Standing Together - Muslim and Christian Dialogue Curriculum

Greetings!
To the facilitators and participants, greetings in the name of God, the All Merciful, the One whom we call Creator and Sovereign. The members of The Christian-Muslim Consultative Group would like to thank you for choosing to join this unique dialogue series. We would like to share a bit about our organization and the purpose of this dialogue series.
About The CMCG

Background : In January 2006, a group of Christian and Muslim leadership in Los Angeles and Orange County was convened by Rev. Dr. Gwynne Guibord (Officer of Ecumenical and Interreligious Concerns of the Episcopal Diocese of Los Angeles) and Jihad Turk (Director of Religious Affairs for the Islamic Center of Southern California) to discuss the need for a group of leaders in Southern California that could come together regularly to address issues of common concern to Christians and Muslims in this post 9/11 context. The members represent leadership in the mainline Christian denominations and several of the largest and most influential Muslim organizations in Southern California. All representatives are actively committed to interfaith and social justice issues within their judicatories. Our Mission : To work in partnership with leaders of various streams of Southern California Christian and Muslim communities to enhance mutual understanding, respect, appreciation, and support of the Sacred in each other. Goals and Outcomes : To promote learning, dialogue and advocacy among the representative members of The CMCG and our w ider communities of faith through lectures, workshops, press releases, youth gatherings, and other activities in order that:
Christian and Muslim leaders will learn more about each others' faith and tradition as well as about their own, which will impact how they present each other to their own community. Christian and Muslim congregations will be encouraged to engage in dialogue leading to greater openness and appreciation of each other. Our religious leaders will be able to speak more effectively and with one voice, especially at times of crisis. Local dialogue and cooperation will lead to positive changes in Christian and Muslim attitudes toward each other.
Copyright 2009 The Christian-Muslim Consultative Group of Southern California
AboutCMCG
About Standing Together

Beginning in 2008, the members of The CMCG developed the concept for Standing Together in response to a collective realization that there did not appear to be any study guides on Islam and Christianity that were developed by teams of Christians and Muslims working in partnership on the same materials. In this sense, Standing Together represents a unique collaboration that reveals the richness and vibrancy of these faith traditions and teachings. The goals of Standing Together are: To bring Muslim and Christian neighbors together to come to know one another as people and break down the dehumanizing stereotypes that keep us apart and fearful of one another. We live in the same neighborhoods; our kids go to school together; we see each other in the supermarket. However, we often don't know each other very well, if at all, since it is rare for Christians and Muslims in the United States to socialize formally or informally. With Standing Together, the members of The CMCG hope to bridge relationships and communities together. To create opportunities for faithful Muslims and Christians to engage with one another about beliefs and practices. Of course, it is always possible to pick up a book or watch a television program and get some of the same information; but with Standing Together, face-to-face interactions develop a deeper, first-hand knowledge of the ways in which our faith traditions are both similar and distinctive. Furthermore, in the process of this dialogue, you will clarify your knowledge about your own beliefs and traditions. To lay the foundation for possible future projects that your group might choose to do together to enhance the well-being of all your members and communities. The members of The CMCG have found ways to partner on many projects of common interest beyond the original intent of the organization, and share fellowship with one another as our bonds of friendship deepen. It is our prayer that your dialogue group will also experience the abundance of more profound relationships together. It is also important to clarify what Standing Together is not. It is not an opportunity to try to convert one another. As you talk about your own faith tradition, speak from your experience and knowledge, and in a way that honors the experience and knowledge of all the members of your group. Come to the dialogue assuming that you will disagree on some matters, but open to hearing the perspective of the other side. Listen for the unexpected ways in which you may be more alike than different. Be renewed in your understanding of what makes you who you are and in the faithfulness of our Creator. Stand Together. Peace Be With You/As Salamu Alaykum, The Members of The Christian-Muslim Consultative Group of Southern California
AboutCMCG
Members
CO-CHAIRS :
Guibord, The Reverend Dr. Gwynne - Officer of Ecumenical and Interreligious Concerns for the Episcopal Diocese of Los Angeles Turk, Jihad - Director of Religious Affairs, Islamic Center of Southern California
MEMBERS :
Abdallah, John lshvaradas - World Without Borders (Representing South Coast Interfaith Council} AI-Marayati, Salam - Executive Director, Muslim Public Affairs Council Bethea, Mary Marjorie - Student, Fuller Theological Seminary Classick, Virginia - Regional Coordinator for the San Fernando Valley of Progressive Christians Uniting Dakhil, Dr. Dater - Director, Omar Ibn Alkhattab Foundation Dominguez, Cesar - Los Angeles Latino Muslim Association Dyrness, Dr. Grace R. - Institute for Urban Initiatives Farrag, Hebah - Omar ibn AI Khattab Foundation Gilliland, Steve - Church of Jesus Christ of Latter Day Saints Guernsey, Lucy - (representing the Southern California Ecumenical Council) Hasan, Aziza - Inter-Faith Program Coordinator, Muslim Public Affairs Council Hasan, Imam Abdul Karim - Bilallslamic Center Hathout, Dr. Maher - Senior Advisor to the Muslim Public Affairs Council and Spokesperson for the Islamic Center of Southern California Hathout, Dr. Ragaa - Islamic Center of Southern California Islam - Majeed, Milia - Executive Director, South Coast Interfaith Council Johnson, Sherrel - Assistant to Director/Community Relations Manager, Council on American-Islamic Relations Johnson, The Reverend Dr. Thom - Pastor, Prince of Peace Lutheran Church, Covina (representing the Bishop of the Southwest California Synod of the Evangelical Lutheran Church in America) Lekovic, Edina - Communications Director, Muslim Public Affairs Council Nakagawa, The Reverend Mark M. - Senior Minister, Centenary United Methodist Church, Los Angeles (representing the California- Pacific Annual Conference of the United Methodist Church} Patriquin, Dr. Lisa - Director of Children 's & Family Ministries, Glendale Presbyterian Church (representing the Synod of Southern California and Hawaii of the Presbyterian Church, USA) Siddiqi, Dr. Muzammil - Religious Director, Islamic Society of Orange County and Chair of the Shura Council of Southern California Smith, The Right Reverend Alexei - Director of the Office of Ecumenical and Interreligious Affairs for the Roman Catholic Archdiocese of Los Angeles Stinson, The Reverend Jerry - Senior Minister, First Congregational Church of Long Beach (representing the Southern California/Nevada Conference of the United Church of Christ Syed, Shakeel - Executive Director, The Islamic Shura Council of Southern California
CMCG Members
Internet Resources
The Christian-Muslim Consultative Group Of Southern California Website : http:// thecmcg.org/
Websites of CMCG Muslim Members

Council on American-Islamic Relations, California Chapter: http://www.cair-california.org/ Global Cultural Connections Foundation : http:/ /www.gccfoundation.com/web/home.html Islamic Center of Southern California : http://www.islamctr.org/index.htm Islamic Shura Council of Southern California : http://www.shuracouncil.org/ Islamic Society of Orange County: http://www.isocmasjid .com/index.htm Muslim Public Affairs Council : http://www.mpac.org/ Omar Ibn AI-Khattab Foundation : http://www.omarfoundation.org/
Other Progressive Islamic Organizations

lnFocus Muslim Newspaper: http://www.infocusnews.net/ Islamic Bulletin : http:/ /www.islamicbulletin .org/ Islamic Society of North America : http:/ /www.isna.com/home.aspx lslamicity : http:/ /www.islamicity.com/ Muslim Bridges : http:/ /www.muslimbridges.org/component/option,com_frontpage/ltemid,1I Muslims for Progressive Values : http:/ /www.mpvusa.org/ Progressive Muslim Union : www.pmuna.org/ For study of Islam : http://www.uga.edu/islam
Websites of CMCG Christian Members

Episcopal Church, National : http:/ /www.ecusa.anglican.org/ Local : http:/ /www.ladiocese.org/home.htm Evangelical Lutheran Church in America, National : www.elca.org/ Local : http:/ /www.socalsynod.org/ Presbyterian Church (USA) , National : www.pcusa.org/ Local : www.synod.org/ Roman Catholic Church, Vatican : http:/ /www.vatican.va/ Local : http:/ /www.archdiocese.la/ United Church of Christ, National : ucc.org/ Local : www.scncucc.org/ United Methodist Church, National : www.umc.org/ Local : http://www.cal-pac.org/
Web Resources
Other Progressive Christian Organizations

CrossLeft : http://www.crossleft.org/ Liberal Christian Network: http:/ /www.hostdiva.com/liberalchristians/ Progressive Christian Witness Links : http://www.progressivechristianwitness.org/ Progressive Christians Uniting : http://www.progressivechristiansuniting.org/ The Center for Progressive Christianity : http:/ /www.tcpc.org/
Interfaith Organizations
California Council of Churches : http:/ /calchurches.org/about_us4.html Clergy and Laity United for Economic Justice (CLU E) : http:/ /www.cluela.org/ Council for a Parliament of World's Religions: http://www.cpwr.org/who/who.htm Fellowship of Reconciliation : http://www.forusa.org/ Inland Valley Council of Churches : http://www.ivcouncilofchurches.org/homepagetrial/ Interfaith Alliance : http://www.interfaithalliance.org Interfaith Communities United for Justice and Peace : http://icujp.org/ Interfaith Council of Garden Grove, Stanton and Westminster : http:/ /www.urbandharma.org/gginterfaith/index.html Interreligious Council of Southern California : http:/ /www.ircsocal.org/index.html Newport-Mesa, Irvine Interfaith Council : http:/ /www.nmiinterfaith.org/ Religious Diversity News : http://www.pluralism.org/news/ South Coast Interfaith Council : http:/ /scinterfaith.org/ Southern California Interfaith Network: http://interspirit.net/scin.cfm United Religious Initiatives of Los Angeles : http://www.uri.org/ University Religious Conference at UCLA : http:/ /www.studentgroups.ucla.edu/urcfriend/ USC Center for Religion and Civic Culture : http://www.usc.edu/schools/college/crcc/ Valley Interfaith Council : http:/ /www.vic-la.org/ Ventura County Interfaith Community : http://www.timhelton.com/VCIC/
Organizations Aimed At Protecting the First Amendment and Affirming Religious Diversity
American Civil Liberties Union: http://www.aclu.org/ Americans United for Separation of Church & State : http://www.au.org/ Americans United for Separation of Church & State (Orange County Chapter) : http://www.au-oc.org./ Americans United for Separation of Church & State (San Fernando Valley Chapter) : http:/ /www.ausfv.org/ Campaign to Defend the Constitution : http://www.defconamerica.org/ First Amendment Center: http://www.firstamendmentcenter.org/ First Freedom First : http://www.firstfreedomfirst.org/ Jews on First : http:/ /www.jewsonfirst.org/index.html People for the American Way: http:/ /www.pfaw.org/pfaw/general/ Theocracy Watch : http://www.theocracywatch.org/
Middle East Issues

Thoughts on the Middle East, History and Religion : http://juancole.com/ Insight on Islam and the Middle East : http:/ /tabsir.net
Web Resources
Session I Getting To Know Each O ther

Outline
1) Welcome and brief introductions by facilitators. (10 min. max) 2) Community Building Icebreaker. See Facilitators' Notes. (15 min.) 3) Show DVD clip for Session I, which introduces The Christian-Muslim Consultative Group of Southern California and the purpose of this project. (5 min.) 4) Before and After Exercise. See Facilitators' Notes. (5 min.) 5) Discussion about how to conduct a vibrant and respectful interfaith dialogue. See Participants' Handouts. - Types and levels of interfaith dialogue (7 min.) -Guidelines for interfaith dialogue (7 min.) -Christian and Muslim Terms (10 min.) 6) Break (10 min.) 7) Discussion about interfaith etiquette. See Facilitators' Notes for suggestions. See a lso Participants' Handouts. (30 min.) 8) Closing. See Facilitators' Notes. (5 min.)
Session I : Outline
Session I Getting To Know Each Other

Facilitators ' Notes
Welcome. In addition to saying something about yourselves and why you chose to co-facilitate this group, this would be a good time to tell people a bit about the facility layout, the overall meeting schedule and the plan for this session.
Community Building Icebreaker (15 min.)

1) Divide into interfaith pairs. (It might be wise to pair women with women and men with men until the group gets to know one another better.) 2) Ask participants to share their names, information about their occupations, family of origin, country of origin (if applicable) and an interesting fact about themselves. 3) Return to the circle and ask participants to introduce their partner to the group.
Before and After Exercise (5 min.)

