From ‘the salt of the earth’ to ‘the powers that be’: the impact of biblical language in culture

Introduction

What is the impact of biblical language in culture today? And why and how does this matter to practical theologians? Twenty-five delegates met to delve into these questions in December 2025 at a symposium held at the historic Launde Abbey in Leicestershire, England. This article offers some reflections on the symposium by one of the convenors (Andrew) and three delegates who kindly agreed to put fingers to keyboard after the event.[i]

The particular prompt for the symposium theme and for the meeting at this time was the 500^th anniversary of William Tyndale’s 1525-26 translation of the New Testament into English – from the Greek and in printed form for the first time. When the British Library bought one of the last remaining copies for over £1 million in 1994, the CEO at the time said he could not think of ‘any printed book in the English language that has more significance than this.’[ii] In a guest video appearance at the start of the symposium, the BBC broadcaster and biographer of Tyndale, Melvyn Bragg, said that ‘Tyndale has had a greater impact on the development of the English language than anyone – including Shakespeare’. Such cues for reflection led us to begin with historical discussions of Tyndale and his linguistic legacy, which then led to more contemporary examples of biblical language and its ongoing impact in society today.

The symposium was organised by the Bible and Practical Theology special interest group, part of the British and Irish Association for Practical Theology (BIAPT). The group is for all those teaching or researching at the interface between Bible and practice. The special interest group was founded in 2011, and we have now run three symposiums alongside regular meetings at the BIAPT annual conference. This third symposium had valued representation from a number of Tyndale-oriented organisations, namely Tyndale House, Tyndale Society, and Bible Society. Over to our delegates’ reflections to find out more.

Reflection from Jessica Giles

A retreat into the beautiful Leicestershire countryside to explore Tyndale’s legacy opened up inspired and unexpected worlds from Cromwell through to U2’s song ‘40’. Launde Abbey, itself steeped in history, was an ideal location – built on the site of the Augustinian Launde Priory, bought by Thomas Cromwell at the dissolution of monasteries, although never enjoyed by him. Gregory Cromwell, his son, inherited and lived in the house that was built there.

Most impactful was the deep insight and passion that scholars brought to their understanding of Tyndale within their field of expertise, and, for those exploring the articulation of biblical truth in today’s world, the insight into how the Bible has or might be communicated meaningfully in a rapidly changing world.

Interspersed with readings from the Tyndale Bible, we were drawn on the first day into the world of Shakespeare and his use of the Geneva and Bishops’ Bibles in the keynote talk from Professor Paul Fiddes. With fresh insight into Shakespeare’s writing, Professor Fiddes led us through Love’s Labour’s Lost, King Lear, The Merchant of Venice, King Richard II, and A Midsummer Night’s Dream. This was followed by a fascinating journey with Neil Rees on the influence of Tyndale on later Bible translations, bringing to life the real dangers that early translators faced to bring us what we today take for granted – a Bible in the vernacular. We then had an exploration, by Dr Lynn Robson, of the Tyndale Bible in Hilary Mantel’s Wolf Hall trilogy. Dr Robson expertly drew out Cromwell’s relationship with Tyndale as envisioned in the historically researched trilogy, bringing to the fore the conflict between religious faith and personal ambition, articulated in Tyndale’s refusal to compromise compared to Cromwell’s complicity at the court of Henry VIII.

Each impactful in its own way, the most fascinating aspect of these presentations was the speakers’ ability to take us into history with them – they were so knowledgeable about their subjects that they were able to paint these worlds for us. The details their research revealed offered new perspectives and enabled us to create the link between the historical reality and its impact today. It felt like being gifted a trip with them into the worlds they inhabit, and it was a joy to experience.

Day two started with parallel sessions, one given by Bill Goodman on U2’s ‘40’. Moving us into the 20th and 21st centuries, Bill explored with insight the bands’ highly impactful use of Psalm 40 and the way the band staged this in their tour. He discussed how the band developed in the public articulation of their faith, beyond their lyrics, in particular, later on in their careers. This ran in parallel with Alistair McKitterick’s talk – ‘Repent: the impact of the call to repentance in Luke-Acts on Evangelism’. Alistair articulated the risks arising from a transactional evangelism that made God’s love and acceptance conditional on acknowledgement of sin and repentance. He argued for an alternative reading of Luke and Acts whereby evangelism is framed in terms of belief and allegiance.  This was followed by a presentation by Dr Jessica Giles (me) explaining how public theology is taught for the lay ministers’ training in Rochester Diocese. By supporting students’ skills development through the individualised creation of a public theology toolkit, students are taught to identify and address injustice through the articulation of biblical love in language appropriate for a particular audience.

