When Moses came down from Mt. Sinai with the Ten Commandments, they were written in stone in a language that the entire nation of Israel could read.
David composed his poems of praise and petition, promises and pleadings, in the everyday language of his people.
Solomon penned his proverbs of wise fatherly counsel, and his songs of passionate love, in Hebrew, the language of many of his sons, and at least some of his lovers.
When Jesus walked the earth, by the sea or on a hilltop, in the Temple or at the well, to individuals and to multitudes alike, he spoke to people in Aramaic and Hebrew words which they all could understand.
Paul's letters were written in Greek, the everyday language of those to whom they were sent. The same was true of the Gospels and the other New Testament writings.
But in England 2300 years after David and Solomon, and 1300 years after Jesus and Paul, the Bible was written almost exclusively in Latin, an unknown language to 99 percent of that society. Indeed, Latin was only understood by some of the clergy, some of the well-off, and the few who were university educated. This did not trouble the church princes, who long before had transformed the "Divine Commission"—to preach the Word and to save souls—into the more temporal undertaking of the all-consuming drive to wield authority over every aspect of life, and in the process, to accumulate ever-greater wealth.
John Wycliffe, an Oxford University professor and theologian, was one of those few who had read the Latin Bible. Though a scholar living a life of privilege, he nevertheless felt a strong empathy for the poor and the uneducated, those multitudes in feudal servitude whose lives were "nasty, brutish, and short". He challenged the princes of the church to face their hypocrisy and widespread corruption—and to repent. He railed that the church was no longer worthy to be the keeper of the Word of Truth. And he proposed a truly revolutionary idea:
"The Scriptures," Wycliffe stated, "are the property of the people, and one which no party should be allowed to wrest from them. Christ and his apostles converted much people by uncovering of Scripture, and this in the tongue which was most known to them. Why then may not the modern disciples of Christ gather up the fragments of the same bread? The faith of Christ ought therefore to be recounted to the people in both languages, Latin and English."
John Wycliffe earnestly believed that all of the Scriptures should be available to all of the people all of the time in their native tongue. And so Wycliffe and his followers, most notably John Purvey, his secretary and close friend, and for a limited time, Nicholas Hereford, translated Jerome's Vulgate, the "Latin Bible," into the first English Bible. (They utilized original language texts as well.) Their literal, respectful translation was hand-printed around 1382. Historians refer to this as the "Early Version" of the Wycliffe Bible.
The church princes, long before having anointed themselves as sole arbitrator (indeed "soul" arbitrator!) between God and man, condemned this monumental achievement as heretical—and worse:
"This pestilent and wretched John Wycliffe, that son of the old serpent, endeavour[ing] by every means to attack the very faith and sacred doctrine of Holy Church, translated from Latin into English the Gospel, [indeed all of the Scriptures,] that Christ gave to the clergy and doctors of the Church. So that by his means it has become vulgar and more open to laymen and women who can read than it usually is to quite learned clergy of good intelligence. And so the pearl of the Gospel, [indeed of the Scriptures in toto,] is scattered abroad and trodden underfoot by swine." (Church Chronicle, 1395)