Eight hundred years ago, in 1219, Francis of Assisi made the journey to Egypt and had an historic encounter with the leader of the Muslim forces arrayed against the crusaders, Sultan Malik al-Kamil. This had an impact on the rest of his life and his legacy. Read about the meeting here
Understanding Islam courses: autumn 2019
11-13 September: 0930-1600: The three-day course is available in SW London
8-17 November: Various Basics and Follow-up days will be held in Sheffield and surrounding towns
18 November: 0930-1600: One-day ‘Basics’ course held at Kingston Guildhall, SW London
20 November: 1000-1600: Annual SW London Follow-up Day: “Muslim views of Christianity”, Richmond Library Annex, Quadrant Road, Richmond, TW9 1DH
Please note the change of location for 20th November
For more details and to register for any courses, please contact Chris Hewer at [email protected]
Offers to host courses in other locations always most welcome.
The video material for four of the practices of Islam was originally of poor quality. These have now been replaced for the units on prayer, fasting, circulating money to those in need and pilgrimage. Please draw these new audio-visual aids to the attention of all teachers and anyone else who might find them useful.
Teaching the Faith of Another: Reflections arising from Britain is an article drawn from a paper presented at a conference in March 2016 in Lahore, Pakistan, on “Contemporary Issues in Religious Education”.
Many Christian people have told me that they know in their hearts that people of other faiths and those who profess no faith live godly lives and that their relationship with the one and only God is manifest in their lives. There is almost a sense of guilt: “But how can I believe that as a Christian? How can I make sense of what I know to be true whilst being faithful to my Christian belief?” One way to work with this question is contained in ‘Exploring a Christian incarnational approach to the human condition in the context of a theology of followers of other faiths and none’.
As two faith communities before the one and only God, this should affect the way in which our faith education is done. How do we seek to hear God speaking to us through the faith and practice of the other? How does such study of the other faith provoke a reflection on my own? By thus ‘Approaching Christian-Muslim Education’, it should become both a theological and spiritual deepening of my own faith as well as an exploration of the other.
Both Christianity and Islam operate within certain conceptual models or paradigms. All too often, when someone from one faith seeks to understand the other, they try to make that faith fit their own paradigm instead of entering into the paradigm of the other, which is the only way for there to be real understanding. This emphasises ‘The importance of a paradigm shift in understanding Christianity and Islam’.