Give the participants a half-sheet of paper and ask them to write several statements about their perceptions of the other faith, using the following format: What I've learned so far about Islam/Christianity is _ _ __ What I'm wondering about Islam/Christianity is _ _ _ __ Tell the participants that these statements will be placed in a basket or some other container. They will be read at the last session (Session VII) , when group members will have an opportunity to talk about whether they received information or clarity about these statements.
Discussion about Interfaith Dialogue and Etiquette ( approx 60 min. not including break)
The overall goal of this discussion is to create an atmosphere of trust and respect among the group members. Our hope is that these guidelines will provide a way to explore issues of difference, distinction, and perhaps conflict in ways that honor the Sacred in one another. Types and Levels of Interfaith Dialogue: Ask group members to give examples of each type. The goal is that group members should feel comfortable entering the dialogue at whatever level is comfortable for them. We suggest posting this on the wall for reference at future sessions, particularly as group members are getting comfortable with one another in the early stages of the project. (7 min.)
Session I : Facilitators' Notes
Guidelines for Interfaith Dialogue: In addition to giving the participants copies of the handout, we suggest posting a large version of the Guidelines for Interfaith Dialogue that on a wall for the duration of the project. Should you find yourself facilitating a conversation where tensions are rising and people seem to be tuning each other out, stop for a few minutes and point out which guidelines might be useful to enact together to get the conversation going on a more fruitful track. (7 min .) Christian and Muslim Terms: Give this handout to the group members, with some opportunity to ask questions of one another. You might want to try this exercise in interfaith groups of four to five people. They will not have time to cover every term in this session; rather; they should get familiar with the document, interact briefly around it with some examples, and bring it to future sessions to help them in their learning. Find ways to incorporate this handout into future sessions so the group members will make regular use of it. (10 min.) Interfaith Etiquette: Facilitate a discussion about interfaith etiquette by asking group members to join in explanations of certain customs and practices. Role-playing may be used to illustrate social interactions. (30min.)
Closing (5 min)
Go around the circle and have each person use one word or a short phrase (depending on time) to describe their perception of this session.
Session I : Facilitators' Notes
Session I : Getting To Know Each Other

Participants ' Handouts
Types and Levels of Interfaith Dialogue
There are various ways in which people participate in interfaith experiences. Each person participating in these dialogues is free to find what level of involvement is comfortable for him or her. Participants in interfaith dialogue have the opportunity to: 1) Learn about the beliefs, history, sacred texts and worship practices of another faith. 2) Get to know people from another faith tradition on a personal level. 3) Observe and/or experience another's worship practices. 4) Participate in joint activities, such as a potluck dinner or social service projects.
Session I : Participants' Handouts
Guidelines For Interfaith Dialogue

Guidelines that everyone understands at the beginning of the interfaith dialogue are intended to help the group function well as a group, and to help each member of the group feel comfortable. It is suggested that these guidelines be discussed with time available for any clarification.
1) Make space for each other: When we have a guest stay at our home, we often make space in a closet or a chest of drawers by taking out some of our own things and creating room for our guest's possessions. In interfaith dialogue we each try to un-ci utter our own minds of any preconceptions and open up space to let in the words and experiences of others. 2) Respect confidentiality: While general comments about the group experience may be shared outside of the group, comments about personal statements and names of group members should not be shared outside of the group. 3) Self-determination: Group members should feel free to speak only when it is comfortable to do so. Any group member may "pass" if there is anything that he/she would prefer not to talk about. 4) Asking questions: Group members should not hesitate to ask others to clarify comments, or to ask questions. Questions are for the purpose of genuinely understanding, not to challenge something that someone has said . 5) Talk time: Each group member should have the opportunity to speak if they choose to. In these groups there will be a great deal of information and experience to be shared in a limited period of time. Each group member is asked to be respectful of others and give everyone an equal opportunity to speak. The group facilitator may need to limit participation in order to provide an opportunity for everyone to participate. 6) Faithful attendance: Group members are asked to commit to faithfully attending each session of the dialogue, and to contact one of the group facilitators if a session must be missed.
Glossary of Christian Terms

Adam and Eve The first people God created, according to the book of Genesis in the Hebrew Scriptures. They lived in the Garden of Eden . The beginning of the church year and preparatory season of four weeks before Christmas. The table central to the celebration of communion or the Eucharist in churches with a strong liturgical tradition. In other Christian traditions it is called the communion table. The final word of a prayer that means "so be it". A heavenly being. A messenger from God. The twelve followers of Jesus. It means "a person who is sent to preach the gospel". The oldest statement of the belief of the Church, based on the teachings of the Apostles. The first day of Lent. When Jesus went back to heaven, 40 days after the resurrection. Making amends for your sins or wrong deeds. The entry rite into the Christian faith which can take place as a baby or as an adult. Baptism signifies a symbolic death and resurrection to new life. It can take place by sprinkling or pouring water; or by immersion. A small town in the north of Palestine where Jesus was born . The Holy Book of the Christians, containing the Hebrew Scriptures (sometimes called the Old Testament) and the New Testament. The Bible is sometimes referred to as "The Holy Scriptures". A term used by fundamentalist or evangelical Christians to describe a lifeThe moment when someone changing moment of interior conversion. "accepted Jesus as his/her Lord and Savior." A book containing a concise explanation of Christian beliefs. Another name for Jesus, which comes from the Greek word Cristos, meaning "anointed". Another word for baptism.
Advent
Altar
Amen Angel Apostles
Apostles' Creed
Ash Wednesday Ascension Atonement Baptism
Bethlehem Bible
Born Again
Catechism Christ
Christening
Session I : Participants ' Handouts

Christian Christmas Those who follow the teachings of Jesus Christ. The festival which celebrates the birth of Jesus, the second most important date in the Christian calendar. A community of Christians. In English, the word is also used to refer to the building where Christians worship. Those people who are ordained (receive rigorous training and pass through a certification process) to work in the church. (Pastors, priests, ministers, bishops, etc.) It acts out the events of the last supper that Jesus had with his Disciples. Also called the Eucharist or the Lord's Supper. It can mean both to proclaim one's faith, and also to admit one's sins. (e.g., "I confess Jesus Christ as My Lord and Savior." "I confess that I have sinned against God and man." When people who were baptized as babies confirm that they will adhere to the Christian faith. This often happens when a Christian becomes a teenager. A statement of religious beliefs agreed by the Church to be true. There are two creeds most commonly used in the Christian Church: The Apostles' Creed and the Nicene Creed. The most important Christian symbol. A model of the cross with the figure of Jesus on it. When Jesus was put to death on a cross. At the end of the world when all people will be judged on their behavior during their lives. Some Christians believe that the devil is an actual being. Others believe that the Devil or Satan represents all things that are evil, including human deeds. A person who follows the teaching of Jesus. The most important holy day in the Christian church which celebrates the life, death and resurrection of Jesus. A sacrament in Christian worship based on the events that happened at Jesus' last supper with His disciples. Also called communion or the Lord's Supper. A special occasion or holy day/week during the Church year.
Church
Clergy
Communion
Confession
Confirmation
Creed
Cross Crucifix Crucifixion Day of Judgment
Devil
Disciple Easter
Eucharist
Festival

Gethsemene God Godparents The garden where Jesus prayed before being arrested . The supreme being who created the world. In the Catholic tradition, when a baby is baptized, godparents promise to bring the baby up as a Christian. Godparents can be other family members or close friends. Quoted by Jesus as "love your neighbor as yourself" . The day on which Jesus was crucified. The part of the New Testament about the life of Jesus. Gospel means "good news". The four gospels are the books of Matthew, Mark, Luke and John. Another name for the Lord 's Supper or Eucharist. In Christian theology, this is one of the three forms of God. The Holy Spirit came down to the disciples at Pentecost and to Jesus at His baptism. When Jesus became human by being born to Mary The founder of the Christian faith. The earthly father of Jesus. The last meal that Jesus had before His crucifixion. At this meal Jesus gave a special meaning to the bread and the wine. which is remembered in the Eucharist (or Lord's Supper, or Communion). The 40 days from Ash Wednesday to Holy Week. A period each year of repentance and prayer and reflection on the meaning of the life. death and resurrection of Jesus. The prayer that Jesus gave to his disciples, teaching them how to pray to God. The earthly mother of Jesus, sometimes called the Blessed Virgin Mary. In the Christian tradition, Mary was a young, unmarried woman when she became pregnant with Jesus through the power of the Holy Spirit. Ordained clergy in Protestant traditions. An event that cannot be explained by normal or scientific means. The Jewish leader who led the Jews from slavery in Egypt, and was given the Ten Commandments by God on Mount Sinai.
Golden Rule Good Friday Gospel
Holy Communion Holy Spirit
Incarnation Jesus Christ Joseph Last Supper
Lent
Lord's Prayer Mary
Minister Miracle Moses

New Testament Part of the Bible, together with the Hebrew Scriptures. The New Testament contains the Gospels, the Epistles, and the book of Revelation . Another name for the Hebrew Scriptures. The day on which Christians remember the entry of Jesus into Jerusalem five days before he was arrested and crucified. The name for clergy in most Protestant churches. The festival when the disciples received the Holy Spirit. Often thought of as the birth of the Church . The leader of the Roman Catholic Church. A person who delivers a sermon. The name for a clergyperson in Catholic and Episcopal churches. A form of Christianity after the Reformation. It describes Christian churches that are not members of the Roman Catholic or Orthodox Church. To acknowledge sins which have been committed . It means, literally, to turn around or turn away from something, in this case, misdeeds or sins. When Jesus came back from the dead three days after He had been crucified. A message from God. Also the name of the last chapter of the Bible. The Roman Catholic and Orthodox churches believe in seven sacraments: Baptism, Eucharist, Confirmation, Holy Orders, Marriage, Anointing of the sick, and Forgiveness of sins. Protestant churches recognize two sacraments: baptism and Eucharist (or communion). Another name for Jesus. Used to show belief that He rescued people from their sins by dying on the cross. A talk given in Church on a spiritual theme. The Christian holy day in most Christian churches. (The Seventh Day Adventist churches have Saturday as their Sabbath). The rules given to Moses by God on Mount Sinai. The one God in three parts: God as Father; Son and Holy Spirit. The act of prayer or actions dedicated to praising God.
Old Testament Palm Sunday
Pastor Pentecost
Pope Preacher Priest Protestant
Repentance
Resurrection Revelation Sacraments
Savior
Sermon Sunday
Ten Commandments Trinity Worship
Glossary of Islamic Terms

