"The Influence of the Bible on Civilisation" by Ernst von Dobschütz. Published by Good Press. Good Press publishes a wide range of titles that encompasses every genre. From well-known classics & literary fiction and non-fiction to forgotten−or yet undiscovered gems−of world literature, we issue the books that need to be read. Each Good Press edition has been meticulously edited and formatted to boost readability for all e-readers and devices. Our goal is to produce eBooks that are user-friendly and accessible to everyone in a high-quality digital format.
Оглавление
Ernst von Dobschütz. The Influence of the Bible on Civilisation
The Influence of the Bible on Civilisation
Table of Contents
PREFACE
ILLUSTRATIONS
THE INFLUENCE OF THE BIBLE. ON CIVILISATION
THE INFLUENCE OF THE. BIBLE ON CIVILISATION
I
THE BIBLE MAKES ITSELF INDISPENSABLE FOR THE CHURCH (UNTIL 325 AD)
II
THE BIBLE BEGINS TO RULE THE CHRISTIAN EMPIRE (325–600 AD)
III
THE BIBLE TEACHES THE GERMAN NATIONS (500–800 AD)
IV
THE BIBLE BECOMES ONE BASIS OF MEDIÆVAL CIVILISATION (800–1150 AD)
V
THE BIBLE STIRS NON-CONFORMIST MOVEMENTS (1150–1450)
VI
THE BIBLE TRAINS PRINTERS AND TRANSLATORS (1450–1611)
VII
THE BIBLE RULES DAILY LIFE (1550–1850)
VIII
THE BIBLE BECOMES ONCE MORE THE BOOK OF DEVOTION
Отрывок из книги
Ernst von Dobschütz
Published by Good Press, 2019
.....
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."
