The Archbishop of Canterbury gave a very good lecture to seminary students in Canada. He lectured on the Church’s dealings with Scripture – it seems a fair and evenhanded treatment and a good corrective.
From the Archbishop’s 16th April 2007 Larkin Stuart Lecture, Toronto, Canada, entitled,

‘The Bible Today: Reading & Hearing’

“Popular appeals to the obvious leave us battling in the dark; and the obvious – not surprisingly – looks radically different to different people. For many, it is obvious that a claim to the effect that Scripture is ‘God’s Word written’ implies a particular set of beliefs about the Bible’s inerrancy. For others, it is equally obvious that, if you are not that savage and menacing beast called a ‘fundamentalist’, you are bound to see the Bible as a text of its time, instructive, even sporadically inspiring, but subject to rethinking in the light of our more advanced position. As I hope will become evident, I regard such positions as examples of the rootlessness that afflicts our use of the Bible; and I hope that these reflections may suggest a few ways of reconnecting with a more serious theological grasp of the Church’s relation with Scripture.”

Read the entire lecture.
———–
From the, From the Anglican Journal, Anglican Church of Canada:
Williams bemoans loss of listening to Scripture
Marites N. Sison, staff writer
Apr 17, 2007
The Archbishop of Canterbury Rowan Williams has lamented what he called the lack of “rootedness” in the Anglican approach to Scripture and said “we’ve lost quite a bit of what was once a rather good Anglican practice of reading the Bible in the tradition of interpretation.”
He added: “We read the Bible less in worship. We understand and know it less…(we’re) either underrating it or misrating it, making it carry more than it’s meant to, as Richard Hooker says … We don’t have a very clear sense that we’re reading the Bible in company with its readers from the centuries and indeed, at the present moment.” Archbishop Williams made the observation in response to a comment about a seeming lack of theological tradition among Anglicans, following a Larkin-Stuart lecture delivered April 16 before an audience of mostly theology students from Wycliffe and Trinity Colleges in Toronto.
Archbishop Williams also said that he wished the current debate on sexuality that has bitterly divided the Anglican Communion would be framed in terms of “biblical justice and biblical holiness” instead of the prevailing conservative view of “biblical fidelity” and the liberal view of justice.
“I share the unease about simply opposing biblical fidelity and secular justice,” he said, adding that what was needed was a “proper theological discussion” of the issue.
In his lecture (named after Canon Cecil Stuart, long-time rector of Toronto’s St. Thomas’ Church, and its benefactor, Gerald Larkin), Archbishop Williams examined the current practice of reading the Bible and said Christians need to be reminded that, “before Scripture is read in private, it is heard in public.”
Those who assume that the typical image of Scripture reading is a solitary individual poring over a bound volume should remember that for most Christians throughout the ages and in the world at present the norm is listening, said Archbishop Williams. This, he said, “underlines the fact that the church’s public use of the Bible represents the church as defined in some important way of listening: the community when it comes together doesn’t only break bread and reflect together and intercede, it silences itself to hear something.”
Archbishop Williams also described the “fragmentary reading” of the Bible as “highly risky,” citing as an example Saint Paul’s use of same-sex relationships (Romans 1:27) as “an illustration of human depravity – along with other ‘unnatural’ behaviours such as scandal, disobedience to parents and lack of pity.”
He said: “What is Paul’s argument? And, once again, what is the movement that the text is seeking to facilitate? The answer is in the opening of chapter 2: we have been listing examples of the barefaced perversity of those who cannot see the requirement of the natural order in front of their noses; well, it is precisely the same perversity that affects those who have received the revelation of God and persist in self-seeking and self-deceit. The change envisaged is from confidence in having received divine revelation to an awareness of universal human sinfulness and need.”
There is a paradox in reading that Scriptural passage “as a foundation for identifying in others a level of sin that is not found in the chosen community, “ Archbishop Williams said, adding that this “gives little comfort to either party in the current culture wars in the church.”
It is “not helpful for a ‘liberal’ or revisionist case, since the whole point of Paul’s rhetorical gambit is that everyone in his imagined readership agrees in thinking the same-sex relations of the culture around them to be obviously immoral as idol-worship or disobedience to parents,” he said. “It is not very helpful to the conservative either, though, because Paul insists on shifting the focus away from the objects of moral disapprobation in chapter 1 to the reading/hearing subject who has been up to this point happily identifying with Paul’s castigation of somebody else.”
Archbishop Williams said the point he is making “is not that the reading I propose settles a controversy or changes a substantive interpretation, but that many current ways of reading miss the actual direction of the passage and so undermine a proper theological approach to Scripture.”
Before his lecture, the Archbishop of Canterbury received honorary doctor of divinity degrees from Wycliffe College and Trinity College during a joint convocation.