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Inclusive Minorities, Exclusive Majorities
In
A Comparative History of Catholic and Aš‘arī Theologies of Truth and Salvation Mohammed Gamal Abdelnour analytically and critically compares the historical development of the Catholic theologies of truth and salvation with those of its Islamic counterpart, Ašʿarism. The monograph moves the discussion from
individual theologians to
theological schools with a view to helping consolidate the young field of Comparative Theology. It serves two types of readers. First, the specialist who wants to dig deeper into the two traditions parallelly. Second, the generalist who may not have the time to become thoroughly familiar with every aspect of Christian-Muslim theologies. Both readers will come out with a holistic understanding of the development of Christian and Muslim theologies of truth and salvation; a holistic understanding that increases the appetite of the former and quenches that of the latter. Despite the holistic nature of the monograph, attention is duly paid to the specificities of each tradition in a deep and profound manner.
Inclusive Minorities, Exclusive Majorities
In
A Comparative History of Catholic and Aš‘arī Theologies of Truth and Salvation Mohammed Gamal Abdelnour analytically and critically compares the historical development of the Catholic theologies of truth and salvation with those of its Islamic counterpart, Ašʿarism. The monograph moves the discussion from
individual theologians to
theological schools with a view to helping consolidate the young field of Comparative Theology. It serves two types of readers. First, the specialist who wants to dig deeper into the two traditions parallelly. Second, the generalist who may not have the time to become thoroughly familiar with every aspect of Christian-Muslim theologies. Both readers will come out with a holistic understanding of the development of Christian and Muslim theologies of truth and salvation; a holistic understanding that increases the appetite of the former and quenches that of the latter. Despite the holistic nature of the monograph, attention is duly paid to the specificities of each tradition in a deep and profound manner.
Experiments in Empathy
The editors of
Experiments in Empathy: Critical Reflections on Interreligious Education have assembled a volume that spans multiple religious traditions and offers innovative methods for teaching and designing interreligious learning. This groundbreaking text includes established interreligious educators and emerging scholars who expand the vision of this field to include critical studies, decolonial approaches and exciting pedagogical developments.
The book includes voices that are often left out of other comparative theology or interreligious education texts. Scholars from evangelical, Muslim, Catholic, Protestant, Jewish, religiously hybrid and other background enrich the existing models for interreligious classrooms. The book is particularly relevant at a time when religion is so often harnessed for division and hatred. By examining the roots of racism, xenophobia, sexism and their interaction with religion that contribute to inequity the volume offers real world educational interventions. The content is in high demand as are the authors who contributed to the volume.
Contributors are: Scott Alexander, Judith A. Berling, Monica A. Coleman, Reuven Firestone, Christine Hong, Jennifer Howe Peace, Munir Jiwa, Nancy Fuchs Kreimer, Tony Ritchie, Rachel Mikva, John Thatanamil, Timur Yuskaev.
The book includes voices that are often left out of other comparative theology or interreligious education texts. Scholars from evangelical, Muslim, Catholic, Protestant, Jewish, religiously hybrid and other background enrich the existing models for interreligious classrooms. The book is particularly relevant at a time when religion is so often harnessed for division and hatred. By examining the roots of racism, xenophobia, sexism and their interaction with religion that contribute to inequity the volume offers real world educational interventions. The content is in high demand as are the authors who contributed to the volume.
Contributors are: Scott Alexander, Judith A. Berling, Monica A. Coleman, Reuven Firestone, Christine Hong, Jennifer Howe Peace, Munir Jiwa, Nancy Fuchs Kreimer, Tony Ritchie, Rachel Mikva, John Thatanamil, Timur Yuskaev.
Experiments in Empathy
The editors of
Experiments in Empathy: Critical Reflections on Interreligious Education have assembled a volume that spans multiple religious traditions and offers innovative methods for teaching and designing interreligious learning. This groundbreaking text includes established interreligious educators and emerging scholars who expand the vision of this field to include critical studies, decolonial approaches and exciting pedagogical developments.
The book includes voices that are often left out of other comparative theology or interreligious education texts. Scholars from evangelical, Muslim, Catholic, Protestant, Jewish, religiously hybrid and other background enrich the existing models for interreligious classrooms. The book is particularly relevant at a time when religion is so often harnessed for division and hatred. By examining the roots of racism, xenophobia, sexism and their interaction with religion that contribute to inequity the volume offers real world educational interventions. The content is in high demand as are the authors who contributed to the volume.
