The denomination I belong to has been labelled many less than positive things. In fact, I was recently asked about a written statement I made in 2016, where I called REACH “exclusive and condescending.” Presiding bishop, if you are reading this, I still love our denomination. But returning to what other people have called REACH, I’ve heard: dry, cerebral, bland and academic. And that was just this past week. While these descriptions are true to varying degrees, another label I wear proudly is that we are bibliocentric. Though some Christians are irked by our staunch commitment to biblical preaching and teaching, it is a mistake to conflate being fully persuaded about the centrality of the Bible with boring bookishness. Previous posts in this series have argued that without Scripture we will worship idols; Spirit filled ministry is Bible saturated ministry; and God’s Word is sufficient to sustain faith. I hope those older posts went some way towards persuading my readers that the Bible is a staple for the Christian life, now I want to challenge believers who know that but no longer delight in reading God’s Word. In other words, knowing about the Bible is not the same as treasuring it because we experience God himself when it is read and preached.
In God is Love, Gerald Bray writes, “Scripture is the language of God’s love for his people, and if it does not speak to the soul, then it is not doing what we ought to expect from the Word of God. Ultimately, the Bible points us to an experience of God that lies beyond itself but which it confirms and supports as the standard against which everything else must be judged.” Bray makes two linked points: firstly, our expectation when we read the Bible should be that we will not only learn of but experience God’s love, for his words speak to our hearts; secondly, this does render the Bible less than authoritative or objective, so while we encounter God in his words we must also pay attention to what he says. This can be illustrated with the conversations we have every day: someone is behind speech so I cannot divorce what is being said from who is saying it. Conversation is personal. This is no less true of Scripture than it is of speaking to my neighbour. Bray wants us to remember that behind the Bible is a lover, the God we were made to enjoy and delight in. Studying the Bible is therefore where we experience the love of God, as he addresses us and answers our hearts’ longings. We would do well to approach our devotional reading or the preached Word on Sundays with that expectation, for “the Bible points us to an experience of God that lies beyond itself,” which brings us to another point Bray makes.
Even though Christians reject the idea of holy or sacred objects “there is Holy Scripture because the Word of God is present in it, proclaimed by it, and made efficacious thought it.” Similarly to the previous point, Bray writes, “We treasure his words…because we sense his presence in them.” If it is true that behind the affectionate words found in Scripture is a person then we must affirm that he is present when they are read. Sadly many Christians today limp between Sunday highs, ecstatically powerful times of worship, which usually means the band was tight. But if we understand the points Bray is making we would forget such a limited view of God’s presence and exchange it for a more biblical understanding and expectation. We are not merely hearing the words of God when the Bible is read we are being invited, or ushered, into his presence by those very words. God is no more present in the spine tingling atmospheres many churches manufacture than he is when the plain Word is read. When we open the Bible and seek God’s presence in his speech we can actually experience him in a way that far surpasses engineered emotions. If only we believed this when we opened our Bibles.