Scripture

Eavesdropping is not something I recommend people add to their pastime, it certainly is not a faithful means by which we grow in holiness. However, sometimes, you can't help but hear what other people say, especially when they are animated about the topic, even if they are on the other side of the room. The other day, I found myself in such an environment and the person happened to be speaking about Adam and Eve eating from the Tree of the Knowledge of Good and Evil. I'll save you from recounting the diatribe, which concluded with the person siding with the serpent.... What would you say if I told you there is a right and wrong way to read the Bible?

In his Preface to the Great Bible in 1540, Thomas Cranmer begins his argument for the use of the Bible in the vernacular by pointing out two types of people on each end of his audience’s theological spectrum. In the first half of the Preface, he addresses those who refuse to believe that the Bible should be read or heard in the vernacular. The later section of the Preface addresses those who do not show proper reverence to the Bible. The purpose of Cranmer’s Preface to the Great Bible is, “whereby hereafter it [the Bible] may be both the better accepted of them which hitherto could not well bear it, and also the better used of them which heretofore have misused it.” Here, Cranmer promotes the universal use of the Bible within the vernacular while seeking to guard against its improper use. [1]

Cranmer begins by setting up both an argument of reason and Scripture, where he asks the question, who would refuse “in darkness, light; in hunger, food; in cold, fire?” The word of God is the very need of the fallen man and who are they to refuse this? He makes the case that Scripture itself declares its necessity for all so that it might be ingested, illuminated, and ignited with the very soul of mankind.  While Cranmer firmly plants himself on the side of the Protestant and Humanist reforms, he sets himself apart from the more radical reformers by stating that Scripture need not be viewed in opposition to custom and tradition. Scripture and tradition are not at odds but form one voice, given for the life of the Church.

Later, Cranmer addresses those who believe that it would be better for them not to read the Bible since it is too difficult for them to be able to understand it correctly.To this, he responds that even the small amount that a reader does understand will benefit them, and they will understand because it is written for all. Also, how are they to understand anything if they do not attempt to read it? Finally, the people of God and God himself, if asked, will provide guidance and understanding to those who inquire. This argument is supported by Acts 8:26-40 where the Eunuch is given to Philip to provide insight into the word of God. Turning to the words of Chrysostom, Cranmer argues that Scripture teaches all things necessary for all people, it is, therefore, the duty of all to read and understand. Cranmer warns that those who are not convinced, by the reasoning of Scripture and tradition, and refuse or do not wish to read Scripture are either too sick or too ignorant. However, for all those who do read, they too should be cautious.

All good things have the potential to be abused and the word of God is no different. So as not to distort the very word of God “all must come to the reading or hearing of this book, which is the word of God, the most precious jewel and holy relic that remaineth upon earth; that ye bring with you the fear of God and that ye do it…to the honor of God.” Scripture remains for Cranmer not equal to God but the living word of God where God meets all those who read it and works within them. [2]Cranmer turns to St. Gregory Nazianzus, painting Scripture and tradition as symbiotic.

Here Gregory expounds that Scripture should produce holiness not the destruction of brother and sister. To prevent the misuse of Scripture, there should be a fourfold approach: the reader must cleanse himself, find the correct time and place to read the Bible, discern the audience, and be aware of wading in too deep.These four guidelines can be broken down into a call for humility and discernment by the reader. Those who do not heed these guidelines run the risk of becoming numb to Scripture and using it to tear down the body of Christ rather than build it up. The reading of Scripture should be for all people but it should be done correctly.The correct posture of the reader is one of worship and reverence for God. Cranmer ends the Preface with a final quote from a church father and a passage of Scripture. According to Tradition and Scripture, everyone should read and understand the Bible but this reading should be accompanied by reverence for God.

So what does all of this mean for us today? While reading the Bible in the vernacular has become widely accepted, we have forgotten that other part of Cranmer's argument. We have forgotten to ask when and in what manner we are to read Scripture. The personal and devotional reading of Scripture is a good and godly thing; however, it becomes a problem when it is so personalized that you become your own little pope apart from the One Holy Catholic and Apostolic Church. The Church, however, has been given a tool that has become an essential part of English/Anglican Spirituality, the Daily Offices. Morning and Evening Prayer offers the proper context for Scripture to be read: it is worshipful, it prepares the hearer, it accounts for the audience, and offers it with the body of Christ where questions can be answered.

With this said, I do want to make you all aware that in the near future, we are hoping to make Morning and Evening Prayer a daily weekday occurrence held at All Saints. Between myself and a few other willing and trained members of All Saints, we will offer the Daily Offices, open for you all to come and participate, as you are able, so that the Church "shall be called an house of prayer for all people." (Is. 56:7). So, please, keep an eye out for further announcements and information regarding this, that we all may continue to grow in the knowledge and love of God. 

And as a concluding note, if your reading of Scripture causes you to side with the devil, you should probably rethink your position. 

God's Peace,

Fr. Aaron

[1] C.f. Harold R. Willoughby, First Authorized English Bible and the Cranmer Preface, (Chicago: The University of Chicago Press 1942).

[2] See Cranmer’s “Homily of the Salvation of Mankind by Christ our Saviour, from Sin and Death,” where he espouses that knowledge of Holy Scripture does not alone save.