Allah The Arabic proper name of the One God, the Creator and Lord of the Universe, the God of Adam, Noah, Abraham, Moses, Jesus, Muhammad, and all the prophets. Islamic greeting (literally, peace be upon you) . In the Name of Allah, the most Compassionate, the Most Merciful. This is the most commonly recited phrase in the Qur'an. Prophet David who was the father of Prophet Sulayman (Solomon) (peace be upon both) . Prophet Dawud made Jerusalem the capital of the land he ruled . The revelation he received is Zabur (Psalms). Remembrance of Allah in one 's heart or reciting His names or sections from the Quran. Varying forms of personal prayer and supplication . Feast or Festival. Muslims have two eids, the first celebrating the completion of the fast of Ramadan, (Eid ai-Fitr), the second commemorating Prophet Abraham 's obedience to God (Eid ai-Adha). Muslims celebrate these eids with special congregational prayers, acts of charity and gathering of friends and family. The recorded oral tradition of the Prophet Muhammad, memorized and written down by his companions and later compiled in various collections. Of these Bukhari and Muslim are the two most authentic. Sometimes referred to as "tradition" hadith is the second major source of Islamic law after the Qur'an . The science of hadith is scrupulous in ascertaining the authenticity of any hadith of the Prophet and the reliability of those reporting it. Veil. Often used to describe the head scarf or modest dress worn by women, who are required to cover everything except face and hands in the sight of anyone other than the immediate family. The pilgrimage to Makkah (Mecca) and Kaaba, which is the first House built for the worship of God by Abraham and his son, Ishmael. Hail concludes with the Feast of Sacrifice (Eid ul Adha) and is mandatory for all Muslims who can afford the journey to Makkah physically and financially, at least one time in one 's life. The leader of a congregational prayer or the selected ruler of a community. The New Testament, revealed by God to Prophet Jesus for the guidance of the Children of Israel. Parts of the lnjil are included in the Bible.
Assalamu Alaykum Bismillah AI-Rahman AI-Raheem Dawud (David)
Dhikr
Du'a Eid
Hadith
Hijab
Hail
Imam lnjil
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Islam Literally, "Peaceful Submission or "freely surrender", Islam also means "peace", underlining the fact that it is only through obedience to God that one can achieve real peace with oneself and with other forms of God's creation. Those who believe and practice Islam are Muslims. The Qur'an teaches that all God's prophets since the creation of man were, in this sense, Muslims, and that their core message to mankind was Islam or the message of peace and obedience to God. Literally, struggle. Denotes the struggle in the cause of God, whether it is directed at betterment of one's morals, reformation of one's character, or struggle in a wider circle to curb evil and help promote good, peacefully and through beautiful exhortation. The use of force is the last resort when tyranny and injustice prevail, depriving people of human dignity, freedom of thought, belief and expression. Literally, a cube-shaped building; the Kaaba was the first House of worship built by Prophet Abraham and his son Ishmael in Makkah (Mecca) for the worship of God. The name given to Yathrib after the Prophet Muhammad migrated there is 622 CE and founded the first Islamic state. (Medina) City where the Prophet Muhammad was born, and where the Kaaba is located (Mecca). The last book revealed by God as a guidance and mercy to all humankind. The Quran confirms the previous authentic revelations of God, guides humankind to the worship of God, instructs humanity about His true nature and His will for humankind, and explains the reality and purpose of our life on earth. It was revealed to the Prophet Muhammad through Angel Gabriel over a period of twenty-three years. The ninth month of the Islamic calendar: during which healthy adult Muslims must fast from food, drink, and conjugal relations with their spouses from dawn to dusk. Ramadan falls eleven days earlier each year: a blessing which enables Muslims in either Northern or Southern hemispheres to fast for longer or shorter hours. The formal five daily mandatory prayers in Islam, during which Muslims recite portions of the Quran, bow and prostrate in worship. Salah puts Muslims in continual communication with their Creator: while providing a constant reminder of their moral and spiritual mission in life. Fasting. Sawm is obligatory for Muslims during the month of Ramadan and a recommended optional practice during the rest of the year. Fasting trains Muslims in obedience to God, patience in times of hardship and compassion for the poor. As a form of worship, sawm is an intensely spiritual experience that enables conscientious Muslims to deepen their relationship with God.
Jihad
Kaaba
Madinah
Makkah
Qur'an
Ramadan
Salah
Sawm
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Shahadah The declaration of faith or the statement that there is no God but the One True God and that Muhammad is His servant and messenger. The only prerequisite to becoming Muslim is to recite the shahadah with sincere conviction. The Islamic law, derived from the Quran, theSunnah of the prophet Mohammad, and juristic reasoning {ijithad) in matters not specifically delineated in the other two sources. Literally, Partisan. Denotes the minority of Muslims who believe that AIL the cousin and son-in-law of the Prophet, was his legitimate successor rather than Abu Bakr {the first caliph) or others. While agreeing with other Muslims in the basic principles of Islam, the shi'a have nonetheless retained their identify as a distinct religious group. Rebellious, proud. Mutual consultation . Muslims are ordered by the Quran to make decisions through the process of shura, which involves the selection of leaders through public mandate and leaders' consulting with those they represent when making decisions that will affect them. Muslims governments are obliged to follow the methodology of shura. There is no place for dictatorship is Islam. A Prophet who was the son of Prophet Dawud {David) . Literally, "The practice" or "example", Sunnah comprises the actions and statements of the prophet Muhammad, and is a major source of Islamic law. Piety, Allah-consciousness. The most basic doctrine of Islam is the absolute Oneness and uniqueness of God. Ablutions. For Muslims every salah is an audience with their Lord, and they prepare for that audience by renewing their physical and mental state of purity with wudu, washing their hands, arms, face, and feet with clean water and wiping heads and neck with wet fingers, while intending worship and adoration of God. A Prophet of Allah {also called Israel), who was the father of Prophet Yusuj and the Israelites. He is the son of Isaac and the grandson of Prophet Abraham . Literally, purification and growth. Zakah is also mandatory for all Muslims possessing wealth beyond their legitimate essential needs. They must give away 2.5% of any remaining money over and above their own legitimate needs to the poor and needy. A Prophet of God and the father of John the Baptist {Yehya) and Mary's {Maryam) uncle.
Shari 'ah
Shi 'a {Shiite)
Shayton Shura
Sulayman {Solomon) Sunnah
Taqwa Tawhid Wudu
Ya'qub {Jacob)
Zakah
Zakariyya {Zachariah)
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Interfaith Etiquette in Relation to Christians

Dietary Laws : Most Protestants do not observe dietary laws, although members of some denominations abstain from alcohol. Seventh Day Adventists abstain from alcoholic beverages and many are vegetarian. Roman Catholics may abstain from meat on Ash Wednesday or on Fridays during Lent. Members of the Church of Jesus Christ of the Latter Day Saints (Mormon) abstain from alcohol and caffeine. Flowers : Flowers are frequently placed on the altar or at the front of the sanctuary for the main service of the week. Flowers are appropriate to be sent at the time of a death, either to the home, or to the funeral home. Dress : There are no regulations regarding dress, although it is customary to wear modest clothing for worship services and services marking life transitions such as a wedding or funeral. Head covering for both men and women is not required. Music : Music is central to Christian services and is considered to be a form or prayer and praise to God.
Most churches have an organ or piano. Music is played before and after the service, and during the service to accompany the singing of hymns or other parts of the service. Most churches have a choir that sings at least once during the service. Prayer and praise in music comes from our roots in Psalms and other passages in the Hebrew Scriptures.
Religious Holidays : The major Christian holidays are Christmas, which celebrates the birth of Jesus, and Easter. which celebrates Jesus' resurrection. These holidays are called Feast Days in some denominations. The four weeks prior to Christmas are called Advent. The six weeks prior to Easter are called Lent, which begins with Ash Wednesday. The week prior to Easter is called Holy Week and begins with Palm Sunday. Contact between Men and Women : Men and women sit together in worship services. In some Christian
churches there is a time called "the sharing of the peace", where people shake hands, embrace, or kiss on the cheek. People say some version of, "The peace of the Lord be with you".
Weddings : Many weddings take place in churches, although weddings can take place in other locations. A reception may take place at the church, or at another location. Alcohol may be served at receptions that take place at locations away from the church. Funerals : A funeral service may take place at a church or at a funeral home. There is no requirement in terms of how quickly a funeral should take place after death. There may be a burial soon after a death and a memorial service at a later date. Greetings : The primary greetings are at Christmas- Merry Christmas- and at Easter- Happy Easter. Offerings : It is traditional to receive an offering during Christian worship services. This is often part of an
annual "pledge" that members make to their church to support the work and workers of the church on the local, regional, national and international levels. This includes work for social justice ministries. Ushers pass plates or baskets. Offerings are voluntary.
Meals in a Christian home : It is customary to say a prayer before meals to bless and give thanks for the
food. This is often called "saying grace" or "giving the blessing". Guests may be asked to offer this prayer. Some Christians also pray at the end of a meal.
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Religious leaders : The leader of a Christian congregation is called a priest in some traditions (Roman Catholic and Episcopal) and may be addressed as "Father". In other traditions the leader may be called a pastor or minister, and would be addressed as "Pastor" of "Reverend". Women members of Roman Catholic religious orders are called "Sister". Attending worship services : It is appropriate to sit and stand with the congregation, and participate in any of the spoken portions if desired. It is customary for a bulletin or order of service to be handed out at worship services that guides a person through the service. The bulletin may make reference to a hymn (song), prayer or psalm that is included in a hymnal or prayer book that typically is in a rack in the pew (bench) in front of you.
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Interfaith Etiquette in Relation to Muslims

Visiting the Muslim Place of Worship
Appropriate AHire : Men will wear casual shirt and slacks. If wearing shorts, it is better if they fall below the
knee in order to participate in the prayer. Women will wear modest clothing up to the elbows and mid knees to participate in the prayer. During the services, a headscarf is recommended to cover the hair.
Mosque : The place of worship for Muslims; also referred to as an Islamic Center. Upon entering a
mosque, shoes are removed and kept outside of the prayer area.
Musallah : Prayer room Qibla : The direction towards which the congregation prays. It is in the direction of Mecca, Saudi Arabia.
Members of the congregation sit on the floor. Some mosques have a balcony in the musallah reserved for women. Other mosques accommodate men and women in the same prayer area.
The Prayer Ritual : A Muslim prays five times a day. The prayer takes five to ten minutes. There is commu-
nal prayer in the afternoon on Fridays. Muslims face Mecca during their prayers as a sign of unity. But they do not pray to Mecca; they pray to God. When attending prayers, arrive early. Like the rest of the worshippers in the mosque, guests typically sit on the prayer mat on the floor. Guests are welcomed to join the prayer, but are requested to join at the end of the prayer line. An imam is the individual who will be leading the congregational prayer and, on Fridays, delivering the sermon. A muezzin is the individual who makes the call to prayer indicating that it is prayer time. Different Islamic centers (mosques) have different policies regarding the usage of cameras and tape/video recorders. If you wish to use such equipment during the prayer service, check in advance with an official of the mosque or center.
Important Vocabulary :
Salah : Prayer Allah : God Adhan : Call to prayer Raka 'ah :A unit of prayer ritual that consists of motions and verbal recitations.
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Session II Core Beliefs of Christianity and Islam

Outline
1) Welcome back and introduction of any new members. ( 10 min. max) 2) Community building icebreaker. See Facilitators' Notes. (15 min.) 3) Show DVD clip for Session II, which is a moderated discussion of core beliefs of Islam and Christianity. (40min .) 4) Break. (10 min.) 5) Discussion of core beliefs. See Participants' Handouts for discussion prompts. (30 min.) 6) Additional background reading. See Participants' Handouts on the history of Christianity, Islam and Islamic Sects. (5 min.) 7) Closing. See Facilitators' Notes. (5 min.)
Session II : Outline
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Session II Core Beliefs of Christianity and Islam

This session is central to the learning of the project, so it is worth taking time for deeper discussion. We recommend that you plan two hours for this session.
Community Building Icebreaker (20 min.)

This icebreaker is intended to let people talk freely about their feelings on these religious subjects without worrying about "right or wrong" answers. 1) Give the Core Beliefs handout to participants. Have them circle the best answer that applies to them. They may circle more than one answer. 2) Once all the members have circled the answers that apply to them, have the group share some of their answers in a larger discussion. When some individuals answer, ask by a show of hands if anyone else had similar or different feelings. 3) This exercise should be kept to 20 minutes in order to leave enough time for the discussion that follows the DVD segment, which is the core of this particular lesson.
Watc h DVD clip for Session II (40 min.)

This clip is a moderated discussion of core beliefs of Islam and Christianity. The core beliefs are not presented in a completely linear fashion, so it might be helpful to prepare a few large group visuals (on Powerpoint slides, a whiteboard or large sheets of paper) either before they view the clip or during discussion as you debrief the main ideas.
Break (10 minutes)
Discussion of core beliefs, with prompts for discussion included (30-45 min.)
We have prepared many possible discussion prompts to accompany the DVD segment, more than you will be able to discuss in the time allotted. There are a few different ways you could approach this. You could decide in advance which questions the group will discuss. You could pass out all the questions and let the group decide which ones they want to focus their time on (but you will need to allow time to manage the selection process in a consensual manner, which might reduce the overall discussion time.) Or, you could break the large group up into small interfaith groups to have discussion on those questions that are meaningful to them and then debrief in the large group setting to spend time on a couple that the whole group found interesting or perplexing.
Session II : Facilitators ' Notes
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Additional Background Reading (5 min.)

