“Fall flat on his face,” “a man after his own heart,” “pride goes before a fall,” like a lamb to the slaughter,” “sour grapes,” “the salt of the earth,” “give up the ghost,” “the powers that be,” “a thorn in the flesh.” What do these well-known phrases, phrases known by Christians and non-Christians alike, have in common? They are all phrases that have their origin in the King James Bible. They are just a few examples of so many phrases that come from this great source, the 400th anniversary of the publication of which we are celebrating today. While there are very few churches in the English speaking world that still use the King James Bible for reading scripture in worship, it is the version of the Bible that was read, both publicly and privately, until a little over 50 years ago by all non-Roman Catholic Christians since its publication in 1611.
The King James Bible is called that because King James I authorized a new translation of the Bible as one of the first things he did as the new King of England after the death of Elizabeth I in 1603. At that time, Henry VIII had been dead only a little more than fifty years, and the Church in England had been separated from Rome for even less than that amount of time. Protestantism was now a part of English Christianity, but there were Englishmen who still wanted the Church to return to Rome; there were those who wanted the Church to retain, while remaining separate from Rome, many of the characteristics of the Church Catholic; and there were those, represented by the Puritans, who wanted to do away with anything that remotely reminded them of Rome.
The Church in England had a formal liturgy, contained in the Book of Common Prayer, sacraments, a priesthood, and bishops—all things that made it still look rather Catholic, especially to the Protestants in the Church. The Puritans, who represented the more radical Protestant element, were against using a ring in marriage, bowing at the Name of Jesus, the sign of the cross in baptism, reading the Apocrypha in services, creating excessive dress for clergy, sermons before communion, and the practice of excommunication.
These differences were not just seen as a matter of taste in religious practices, but matters of the greatest importance for the whole body politic. As James I came into office, he had people beating down his door wanting him to implement one change or another, or just wanting him to keep the status quo. These religious questions were of the utmost importance in how successful his reign would be, and he knew it. The radical Protestants were not going to win and neither were the papists. He would set a middle course, retaining bishops and priests, the Book of Common Prayer, which kept a great deal of the Catholic tradition, without keeping the Bishop of Rome. And, he would authorize the translation of the Holy Scriptures into English, which translation would support his political goals.
The King James Bible was not the first translation of the scriptures into English. If you remember your church history, you will recall that in 1611, when the King James Bible was finally published, it had been less than 100 years since everything in the liturgy in England was in Latin, including the scriptures. In fact, William Tyndale, who believed strongly that the scriptures should be made available in the language of the people, left England in 1524 in order to translate the Bible, because it was illegal at that time to do so. His translation made its way over to England in 1526, but Tyndale remained in Antwerp, in hiding, because his work was punishable by death. He was betrayed by a friend, was arrested, and was strangled and burnt at the stake, probably on 6 October, 1535. What was his crime? He translated the Bible into English.
By 1560, however, the Geneva Bible had been translated, and was the Bible used in most English homes. It was problematic because it had a decidedly Calvinistic interpretation. For instance, the word church was abandoned in favor of the word congregation, because the word church had connotations suggesting a hierarchy in the church. The Bishop’s Bible came along next, in 1568, and it was the official English version until the King James Bible, first published in 1611.
“King James appointed 54 scholars, divided into six companies, each company having responsibility for a particular section of scripture. Each scholar translated the section fully, then the company met together to decide on a final translation, and then the entire group of 54 would read the work of all of the companies and make comments. It took eight years for their work to be published. It remains, arguably, the greatest work of English literature ever to be produced” (quoted from A Visual History of the King James Bible, by Donald L. Blake).
To put it in further context, in North America, Jamestown was established in 1607. Did I say Jamestown? Of course, it was named for the same king who authorized the translation of the scriptures, but in 1607 those settlers would not yet have had a new King James Bible. In 1620, escaping the political and religious climate in England, the Puritans landed in America. The King James Bible was in existence at that time, but most likely would not have been the one the Puritans brought with them to this new land.
Well, the history of this Bible is a rich one indeed, and I could go on and on. We honor this Bible today, as we celebrate the 400 anniversary of its publication, not only because of the incalculable benefit it has been to countless generations of English speaking people, but also because it is the peculiar heritage of the people throughout the world called Anglican.
I realize this has been a history lesson in place of a sermon, but I feel like I should give you at least a small sermon to think about in the context of this mass. And here it is: Read your Bibles. Read, mark, learn, and inwardly digest them that you may embrace and ever hold fast the blessed truth of everlasting life.