Book Printing as Impetus for Reformation

The Gutenberg Bible

For 1500 years, Christian texts were painstakingly copied by hand. “For, even within the letters of Paul, we witness a remarkably well-structured network for the copying and dissemination of early Christian writings. Paul sent his letters through friends or associates to be delivered to the various churches under his care and regularly asked that they be read publicly to the church” (Andreas Kostenberger, Michael Kruger, “The Heresy of Orthodoxy”, Wheaton, IL: Crossway, © 2010, pg 196).

During the middle ages, book production became an art form, and libraries thrived:

Every stage in the creation of a medieval book required intensive labor, sometimes involving the collaboration of entire workshops. Parchment for the pages had to be made from the dried hides of animals, cut to size and sewn into quires; inks had to be mixed, pens prepared, and the pages ruled for lettering. A scribe copied the text from an established edition, and artists might then embellish it with illustrations, decorated initials, and ornament in the margins. The most lavish medieval books were bound in covers set with enamels, jewels, and ivory carvings.

Many bookmakers in the Middle Ages were monks, and monasteries kept libraries filled not only with sacred texts but also with literary, scientific, and philosophical works by Greek and Roman authors. Multi-volume Bibles and huge liturgical books were housed and used in churches. Princes and emperors commissioned gospel books with many-colored illustrations and lettering in gold and silver ink. Among the most ambitious were the large books that monastic communities used daily for singing.

But in the century just prior to the Reformation, the invention of the printing press enabled the faster production and distribution of books, and the ability of more and more people to own them. Alister McGrath describes the impact that the printing press had:

Recent technological developments in the field of data processing and transfer – such as the Internet – have revolutionized many aspects of modern life. It is important to realize that a single technological innovation destined to have an enormous influence over western Europe was developed on the eve of the Reformation. This innovation was, of course, printing. It would have a very substantial impact on the development and propagation of the ideas of the Reformation.

Although originally developed centuries earlier by the Chinese, the first European printed documents which can be dated reliably originate from the press of Johann Gutenberg (c.1398–1468) at Mainz around 1454. In 1456, the same press produced a printed Latin Bible. This was followed in 1457 by the so-called Mainz Psalter, which established the custom of identifying the printer, the location of the press, and the date of publication on the title page of the work.

From Germany, the technology was taken to Italy, presses being established at Subiaco (1464) and Venice (1469). Caxton set up his printing shop at Westminster, London, in 1476. The famous Aldine Press was established at Venice in 1495 by Aldus Manutius Romanus. This press was responsible for two important developments: “lower case” letters (so called because they were kept in the lower of two cases containing type) and the sloping “italic” type (so called in English-language works on account of Venice being located in Italy; Aldus himself called the type “Chancery”).

Why would printing have such a major impact upon the Reformation? The following points should be noted.

First, printing meant that works advocating the agenda of the Reformation could be produced quickly and cheaply. The tedious process of copying manuscripts by hand was no longer necessary. Further, the errors introduced by the copying process were eliminated; once a work was set up in type, any number of error-free copies could be run off. Anyone who could read and who could afford to pay for books was in a position to learn of the sensational new ideas coming out of Wittenberg and Geneva. For example, in England it was the literate and financially advantaged classes who knew most about Lutheranism in the third decade of the sixteenth century.

Lutheran books, banned by the authorities as seditious, were smuggled in through the Hanseatic trade route to Cambridge via the ports of Antwerp and Ipswich. There was no need for Luther to visit England to gain a hearing for his ideas – they were spread by the printed word. This point is of interest in relation to the sociology of early Protestantism.

In both England and France, for example, the first Protestants were often drawn from the upper strata of society, precisely because these strata possessed the ability to read and the money to pay for books (which, as they often had to be smuggled in from abroad, were generally rather expensive). Similarly, the greater influence of Protestantism at the University of Cambridge than at Oxford partly reflects the former’s proximity to the continental ports from which Protestant books were being (illicitly) imported.

Second, the Reformation was based upon certain specific sources: the Bible and the Christian theologians of the first five centuries (often referred to as “the Fathers,” or “the patristic writers”). The invention of printing had two immediate effects upon these sources, of considerable importance to the origins of the Reformation.

It was now possible to produce more accurate editions of these works – for example, through the elimination of copying errors. By comparing the printed text of a work with manuscript sources, the best possible text could be established and used as the basis of theological reflection.

In the late fifteenth and early sixteenth centuries, humanist scholars rummaged through the libraries of Europe in search of patristic manuscripts which they could edit and publish. As a result, these sources were made much more widely available than had ever been possible before.

By the 1520s, just about anyone could gain access to a reliable edition of the Greek text of the New Testament or the writings of Augustine of Hippo (354–430), a patristic writer particularly favored by the Reformers. The 11 volumes of the collected works of Augustine were published at Basle by the Amerbach brothers, after an editorial process lasting from 1490 to 1506. Although only 200 copies of each volume seem to have been published, they were widely used to gain access to the most reliable text of this important writer.

Erasmus of Rotterdam produced the first published text of the Greek New Testament in 1516. Entitled Novum Instrumentum omne, the work had three main sections: the original Greek text of the New Testament; a new Latin translation of this Greek text, which corrected inadequate existing translations, especially the Vulgate; and, finally, an extended commentary on the text in the form of annotations. The work was widely used by those sympathetic to the cause of the Reformation.

For the reformers – especially Luther and his colleagues at Wittenberg – the religious ideas of the Reformation drew largely on the Bible and Augustine. The advent of printing, linked with increasingly effective bookselling methods, meant that accurate and reliable texts of both these sources were widely available, thus facilitating both the initial development and the subsequent spread of these ideas.

The importance of printing in spreading the ideas of the Reformation cannot be overstated. Surveys of the personal book collections of French bourgeois families point to the religious implications of this trend. Jacques Lefèvre’s French New Testament of 1523, pointedly addressed “to all Christian men and women,” along with his French Psalter of 1524, were read widely through­out France, and were even distributed free of charge within the reforming diocese of Meaux.

Copies of these works, along with the New Testament commentaries of Erasmus, Melanchthon, and Lefèvre himself, are frequently to be found jostling for space on the shelves of bourgeois libraries in the late 1520s. If these books were ever read by their owners – and the evidence strongly suggests that they were – a considerable head of pressure for reform would have developed.

McGrath, Alister E., Reformation Thought: An Introduction (p. 12-14). Wiley. Kindle Edition.

Published by John Bugay

"We are His workmanship," His poiema, His "poetry." If you've ever studied poetry, or struggled to write a poem, you understand the care God takes to "work all things together for good" in our lives. For this reason, and many others, I believe in the Sovereignty of God. I have seen His hand working in my life, and I submit myself to His merciful will, with all my being.

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