For Session Ill and future sessions, it will be helpful for participants to know a bit more about the historical development of each faith. Copy and distribute the handouts for the History of Christianity, the History of Islam and the History of Islamic Sects to the members with instructions to look them over. You may also want to make a little bit of time in the next session to address their questions. You may want to use these materials to prepare a large group visual with a simple comparative timeline that you can refer to in future sessions.
Closing (5 min.)
Go around the circle and give members the opportunity to share something that was new or surprising from this session.
Session II : Facilitators ' Notes
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Session II : Core Beliefs of Christianity and Islam

Participants' Handouts
Core Beliefs
(Adapted from p . 67 Ice-breakers and Heart-Warmers, Steve Sheely. Serendipity House : Littleton, 1984.)
Circle the best answer that applies to you personally. You may circle more than one answer if necessary. The answers should reflect how you feel ... not "right" or "wrong" answers.
I see prayer as:

Wishful thinking A direct line to God Magic A life saver Key to my sanity A psychological exercise Powerful A daily practice Positive thinking
I think of Jesus (peace and God's blessings upon him) as:

A great guy A wise teacher A miracle worker A Jewish rebel Confused A courageous rabbi One of many teachers A great example My Savior My best friend
Session II : Participants ' Handouts
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I think of Mohammad (peace and God's blessings upon him) as:

A great guy A wise teacher A miracle worker A Muslim rebel Confused A courageous man One of many teachers A great example My Savior My best friend
I view houses of worship as :

Intimidating Boring Friendly Fun A fortress from the real world Confusing because of the different denominations Too traditional Hard to relate to Inspiring Always asking for money
I see the Noble Qu'ran as:

Hard to understand Uplifting Hard to apply Full of violence Too far removed from our culture Old-fashioned Full of promises The secret to life Having too many pages
I see the Holy Bible as :

Hard to understand Uplifting Hard to apply Full of violence Too far removed from our culture Old-fashioned Full of promises The secret to life Having too many pages
Session II : Participants' Handouts
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Discussion Prompts
1) Were you surprised at what you learned about Christianity and/or Islam? What was the most surprising? 2) Our speakers give very complex answers to Father Alexei's question, "What is the essence of Islam and Christianity? How would you paraphrase their answers? What answer would you give about the essence of your faith?" Dr. Hathout calls all the followers of the Abrahamic faiths "people of the Book." He describes them as "closer family" and says that there is an affinity between the Abrahamic faiths. What are some similarities between Islam and Christianity, as described by Rev. Dr. Stinson and Dr. Hathout? Are there other similarities? What are some similarities and differences in what Christians and Muslims believe about God? Although this was not discussed specifically in the DVD, the Qu'ran has many stories about the life and teachings of Jesus. The Bible and the Qu'ran also share similar but not identical stories about many other prophets like Abraham, Noah, Moses, Jacob, and Isaac. Mary, the mother of Jesus, is also mentioned many times in the Qu'ran. With a partner of another faith, share some of the stories you have learned about Jesus and others. Rev. Dr. Stinson talks about "the historical Jesus" versus "the Christ" and the impact of the life, death and resurrection of Jesus. What do you think God was trying to do through Jesus? What do you believe about the divinity of Jesus? What did you learn that is new about Mohammad? Was this surprising to you? Rev. Dr. Stinson describes several different ways that Christians understand and interpret the Bible. Some believe the Bible is God's inerrant Word to God's people. Some believe that the Bible is inspired by God, but not infallible; rather. it is open to multiple meanings for people across the ages. Still other Christians believe that the Bible is "words about God" written by humans and therefore, fallible but still important to read and understand if one is to be a Christian. If you are Christian, what do you believe about the Bible? Dr. Hathout discussed how the Qur' an is considered by Muslims to be the inerrant word of God. Muslims believe that the Qu'ran is never "out-dated". It is always being interpreted by scholars for the current time. If you are Muslim, can you share any examples of how this has applied to your life? Dr. Hath out discusses how we use our faith teachings to provide guidance for contemporary issues. He illustrates his ideas with examples about organ transplantation and reproductive treatments. How do you think faith should inform decisions about complex contemporary matters?
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11) What are the attributes of God? Do Christians and Muslims agree? If not, what are the differences? 12) Dr. Hath out says, (from Qur' an) "Nothing is like unto God". He suggests that we should "think about the attributes of God, [not about] the persona of God because by [His] nature, God is beyond [us.) Why is this concept about the nature of God important to Muslims? If you are Christian, could you agree with this statement?
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13) Do you believe that God inteNenes in human or natural creation? If yes, is this belief central to your understanding of the nature of God? If no, how would you describe the relationship between God and humans (or creation)? How is your understanding of "faith" manifested because of these beliefs? How is it different between Christianity and Islam? 14) Many Christians (but not all) believe in the Trinity- God the Father, the Son and the Holy Spirit; this is also referred to as "God in three persons." If you are Christian, do you believe in the Trinity in your congregation/denomination? If yes, how is this concept helpful (or not!) for understanding the nature of God? 15) What does your Holy Book tell you about life after death (or heaven or the kingdom of God)? Share some verses that describe heaven. What does your faith teach about accountability in this world and when you come before God for judgment? 16) Dr. Hath out says, "There isn 't a clash of religions. There is a clash between people who use religion [to justify their own purposes.] What our group should be focusing on is to prevent the abuse and misuse of religion to seNe very human agendas that have nothing to do with the Divine." What do you think about this statement?
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A Brief History of the Islamic Faith

by Jihad Turk Islam is the world's second largest religion with 1.2 billion adherents. Islam sees itself as a continuation of the monotheism of Abraham and the Biblical prophets with Muhammad coming as the seal of the prophets to renew the essential message of all prophets: to believe in the One God and to treat each other with goodness. Muhammad ibn Abdullah was born in the city of Mecca in the Arabian Desert in the year 570 C.E. Although he was of noble lineage, Muhammad was orphaned, with his father dying before his birth and his mother when he was only six years old. He was taken under the protective wing of his grandfather, the leader of Quraysh and eventually his uncle Abu Talib. In that day and age, the Arab society was tribally based and the dominant religion was paganism. Muhammad was troubled by both systems. During his youth, Muhammad avoided the worship of idols and instead spent his time meditating and developed a strong devotion to God. After his marriage to a wealthy business woman, Khadija, at the age of 25, he retreated from society to reflect on the ills of tribal Arabia. Of particular concern to him was the practice of female infanticide, a practice in which the Arabs would bury their first born child alive if she was a daughter in the hopes that her soul would come back as a male child, as it was considered at the time shameful to have a daughter first. In the year 61 0, at the age of forty, Muhammad had a vision while on a meditative retreat in the cave of Hira in the outskirts of Mecca. Muhammad beheld the Archangel Gabriel who revealed scripture to him. His divine charge was to preach monotheism and a just, moral code of living. Muhammad's immediate friends and family embraced the message without hesitation, as did many others with whom the message resonated. However, the established leadership of Mecca rejected Muhammad's call. Their esteemed position among the Bedouin Arab tribes rested on hosting the many idols at the Ka'ba, the house of worship built by Abraham located in the heart of Mecca. The Meccan leadership had no objection to Muhammad and his followers worshiping the One God, as long as they did not declare the worshiping of idols to be false. The Quraysh persecuted Muhammad and his followers over the course of the next thirteen years until the nascent Muslim community was forced to find refuge in a small oasis town a few hundred miles to the north of Mecca, which came to be known as Medina. Medina had been plagued by tribal feuding for generations, so when some members of each of the feuding tribes embraced Islam after encountering Muhammad during the annual pilgrimage to Mecca, they thought that Muhammad and his message could bring an end to their age-old rivalries. They invited Muhammad and his followers to find safe haven in Medina with the understanding that Muhammad would strive to establish peace in their troubled community. Muhammad made the migration known as hijra to Medina with his followers in the year 622 C.E. He came to be not only accepted as their political leader, arbiter; and judge, but also the spiritual leader of the community, with an overwhelming majority of people of Medina eventually embracing his message of monotheism. For the ten years in Medina before his death, Muhammad continued to receive revelation that included guidance about how to build a peaceful community. The community of believers grew and flourished, however not without facing many challenges along the way. The Quraysh, who had driven Muhammad out of Mecca, engaged the Muslims in battle on several occasions, a move which only unified and strengthened the faithful. Additionally, the community's incredible victory against the larger army of Mecca boosted their reputation in the area.
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The Muslims biggest victory, however. was not on the battlefield. In the sixth year after migrating to Medina. Muhammad and his followers donned the simple white garb of the pilgrimage and set off for Mecca unarmed. Although the Quraysh prevented the Muslims from completing the rights of HaD. the Muslims engaged the Quraysh in peace negotiations and signed a ten-year peace treaty known as the Treaty of Hudaybiya. It was in peace that the preaching of the monotheism of Islam really took root and the call of Islam and its reformative message spread. Shortly before Muhammad's death in 632 C.E., the Quraysh had broken the treaty so the Muslims marched on Mecca with an army of ten thousand, taking the Quraysh by surprise. But upon Muhammad's return to his home town of Mecca (from which he had been forced to flee ten years earlier). he declared a general amnesty even for the Meccan leadership and no blood was shed. Muhammad's message was simple. He called for a return to the teachings of Abraham, the forefather of the Arabs and the Jews, and for a return to the religion of the true servants of one true God as known through the stories of the Bible. This is the main theme of the collection of revelation to Muhammad. the Qur' an, which came over the course of his twenty-three year mission. Muhammad did not see himself as coming with a new religion; rather. as a reminder for people of the supremacy of God, a notion that Muslims believe is intuitive in each person's heart. This is the story of the founding of Islam as a religion. What unfolded after this point is really the history of Muslims and how they have understood the text of the Qur'an and the teachings of Muhammad, and how they have organized themselves politically. Despite its vast number of followers and decentralized structure, Islam has a remarkably unified theology and practice. There are two major sects in Islam: 85% of the Muslim world is Sunni and about 15% is Shi'i. The differences between the two, however. are relatively minor and intermarriage is common in places such as Baghdad where the population is mixed. As for the development of the Islamic faith. the message of Muhammad has served as the main inspiration for followers through the ages. After the first four Caliphs, religious authority passed into the hands of independent charismatic scholars or doctors of religion and spread across the expanding Islamic territory. Muslims have developed a sophisticated tradition of law and a rich theology utilizing the philosophical and logical approach of the ancient Greeks. Literacy and education has been encouraged by the Qur'an, and science and religion have not been in conflict since there is no "church" or religious hierarchy to set orthodoxy or take theological positions in conflict with science. Throughout Islamic history, there has always been diversity in the approach to Islam. Some have tended to be more traditional in their understanding of Islam , others inclined to the more legalistic approach, and yet others to a more ascetic and spiritual understanding and practice. As for the traditional approach to Muhammad's message, many believers took comfort in adopting not only the message and theology of the Prophet, but also in conforming to his mannerisms and customs. They focused on the collection of reports or Hadith that described anything that he said or did and would attempt to emulate him in these regards. The traditionalists characteristically approached both the text of the Qur'an and the Hadith in a rather literal fashion.
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The more legally minded, on the other hand, approached the Qur' an and the collection of other teachings of Muhammad, i.e. the Hadith, with an eye to understanding the principles underlying the message as a whole. These scholars, known as the 'ulama' or fuqaha', incorporated the logical approach of the Greeks in their development of a comprehensive theology and legal framework that addresses every aspect of human conduct. Various schools of law or madhahib were formed, coalescing in the five main schools that predominate today: the Shafi'L HanafL MalikL Han baiL and Ja'farL the latter of which represents the Shi'i sect, with the first four reflecting the Sunni theology. As for Islam's spiritual movements, various individuals from throughout the Muslim lands and eras who were renowned for their piety and charisma developed followings among those seeking a greater meaning to life. These popular spiritual orders vary in ritual and custom in their path to spiritual enlightenment, obliteration of the ego, and attaining a proximity to God. As for the religion's political history, the successors to Muhammad's authority expanded the territory of the nascent Muslim Empire tremendously in a very short time. Within 100 years of Muhammad's death, the Muslim rule spread from Spain and Morocco in the West to Central Asia, China and India in the East and the next 1000 years would come to be described as the golden age of Islam. It is important to note that because of Islam's view of itself as continuing the legacy of the biblical prophets, Muslims were tolerant and even protective of many other faith traditions, especially Christians and Jews who are described by the Qur'an as "people of the book." Although Muslims conquered the territory of the Christian Byzantine Empire, the compact that the Caliphs made with the inhabitants protected the local's rights to their religion, churches and even personal property. It is often stated that Islam spread by the sword. This is not entirely correct. Muslim rule did spread by the sword at some times, but it was more often a slow process of conversion through commerce and interfaith marriage that shifted the demographics in favor of Islam. Highlighting this point is the fact that the populations of Egypt and Syria remained majority Christian for four hundred years after being conquered by Muslims and there are still Christian populations in both of those lands today. Additionally, the largest Muslim country today is Indonesia, a place that was never conquered militarily, but eventually embraced Islam through contact and intermarriage with Muslim merchants. All of this is not to suggest that there were never periods of transgression against this norm, but the dominant rule has been one of coexistence with other faith traditions. The famous Jewish philosopher and theologian, Rabbi Moses ben Maimon (Maimonodies) described the era under Muslim rule in Spain or ai-Andulus, a land that was ruled at least in part by Muslims for almost eight centuries, as the golden age of Judaism. Since colonialism and modernity, Muslim populations have struggled to adjust. Although some in the Muslim world have resisted modernity and expressed hostility to the colonial powers and the United States, most Muslims welcome the idea of democracy and freedom. They find Islam to be compatible with human rights and democracy and desire those aspects of modernity to take root in their countries.
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The Historical Development of Islamic Sects