Dr Nick Spencer then gave the second keynote talk on biblical rhetoric in public life. He articulated the polarisation in the use of biblical language in public life – with some parties harnessing it for narrow purposes and others eschewing it as outdated and irrelevant. Nick emphasised the importance of incorporating biblical language in our public and political discourse.

The rich diversity of talks was interspersed with opportunities for dialogue at break and meal times, enabling attendees to further explore themes of interest. Overall, a fascinating learning journey, with time to reflect on the beauty of Launde Abbey. With my gratitude to all those who organised and supported the conference both at BIAPT and Launde Abbey.

Reflection from Anne C. Holmes

This two-day symposium, arranged by the Bible Special Interest Group of BIAPT and the Tyndale Society, was resourced on three levels: biblical, cultural, and spiritual. It began with a reading from Tyndale’s New Testament: Mt 5:1-16. This embraced the Sermon on the Mount and introduced us to the many well-known biblical sayings which originated in Tyndale’s translation, notably ‘Ye are the salt of the earth’ and ‘Ye are the light of the world.’

Tyndale was committed to making the Bible accessible to all. According to Foxe’s Book of Martyrs, soon after an early accusation of heresy:

Master Tyndall happened to be in the company of a learned man, and in communing and disputing with him drove him to that issue that the learned man said, “We were better without God’s law than the Pope’s”. Master Tyndall, hearing that, answered him: “I defy the Pope and all his laws”, and said, “if God spare my life ere many years, I will cause a boy that driveth the plough shall know more of the scripture than thou dost.”[iii]

Nick Spencer’s presentation on the use of the Bible and biblical language in public life reminded us that the Bible’s use in the Church predates its adoption by politicians. Saints can also be exploited – one example being the use of the prayer attributed to St Francis by Margaret Thatcher on the steps of 10 Downing Street.[iv] Spencer’s conclusion that biblical language should not be banished from public discourse led neatly into his endorsement of its positive value in shaping our common life.

Culturally, the first keynote paper by Professor Paul Fiddes explored the influence of Tyndale on the text of Shakespeare’s plays, received through the Bard’s use of the Geneva Bible and the Bishops’ Bible. I enjoyed imagining what Shakespeare would have heard read in church each week. Examples abounded of when Tyndale’s words were important for Shakespeare in his creativity and spirituality. ‘Love is the fulfilment of the law’ (Rom 13:10) is to be found in Love’s Labour’s Lost. In King Lear, we met the notion of love in the face of death. Cordelia’s comment to her father: ‘It is thy business that I go about’ has echoes of the response of Jesus to his worried parents in Jerusalem: ‘Wist ye not that I must go about my Father’s business?’ (Lk 2:49 in Tyndale).

Spiritually, I always find Launde Abbey to be a place for deepening reflection. Several of us were asked to read substantial extracts from Tyndale’s Bible in the candle-lit Chapel on Thursday evening. I was privileged to be asked to read Lk 24. The experience in the Chapel enabled us to inhabit the Tyndale text. The symposium ended with a reading from Rev 22:7: ‘Behold I come shortly. Happy is he that keepeth the saying of the prophecy of this book’. It was an inspirational symposium. Thank you to ‘the powers that be’ of BIAPT.

Reflection from Matt Spencer

Sitting in the beautiful 12th century chapel of Launde Abbey, ears tuned to hear the echoes of history, my mind was captivated by a simple yet profound question: why did I agree to deliver one of the readings from Tyndale’s 500-year-old Bible during our gathered worship time? Perhaps because six years on from completing my doctorate, I’m still conditioned to respond positively to ‘suggestions’ from my supervisors (one of whom had asked if I would read!); perhaps because I’d underestimated the challenge of reading quite so many unfamiliar words (even with modern spellings); or perhaps it was because I felt honoured to be invited to participate in such a way. I suspect they might all have been true to an extent.

