One of the concerns with access to Bibles was them being chained into churches - this was because some of the pages were adorned with gold and could be stripped for theft.
But that’s a silly straw man–it’s a nice metaphor for ill-informed Protestants to play with, but of course chaining Bibles had nothing to do with limiting access.
But that doesn’t mean that the Church did not want to limit access. It did, right through the early 19th century, and documented its intentions in this regard over and over.
You however neglected to add that it was technologically not possible to reproduce large volumes of literature including the Bible until the advent of the Gutenberg press.
Because in fact the “Wycliffite Bible” circulated in manuscript and was banned in manuscript.
The explosion of vernacular translations (in every language except English) followed Gutenberg, indeed. And while churchmen grumbled to some extent, there was no attempt I know of to ban these translations until the rise of Protestantism.
Thereafter the Douay Rheims Bible was printed, followed by the protestants’ King James Bible.
And preceded by a number of Protestant translations. . . Tyndale, Coverdale, the Great Bible, the Bishops’ Bible, the Geneva Bible. . .
The intent appears not to be preventing access to the Bible, but logistic constraints!
I’m afraid that the evidence is solidly against you. There’s a well-established track record of the Church regulating (or even shutting off) access to the Bible for laity during times when heresy was seen as a serious danger.
The Council of Toulouse forbade laity to have copies of the Bible as a whole, even in Latin, and forbade them to have vernacular translations of the Psalter or the Breviary. (Canon 14, available in *Heresy and Authority in Medieval Europe, *ed. Edward Peters, p. 195).
Archbishop Arundel’s 1409
Constitutions forbade anyone to translate the Scriptures into English “by his own authority”–i.e., without official permission (Constitution VII). Such permission was not granted until after the Reformation. This was not about logistics–it was about the fear of heresy.
After the Reformation, there was a general rule requiring permission of the bishop for lay reading of Scripture in the vernacular. In 1713 Pope Clement XI
condemned, among other propositions of the Jansenist theologians Paschasius Quesnel, a number which asserted that laypeople ought to be allowed to read Scripture freely (nos. 79-85).
The Catholic Encyclopedia has a useful if extremely defensive summary of this history in its article on
Scripture (scroll down to “Attitude of the Church towards the reading of the Bible in the vernacular”). The last sentence of the section is question-begging, because the whole question is whether the reading of Scripture is generally beneficial or harmful for the laity, and from the thirteenth through the early nineteenth century the answer most common given by authorities within the Catholic Church was that it was likely to be harmful and should be heavily regulated.
However, the CE certainly contradicts your claim that it was all about logistics!
It is wearisome to have to repeat these basic historical facts to people determined to obscure them for propagandistic reasons. Protestants grossly overstate the case that the Church limited lay access to Scripture, but that doesn’t justify Catholics in making equally outrageous claims on the other side.
Edwin