The Monastic Rules of Visigothic Iberia - eTheses Repository ...

3.3 Literacy and Early Christianity
Monasteries were Christian communities, and early Christianity was a religion that is
understood traditionally to have been focussed heavily on the written word, regardless of
whether or not its adherents could read those words. As Gamble (1995) stated: “it may seem
paradoxical to say both that Christianity placed a high value on texts and that most Christians
were unable to read, but in the ancient world this was no contradiction” (ibid.: 8). In
particular, the rise of Christianity was contemporary with certain revolutions of the written
word. For example, unlike the situation that had existed throughout much of Greco-Roman
antiquity, the act of reading came, in some circumstances, to become a much more individual
act of spiritual reflection, rather than public performance. Indeed, Isidore of Seville
expressed his preference for silent reading, an act that was largely at odds with Roman
practice. 169 Whilst on the one hand this may have constituted a purely spiritual rationale, on
the other hand there were also other factors that led to an increased preponderance for silent
reading, or at least silent reflection, in this period. These include, in particular, the advent of
punctuation and the rise of the codex. 170
Although it may seem relatively easy to accept the presence of written texts as
suggestive of high levels of literacy, the debate has traditionally divided scholars. In
reference to Augustine‟s preaching, for example, Houghton (2008a: 27) wrote: “references to
reading at home imply that a fair proportion of the congregation was literate”. This seems to
169 Sententiae 3.14.9, “Acceptabilior est sensibus lectio tacita quam aperta”. A more often cited
example is that of Augustine‟s surprise reaction to the sight of Ambrose, who was reading in silence
on a road outside of Rome (Confessions 6.3.3). See also Gilliard (1993) who argues contra
Achtemeier that although silent reading may not have been the norm, there is still evidence for its
existence in earlier periods of Roman history.
170 Parkes (1992: 20-29). On the codex, see also Roberts & Skeat (1983); Gamble (1995: 42-81);
Cavallo (1999); Haines-Eitzen (2000: 91-96); Hurtado (2006: 43-94); Parker (2008: 13-20).
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