Sermon for the Twentieth Sunday after Trinity (Bible Sunday)

29th Oct 2017

Sunday 29th October 2017

Sermon for Bible Sunday (Year A)


At the Queen’s coronation more than 64 years ago, she was presented with The Holy Bible upon which to make a solemn oath to defend the Church. The following words were said by the Moderator of the Church of Scotland:


We present you with this Book,

The most valuable thing that this world affords.

Here is Wisdom;

This is the royal Law;

These are the lively Oracles of God.


The three major monotheistic religions, Islam, Judaism and Christianity are all religions of the Book, for which the Koran, The Torah and the Bible stand as sacred texts and bear supreme authority for the faithful. As we observe Bible Sunday this morning we will be acknowledging its authority, and cheering on that significant number of Christians for whom daily Bible study has become a regular part of their routine. Over 2 million copies of Bible study notes are published each year, and Archbishop Cranmer, the author of the English Prayer Book instructs the faithful to immerse themselves in their Bible and to ‘read, mark, learn and inwardly digest’ its contents. The Bible is not only to read or studied as a sacred text. The Bible stands as the physical evidence we have of the human experience of the God’s Word. If ever we are perplexed by theologians or the difficulties of understanding the intricacies of Church teaching, the Bible stands for the revelation of God’s Word, which was spoken at the beginning of Creation and is seen and known in Jesus Christ. And it is Jesus himself who reminds us in this morning’s Gospel that, ‘Heaven and earth will pass away but my words will not pass away’. (24.35) The words ‘These are the very lively oracles of God’ boomed out of the Coronation Service in 1953 and they tell us that the Bible stands a supreme authority for all Christians and its words and content are alive with possibility and transformative for our human condition in the present.


This week the worldwide church commemorates the 500th Anniversary of the nailing of Martin Luther’s Theses on the doors of Wittenburg Cathedral and so symbolically the beginning of the Reformation. We have also been remembering the form the Reformation took in this country, and at the heart of its English version lay the introduction of the Bible translated for the first time in the English language by William Tyndale. By the early 1550s Bibles were chained to great old wooden lecterns in parish churches up and down the land and the ‘lively oracles of God’ made available to the ordinary man and woman. With the advent of printing this represented an explosive new change in the way Christians related to their churches. The Word of God had become accessible, with the possibility for its indwelling in the lives of the faithful and its rich application to the stuff of lives amid overwhelming difficulty and challenge.


In our own time, the evidence for the misapplication of Biblical and other religious texts is all too obvious. Many choose to treat the Bible as an instrument of judgement or exclusion, and cite texts to justify their own prejudices, particularly against those who do not fit into their own Christian scheme of things. Gay men and women have fallen particularly foul of this kind of interpretation. The Bible becomes the proof text for a particular kind of moral code and this fits in neatly with the urge to define the Christian elect and to exclude those whose don’t fit into its neat parameters. The so-called ‘Bible belt’ in the southern United States’ has become a byword for this kind of senseless bigotry and in this context, the Bible has supplanted God and the words of the Bible used as a kind of moralising attack dog.


‘Here is wisdom, this is the royal law, these are the very lively oracles of God’. These words invite us to come to scripture with our hearts and minds open to the possibility of its meaning and to allow it to speak for itself and to us. That will means that Cranmer’s injunction to ‘inwardly digest’ its contents (not literally of course!) will have us contemplate that meaning in isolation neither from its historical context nor as it may apply to our diverse and problematic world today. In this church we really do do a lot of Bible – each day there are Masses and prayers and the words of scripture are paramount. They continue that life-long conversation we have with Him and remind us of where we are coming from and where God is coming from. Here is a check list of those elements which the Bible delivers, a kind of life cycle:


The Bible tells us who God is.

The Bible helps us to trace our origins, from the beginning of Creation, and to speak of them.

The Bible helps us to understand what it is to be human, and how prone we are to getting it wrong.

The Bible teaches us that even though this is true, that God is understanding merciful and forgiving.

The Bible traces a certain history, of God’s chosen people, the Jews, and their story over centuries.

The Bible helps us to understand how this story, the story of our own Christian salvation, contains many twists and turns, many high and low points, but the importance of a living faith in God and of God’s faithfulness is a constant theme.

The Bible introduces us to the Psalmist and the Prophet, to the Patriarch, the almighty King, and to the people in safety and in exile; the people faithful and faithless.

The Bible leads us through the Old Testament and onto the New through the expectation of the coming of the Jewish Messiah.

The New Testament of the Bible is come through Jesus, who is not to be the Messiah that the Jews entirely expect.

The Gospels reveal Jesus to be the Son of God. That is, God in human form. He is to show us who God is while standing for the fulfilment of all that had gone before.

In showing us who God is, Jesus is to defy all expectations of ‘success’ in the matter, instead dying on a Cross, rising from the dead and instituting the transformation of faith in God in the life of self-giving love.

The Bible evidences that same God who is always with us even to the end of time.


I can’t quite present these elements as a ‘plotline’ but you can see that a distinct pattern is formed which is an ever increasing movement toward and in favour of the salvation of all souls and the transformation of lives held in captivity by their self-determination. And, following the resurrection and the outpouring of God’s Holy Spirit, energy of this salvation history moves ever outward and nourishes the life of God’s Church for all time. As I explain these things to you, a little voice beside me says to me ‘Is all this lively enough for you?’ I reply, ‘Yes, certainly’. The contents of Holy Scripture provide the dimensions, the scale and the living scope for my own salvation history.


May we read, mark, learn and inwardly digest the lively oracles of God, 'for here lies true wisdom and this is the royal law'. May God’s Word be for us that much needed illumination, instruction and refreshment. May it be for the feeding and source of life for which are souls are in such profound need.