1453 1492 1501 1520-66 1700s 1830 1850s 1882- 1952 1908-18 191 8 1923 1945-60s 1979 Mehmet Fatih (rules 1451-81) conquers Constantinople. The two halves of the Ottoman Empire are united and the sultan becomes Byzantine emperor. Castile and Aragon capture Granada. All Muslims (and Jews) expelled from Spain. lsma'il (1487-1524) claims to be the Hidden Imam and is proclaimed Shah (king) of Persia. Twelver Shi'ism becomes official religion of Persia. Reign of Suleyman the Magnificent; Ottoman Empire reaches its zenith. Hungary and coastlands of Algeria and Tunisia come under Ottoman rule. Muhammad Abd ai-Wahhab rejects Sufism and all innovation (bid'a). Founds what becomes the Saudi Arabian kingdom. Greece regains independence from Ottomans. Non-Muslim Ottoman citizens granted equality with Muslims. Egypt occupied by the British. Last decade of Ottoman rule. Rise of nationalistic "Young Turks." More liberal policies develop. Fall of Ottoman Empire. League of Nations grants Britain mandatory status over Palestine and Iraq, and France over Lebanon and Syria . Republic of Turkey established . Mustafa Kemal (Ataturk) is first president. Islam spreads to the West with mass migrations from Middle East, Asia, Africa, and India. Shah of Iran is overthrown by Ayatullah Ruhullah Khumayni, who establishes rule according to Shi'a principles.
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Christian Chronology
29 33 Beginning of Jesus' public ministry. Jesus crucified, resurrected, appears to more than 500 disciples at one time ( 1 Cor 15.6), Jesus gives his disciples the Great Commission "Go therefore and teach all Nations ..." (Mt 28.19). After 40 days, he ascends into heaven (Acts 1.3-9). Conversion of Saint Paul. formerly Saul, the persecutor of Christians. Paul will embark on three missionary journeys starting in 48 to preach to Jews and Gentiles. He writes 13 letters or epistles to the new churches he establishes. Christians are persecuted under King Herod Agrippa. New Testament books are written. Great fire in Rome blamed on Christians. Emperor Nero kills thousands of Christians. Persecution of Christians under Emperor Domitian begins. Persecution of Christians under Emperor Septimius Severus. Persecution of Christians under several Emperors. Violent persecution of Christians under Emperor Diocletian. Emperor Galerius orders the end of the persecution of Christians. Constantine defeats his chief rival Maxentius at the battle of the Milvian Bridge, in which he used a Christian symbol (the Cross) on his standard, and afterward proclaimed the toleration of all religions, including Christianity. Constantine becomes sole Emperor and legalizes Christianity. Council of Nicaea is convened by Constantine to in response to the Arion heresy, which taught that the Son was inferior to the Father; a superior being but a created being. First part of the Nicene Creed is promulgated. Council of Constantinople is convened by Emperor Theodosius I which expanded the Nicene Creed, developing the section on the Holy Spirit. Council of Ephesus condemns Nestorianism, defines Mary as the Theotokos, the "Bearer of God." Council of Chalcedon condemns Monophysitism and stated that while Christ is one person, there is in him not one nature but two, human and divine. Council of Constantinople II reinterpreted the decrees of Chalcedon and sought to explain, in more constructive terms, how the two natures of Christ unite to form a single person. Council of Constantinople Ill condemned the Monothelite heresy which argued that although Jesus has two natures, since he is a single person, he has only one will. Council of Nicaea II condemned the heresy of Iconoclasm, which denied the depiction of Jesus or the saints in religious art. Great Schism, dividing the Christian Church East (Orthodox) and West (Roman Catholic). Martin Luther posts his 95 Theses on the door of the church in Wittenberg, beginning the Protestant Reformation in the West. Swiss Ulrich Zwingli spreads reform. The Anabaptist movement. predecessor to the Brethren and Mennonite Churches, begins. The Augsburg Confession is adopted by Lutherans. The Act of Supremacy makes King Henry VIII head of the English Church, breaking away from the Roman Catholic Church. The Church of England sets forth a doctrinal statement, The 39 Articles. John Calvin's Institutes of the Christian Religion explains Protestant beliefs. John Knox's Reformed Church begins in Scotland. The first Baptist Church is founded in Amsterdam by John Smyth, who baptizes himself. First Presbyterian Church established in the US.
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44 45- 100 64 81 193 235-70 303-4 311 312
324 325
381 431 451 553 681 787 1054 1517 1519 1525 1530 1534
1536 1560 1609 1706
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Christian Chronology 1738 Conversions of John and Charles Wesley. Their emphasis on living a holy life by doing specific spiritual disciplines each week is described as "Methodist." Eventually Methodism spreads rapidly throughout England. Methodists separate from the Church of England to form a distinct Church. Thomas and Alexander Campbell's Restoration Movement gives rise to the Disciples of Christ and some Church of Christ groups. The African Methodist Episcopal Church (AME) is founded in Philadelphia by Richard Allen. The African Methodist Episcopal Church Zion is formed. The Church of Jesus Christ of Latter-day Saints (Mormon) is organized by Joseph Smith. The Book of Mormon, Another Testament of Jesus Christ is first published. Seventh-Day Adventist Church is founded. The Salvation Army is founded by William Booth. Azusa Street revivals, lead by William Seymour; mark the beginnings of Pentecostalism . Assemblies of God, and later Church of God and Four-Square denominations form in the wake of the Azusa Street revivals.
1797 1811 1816 1821 1830 1863 1879 1906 1914
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A Brief History of Christianity

by Rev. Dr. Jerry Stinson Christianity is the world 's largest religion with 2.1 billion adherents. There are many forms of Christianity, each of which look at the religion 's history through slightly different lenses. My understanding of this history, especially in its earliest days, reflects my own very liberal Protestant Christian perspective and probably is different from that which other Christians in this dialogue would present. Christian history began with Jesus of Nazareth, a Palestinian Jewish peasant sage from an obscure village in a conquered, downtrodden country of the Roman Empire. He was probably born somewhere between 7-4 BCE. He was probably not learned by society's standards and his closest associates were social outcasts. An itinerant religious reformer, Jesus tried to transform Judaism. I do not think he wanted to start a new religion, but rather had a new vision of what the God of Judaism wanted of people. That vision was expressed in parables and aphorisms around the notion of the Basileia tou Theou, which was an image of an Empire of God (Kingdom of God) marked by peace, love, justice and mercy in contrast to the Empire of Rome with its violence, vengeance and class privilege. Jesus' teaching and his civil disobedience in the Jewish Temple in Jerusalem made him a threat to Rome's political establishment and he fel l victim to crucifixion, the Roman capital punishment for sedition . After his death, in my theology, his followers sensed that his presence remained alive and they tried to continue his reform movement in Israel. Most other Christians would say that his followers witnessed his resurrection appearances, which is why they continued his movement. James, the brother of Jesus, and Peter were perhaps the leaders of that continuing Jesus Movement in Israel. Paul, another Jew, took the message of the Jesus Movement to the Hellenistic world and tried to make adaptations which would keep it alive in cultures outside Judaism. He founded several early Christian communities which often appealed to slaves, servants and those from Rome 's peasant class. The earliest writings about the Jesus' Movement came from Paul and did not contain much historical information; he was more interested in theology. It was perhaps four decades after Jesus' death before any narrative accounts of his life were written and those accounts, referred to as gospels, did not aim to provide objective historical information. The gospels were written as kerygma (preaching) to convince others of the uniqueness of Jesus. Within Christianity there are many ways of looking at the authority of those gospels. Many Christians take them literally and believe everything within them reflects objective truth as God's word. Another segment of the Christian population sees those narratives as inspired by God, but not literally true wordby-word. A smaller segment of Christianity, which I affirm, sees the texts as the words of people " about" God rather than the word "of God." Likewise, most Christians affirm that Jesus was in some sense the Son of God, both divine and human. A small minority of Christians would see him as I do; a human who managed to live in such a way as to reveal God's love to us. I think the notions of Jesus' divinity developed as a way of making his story work for people in Hellenistic cultures where it was expected that great heroes would have been born in unusual ways (thus the virgin birth) and would transcend death (thus the empty tomb) . Those notions, for me, are simply mythic constructions.
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As the early Christian communities increasingly sow Jesus as the divine message itself rather than as God's messenger, they also began to claim their faith was the one and only true faith. The number of "Gentile" churches grew outside of Israel while the Jesus' Movement within Judaism essentially ended with Rome's destruction of the Jerusalem Temple in 70 CE. After that happened, those in what was by then being called Christianity tried to separate themselves from Judaism by claiming to be followers of a totally different religious faith. To make those distinctions clear, early Christians developed a kind of tragic anti-Semitism that has been port of most of Christianity through the ages. We are learning today through the discovery of a number of ancient documents that the early Gentile Christian communities were diverse, affirming a variety of beliefs and styles of living. As Christianity grew within the Roman Empire, its adherents faced persecution often due to its claims of being the only true religious expression. A dramatic shift occurred in the fourth century BCE, when the Roman Emperor Constantine become a Christian himself and granted Christianity legal status. He wonted to use Christianity to unite his empire and was distressed at the diversity within the religion. So in 325 CE, he summoned the bishops of the churches to a Council in Niceo and ordered them to meet until they come up with a unified statement of beliefs. They did so, and the Nicene Creed which they produced essentially represented the theology of Paul. It is still the essential set of normative beliefs for most Christian communities. In 381 CE, Christianity moved beyond legal recognition as one religion of the Empire into recognition as the Empire's state religion. Those outside the parameters of the new Nicene orthodoxy become the object of a new persecution by the Christians aligned with the Emperor. Gnostic Christians whose beliefs are reflected in the Gospel of Thomas and other documents discovered in Nag Homodi in the 20th century were the primary victims of the persecution. Church authority was now concentrated in five bishops in Alexandria, Antioch, Constantinople, Jerusalem and Rome. With the expansion of Islam through the Middle East during the 7th century CE, Christian power become concentrated in Constantinople and Rome. Those two Christian centers gradually grew aport in belief and practice. In 1054 CE, a split was formolized between the Roman Catholic Church and the Eastern Orthodox churches. Within the Western world, the Roman Catholic Church continued to grow and increase its influence and power. As the emperor's power declined, the power of the Bishop of Rome (the Pope) increased. During the early medieval period, the papacy continued to grow strong, monasticism developed, and areas of separation between church and state grew very hazy. While Christianity was growing in the West, Islam was growing as well and overtaking Christian centers. The leaders of Christianity were threatened by Islamic growth and the Pope asserted his earthly rule and established the papal states in Italy. In the eleventh century, Christians initiated a series of wars to win bock from Muslims what they considered to be their holy lands. Over a period of almost 200 years, there were eight crusades. During this 200year period atrocities appear to hove been committed by both Christians and Muslims. The Christian crusaders also killed thousands of Jews.
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In the twelfth century, gothic architecture began to prevail and some of the great Christian cathedrals of Europe were built including Notre Dome and Chartres. After the crusades, the Christian Church in the West seemed to go into a period of decline. There was the "Babylonian Captivity" of the papacy when the Pope resided in Avignon under the control of the French king. There was a period in which multiple popes all claimed authority. The Block Death or bubonic plague ravaged Europe and contributed to the sense of decline. Toward the end of the fourteen century, some religious reformers began to criticize the established church. In the middle of the fifteenth century, Johann Guttenberg developed a printing press and printed the first Bible. The possibility of people now reading the religious texts for themselves spurred more reform efforts. In 1517, Martin Luther posted his 95 Theses, his document of criticism, on the doors of the Wittenberg Cathedral and soon reform efforts swept through Germany and the rest of Europe. This was the beginning of multiple Protestant Christian traditions defining themselves as separate from Roman Catholicism. There were soon Lutheran churches, Reformed churches, the Church of England and a variety of others. In response to the Protestant Reformation, there was a Roman Catholic CounterReformation with the Council of Trent in the middle of the sixteenth century reaffirming Catholic doctrine. In the seventeenth century, Christians of many ideologies journeyed across the Atlantic to the promise of freedom and economic prosperity in what they called the New World. The first colonists who settled in Jamestown come primarily for economic reasons but they were also members of the Church of England. In 1620's and 1630's, the New England colonies were settled by Puritans, who come primarily for religious reasons. The Puritans, forebears of the Congregational tradition, were from a reform movement aimed at the Church of England which was itself a reform movement aimed at Roman Catholicism. Then a number of other people from various Christian religious traditions arrived in the other colonies, most of them Protestant. They gathered primarily in areas where one or another Protestant denomination prevailed. After the War for Independence, the genius of those who created the American Constitution was that they knew there could never be a United States mode up of the various colonies until religious freedom was protected in all the colonies and no one religion was allowed to dominate the state- thus the creation of the separation between church and state. Today Christianity remains the largest religion in the world. Almost half of the world's 2.1 billion Christians are Roman Catholics. Christianity continues to be the largest faith tradition in the Americas and Europe, but with fewer members and diminished socio-political influence. Christianity's fastest growth is on the continent of Africa. In describing Christian history, scholars struggle to find appropriate categories to frame that history. Sometimes they divide Christianity into three mega-groups - Roman Catholics, Eastern Orthodox, and Protestant - although sometimes the Anglican community becomes a fourth such group. Sometimes they divide Christianity by its basic approach, for instance conservative, moderate and liberal. Sometimes they use categories of theological belief or categories of religious families where beliefs and practices are similar. My understanding of Christianity is what I call Christian universalism, which sees a human Jesus pointing to a non-theistic God and offering one viable pathway to understanding that God and the meaning of human experience. However, that radical perspective reflects on extremely tiny portion of Christianity. I think most Christians continue to affirm that Christianity is the only true religion and that belief in Jesus as the Christ or Son of God is necessary in order for a person to move on to new life after death. The majority of Christians still affirm a redemption theology that says God sent God's only son, Jesus, to earth to die for the sins of humanity and that Jesus is the only way to God.
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I think that theology accounts for why Christian history has been so bloody in terms of attacking people of other religious faiths and I think it accounts for why it is difficult for Christians to engage in serious interfaith dialogue since the basic assumption is that those on the other side of that dialogue are wrong in their thinking and are ultimately condemned due to their choice of religious community. It is with that broad controversial statement that I end this attempt at a brief history.
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Session Ill
Outline
Foundational Practices of Christianity and Islam
1) Welcome back and quick questions from history materials. (10 min.) 2) Community building exercise. See Facilitators' Notes. (15 min.) 3) Discussion of handout: Five Pillars of Islam. (20 min.) 4) Watch DVD of Ha] and Pilgrimage experiences. (10 min.) 5) Debrief the DVD clip. ( 10 min.) 6) Break. (10 min.) 7) Discussion of Christian practices that compare to each of the Five Pillars. (20 min.) 8) Selected readings from the Bible and the Qur'an . (15 min.) 9) Assignment for next meeting. (1 min.) 10) Closing. (10 min.)
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Session Ill : Foundational Practices of Christianity and Islam

