Journal of European Baptist Studies, 2017

dels (Grand Rapids, MI: Eerdmans, 1999); Darren Cronshaw, ‘Reenvisioning Theological Education, Mission and the Local Church’, Mission Studies, 28.1 (2011), 91-115; Darren Cronshaw, ‘Reenvisioning Theological Education and Missional Spirituality’, Journal of Adult Theological Education, 9.1 (2012), 9- 27; Perry Shaw, Transforming Theological Education (Carlisle: Langham, 2014); Rupen Das, Connecting Curriculum with Context: Handbook for Context Relevant Curriculum Development in Theological Education (Carlisle: Langham, 2015). 115 See Nisbett, The Geography of Thought, Knight and Nisbett, ‘Culture, Class and Cognition’. Hutcherson, The Relationship between Faith and Reason 75 Ghazali’s approach to education may correspond at points to feminist patterns of theological reflection. 116 On the other hand, the interpretation of al-Ghazali has certainly encouraged resistance to critical inquiry, synthetic or otherwise, of the sources of faith. To what extent might al-Ghazali’s framework either promote or prohibit the kinds of critical reflection underpinning Christian theological reflection? Conclusion I have argued that al-Ghazali's concept of the relationship between faith and reason has implications for evangelical theological education in Arab contexts. After locating al-Ghazali in his historical-philosophical context, I identified al-Ghazali's concept of the relationship between faith and reason: namely that the two are compatible methods for knowing, while emphasising the priority of revelation over reason. I then explored the expression of this concept in his educational philosophy. The elements of al-Ghazali's educational philosophy in my survey were seen to express his concept of the relationship between faith and reason, a formula that could be expressed as habituated faith seeking understanding. Though not the only influence, his philosophy of education has permeated Arab societies, having shaped concepts of education for centuries. The expression of this can be seen in systems of education that maintain traditional pedagogical and theological values. Arab theological education continues to struggle with both traditional and progressive educational methodology inherited from the West that conflicts with traditional Arab societal values. Conversely, the educational philosophy and epistemology that underpin dominant Islamic approaches to education appear to be at odds with the liberating nature of Christian theological reflection. While recent studies of al-Ghazali suggest that perhaps he would not be opposed to reflective inquiry, interpretations of his thinking in Arab educational settings have contributed to devaluing critical reflection about matters of faith and doctrine. Ongoing development of theological education for Arab-Muslim contexts will require evaluation of the ways that Islamic educational features work with or against theological and educational values informing Christian ev