a study of bible-第3章
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John Wiclif himself was a scholar of Oxford； master of that famous Balliol College which has had such a list of distinguished masters。 He was an adviser of Edward III。 Twenty years after his death a younger contemporary （W。 Thorpe） said that 〃he was considered by many to be the most holy of all the men of his age。 He was of emaciated frame； spare； and well nigh destitute of strength。 He was absolutely blameless in his conduct。〃 And even that same Knighton who accused him of casting the Church's pearl before swine says that in philosophy 〃he came to be reckoned inferior to none of his time。〃
But it was not at Oxford that he came to know common life so well and to sense the need for a new social influence。 He came nearer to it when he was rector of the parish at Lutterworth。 As scholar and rector he set going the two great movements which leave his name in history。 One was his securing； training； and sending out a band of itinerant preachers or 〃poor priests〃 to gather the people in fields and byways and to preach the simple truths of the Christian religion。 They were unpaid； and lived by the kindness of the common people。 They came to be called Lollards； though the origin of the name is obscure。 Their followers received the same name。 A few years after Wiclif's death an enemy bitterly observed that if you met any two men one was sure to be a Lollard。 It was the 〃first time in English history that an appeal had been made to the people instead of the scholars。〃 Religion was to be made rather a matter of practical life than of dogma or of ritual。 The 〃poor priests〃 in their cheap brown robes became a mighty religious force； and evoked opposition from the Church powers。 A generation after Wiclif's death they had become a mighty political force in the controversy between the King and the Pope。 As late as 1521 five hundred Lollards were arrested in London by the bishop。＇1＇ Wiclif's purpose； however； was to reach and help the common people with the simpler； and therefore the most fundamental； truths of religion。
＇1＇ Muir； Our Grand Old Bible； p。 14。
The other movement which marks Wiclif's name concerns us more； but it was connected with the first。 He set out to give the common people the full text of the Bible for their common use； and to encourage them not only in reading it； if already they could read； but in learning to read that they might read it。 Tennyson compares the village of Lutterworth to that of Bethlehem； on the ground that if Christ； the Word of God； was born at Bethlehem； the Word of Life was born again at Lutterworth。＇1＇ The translation was from the Vulgate； and Wiclif probably did little of the actual work himself； yet it is all his work。 And in 1382； more than five centuries ago； there appeared the first complete English version of the Bible。 Wiclif made it the people's Book； and the English people were the first of the modern nations to whom the Bible as a whole was given in their own familiar tongue。 Once it got into their hands they have never let it be taken entirely away。
＇1＇ 〃Not least art thou； thou little Bethlehem In Judah； for in thee the Lord was born； Nor thou in Britain； little Lutterworth； Least； for in thee the word was born again。〃 Sir John Oldcastle。
Of course； all this was before the days of printing； and copies were made by hand only。 Yet there were very many of them。 One hundred and fifty manuscripts； in whole or in part； are extant still； a score of them of the original version； the others of the revision at once undertaken by John Purvey； Wiclif's disciple。 The copies belonging to Edward VI。 and Queen Elizabeth are both still in existence； and both show much use。 Twenty years after it was completed copies were counted very valuable； though they were very numerous。 It was not uncommon for a single complete manuscript copy of the Wiclif version to be sold for one hundred and fifty or two hundred dollars； and Foxe； whose Book of Martyrs we used to read as children； tells that a load of hay was given for the use of a New Testament one hour a day。
It would be difficult to exaggerate the influence of this gift to the English people。 It constitutes the standard of Middle English。 Chaucer and Wiclif stood side by side。 It is true that Chaucer himself accepted Wiclif's teaching； and some of the wise men think that the 〃parson〃 of whom he speaks so finely as one who taught the lore of Christ and His apostles twelve； but first followed it himself； was Wiclif。 But the version had far more than literary influence； it had tremendous power in keeping alive in England that spirit of free inquiry which is the only safeguard of free institutions。 Here was the entire source of the Christian faith available for the judgment of common men； and they became at once judges of religious and political dogma。 Dr。 Ladd thinks it was not the reading of the Bible which produced the Reformation； it was the Reformation itself which procured the reading of the Bible。＇1＇ But Dr。 Rashdall and Professor Pollard and others are right when they insist that the English Reformation received less from Luther than from the secret reading of the Scripture over the whole country。 What we call the English spirit of free inquiry was fostered and developed by Wiclif and his Lollards with the English Scripture in their hands。 Out of it has grown as out of no other one root the freedom of the English and American people。
＇1＇ What Is the Bible？； p。 45。
This work of Wiclif deserves the time we have given it because it asserted a principle for the English people。 There was much yet to be done before entire freedom was gained。 At Oxford； in the Convocation of 1408； it was solemnly voted： 〃We decree and ordain that no man hereafter by his own authority translate any text of the Scripture into English； or any other tongue； by way of a book； pamphlet； or other treatise； but that no man read any such book； pamphlet； or treatise now lately composed in the time of John Wiclif 。。。 until the said translation be approved by the orderly of the place。〃 But it was too late。 It is always too late to overtake a liberating idea once it gets free。 Tolstoi tells of Batenkoff； the Russian nihilist； that after he was seized and confined in his cell he was heard to laugh loudly； and； when they asked him the cause of his mirth； he said that he could not fail to be amused at the absurdity of the situation。 〃They have caught me；〃 he said； 〃and shut me up here； but my ideas are out yonder in the streets and in the fields； absolutely free。 They cannot overtake them。〃 It was already too late； twenty years after Wiclif's version was available； to stop the English people in their search for religious truth。
In the century just after the Wiclif translation； two great events occurred which bore heavily on the spread of the Bible。 One was the revival of learning； which made popular again the study of the classics and the classical languages。 Critical and exact Greek scholarship became again a possibility。 Remember that Wiclif did not know Greek nor Hebrew； did not need to know them to be the foremost scholar of Oxford in the fourteenth century。 Even as late as 1502 there was no professor of Greek at the proud University of Erfurt when Luther was a student there。 It was after he became a doctor of divinity and a university professor that he learned Greek in order to be a better Bible student； and his young friend Philip Melancthon was the first to teach Greek in the University。＇1＇ But under the influence of Erasmus and his kind； with their new insistence on classical learning； there came necessarily a new appraisal of the Vulgate as a translation of the original Bible。 For a thousand years there had been no new study of the original Bible languages in Europe。 The Latin of the Vulgate had become as sacred as the Book itself。 But the revival of learning threw scholarship back on the sources of the text。 Erasmus and others published versions of the Greek Testament which were disturbing to the Vulgate as a final version。
＇1＇ McGiffert； Martin Luther。
The other great event of that same century was the invention of printing with movable type。 It was in 1455 that Gutenberg printed his first book； an edition of the Vulgat