Facilitators' Notes
Welcome back and quick questions from previous session materials (1 0 min.)
Take just a few minutes to allow for questions or comments about the history materials that were distributed at the end of the last session. You d o not need to defend or justify these materials; rather; just check to see if the participants felt the materials were informative and clear up any simple misunderstandings that they may have. You can always encourage them to seek out additional sources on the history of each faith. but it is best to recommend source material that is written by someone of that faith tradition (a Christian writing about Christianity or a Muslim writing about Islam) to avoid further misunderstanding or possible bias.
Community building exercise (15 min.)

Divide into interfaith pairs. Ask each person to share their favorite religious memory from childhood with their partner. The group facilitators will keep track of the time and remind group members to take turns. Give each individual 2 minutes to share before asking them to switch. Return to the larger group, and have each person briefly share their partner's memory. It is important to give clear directions that only the person introducing their partner may speak. This practice creates the proper environment for intentional listening. Time will also be a significant factor; so make sure to only have one speaker in order to stick to the 15-minute time limit for this section.
Group Presentation Preparation (1 0 min)

Break Muslim and Christian participants into two intra-faith groups. Give them each markers and one white large sheet of butcher paper. Ask both groups to prepare a presentation of the 5 pillars or central central components of their faith. Make it clear they will only have 10 minutes to both prepare their remarks and visual aide. Direct the groups to share the pillars/central components, their importance and how they are practiced.
Discussion of Five Pillars of Islam (10 min.)

Muslim group members will be asked to talk about each of the pillars, its importance and how it is practiced in her/her life. Your job as a facilitator during this portion of the discussion is to make sure that all Muslim members have time to speak, if they want to, so timekeeping and gracious interruption skills will be needed.
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Watch DVD clip for Session Ill (10 minutes)

This clip presents the stories of two people, one Christian and one Muslim, who each made a pilgrimage. Both of the experiences provide rich, deeply personal material for the discussion that follows on foundational practices.
Debrief the DVD clip (1 0 min.)

In the large group or in small groups (depending on the number of people), debrief the DVD clip with simple questions such as: What part of each person's story touched you or resonated for you? Reminded you of a similar experience in your life? What information in each person 's story was new for you?
Break ( 10 min.)
Discussion of Christian practices that compare to each of the Five Pillars (1 0 min.)
Circling back to some of the foundational practices that were discussed earlier, allow time for the Christians in the group to share examples of foundational practices that are similar to and different from the Five Pillars. The handout offers some brief information to anchor this discussion. There is no need to force comparisons where none exist. However, the group members will likely see certain commonalities that perhaps they did not know before, while at the same time seeing ways in which some of their foundational practices are distinct. Practice good timekeeping and facilitating skills as noted above.
Readings from the Qur'an and the Bible (15 min.)

Ask for three volunteers from each faith to select short readings from their holy scriptures to which they have turned in order to feel a closer connection to God. You could ask each person to say a few words about a time when they have turned to this passage (e.g.l read this when I have experienced a loss and needed God's comfort," or "I read this when I wanted to find the right words to express my awe at all that God has done"), or you could decide to simply let the passages be read aloud, with some time for silence between each reading and with no commentary. If the Christian members of your group do not understand Arabic, you may want to ask the Muslim volunteers to read from an English translation after reciting in Arabic.
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Assignment for next meeting (1 min.)

Ask the group members to bring an item related to prayer and worship (for example, a church newsletter, schedule of prayer times, hymnal, rosary or prayer beads, or a copy of an often-used prayer) which they will share in the next session on prayer and worship.
Closing (1 0 min.)
Ask each group member to share, in one sentence, the most significant thing they will take away from this session .
Session Ill : Facilitators ' Notes
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Session Ill : Foundational Practices of Christianity and Islam

Five Pillars of Islam
The F Pillars of Islam are core obligations that each Muslim is expected to fulfill in his or her lifetime. ive
Shahadah : The profession of faith that proclaims : "There is no true God except Allah and Muhammad is the Messenger of Allah." Sa/at (Prayer) : The world's Muslims turn individually and collectively toward Makkah (Mecca), Islam's holiest city, to offer prayers every day at dawn, noon, mid-afternoon, sunset and evening. Other obligaid tory prayers include the Friday congregational prayer, E prayers and the funeral prayer. Sawm (Fasting) : Fasting - abstaining completely from eating, drinking, and intimate sexual contact- is required for adult Muslims during daylight hours during the month of Ramadan. (There are exceptions due to health or age). Zakat (Charity) : Social responsibility is considered to be part of one's service to God. Zakat is equal to 2.5 percent of an individual's net worth, excluding financial obligations, and is given for the welfare of the entire community. Hajj (Pilgrimage) : All Muslims, if they are able, are required to make a pilgrimage to Makkah (Mecca) once during their lifetime.
Session Ill : Participants ' Handouts
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Brief Comparison of Foundational Practices in Christianity and Islam

Coming to faith
Islam Recite the Shahadah, or statement of faith by which a person becomes a Muslim Christianity A person becomes a Christian by baptism, which is a communal ceremony that mirrors the baptism of Jesus by John the Baptist with either a touch of holy water or full immersion. Surrounded by family and congregational friends, a child, teen or adult (depending on the denomination or congregation's practices) is received into the community. Members of the community make a congregational promise to nurture the faith walk of the newly baptized person.
For those who have not grown up in a religious family, the decision to commit one's life to Christ can take a great deal of time and thought. A person who has not been baptized can attend a church indefinitely and not be "received into membership" but still be a vital part of the church community. Membership in a church means that they can vote on congregational matters, or serve in lay leadership positions in the congregation. Becoming a member of a congregation usually involves some sort of class with the pastor or lay leader that explains the core beliefs of the faith, the common practices of the church and/or denomination, and allows for sharing of personal stories about the faith journey. Prospective members also usually demonstrate their intent by attending worship regularly and being involved in the life and activities of the church prior to being received into membership. Reception into membership occurs during a worship service during which any adult or teen who has not been baptized will also receive baptism .
Prayers to God
Islam Salat, or the five daily prayers Christianity Some Christians, those belonging to the more liturgical Christian Churches (Lutheran, Episcopal, Catholic and Orthodox) pray the Liturgy of the Hours--specific, formal prayer services five times a day (Morning Prayer, Midday Prayer, Mid-afternoon Prayer, Evening Prayer or Vespers, Compline or Night Prayer). Although more characteristic of monastic communities, many lay people also pray the Liturgy of the Hours daily. There are many Christians who also pray the rosary as part of their spiritual practice. Many Protestants also practice daily, individual prayer to God, along with time set aside to read scripture or other devotional readings.
As for communal prayer, there is a wide berth of Christian belief and practice. Many Christians are creedal, meaning that during a worship service there is a recitation of a creed (a statement of foundational beliefs). Some Christians may recite a profession of faith or a statement of faith in each worship service or on Communion Sunday and other holy days in the Church calendar.
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Fasting
Islam Sawn, or fasting during the daylight hours of the month of Ramadan Christianity Many Christians observe some form of fasting during the season of Lent. Fasting may be abstinence from specific activities, or certain foods, or not eating in between meals, or not eating until noon, or not eating at all during a 24 hour period - such are some of the varieties of Christian fasting. Other Christians might observe a fast on certain days during the year or to commemorate certain events in the life of Christ.
Giving to God and God's People

Islam Zakat, or sharing the wealth Christianity Almsgiving or tithing has always been a Christian practice. Many Christians tithe, that is they donate 10% of their income to their respective churches as charitable donations. Those Christians who observe Lent often include some form of almsgiving in their Lenten practices. Many congregations have one month of the year devoted to a stewardship drive to raise pledges for the coming year's budget. This can be a time to recall for the congregation the goals it has set for itself to support ministries, community service and other projects that glorify God and care for God 's people. People are often encouraged to share "time, talent and treasure", meaning that they should volunteer their time and special skills and gifts to the work of the church, in addition to sharing some of their financial resources.
Pilgrimage
Islam Hafl, or the Pilgrimage to Mecca Christianity Many Christians make pilgrimages to sites associated with the life of Jesus or the Saints. for example to Jerusalem, Bethlehem. Nazareth or to Lourdes or to Rome or Canterbury or the Virgin of Guadelupe, but pilgrimage is not typically a required practice in most Christian traditions.
Session Ill : Participants' Handouts
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Session IV Faith in Practice Prayer and Ritual

Outline
1) Welcome back 2) Community building exercise. See Facilitators' Notes. (1 0 min.) 3) DVD of Christian and Muslim faith communities in worship. (6 min.) 4) Discussion of prayer and worship. (50 min. including 10-minute break). 5) Assignment for next session. See Facilitators' Notes. (10 min.) 6) Closing. (5 min.)
Session IV : Outline
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Session IV Faith in Practice Prayer and Ritual

Welcome Back
Community Building Exercise (Step Up Step Back) (1 0 min.)
Have the group members stand in a big circle. Explain that individuals should step into the circle (i.e. walk one step forward when they feel a statement applies to them). This exercise gets individuals to bond with each other and helps people think about the different aspects of their faith and identity. Have the facilitators begin with prepared statements such as:
"I grew up in a religious family." "Prayer is a way for me to connect with God." "Jerusalem is a holy city to me." "I feel it is important to dress modestly in a house of worship."
After several rounds of statements prepared by the facilitators, ask the group members to chime in one by one to make statements revolving around identity and spirituality.
Show DVD segment for Session IV of Christian and Muslim communities in worship (6 min.)
Discussion of prayer and worship (50 min. including a 10-minute break)

This DVD segment shows brief clips of some aspects of Christian and Muslim worship. These clips are not meant to be definitive of all that is done in worship, or representative of all the traditions, but rather as prompts for discussion about common elements of worship in each faith tradition. You should feel free to amplify or adjust the information to fit the faith traditions of your congregations. We recommend watching the clip at least twice to draw attention to different aspects, rituals or other features of worship and prayer. (You may want to plan your 10-minute break between the first and second showing of the DVD.) Throughout this discussion, encourage the group members to ask one another questions and let other group members provide answers; the facilitators should not feel they need to answer every question. The following information might be helpful to guide discussion if it gets stuck.
Styles of Worship In this session, you will see several examples of typical Christian and Muslim worship. One of the key differences you are likely to notice right away is the use of music. You may also notice the way the worship space is arranged, how the space is used, who is in the worship space and who does not appear to be (in these particular segments.)
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Music is a key feature in many of these examples, especially in Christian worship. Many, but not all Christian traditions consider music be an essential practice for praising and glorifying God. Many Christians say that congregational singing is the time in corporate worship when they are most likely to connect with the Creator. In addition to communal hymns, soloists, small groups of singers, and instrumentalists can provide additional special music which is connected to the theme of the worship service. Most churches, Catholic and Protestant, have a special space in the sanctuary for a choir, usually in the front or in the balcony. Following are some comments that may help Muslim viewers understand a bit of what's going on in the segments that feature Christian worship. The Christian examples are taken from Episcopal, Church of Jesus Christ of Latter Day Saints (Mormon), Presbyterian and Methodist churches. All of these are considered Protestant denominations.
Segment 1
In this Episcopal Church, the priest is entering the sanctuary with a group of people who process carrying the cross, the Bible, incense, and banners, marking the entry of the Word of God among the people. All the people turn to face the Bible as it enters the church. As the sacred symbols pass them, they begin turning toward the front of the sanctuary. The choir is seated in the front, behind the altar, leading the opening congregational hymn of the service. There is a small orchestra seated just behind the altar to provide special music. This is an example of what Christians call "high church" worship.
Segment 2
This Latter Day Saint (Mormon) congregation is singing a hymn. Notice that, unlike the other examples of congregational singing, they are all seated. We can see a woman in the front of the sanctuary leading this hymn, but no choir. Young children and infants are worshipping with their parents. The pews are full so they have opened another section of the worship space and added folding chairs.
Segment 3
Although you can only hear the praise band singing, in fact, this large Presbyterian congregation is also singing. You see many people standing with their hands raised or folded in prayer. These are common postures of adoration during communal singing in evangelical churches. The words to the song are shown on large screens at the front of the sanctuary so there is no need to hold a hymnal. Some people are not singing but you can see they are engaged in prayer and praise.
Assignment for next session. (1 0 min.)

