Jacob Spener, Pia Desideria, edited and translated by Theodore G. Tappert (Philadelphia: Fortress Press, 1964), pp. 87-89.

     Thought should be given to the more extensive use of the Word of God among us.  We know that by nature we have no good in us.  If there is to be any good in us, it must be brought about by God.  To this end the Word of God is the powerful means, since faith must be rekindled through the gospel, and the law provides the rules for good works and many wonderful impulses to attain them.  The more at home the Word of God is among us, the more we shall bring about faith and its fruits. 

     It may appear that the Word of God has sufficiently free course among us inasmuch as at various places (as in this city [Frankfurt am Main]) there is daily or frequent preaching from the pulpit.  When we reflect further on the matter, however, we shall find that with respect to this first proposal, more is needed.  I do not at all disapprove of the preaching of sermons in which a Christian congregation is instructed by the reading and exposition of a certain text, for I myself do this.  But I find that this is not enough.  In the first place, we know that “all Scripture is inspired by God and profitable for teaching, for reproof, for correction, and for training in righteousness”  (2 Timothy 3:16).  Accordingly all Scripture, without exception, should be known by the congregation if we are all to receive the necessary benefit.  If we put together all the passages of the Bible which in the course of many years are read to a congregation in one place, they will comprise only very small part of the Scriptures which have been given to us.  The remainder is not heard by the congregation at all, or is heard only insofar as one or another verse is quoted or alluded to in sermons, without, however, offering any understanding of the entire context, which is nevertheless of the greatest importance.  In the second place, the people have little opportunity to grasp the meaning of the Scripture except on the basis of those passages which may have been expounded to them, and even less do they have opportunity to become as practiced in them as edification requires.  Meanwhile, although solitary reading of the Bible at home is in itself a splendid and praiseworthy thing, it does not accomplish enough for most people.

     It should therefore be considered whether the church would not be well advised to introduce the people to Scripture in still other ways than through the customary sermons on the appointed lessons.  This might be done, first of all, by diligent reading of the Holy Scriptures, especially of the New Testament.  It would not be difficult for every housefather to keep a Bible or at least a New Testament handy and read from it every day or, if they cannot read to have somebody else read.

     Then a second thing would be desirable in order to encourage people to read privately, namely, that where the practice can be introduced the books of the Bible be read one after another, at specified times in the public service, without further comment (unless one wished to add brief summaries).  This would be intended for the edification of all, but especially of those that cannot read at all, or cannot read easily or well or of those who do not own a copy of the Bible.

     For a third thing it would perhaps not be inexpedient (and I set this down for further and more mature reflection) to reintroduce the ancient and apostolic kind of church meetings.  In addition our customary services with preaching, other assemblies would also be held in the manner in which Paul describes them in 1 Corinthians 14:26-40.  One person would not rise to preach (although this practice would be continued at other times), but others who have been blessed with gifts and knowledge would also speak and present their pious opinions on the proposed subject to the judgement of the rest, doing all this in such a way as to avoid disorder and strife.