Irrespective of the reason, eventually my time came to stand at the lectern to read and to hear my voice reverberate off medieval walls, with words that spoke of power and purpose, love and light, from the thirteenth chapter of Romans. This moment still reverberates in my mind for two main reasons. Firstly, it reminds me of the privilege we shared, in a world of tremendous turmoil and suffering, to enter into the sanctuary of both the beautiful surroundings of Launde Abbey and the community of fellow pilgrims found in the BIAPT Bible Special Interest group. Secondly, it reminds me of the power of words, and not least, the power of Scripture – something which William Tyndale not only understood, but to which, and for which, he gave his life.

Despite growing up in the church and having studied and taught the Bible and theology for much of my adult life, I must confess to knowing very little of William Tyndale prior to attending the BIAPT symposium. It’s an ignorance I’m glad was rectified during those days, as scholars, practitioners and passionate enthusiasts opened my eyes and my mind to the seismic and enduring impact which Tyndale had on the world. I was challenged by his steadfast commitment to ensuring that ‘the boy who drove the plough’ would have access to the Bible in a language and format with which he could engage, and it is this thought which most resonated with me across our time together. Tyndale’s translation used carefully selected words to reshape the world, not only by placing scripture into the hands of the boy with the plough, but by placing the boy with the plough firmly into the scriptures. In a world of Deep-fake and AI, where truth is often cheap and reality is subject to manipulation, we owe a debt of deep gratitude to Tyndale and others like him who made a way for the Truth to be set free and placed into the hands of ordinary people, so that, in turn, we might know the freedom that comes through accessing the Scriptures for ourselves. The take-home challenge of my encounter with Tyndale is to consider how my life and voice communicate Christ in ways that reshape the world as I encounter it.

Final thoughts

Our three reflectors have said what needs to be said about the symposium. It was a privilege to be there, to participate, to reflect on, but also to experience the power of biblical language together. This quincentenary of Tyndale’s New Testament comes at an opportune time in British society, with reports of recent sharp increases in Bible sales,[v] alongside debates around the place and function of the Bible and Christianity in national discourse. Events and exhibitions this year marking the anniversary offer an opportunity for conversation regarding the ongoing significance of the Bible and its language in British society.[vi] Practical theologians may want to join in!

Postscript: If you would like to become part of the BIAPT Bible and Practical Theology special interest group, email bible@biapt.org to let us know!

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Notes and References

[i] Sheryl Arthur, Helen Cameron and Andrew P. Rogers are the group convenors.

[ii] Lister, David (1994), ‘British Library to pay pounds 1m for only complete copy of first English Bible’, The Independent, 27 April, https://www.independent.co.uk/news/uk/british-library-to-pay-pounds-1m-for-only-complete-copy-of-first-english-bible-1372696.html (accessed 16/4/26)

[iii] Foxe, John, The Acts and Monuments of John Foxe, 8 vols, 4^th edn, ed. rev. and corrected by J. Pratt, 1877, p 514: and IV, p.117. Cited in Daniell, David, William Tyndale: A Biography, Yale University Press, 1994, p. 79.

[iv] For one account of this, see https://www.margaretthatcher.org/archive/StFrancis

[v] According to Nielsen BookScan, UK Bible sales grew from £2.69 million in 2019 to £5.02 million in 2024 (a rise of 87% over five years). SPCK reports this as ‘one of the most significant periods of growth in recent history,’ and they suggest that some survey evidence points to this rise particularly being amongst young people. See https://spckpublishing.co.uk/blog/bible-sales-surge-among-gen-z-spck-s-role-in-the-growing-demand.html

[vi] E.g., The Power of the Printed Word exhibition at the British Library – https://events.bl.uk/exhibitions/the-power-of-the-printed-word-tyndales-new-testament-1526-2026; The Word on the Street – https://www.the-word-on-the-street.org/

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© Iona Curtius, 2026. This work is licensed under Attribution-NonCommercial-ShareAlike 4.0 International (CC BY-NC-SA 4.0).

Cover Image: Photo taken by Andrew P. Rogers, 2026. The British Library Tyndale’s 1526 New Testament.