Resources

One page Teaching Tactic: students experience the transformative power of telling your story through well designed prompts for pairs.

This essay argues that multifaith concerns must become central components of curricula across theological education. It outlines a methodology for such incorporation in a course and for an audience that, at first glance, appears not to lend itself to such an approach, a Hartford Seminary course on Muslim public speaking for Islamic Chaplaincy students. This methodology is based on the model of educational programs developed by the Interfaith Center of New York for local religious leaders and professionals who work with and within religiously diverse settings, such as school teachers, court officials, health care professionals, and social workers. This model of practical multifaith education is based on the local realities of religious diversity that constitutes the context for the work of graduates of theological schools.

The author and her colleagues planned and led three retreats to build relationships between rabbinical students and Muslim leaders of tomorrow. Narrative Pedagogy served to inform the creation of these immersive experiences. The retreats made use of the shared scriptural traditions around Joseph (Torah) and Yusuf (Qur'an) to build connections based on a common passion for text study. Parallel to the academic exploration of religious and cultural narratives, participants wove connections based on an ethos of appreciative inquiry and the guided sharing of personal stories. Carefully structured exercises provided a container for the growth of understanding and connection.

The period 2002–2012 saw remarkable developments in multifaith education at American theological schools. Looking ahead, multifaith education in theological schools is poised to enter a new phase of broad engagement and development. This essay focuses on three aspects of the practice of multifaith education in seminaries. It first presents a brief historical overview of the initiatives and institutions that pioneered multifaith education in theological schools. It then summarizes findings from surveys, reports, and collegial gatherings about the pedagogy of multifaith education. Finally, eight questions for practitioners of multifaith education seminaries to explore in the future are offered.

Jesus and Mary have been called simultaneously a bridge and a gulf between two massive, complex religion-communities. In spite of this – and in spite of obvious distinctions between instructional venues such as a church's adult education program, a seminary classroom, or a required university theology course – a fairly consistent set of strategies work well when helping Christians understand Jesus and Mary as Muslims known them. Gaining such familiarity is useful preparation for Christians' eventual appreciative conversation with Muslims.