Offer group members the opportunity to bring an item next week that reflects both faith and culture to them. The group may want to discuss whether next week's session may also involve refreshments that reflect the cultural traditions of the group members.
Closing. (5 min.)
Have everyone convene in a circle so that the group members can see each other. Ask each person to share one new thing learned in this session.
Session IV : Facilitators' Notes
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Session IV : Faith in Practice Prayer and Ritual

Prompts for Discussion of Prayer and Worship
Describe the times that the faith community comes together on a regular basis. What do you call your regular time of communal worship? When does it happen? What happens during the time together? Who is the leader and what is the leader's role? How does one become a religious leader in your faith tradition? Where else besides the church or mosque are groups like to gather and for what types of activities? Talk about when people pray together in each of the faith traditions. Are there common prayers that people say repeatedly? (Look at some common prayers together.) Is music used in your faith tradition when the community comes together? If so, how? Do your religious rituals, such as prayer or worship, follow a typical form or pattern? (Describe) Describe any differences between individual and community prayer. What are the special days or festivals in your faith tradition? What are they called, what is their significance, and how are they observed? If I came to a mosque for the first time, what would I observe? How might I participate? If I came to a Christian church for the first time, what would I observe? How might I participate? What are the things you 've wondered about in relation to each other's faith tradition, prayer and worship?
Session IV : Participants ' Handouts
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Session v . Intersection of Faith and Culture

Outline
1) Welcome back. 2) Community Building Exercise. See Facilitators' Notes. (10 min.) 3) DVD about intersection of faith and culture. (28 min.) 4) Discussion of DVD clip. See Facilitators' Notes and Participants' Handouts. (30 min.) 5) Sharing of items that reflect faith and culture. See Facilitators' Notes. (20 min.) 6) Assignment for next week. See Facilitators' Notes. (1 min.) 7) Closing. (3-6 minutes, depending on group size)
Session V : Outline
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Session V Intersection of Faith and Culture

Welcome back
Community Building Activity (10 minutes)

"The Group Story... " (Taken from Abraham's Vision The lstima'a/Shma Program p. 319.)
Now that the group has been together for several weeks, you have built up a bit of group history. Perhaps you can recall some defining moments in discussion, or you have one or two rituals that your group uses together to mark your time, or maybe a few insider jokes. The following activity is designed to help the group make its history and uniqueness more overt and, in the process, begin to knit together a story of who you are becoming. You may decide to record this information in some way and add it to your story at the last session.
Instructions One of the facilitators starts off the story of the group with a sentence like this : "Once upon a time, in the city of BLANK, in SUCH AND SUCH building, there was a group of Muslims and Christians called ... " The person sitting beside the facilitator continues the story, adding two, and only two, more sentences and then the third person continues (and so on). In short, the story will continue in fragments until a whole picture is given.
To make sure that the group refers to different aspects of the group's life, facilitators can add the following rules: Each person who continues the story should refer to things that happened within the group life Each person should continue the story by connecting with the last person's sentence Each person should add information that wasn't said before by others (i.e., no repeating)
DVD about Intersection of Faith and Culture (28 minutes)

One of the common misperceptions that Christians can have about Muslims is that they are all Arabs or that they all speak Arabic fluently. Likewise, some Muslims may never have had an opportunity to interact with Christians who come from Asian, African American or other ethnic backgrounds. In this DVD segment, you will hear several people talk about the ways in which their faith shapes and is shaped by the culture in which they have grown up. Some of the speakers address growing up as secular Muslims or Christians, but coming to their faith when they were older; and learning later in life how to distinguish cultural vs. religious practices in their faith tradition. We hope that the DVD segment and the accompanying discussion provide rich opportunities for deeper engagement both within and across faith and ethnic traditions.
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Discussion of DVD with prompts (30 minutes)

Distribute copies of the discussion prompts for this session found in the Participants' Handouts. Depending on the size of your group, you may decide to run a portion of this discussion in small groups and then debrief as a larger group, or simply remain in the large group for the whole discussion. Although we have planned 1 1;2 hours for this session, if you feel discussion is going well. you can decide to extend the discussion time with the consent of the group members. Remember that the sharing activity that follows also needs to be taken into account in the overall time of the session.
Sharing of items that reflect faith and culture (20 minutes)

There are a variety of ways to handle this activity. 1) You could ask people to form interfaith pairs and, after a few minutes of sharing in pairs. you could ask each partner to report back to the group about the partner's item. 2) You could also ask the group members to form an inner and outer circle (members of one faith in each circle). Interfaith partners would then face each other to share for 30 seconds each about their item and then rotate the circle clockwise to the next interfaith partner, until you have gone around the circle completely. 3) Finally, if not all group members have an item to share. or several people have brought similar items, you could do a large group "show-and-tell." These are just a few suggestions to facilitate this activity-you are free to develop your own plan.
Assignment for next week (1 minute)

Ask group members to bring an item related to their faith traditions' observance of a significant life moment or life transition to share with the group. Examples could be someone's first copy of the holy scripture, a baptismal gown or photo, a prayer rug, a piece of jewelry, a copy of a funeral bulletin or a wedding album. Photos of important life transitions are especially helpful for next week's discussion because they can illustrate things that are difficult to describe with words. They can also serve as the basis for a simple community building exercise.
Closing (3-6 minutes, depending on group size)

Group members are given the opportunity to state in one sentence the most significant thing they will take away from this session.
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Session V : Intersection of Faith and Culture

Discussion Prompts
In what ways have your religious faith and culture enhanced each other or found common ground? ("Culture" can be defined in terms of ethnicity, societal/popular norms, etc.) In what ways have your religious faith and culture clashed with each other and caused discord within your family or community? Has your religious faith compelled or enabled you to interact with people who are of different cultural backgrounds than you? If so, how have these experiences impacted your life and faith? How does your faith affect the way you relate to/with others who are not of your specific faith or cultural background? What would you want others to know about your specific faith and culture?
Session V : Participants ' Handouts
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Session VI Life Transitions and Rites of Passage

Outline
1) Welcome back. 2) Discussion about rituals at birth, marriage and death in Christianity and Islam. (30 min.) 3) Other life transitions in Christianity. (15 min.) 4) Other life transitions in Islam. (15 min.) 5) Break. (10 min.) 6) The link between life transitions and individual and social ethics. (30 min.) 7) Planning for the last session and a meal together. (15 min.) 8) Closing. ( 10-15 min.)
Session VI : Outline
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Session VI Life Transitions and Rites of Passage

Facilitators' Notes
Welcome back
Discussion about rituals at birth, marriage and death in Christianity and Islam (60 minutes including discussion of other rituals)
Distribute the Participants' Handouts on significant life transitions for Christians and Muslims. These handouts are quite dense so you may decide to launch discussion by having a few people show some of their photos or artifacts related to birth, marriage and death. As they are talking, you as the facilitators, can begin listing these and other major life transitions on a board or large piece of paper and asking the large group to quickly call out a few important features that occur for each one. For example, you might ask if the ritual occurs inside or outside a house of worship, in the presence or in collaboration with a clergy person, whether children are present or not, etc. Then you can ask them to break into interfaith pairs or small groups for 20-30 minutes to flesh out details (making use of the handouts as needed to supplement the discussion) and bring a few key pieces of their learning back to the large group. Another way to handle this discussion time if there are a lot of interesting stories and artifacts to share is to have partners talk with each other for 10 minutes (5 minutes each) about some photos or items they have brought, and then ask them to find a new partner with whom to share (and so on for a few iterations.) You might not be able to cover every possible topic in the hour, but the real goal is to have the group members share meaningful information with one another. If they get to the end of the hour and still feel like they want to talk to one another about these topics, you've probably met the goal-to increase their desire to get to know one another better! If it looks like they are running out of steam before the hour is up, take a break and move on to the next topic.
Break (10 min.) Individual and social ethics (30 min.)

Distribute the discussion questions on individual and social ethics for each faith. Ask the group members to form interfaith groups of 2-5 members (depending on your group size) and identify which questions they would like to pursue as a group. They will probably not have time to pursue all these questions, but the remainder could be used as prompts for "table talk" for the last session.
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Planning for the last session and a meal together. (15 min.)
The seventh session of the Standing Together project will allow ample time to reflect together on your individual and group learning. Early on in the formation of The Christian-Muslim Consultative Group, we began having lunch together. This quickly became more than a practical solution to busy schedules; it became a time of more relaxed sharing and learning about one another as individuals. Likewise, we encourage your group to plan a meal around this session as a way to honor the bonds that have formed in your group. If you feel a meal is too difficult to manage in among your group members, you might do a potluck of appetizers, snacks or dessert. Planning a meal that can be shared across faith groups requires some sensitivity to timing, preparation, location and hospitality. You may by now have a good sense of which people in the group are best suited to serving as a sub-committee to organize the meal. You might want to call them in advance of this session to secure their commitment to plan the meal and then allow them to share their plans with others during this time.
Closing (1 0-15 min, depending on group size)

Share one aspect of the way the "other" faith tradition handles a life transition that you found intriguing or sensible.
Session VI : Facilitators ' Notes
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Session VI : Life Transitions and Rites of Passage

Significant Islamic Rituals/Traditions In The Context Of Life Passages
Birth
"God creates you out of dust and then out of a drop of sperm and then He makes you into pairs. And no female conceives or gives birth unless it be with His knowledge" (Qur'an 35:11) In Islam, every human creature is born pure, in a natural state of submission to God. The adhan, the call for prayer, is recited in the right ear of the newborn, declaring the oneness and greatness of God. The iqamah, the ritual announcement for starting the prayer, is recited in the left ear. Traditionally, the aqiqa, a welcoming feast where a lamb is sacrificed, is celebrated on the seventh day to welcome the child to the family and the community.
Conversion to Islam
"I bear witness there is only one God and I bear witness that Muhammad is the Messenger of God." This is called the shahadah, the declaration of faith that someone new to Islam recites with sincerity in order to embrace the religion. The new Muslim prepares by taking a full bath symbolizing the purification of his body and spirit. There is no ceremony or additional rite necessary.
Marriage
"And among His signs is this, that He created for you mates from among yourselves, so that you may dwell in tranquility with them and He engenders love and tenderness between you." (30:21) Marriage is seen in Islam as a religious duty, a covenant between two people. The consent of both parties is necessary for the marriage to be valid, as well as a mohr or dowry from the groom to the bride and two witnesses. The actual marriage ceremony involves only the exchange of vows and the signing of the agreement or marriage contract. Celebrations afterwards involve a variety of traditions depending on the culture and place of origin of the couple, but are not defined by Islam.
Death
"Oh, you man, verily you are ever toiling towards your Lord, painfully toiling, then you shall meet Him." (Qur'an, 84:6) Death in Islam is a departure from the life of this world and the passage to eternal life. Muslims believe in the Day of Judgment, when everyone will be held accountable before God for his/her own deeds. The deceased is prepared with washing and shrouding, which is followed by a short prayer called janaza and burial within a day or two of death.
Session VI : Participants' Handouts
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Significant Christian rituals/traditions in the context of life transitions

