EARLIEST-PUBLISHED-BIBLES-IN-PRINT.
The earliest published English Bibles or New Testaments after Gutenberg’s 1450 invention of the printing press were from the Puritan minded Protestant Reformers in the immediate wake of the Reformation. Though the first book printed in Europe was a Bible it was merely a publication of the Latin Vulgate Bible of the Holy Roman Empire, understood by a limited few in 1450.
After the Reformation New Testament translators used the Greek New Testament of Erasmus producing editions in German, English, French, etc. To the English reader the six authoritative and unadulterated editions of the Bible were printed in the 16th and 17th centuries.
Rome’s Latin Bible, had remained unchallenged for a thousand years since the 3rd century until John Wycliffe scribed it into common English parlance around the1390’s, and Tyndale printed it in 1526 nine years after Luther’s German N.T. Wycliffe, whose bones were later burned in protest, died before he could be martyred and Tyndale was burned and strangled at the stake in 1536. Needless to say the Holy Roman Empire protected its Latin Bible with a vengeance.
By 800 AD it was protected under the criminal code from being retranslated into any other language. The two exceptions were however, in the 4th and 5th centuries, when Constantine and then Jerome revised the Old Latin. Nevertheless, Jerome’s Vulgate perpetuated Roman Catholic dogma of its seven sacraments included in Constantine’s first revision of 3rd C Old Latin N.T.
After the formation of the Holy Roman Empire by the Pope in 800 AD, the Vatican ensured that any further revision or translation, within its vastly growing empire, would be illegal and offenders would suffer capital punishment. It martyred any would be reformer. In the Reformation of 1517 many translators and publishers fled to Geneva to escape imprisonment.
Later restrictions were tightened to include any private reading or ownership of any part of the Bible. This was to make sure that its reading and propagation publicly was limited to the Catholic priesthood. Even the priesthood was under this taboo.
John Wycliffe was called the Morning Star of the Reformation 200 years before it occurred. Shortly after Wycliffe, the Muslims conquered Constantinople (formerly Byzantium, now Istanbul) causing the Greek scholars of the church to flee to Europe with their trove of New Testament Greek manuscripts.
Thus Renaissance humanist scholar Erasmus used these to compile a Greek New Testament, the original language in which it had been written. The literati, linguists, translators and publishers like the Frenchman Robert Entienne (alias Stephanus) showed new interest in the veracity and authority of the Holy Bible and versified it for the reading public.
But Erasmus in translating the Greek New Testament ignored Constantine’s seven sacramental inclusions into holy writ of the Latin Bible. This spurred both Luther and Tyndale to produce the first German and English New Testaments respectively. Indeed four more English updated translations of the Puritan era were published in London and Geneva before Roman Catholic scholars began to undermine the translation process in the 18th C Age of Enlightenment. This was a resurgence of Renaissance humanist endeavour, but far more libertine in character. It elevated reason against the sacrosanct inspired preservation of holy writ’s absolute authority.
The six most reliable translations led often to the translator’s martyrdom by the long reach of the Vatican and the Holy Roman Empire based in Franco Germany. Of these translations only two remain in print for the public: the 16th C. Geneva Bible and the 17th C. King James Bible. In 1611 it marked the end of one hundred years that had changed Britain and America and the regions beyond by the impact of Reformation reformers, translators and publishers.
The final demise of respect for inspiration and authority of Reformation’s preservation of Scripture began in the next century by Roman resurgence promoting the re-elevation of the Vatican’s Codex Vaticanus Bible MS in Latin and their scholars progressively influencing Protestant scholars to adopt Reason (logic); Philosophy (Thomas Aquinas etc); and Psychology (William James) to interpret, and, or, translate holy writ.
Bible criticism became a humanist science in itself encouraging readers to understand and interpret the Scriptures.
As a result of the strayed 18th C Enlightenment, two 19th C. Anglo-Roman priests: Westcott and Hort wrote their own Greek New Testament, spurning both the Reformation and the invaluable work of Erasmus. They used the abovementioned libertine rationale of reason. All modern Bible translations from the 19th C to the 21st C are based on this spurious work.
But modernization under the guise of readability in common parlance was totally eclipsed by using a spurious key of hermeneutics: understanding the text through reason employing pragmatic comparison rather than comparing Scripture with Scripture. This which relied upon the rationale of the early post-Reformation Bible’s irrevocable and absolute authority.
The result is today’s mayhem of Christendom polarized between the status quo using different shades of pragmatic Bible reading, and minority right wing bibliolatrous Bible reading by the popular fundamentalists (usually misusing the KJV) who will venerate one word, phrase or verse doing an injustice to both Scripture and the biblical method of interpreting the text.
Somewhere in the fog of apostasy and the mayhem of hundreds of modern translations, most have forgotten the cause for the exponential increase of sectarianism in the 19th C. that ushered in such a rise of controversy that there are now 2,800 separate sects and denominations under the banner of Christendom. (Encyclopaedia of the Christian Church 1977).
NOTES.
(N.T or NT = New Testament. Holy writ = the Bible.)
Article by John David of Bonita Bible Mission public domain.
KJV is the King James Version Public Domain ex (biblegateway.com)
