_ mediator, Christ--note this well! In 1486, Archbishop Berchtold of Mainz, Primate of Germany, issued an edict, full of impassioned malice against German translations of the Bible, and against laymen who sought edification from them. He says that "no prudent person will deny that there is need of many supplements and explanations from other writings" than the Bible, to the end, namely, that a person may construe from the German Bibles the true Catholic faith. Fact is, that faith is not in the Bible. This happened three years after the birth of Luther. (Kurtz, II, 2, 304.)

Instead of finding fault, then, with Luther’s ignorance of the Bible prior to 1505, we feel surprised that the young man knew as much of the Bible as he did. He must in this respect have surpassed many in his age. The Roman Church does not permit her laymen to read a Bible that she has not published with annotations. "Believing herself to be the divinely appointed custodian and interpreter of Holy Writ," says a writer in the _Catholic Encyclopedia_ (II, 545), "she cannot, without turning traitor to herself, approve the distribution of Scripture ’without note or comment.’" For this reason the Roman Church has cursed the Bible societies which early in the eighteenth century began to be formed in Protestant Churches, and aimed at supplying the poor with cheap Bibles. In 1816, Pope Pius VII anathematized all Bible societies, declaring them "a pest of Christianity," and renewed the prohibition which his predecessors had issued against translations of the Bible. (Kurtz, II, 2, 94.) Leo XII, on May 5, 1824, in the encyclical _Ubi Primum,_ said: "Ye are aware, venerable brethren, that a certain Bible society is impudently spreading throughout the world, which, despising the traditions of the holy Fathers and the decree of the Council of Trent, is endeavoring to translate, or rather to pervert, the Scriptures into the vernacular of all nations. . . . It is to be feared that by false interpretation the Gospel of Christ will become the gospel of men, or, still worse, the gospel of the devil." Pius IX, on November 9, 1846, in the encyclical _Qui Pluribus,_ said: "These crafty Bible societies, which renew the ancient guile of heretics, cease not to thrust their Bible upon all men, even the unlearned--their Bibles, which have been translated against the laws of the Church and after certain false explanations of the text. Thus the divine traditions, the teaching of the fathers, and the authority of the Catholic Church are rejected, and every one in his own way interprets the words of the Lord, and distorts their meaning, thereby falling into miserable error." (_Cath. Encycl_. II, 545.) The writer whom we have just quoted says: "The fundamental fallacy of private interpretation of the Scriptures is presupposed by the Bible societies." These papal pronunciamentos arc directed chiefly against the Canstein Bibelgesellschaft and her later sisters, such as the Berliner Bibelgesellschaft, and against the British and American Bible Societies. The face of the Roman Church is sternly set against the plain text of the Scriptures. To defeat the meaning of the original text, she not only mutilates the text and adds glosses which twist the meaning of the text into an altogether different meaning, but she declares that the Bible is not the only source from which men must obtain revealed truth. Alongside of the Bible she places an unwritten word of God, her so-called traditions. These, she claims, are divine revelations which were handed down orally from generation to generation. The early fathers and the councils of the Church referred to them in defining the true doctrine and prescribing the correct practise of the Church. Nobody has collected these traditions, and nobody will. But to what extent the Roman Church operates with them, is well known.

Speaking of learned Bible-study in the Middle Ages, Mosheim says: "Nearly all the theologians were _Positivi_ and _Sententiarii_ [that is, they taught what the Church ordered to be taught], who deemed it a great achievement, both in speculative and practical theology, either to overwhelm the subject with a torrent of quotations from the fathers, or to anatomize it according to the laws of dialectics [that is, the laws of reasoning, logic]. And whenever they had occasion to speak of the meaning of any text, they appealed invariably to what was called the

_Glossa Ordinaria_ [that is, the official explanation], and the phrase _Glossa dicit_ (the Gloss says), was as common and decisive on their lips as anciently the phrase _Ipse dixit_ (he, viz., the teacher, has said) in the Pythagorean school." (III, 15.) In his controversies with the theologians of Rome, Luther found that they were constantly wriggling out of the plain text of the Bible and running for shelter to the traditions, to the fathers, to the decrees of councils of the Church. At the Council of Trent some one rose to inquire whether all the traditions recognized as genuine by the Church could not be named; he was told that he was out of order. (Pallavivini, VI, 11, 9; 18, 7.) Hase has invited the Roman Church to say whether all the traditions are now known. He has not been answered. (_Protest. Polem_., p. 83.) If Romanists answer: Yes, the reasonable request will be made of them to publish those traditions once for all time, in order that men may know all that God is supposed to have really said to men that is not in the Bible. If they answer: No, the conclusion is inevitable that the Christian faith is an uncertain thing. Any tradition may bob up that upsets a part of the Creed.

Add to this the dogma of papal infallibility, promulgated July 18, 1870, which asserts for the Pope "the entire plenitude of supreme power" to determine the faith and morals of Christians, and we have reached a point where it becomes plain to any thoughtful person that the Bible is, from the Catholic view-point, not at all such a necessary book as men have believed. Nor can the faith of a Romanist be a fixed and stable quantity. Any papal deliverance may bring about a change, and the conscientious Catholic must study the news from the Vatican with the same vital interest as the merchant studies the market reports in his morning paper, and a very pertinent question that he may ask his wife over his coffee at the breakfast table would be, "Wife, what do we believe to-day?"