did not want this. In Jesus they had experienced living revelation; they had prophets among themselves. So, at least at the beginning, they had a much higher view of inspiration. God enters a man's soul and fills it with his spirit; now the man acts and speaks in the power of this spirit, and yet he is not unconscious of his own doing and speaking. There are two ways of inspiration, we are told by Clement of Alexandria: either God snatches up the man's soul and conducts it to the unseen world and shows to it whatever he wishes it to know – this is ecstasy – or God enters the man and fills him and makes him his organ. The latter, less striking though it appears, is nevertheless the higher and more valuable concept. Therefore the fathers do not so much use the metaphor of the pencil as the similitude of a musical instrument, whether a flute through which the Holy Spirit is playing, or a harp which he touches with a plectrum.
Much as they appreciate the holy Scripture, the early fathers usually talk about it in a very unpretentious manner. They have not yet developed those gorgeous formulas of quotation which are used in later times. They quote simply: "Scripture says," or "Paul says," not "the holy and glorious apostle in his most excellent epistle to the Romans says exceedingly well." They talk in simple words, but they are prepared even to die for this Bible.
Eusebius, the first historian of the Christian church, to whom we are indebted for so much invaluable information, tells us a moving story about Marinus, a young Christian officer in the Roman army, at Cæsarea, in Palestine. He had the confidence of his superiors and was to be promoted to the higher rank of captain. Then out of jealousy one of his comrades denounced him as a Christian. Summoned before his colonel, he was asked if this was true, and when he confessed he was urged to abjure his faith. The colonel gave him three hours' time. So he went to the small Christian church, where he found the venerable old bishop. The bishop, hearing his story, took the Bible in one hand and the soldier's sword in the other. "This is your choice," he said. And the soldier, without hesitating, grasped the Bible, went back, and declared himself to be and to remain a Christian. And instead of receiving military promotion he became a martyr.
It is a significant little story. Indeed, after a hard struggle, lasting through nearly three centuries, when the Roman empire found it necessary to attempt the final destruction of Christianity the attack was mostly directed against the Bible. Diocletian, in 303 a. d., on the 24th of February, issued an edict ordering all Christian churches to be destroyed and all Bibles to be burned. He relied on the Roman law, which forbids not only the exercise of magical arts, but the science of magic, too, and therefore condemns all books of magic to be burned. The Christians were accused of employing magic, and their Bible was treated as a magical book.
We have thrilling accounts of Christians trying to conceal their treasured Bible rolls from the eyes of the inquiring officials. They took them from the church into their private homes, securing the Bible in safety but many a time bringing persecution upon themselves. To the officials they surrendered books of various kinds in order to escape from surrendering the Scriptures. Asked if they had sacred books in their houses, many of them would answer: "Yes, in our hearts." The enthusiasm was so great that they believed the story of any miracle in support of the Bible. They maintained that copies of the Bible which had been thrown into the fire by the heathen were not burned or even touched by the flame.
Naturally there were others who were not strong enough in their faith to resist, but these "surrenderers," as they were called, were cast out of the church and never admitted again. During the fourth century to bring against a clergyman the charge of having surrendered sacred books at that period of persecution was felt to be the most serious accusation possible. Even to be ordained by a bishop who was under suspicion of having surrendered his church's holy Scriptures was held a disgrace by a large party of zealous Christians who demanded that orders of this kind be invalidated. The records of a trial held at Carthage in 329 a. d. dealing with this question have come down to us. Here documents from 303 a. d. were introduced as evidence against the clergy, and the whole forms one of the most illuminating pages of church history.
Even to be found reading the Bible made a man guilty of obstinate resistance to the emperor's law and involved him in penalty. There was a deacon at Catania in Sicily named Euplus. He was reading the holy Scripture when the sheriff laid hold of him. Brought before the judge he takes his copy of the Gospel and reads from it (Matt. 5: 10): "Blessed are they that have been persecuted for righteousness' sake, for theirs is the kingdom of heaven," and (Matt. 10: 38): "And he that doth not take his cross and follow after me, is not worthy of me." The judge asks him: "Why did you not surrender those volumes which the emperors forbade?" "Because," he replies, "I am a Christian and it was not loyal to surrender. It is better to die than to surrender." We do not need the addition made by a late Byzantine hagiographer that the copy of the Gospels was hung on his neck when he was conducted to execution. It is clear enough that he was suffering for his devotion toward the Bible and that it was the gospel which inspired his boldness.
Euplus does not stand alone. I could mention a dozen martyrs whose acts all give the same impression. Sometimes a gathering of men and women is apprehended while reading the Bible, and the whole company is forthwith carried away to the most painful tortures.
These Christians knew what the Bible was to them. All declamations of later theologians about the inspiration and the authority of the Bible count for nothing compared with this testimony.
After all, we do not wonder that the Bible became a civilising power as soon as Christianity had won its victory.
II
THE BIBLE BEGINS TO RULE THE CHRISTIAN EMPIRE (325-600 A. D.)
After the persecution by Diocletian a new era began. Constantine proclaimed tolerance, and by and by Christianity became the religion of the empire. The victory of Christianity was a victory of the Bible as well. This finds its expression in the remarkable fact that the first Christian emperor, the immediate successor of those who persecuted the Bible and tried to destroy it, ordered fifty splendid copies of the Bible to be prepared at his expense for the churches of the newly founded capital, Constantinople. Some scholars have thought that one or two of these copies still survive in the famous manuscript discovered by Tischendorf in the Convent of Mount Sinai (Plate III), or in the Codex Vaticanus at Rome. I venture rather to think that both copies belong to the period of Constantine's sons. But the fact that the Bible, after a period of destruction when most of the earlier copies were burned, got a surprising circulation under official direction accounts, I think, for a puzzling feature in the transmission of the text. From the Old Latin and the Old Syriac, as well as from the testimony of the fathers, we can infer that various forms of the Greek text must once have been widely circulated, which have now almost disappeared, whereas most of our present Greek manuscripts give a text evidently based on a late official recension. Looking at Diocletian's attempt to destroy the Bible altogether and at Constantine's official order to provide a large number of manuscripts, we easily understand the situation. The older forms of text had been swept away; now there was room to supply their place with the learned attempts of later scholars from the schools of Origen or Lucian who endeavoured to bring in more critical texts.
End of St. Mark (15: 16-16: 8) and beginning of St. Luke (1: 1-18); Mark 16: 9-20 is missing; 15: 47 is added at the lower margin by a later hand; remark the numbers of Eusebius's sections and canons. The eight columns of the open book recall the roll-system.
Reduced one-fifth from the fac-simile edited by Prof. Lake and published by the Clarendon Press
(Oxford and London).
Another change is to be mentioned at the same time. The old form of papyrus rolls became obsolete and the parchment book took its place. The use of this latter form seems to originate in the law schools; the codex, or parchment book, is at first the designation of a Roman law-book. But at an early date the Christian church adopted this form as the more convenient one and gave it its circulation. We hardly say too much when we call the Bible the means by which our present form of book came into