Baptism Represents new beginning, "being born anew'' with Christ. Water is used to represent cleansing, washing away of one's sins, being made brand new. Through baptism one is united to Christ and the Body of Christ i.e., Christian community and receives benefits of forgiveness and eternal life. In mainline Christian traditions, infants, children and adults are baptized . Parents and sponsors make promises of raising a child in the Christian faith. Baptism is usually done by sprinkling water over the one to be baptized. In Baptist and Evangelical traditions, baptism is reserved for adults, after one is able to make a confession of faith . In these denominations, infants and children go through a dedication ceremony, but baptism is reserved for adults and usually is done by immersion, or fully being submerged under the water. First Communion Children at various ages complete instruction in preparation for receiving their First Communion, i.e. participation in the Lord's Supper or Holy Eucharist. Ages may range from 13 down to 5. Each congregation, along with parents, decides the age that is appropriate for being welcomed to the Lord's Table. Some traditions commune infants and will provide instruction later on . A First Communion ceremony is usually offered on Maundy Thursday or Worldwide Communion Sunday. Receiving First Bible and Sunday School Most Christian traditions stress the importance of education and offer a "Sunday School program" from nursery age to high school youth. One ritual can include the presentation of a child's first bible, usually around age 5 or 6. Confirmation or Affirmation of Baptism Most mainline traditions offer a Confirmation program geared to adolescents to provide education about church theology and practices, and to provide an opportunity to affirm their faith or baptism for themselves. Often this is seen as rite of passage into adulthood and becoming an active member of the church. Many traditions use a Catechism, or instruction booklet, to reinforce particular understanding of scripture and Christian responsibility. Length of Confirmation program varies from one to three years and concludes with a Confirmation ceremony, when "confirmands" or students, confirm their faith or affirm their baptism. Funerals The death of a baptized Christian, one who has lived in the communion of the church, is an occasion for thanksgiving and the proclamation of the resurrection of Jesus Christ. Every activity surrounding such a death and burial should point to the good news of the gospel. Although the most common form of the burial of the dead involves worship in church with the body of the deceased Christian present, it is not necessary for the body to be present. The service would then be called a memorial service, instead of a funeral, and could take place at any time after the death and burial or cremation has occurred. Plans for a funeral or memorial service are usually made in consultation with the pastor and appropriate parish staff. When possible, it is a good idea to plan the funeral liturgy well before the death of a Christian to avoid planning during a time of grieving. Such planning offers an occasion for the pastor to talk seriously about the Christian hope of the resurrection of the dead through Jesus Christ. Some traditions provide for the celebration of Holy Communion at funerals. At such celebrations, the invitation to commune is extended to communicants present at the service-not only to the family and immediate circle of mourners.
Session VI : Participants ' Handouts
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Some traditions also use a funeral pall to cover the casket of baptized Christians from the time it is brought into the church until it is carried out. A pall is a large white cloth, sometimes marked with a cross, which completely covers the casket. The use of a pall treats every Christian exactly the same, whether buried in the costliest casket or the simplest wooden box. As well, the pall "echoes" the white garment of Holy Baptism. The casket is always closed for the liturgy, whether it is celebrated in church or in some other setting. The cremated ashes, with suitable adaptations, can be treated the same way when they are present for the liturgy. Lighting of the paschal candle and placing it near the head of the casket as it rests in the church also points the assembly to the promises of dying and rising with Christ that God makes at the time of baptism. Practices associated with the mortuary or funeral home or the family home, such as viewing the body of the deceased or watching with the family, are often representative of the culture of the deceased, not the denomination.
Other Life Transitions Marriage Ceremony House Blessing Ceremony Driver's License blessing Graduation blessing
(Adapted from the Lutheran Book of Worship: Leaders' Edition (Evangelical Lutheran Church of America)
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Prompts for discussion of Christian personal and social ethics

What do you see as key characteristics of Christian ethical behavior? What are the Ten Commandments, and what role do they play in Christian ethical behavior? What is the Christian understanding of the "Golden Rule"? In what ways does the example of Jesus guide personal ethical behavior? What are the duties to one 's self that are consistent with Christian teachings? What are duties to others that are consistent with Christian teachings? How does a Christian view his/her responsibility to society at large? Are there ethical issues about which Christians might have very different opinions from one another? Some Christians are called progressive or liberal; others are called conservative or fundamental. In terms of social ethics, are there differences in what might be emphasized in these groups?
Session VI : Participants' Handouts
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Prompts for Muslim Personal and Social Ethics

What do you see as key characteristics of Islamic ethical behavior? What are the kaba'ir or major sins in Islam and what role do they play in Islamic ethical behavior? What is the Islamic teaching about "loving for your brother/sister what you love for yourself?" In what ways does the example of Muhammad (pbuh) guide personal ethical behavior? What are the acts of self-discipline that are consistent with Islamic teachings? What are a believer's duties to others? How should a Muslim engage in "enjoining the good and forbidding the evil?" Are there ethical issues about which Muslims might have very different opinions from one another? Some Muslims are called progressive or liberal; others are called conservative or fundamentalist. What are the differences in the things that would be emphasized in these groups?
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Session VII
Outline
1) Welcome and Opening Prayers.
The Journey So Far; The Journey Ahead
2) Dinner/Light Meal or Dessert. (30 min.) 3) Revisiting our initial impressions and questions. (30 min.) 4) Evaluating the Journey. (20 min.) 5) Next steps on the Journey Ahead . (30 min.) 6) Closing Prayers
Session VII : Outline
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Session VII
Welcome back
The Journey So Far; The Journey Ahead
The Food (30 min.)

During this last session, the group will have the opportunity to socialize together around food, reflect on their individual and corporate learning, evaluate the project and your performance as facilitators, and plan some future activities together. We have suggested that you begin with the food, but you may decide to save the food for the end of your time together. We leave that decision in your capable hands!
Opening and Closing Prayers

We do recommend opening and closing this particular session with both Christian and Muslim prayers. You may have already incorporated communal prayer as part of your time together, but for this last session, we invite you to co-create opening and closing prayers which you both feel could be said and received by the entire group. This can be a wonderful way to acknowledge your common bond as God's creation and to glorify the ways that God has worked among you . In advance of the session, p lan together what you would like to say in these prayers. You may decide to leave some space in the closing prayer for group members to add their own words. In that case, plan to have one facilitator begin the prayer; leave quiet space for others to speak, and then have the other facilitator close the prayer.
Revisiting the initial questions (30 min.)

In Session I, you conducted a "Before and After Exercise" in which you collected questions and statements from the group members using these introductory phrases: What I've learned so far about Christianity/Islam is _ __ What I'm wondering about Christianity/Islam is _ _ __ Bring out the container in which you have kept these statements, and read each one aloud to the whole group, taking time to ask the group members if their questions have been answered and how their previous knowledge about the other faith may have changed. If this activity finishes quickly, you might take time to get their answers to the following question: What would you say are some key pieces of learning you will take away from this project?
Session VII : Facilitators ' Notes
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Project Evaluation (20 min.)

We recommend that you take time while the group is together to complete the written evaluation so you can be sure to collect the maximum number of responses. However, you may decide that you want to post the evaluation online or send it out via email for people to complete in privacy and return to you at a later date. Whichever delivery method you choose, we strongly recommend that you get as many complete surveys as possible and that you make time as the facilitator team a week or two after the last session to review the responses and share a summary of the feedback with the group in a follow-up letter or email. If your group has planned to do additional activities together in the future, the evaluation results may provide valuable insights about how to structure those activities in ways that will draw on and expand the group's learning. You may also find the evaluation process useful if you serve as mentors or advisors to other facilitator teams in your area who would like to engage in the Standing Together project.
Next Steps on the Journey Ahead (30 min.)

It is our hope that the experience has been so rewarding that the group will want to continue to meet, learn from one another, pray for one another and serve God together, as the members of The ChristianMuslim Consultative Group continue to do. Engage the group in some brainstorming about possible activities or projects that you might want to do together. We have listed a few possibilities below: Have interfaith partner teams write up a brief article for the mosque or church newsletter or the local paper. Engage in joint community service projects. Attend each other's big celebrations or special days. Invite group members to visit the worship services of the other group. Organize potlucks together and have a "board game night" or other intergenerational activity after the meal. Establish a book club with both Muslim and Christian members. Find joint activities for youth. Engage together in sports competition. Have some sort of a text study. Have pulpit/speaker/forum exchanges. Promote the Standing Together project to other mosques and churches. Stand with the other community with a joint response in any times of difficulty. Be creative -come up with other ways to stand together.
Post-Project Debrief : Closing the Loop

We would love to hear about your experience with Standing Together, so please consider sending a written summary of your evaluations, photos and/or video to our email or snail mail address. You may also send your summary to either of the co-founders of The Christian-Muslim Consultative Group. (See the "Members" information at the beginning of the binder.)
Session VII : Facilitators ' Notes
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Session VII : The Journey so Far; The Journey Ahead

Project Evaluation
The project facilitators are interested in getting your honest feedback about both the experience of this dialogue series and the materials. Please take time to answer the following questions thoughtfully. Your answers will help to shape the experience you and others may have down the road. The members of the Christian-Muslim Consultative Group thank you for your participation in the Standing Together project and pray that this has been an enriching experience for you. May God, the Creator and Sustainer of us all, dwell deep within you as you go out into the world. Peace Be With You/As Salamu Alaykum
Name (optional)
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How has (if it has) Standing Together changed you personally?
How has Standing Together impacted your relationships with people of your own faith?
How has Standing Together impacted your relationships with people of the "other" faith?
How often outside of Standing Together sessions do you interact with the people you have met during the Standing Together project?
Session VI I : Partic ipants' Handouts
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Can you describe a wider circle of impact that Standing Together has had (if any) on you or your community?
What have you most benefited from or enjoyed or been the most enriched by during the Standing Together project?
What has been less satisfying about the project or something you would change?
What are your hopes for the relationships you have formed? What are your concerns for those relationships? How do you plan to address these hopes and concerns?
What are some things the facilitators did that you felt were effective?
What constructive feedback do you have for the facilitators to improve their performance?
What are your suggestions for improving the Standing Together project?
Session VII : Participants ' Handouts
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Standing Together - Muslim and Christian Dialogue Curriculum

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Standing Together - Muslim and Christian Dialogue Curriculum

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Greetings!

About The CMCG

Copyright 2009 The Christian-Muslim Consultative Group of Southern California

About Standing Together

Websites of CMCG Muslim Members

Other Progressive Islamic Organizations

Websites of CMCG Christian Members

Other Progressive Christian Organizations

Middle East Issues

Session I Getting To Know Each O ther

Session I Getting To Know Each Other

Community Building Icebreaker (15 min.)

Before and After Exercise (5 min.)

Session I : Facilitators' Notes

Session I : Facilitators' Notes

Session I : Getting To Know Each Other

Session I : Participants' Handouts

Guidelines For Interfaith Dialogue

Session I : Participants' Handouts

Glossary of Christian Terms

Amen Angel Apostles

Ash Wednesday Ascension Atonement Baptism

Session I : Participants ' Handouts

Glossary of Christian Terms

Cross Crucifix Crucifixion Day of Judgment

Session I : Participants' Handouts

Glossary of Christian Terms

Golden Rule Good Friday Gospel

Holy Communion Holy Spirit

Incarnation Jesus Christ Joseph Last Supper

Lord's Prayer Mary

Minister Miracle Moses

Session I : Participants ' Handouts

Glossary of Christian Terms

Old Testament Palm Sunday

Pope Preacher Priest Protestant

Resurrection Revelation Sacraments

Ten Commandments Trinity Worship

Session I : Participants ' Handouts

Glossary of Islamic Terms

Assalamu Alaykum Bismillah AI-Rahman AI-Raheem Dawud (David)

Session I : Participants ' Handouts

Glossary of Islamic Terms

Session I : Participants' Handouts

Glossary of Islamic Terms

Shi 'a {Shiite)

Sulayman {Solomon) Sunnah

Taqwa Tawhid Wudu

Session I : Participants ' Handouts

Interfaith Etiquette in Relation to Christians

Session I : Participants' Handouts

Session I : Participants' Handouts

Interfaith Etiquette in Relation to Muslims

Session I : Participants' Handouts

Session II Core Beliefs of Christianity and Islam

Session II Core Beliefs of Christianity and Islam

Community Building Icebreaker (20 min.)

Watc h DVD clip for Session II (40 min.)

Break (10 minutes)

Session II : Facilitators ' Notes

Additional Background Reading (5 min.)

Session II : Facilitators ' Notes

Session II : Core Beliefs of Christianity and Islam

I see prayer as: