Scriptural reasoning can be defined as a structured form of inter-faith dialogue in which participants from different religious traditions—most commonly Judaism, Christianity and Islam—read and discuss their sacred texts together. Developed in part by scholars such as Peter Ochs and David Ford, it aims not to erase doctrinal differences but to deepen understanding through shared textual engagement. Sessions typically involve close reading of passages from the Torah, Bible and Qur’an, with participants offering interpretations from within their own traditions. One example of scriptural reasoning in action can be seen in the work of the Three Faiths Forum, later the Faith and Beliefs Forum, which arranged scriptural reasoning sessions in schools. While some critics argue that scriptural reasoning is impractical, elitist, or theologically naïve, this essay will argue that it is a highly useful activity because it fosters deep mutual understanding, models constructive disagreement, and contributes meaningfully to inter-faith relations, even if its impact is sometimes limited in scope.

One major strength of scriptural reasoning is that it enables deep intellectual and relational understanding between participants, moving beyond superficial tolerance. Unlike more general interfaith dialogue, it is rooted in the authoritative texts of each tradition, allowing believers to engage from a position of authenticity. David Ford, whose Cambridge Interfaith Programme pioneered the use of Scriptural Reasoning as a central part of interfaith dialogue from 2002, describes scriptural reasoning as promoting “a wisdom-seeking conversation,” in which participants are transformed through attentive listening and interpretation. This approach avoids the pitfalls of relativism by encouraging participants to remain faithful to their own traditions while engaging seriously with others. Ford was inspired by the work of Jewish scholar Peter Ochs, who had previously emphasised that scriptural reasoning fosters “reparative reasoning,” where communities move beyond historical tensions through shared study. In practice, this can build trust and intellectual humility, as participants recognise both differences and unexpected resonances between texts. For example, discussions of themes such as hospitality or justice across the Torah, Bible and Qur’an often reveal overlapping ethical concerns while preserving doctrinal distinctiveness. This depth of engagement makes scriptural reasoning particularly useful in fostering what might be called “deep cohesion,” as opposed to mere polite coexistence. This is why Scriptural Reasoning remains central to the work of the Rose Castle Foundation which aims for peacebuilding through interfaith dialogue. Therefore, the capacity of Scriptural Reasoning to generate genuine understanding strongly supports the view that it is a valuable and effective activity.

A further reason why scriptural reasoning is useful is that it models constructive disagreement, which is essential in pluralistic societies. Rather than avoiding conflict, it creates a safe space in which differences can be explored openly and respectfully. Nicholas Adams has argued that good interfaith dialogue must resist becoming a “performance of agreement,” and scriptural reasoning does precisely this by foregrounding real theological divergence. As the guidelines publicised by Rose Castle show, participants are required to be honest and are not required to reach consensus; instead, they are encouraged to articulate and defend their interpretations while remaining open to learning from others. This process cultivates virtues such as patience, empathy and critical reflection, which are transferable beyond the immediate context of the discussion. Moreover, by demonstrating that disagreement need not lead to hostility, scriptural reasoning provides a practical model for wider society. In contexts where religious differences are often politicised or misunderstood, such practices can reduce suspicion and promote more nuanced public discourse. Also, Scriptural Reasoning can be seen as a first step, rather than the totality of inter-faith engagement. Once friendships and trust have been established through scriptural reasoning, there is a strong foundation for other projects, such as action for justice. The usefulness of scriptural reasoning, therefore, lies not only in what is learned but in how participants learn to engage—developing habits of respectful disagreement that are vital for social harmony. Consequently, it serves as both an educational and a civic resource, reinforcing its overall value.

However, critics argue that scriptural reasoning is not a useful activity because of its limited accessibility and impact. It is often confined to academic or clerical circles, raising concerns that it is an elitist exercise with little relevance to ordinary believers. Mohammed Arkoun has criticised interfaith initiatives more broadly for being dominated by intellectual elites, thereby excluding more conservative or grassroots perspectives. If scriptural reasoning primarily engages those already inclined towards dialogue, its ability to transform wider communities may be minimal. Furthermore, scholars such as Gavin D’Costa (echoing concerns articulated by Ppe John Paul II and Pope Benedict XI in Redemptoris Missio and later and even more so Dominus Iesus) argue that such practices risk encouraging a relativistic attitude to truth by placing different scriptures side by side without adjudicating between them. This could undermine doctrinal commitment and create confusion rather than clarity. Additionally, the method’s focus on Abrahamic texts raises questions about its inclusivity, as it may be less easily extended to traditions without a similar scriptural structure. These criticisms suggest that scriptural reasoning may produce, at best, a limited or “surface-level” benefit, confined to a small and unrepresentative group. However, these objections ultimately point to challenges of application rather than inherent flaws in the practice itself. As the Rose Castle Guidelines and David Ford’s original work on scriptural reasoning illustrate, Scriptural Reasoning does not require participants to abandon truth claims; rather, it encourages deeper understanding of them in relation to others. Moreover, its influence can extend beyond immediate participants through education, community leadership and institutional partnerships, gradually shaping wider attitudes. Therefore, while its reach may currently be limited, its qualitative impact remains significant, and its limitations do not negate its usefulness.

In conclusion, scriptural reasoning is indeed a useful activity, particularly in its capacity to foster deep understanding and model constructive disagreement. Its greatest strength lies in its ability to engage participants at the level of their most authoritative sources while maintaining intellectual integrity and openness. Although criticisms regarding elitism, limited scope and potential relativism are important, they do not undermine the fundamental value of the practice; rather, they highlight the need for its wider and more inclusive implementation. In an increasingly pluralistic and often polarised world, the skills and dispositions cultivated by scriptural reasoning are more necessary than ever. Expanding its use beyond academic contexts into schools, communities and religious institutions would enhance its impact, ensuring that it continues to contribute meaningfully to both inter-faith understanding and broader social cohesion.