The Importance of Hermeneutics in Interfaith Relations

By Charlie Reynolds 

A primary connecting point of religion is hermeneutics  — or how the leaders and congregants of a particular religious group interpret their sacred text. Hermeneutics characterizes an individuals’ world view as a result of their interpretation of religious texts. Personal values are formed from the interpretation of sacred text.

Because the sacred text is believed to be divinely inspired, adherence to these values is uncompromising. Cultural boundaries are established on the basis of beliefs that are valued by individuals in a particular culture for example many cultures religion restricts sex to the boundary of marriage. The marriage ceremony is usually a religious ceremony giving divine sanction to the boundary. Sex outside of that cultural boundary can result in serious consequences. Boundaries are mind/minefields that when tripped, may result in human casualty. However, If one affirms or rewards another’s values then this can open a avenue of approach and build congeniality.

Understanding the hermeneutic that forms the foundational values of a religious group is a critical component of interfaith relations. The importance of values in understanding propensity for violence of a religious group is paramount. The hermeneutic shapes one’s perception of and response to others. How religious leaders interpret holy texts and tenets can lead to inspiration of noble deeds or divine sanction for ugly acts of brutality. In interfaith relations, we need to know the hermeneutic that shapes the primary values of various religious groups.

One of the mistakes we can make is stereotyping and confining a religion to one hermeneutic. It is common for individuals, viewing the brutal acts of ISEL, to attribute ISEL’s hermeneutic to all Muslims. Those individuals need to meet Muslims like  Mrs. Samiara al-Musawi, who was the Vice Chair of Woman, Family, and Child Committee for the Iraqi government, whom I met in 2011. The al-Musawi family is one of the most prominent Shia families in Iraq. Samiara was helping Iraqi women to escape abusive relationships and helping them to obtain micro-loans so they could set up small businesses and support themselves. As she was explaining the amazing work she was doing to help impoverished and abused women in Iraq, she placed her hand on her heart and said to me, “I have a heart for God.” Mrs. al-Musawi’s hermeneutic is not the same as ISEL.

One of the ways to mediate hermeneutical conflict is to find theological concepts of agreement.

Justice, forgiveness and reconciliation are all three are essential components of Judaism, Christianity and Islam. Justice was the central message of many of the Hebrew prophets. “He has shown you, O mortal, what is good. And what does the LORD require of you? To act justly and to love mercy and to walk humbly with your God.” (Micah 6:8 NIV) Justice is a core value of Islam; their hukm (judgement) was described as just and tied to hikmah (wisdom); hikmah signified knowing the facts of the matter and acting accordingly. Finding this hermeneutical connecting point has the potential to increase justice, reduce violence and restore broken relationships.

I have discovered that in every religion there are those who interpret their Holy Text to demonize and seek to harm or destroy those who do not share their hermeneutic. There are also those who interpret their Holy Text in a way that motivates  them to allow God to use their lives to bring restoration, redemption and love to His creation.

Dr. Charlie Reynolds is a CBF-endorsed military chaplain who currently serves congregations through the seminar “What Christians Should Know About Islam,” which covers topics such as: What do Muslims believe? Why are there tensions with the Western world? And, what can Christians do to improve relations? Contact Dr. Reynolds for more information on the seminar.