Contributors are: Scott Alexander, Judith A. Berling, Monica A. Coleman, Reuven Firestone, Christine Hong, Jennifer Howe Peace, Munir Jiwa, Nancy Fuchs Kreimer, Tony Ritchie, Rachel Mikva, John Thatanamil, Timur Yuskaev.
The book includes voices that are often left out of other comparative theology or interreligious education texts. Scholars from evangelical, Muslim, Catholic, Protestant, Jewish, religiously hybrid and other background enrich the existing models for interreligious classrooms. The book is particularly relevant at a time when religion is so often harnessed for division and hatred. By examining the roots of racism, xenophobia, sexism and their interaction with religion that contribute to inequity the volume offers real world educational interventions. The content is in high demand as are the authors who contributed to the volume.
Contributors are: Scott Alexander, Judith A. Berling, Monica A. Coleman, Reuven Firestone, Christine Hong, Jennifer Howe Peace, Munir Jiwa, Nancy Fuchs Kreimer, Tony Ritchie, Rachel Mikva, John Thatanamil, Timur Yuskaev.
Abstract
The focus of this chapter is on innovative efforts to educate Evangelical/Pentecostal seminarians and university students regarding interfaith (i.e. multifaith) understanding, dialogue, and cooperation. Most of these efforts have been conducted at the Pentecostal Theological Seminary (pts) with related activities at Lee University. Both institutions are located in Cleveland, Tennessee, as educational ministries of the Church of God, which has international offices in Cleveland as well. Additionally, annual academic conferences and publications of the Society for Pentecostal Studies have provided a broader forum for promoting multifaith understanding, dialogue, and cooperation among member institutions with their respective scholars.
The structure of this chapter is threefold. First, I outline the philosophy behind an explicitly Pentecostal pedagogy for teaching on interfaith topics in higher education contexts. Second, I survey the current state of the Christian theology of religions among Pentecostal thinkers and practitioners. The third section recounts specific educational praxis through classroom instruction and guided encounters. I discuss symbiotic concerns and questions as they arise in each section.
Abstract
The focus of this chapter is on innovative efforts to educate Evangelical/Pentecostal seminarians and university students regarding interfaith (i.e. multifaith) understanding, dialogue, and cooperation. Most of these efforts have been conducted at the Pentecostal Theological Seminary (pts) with related activities at Lee University. Both institutions are located in Cleveland, Tennessee, as educational ministries of the Church of God, which has international offices in Cleveland as well. Additionally, annual academic conferences and publications of the Society for Pentecostal Studies have provided a broader forum for promoting multifaith understanding, dialogue, and cooperation among member institutions with their respective scholars.
The structure of this chapter is threefold. First, I outline the philosophy behind an explicitly Pentecostal pedagogy for teaching on interfaith topics in higher education contexts. Second, I survey the current state of the Christian theology of religions among Pentecostal thinkers and practitioners. The third section recounts specific educational praxis through classroom instruction and guided encounters. I discuss symbiotic concerns and questions as they arise in each section.
Abstract
Why and how does interreligious theological education matter? In this chapter I reflect on such questions through in-the-field experiences of Muslim chaplains trained at Hartford Seminary. In moments of crisis—situations that viscerally encapsulate multitudes of embodied histories and hierarchies of power—chaplains rely on seminary courses that interweave theological, comparative and pastoral threads. The intersectional quality of such coursework is impactful because it is formational: it enables seminary students to hone a more nuanced, deeper sense of the pluralistic spaces they inhabit. Employing William E. Connolly’s theory of pluralism, I argue that interreligious theological education matters when it adds depth to the experience and politics of pluralism.
Abstract
Why and how does interreligious theological education matter? In this chapter I reflect on such questions through in-the-field experiences of Muslim chaplains trained at Hartford Seminary. In moments of crisis—situations that viscerally encapsulate multitudes of embodied histories and hierarchies of power—chaplains rely on seminary courses that interweave theological, comparative and pastoral threads. The intersectional quality of such coursework is impactful because it is formational: it enables seminary students to hone a more nuanced, deeper sense of the pluralistic spaces they inhabit. Employing William E. Connolly’s theory of pluralism, I argue that interreligious theological education matters when it adds depth to the experience and politics of pluralism.