This new book outlines many different ways of reading the Bible and shows how these can be helpful in drawing nourishment from the pages of Scripture. The subtitle clearly defines the book.

The Bible as daily bread

The analogy of the Bible as nourishing food is not new, but the way this is explored here is both comprehensive and sufficiently detailed. Bread is simple, a basic foodstuff common to all cuisines, but also very varied in how it can be produced (think how many types of bread you know). As such, ‘eating bread’ is a good metaphor for reading the Bible.

The book is divided into three parts. Part 1 looks at “ways of reading the Bible that are demonstrated or suggested in the Bible itself” (p.xxiii). Then in Part 2, we consider historical methods of biblical interpretation based upon traditions from the early and medieval Church. The author regards this as “grandmother’s recipe book”. Finally, Part 3 focuses on more specialist and technical approaches that have emerged within modern theological hermeneutics.

Each chapter begins with a sample passage to illustrate the particular way of Bible reading to be discussed and ends with more passages for the reader to try out, either on their own or in groups.

Biblical methods

In Part 1 we learn about stories that grab our attention, how meditating on Scripture is effective, and how one part of the Bible often fulfils another. Here the author helpfully distinguishes between the two meanings of ‘fulfil’, namely a fleshing out of something earlier and a way of bringing it to completion.

The whole Bible can be read as a series of witness statements, carefully chosen, preserved and transmitted for our benefit, displaying both the human side of events and the divine hand behind them.

We are also encouraged to consider the ‘then’ and ‘now’ components of a passage (what it meant then, and what it can mean for us now), and to look for ‘ Indeed, she advocates the idea that the whole Bible can be read as a series of witness statements, carefully chosen, preserved and transmitted for our benefit, displaying both the human side of events and the divine hand behind them.

Traditional methods

Part 2 contains the more spiritual and prayerful aspects to Bible reading. This includes the method known as lectio divina which is based upon monastic contemplation. Also mentioned is the use of spiritual exercises, such as those of early Christian writer and bishop of Antioch, Ignatius, where the imagination comes more into play. Threlfall-Holmes explains the stages needed to enter into this particular approach to Bible reading as it may be unfamiliar to many. You cannot just rush into the Scriptures; time is needed to prepare yourself. This is something to practise when on a retreat, for instance, or under the guidance of a spiritual director.

The author also outlines how to uncover the different layers within the biblical text (somewhat similar to the Jewish practice which became known as Pardes). In particular, she explains the difference between the literal and allegorical, accepting that the allegorical approach could become excessive, even ridiculous. Nevertheless, what may seem strange or fanciful at first can be helpful in thinking through passages that are very familiar as well as those that are more obscure, providing that the literal method always comes first.

This part of the book is about how to relate the Bible to our inner life, seen as a journey, with the Bible as a companion along the way. ‘Companion’ seems a most appropriate word as it literally means someone with whom you eat bread.

Specialist approaches

For some, Part 3 may contain elements that are less helpful or even disturbing. The author starts with genre and form criticism, and provides useful questions to ask of a passage as we read it through several times. This is a valid practice, but of greater suspicion may be the encouragement to read passages through the lenses of liberation theology, feminism and ecology. However, it is always worth knowing how others read and interpret the Bible even if it is not for you.

We explore the Bible together in services, where instead of sitting in rows listening to the experts, we sit in a circle to remind ourselves that every voice is welcome to contribute and is equal in esteem.

This section ends with some useful chapters on creative exploration, mainly to be practised in groups. This may be simply using pen and paper, doodling, drawing, colouring as you (or someone else) reads out the passage. Then there are the more dramatic presentations involving reading out loud in character, role play, even improvisation. You can also discuss how to film a particular part of Scripture, debating the setting, the use of wide-angle and close-ups, pauses and so on, all with the intention of bringing the Bible more to life.

Every voice welcome

It is encouraging to note that the author is a Church of England vicar who recognises that it is not always a case of ‘vicar knows best’. Rather she wants people to explore the Bible individually and in groups. To that end, she explains, “We explore the Bible together in services, where instead of sitting in rows listening to the experts, we sit in a circle to remind ourselves that every voice is welcome to contribute and is equal in esteem” (p.xvii).

Clearly this book is based upon practical experience, written with a sense of knowing what works. It contains something for everyone, including more seasoned Bible readers.

'How to Eat Bread: 21 Nourishing Ways to Read the Bible’ (164 pp) is published by Hodder & Stoughton, and is available from Waterstones for £12.99, or from Brandon Bookstore (via Amazon) for £11.21.