As we have seen in the first chapter, the Bible proved itself to be an inexhaustible source of comfort and strength, of exhortation and inspiration to the Christians of the first period. They would not leave this book for any consideration--nay, they would even die for it. And so whenever the Bible was read by a pious Christian a new stream of life flowed through him and through the church. And this new life has always caused a strong desire for the Bible. There is a reciprocal influence between Bible and piety; the Bible creates piety, and piety demands the Bible. This is the experience of nineteen centuries; it is impossible that the twentieth century should alter it. As long as a pious Christian lives on earth, the Bible will exercise its influence upon him, and as long as there is such thing as the Bible there will be Christians. That is sure! It is not always easy to measure this private influence of the Bible on individual piety and devotion. People who read the Bible for edification usually do not talk much about it. In biographies it is not mentioned, either because the biographer took it for granted or because he did not care for it himself. Seldom do we have an opportunity, like the one given in Bismarck's letters to his wife, where he mentions frequently what Psalm or pa.s.sage of the Bible he read before going to bed and discusses some points which have struck him. It is impossible to say how many people read the Bible privately for their own edification.

Seeing how few know the Bible thoroughly, we might suppose that very few read it, but it is said that Bible reading among the boys in the English public schools is again increasing. And I feel sure that the time must come, and will come, when private reading of the Bible will again be a common practice among Christians.

But the Bible's task is not only to sustain individual piety; it has a second duty to perform. Christianity is not a mere aggregation of Christian individuals but a community--a church, if you will. It is necessary for any community to have a standard, for any church to have a creed. It is the Bible which has to supply this. Herein lies the danger of aberration, as we have seen in the second and the following chapters.

The history of the church and of its doctrine gives ample proof of the fact that, taking the Bible as a rule for the church's dogma, Christianity not only missed the right path for the development of doctrine, but even lost the right use of the Bible. It is only by aiming at an historical orientation that the church can gain from the Bible the right direction for the setting forth of its doctrine. The doctrine of the church never can be, and never has been, identical with the doctrine of the Bible, because it is impossible to stop the development of history; besides, there are as many doctrines in the Bible itself as men who wrote the several books of the Bible, or even more. Saint Paul has not one doctrine of the atonement but half a dozen theories about it. The church has to formulate its own doctrine consistently with the Bible; that means a doctrine which keeps to the main line of religious development as testified to by the Bible; or, rather, to do justice to the variety of Biblical doctrines, permits a modern adaptation of the several modes in which religious experience is expressed. This seems vague, but it is the path which Christianity is bound to follow; and it promises success.

The modern view is that it is the religious experience of men, as testified to in the Bible, from which both the individual and the church take their start. But Christians believe that through this human experience G.o.d himself is revealing his grace. Therefore it is still, as our fathers said, G.o.d's Word. And G.o.d will teach the church to formulate the common experience by the help of his Word. That is the present position.

But now what of the influence of the Bible on civilisation? Has it gone?

It seems under present conditions reduced to very small proportions, if not made impossible altogether. I am prepared, however, to declare that just the opposite is true. The influence of the Bible on civilisation still continues, and it will grow greater the more the Bible is used in the proper way, as an influence not on outward form but in inward inspiration.

The results of the influence exerted by the Bible in former centuries, when it was an outward rule of life, still go on. We cannot imagine what would have become of mankind if there had been no Bible. We cannot drop the previous history out of our life. We still speak the language which was modelled by our Bible; we still quote many proverbs which originate in the Bible, even without knowing that they come from the Bible. Our artists will go on choosing motifs from the Bible. The civilised nations will never give up Sunday, although not keeping it as a Sabbath. They will continue to aim at a fuller measure of legal and social equality, convinced as many may be that it is impossible to create an outward equality among men as long as there is no equal sense of responsibility and duty in all members of the nation.

The influence of the Bible in its present position as the book of devotion is of supreme importance for civilisation. Progress in civilisation is guaranteed not by const.i.tution nor by law but only by the spirit which rules the individual and through the individual the community. We need strong characters who know the great truth of self-sacrifice. Such characters are formed by the inward inspiration given by devotional reading of the Bible. Making men devout, it makes them strong and influential in the common effort to promote civilisation by removing everything which is contrary to the welfare of others. That is the most important influence which the Bible can have; and that influence it still exerts and ever will exert on civilisation.