Interfaith Relations in the United States: Toward a Multilevel Community Psychology Approach

Interest in religion within the field of community psychology has steadily emerged within the last three decades. This interest has focused almost exclusively on the social benefits of religion, glossing over the often‐contentious nature of religious life and the ways in which religious individuals and institutions can disrupt healthy human and community development. Considering the recent surge of interfaith conflicts and discriminatory practices targeting religious minorities in communities across the United States, it is imperative that community psychologists begin to examine relevant trends in interfaith relations and potential directions for action research and intervention. This paper serves as the beginning point of just such an examination, proposing a multilevel model for addressing the microsystemic, mesosystemic, and macrosystemic levels of interfaith phenomena. More specifically, I present interfaith contact, congregation‐based community partnerships, and theological belief systems as particularly relevant to interfaith community research and intervention. Finally, I detail an interfaith organization that embodies these dimensions of interfaith relations and provides a concrete example of how a multilevel action research model may be effectively employed. Copyright © 2012 John Wiley & Sons, Ltd.     

Interfaith Dialogue

The modern ecumenical movement initially sprang from the missionary movement. This led to considerable struggle within the ecumenical movement over embracing interfaith dialogue as a main focus of its ministry. This focus was eventually accepted, and since then the ecumenical movement has done much to promote interfaith relations at the local, national, and global level; to struggle with the theological issues such dialogue presents for the Christian faith; and to collaborate with other religions to reflect on common issues faced by the global community. Current Dialogue has played a major role in promoting the dialogue concern.     

Blurring boundaries and advancing interreligious understanding by engaging textual ‘others’ in a women’s interfaith book group

This article casts analytical light on how Jewish, Christian and Muslim women develop understanding of religious identities by engaging with multidimensional textual ‘others’ in the Daughters of Abraham interfaith book groups. It focuses on a group discussion of a rabbi’s memoir about her religious journey. Drawing on ethnographic material and Talal Asad’s analysis of the relationship between text and reader, I examine how narratives outside primary religious texts influence ideas about Jewish, Christian and Muslim identities. I argue that the Daughters members’ appropriation of literary voices advances their engagement with religious diversity by developing understanding of religious self and others. Moreover, members’ navigation of inter- and intra-religious relations during discussions of texts blur boundaries for inclusion into this interfaith encounter. This examination raises questions about issues of identity, power dynamics and interfaith relations. Importantly, it provides novel insight into the understudied areas of women’s interreligious encounter and shared reading practices.     

Elaborating Faith

Emerging from participant observation fieldwork in varied interfaith organizations, this essay argues that intentional interfaith engagement in the United States is a decidedly classed phenomenon that too rarely includes the presence and concerns of persons who are working poor. This dynamic is particularly problematic given religious entanglements with free‐market capitalism and the specific political economic vulnerability and religious diversity of recent immigrants and refugees. Interfaith organizing models, especially with their inclusion of labor unions, offer an important balance in the ecology of interfaith engagement and resistance to the civil religion of neoliberalism. Through these place‐based, consociational collaborations, labor organizations help faith communities historicize, conceptualize, and navigate complex economic dynamics while expanding labor's value‐frameworks, forms of organizing, and apprehension of worker's faith‐filled identities.     

Procedural justice,identity and deference to the law: What shapes rule‐following in a period of transition?

The group engagement model has two core arguments. The first is that procedural justice shapes rule‐following in groups, organisations and societies. The second is that the influence of procedural justice upon rule‐following is mediated by changes in people's identification with groups. This study uses a sample of South Africans to test both arguments. While the procedural justice argument has already been widely tested and supported, this study extends that test to a society in rapid transition and upheaval. Further, it tests the identity mediation argument in the same context. The results support both arguments. Procedural justice shapes rule‐following and that influence is mediated by identification with superordinate authority.     

Language,Ontology, and Metaphysics

Thomas Hofweber's Ontology and the Ambitions of Metaphysics is ambitious, thought‐provoking, and a good read. It expands upon a project he's developed in several previous papers—a project that seamlessly weaves together both metaphysics and metametaphysics. The book is as much about methodology as it is about the substantive conclusions he draws about what there is. As a consequence, it is a long book that covers a lot of ground. Since I cannot do justice to all of it, I hope my fellow symposiasts will take up parts of the book that I neglect. There is a lot of good stuff in there.     

Does Proximity Matter in Promoting Interfaith Dialogue?

This paper explores the role of physical proximity of places of worship in facilitating interfaith dialogue. The research focuses on a religious cluster within the Greater Toronto Area, which emerged due to incremental zoning changes over time. Using key informant interviews as the method and Allport’s contact hypothesis as the guiding theoretical framework, it explores the effects of proximity and contact (interaction or encounters) on intergroup relations. The findings suggest that physical proximity is not a strong factor in facilitating interfaith dialogue initiatives. However, proximity does seem to have an effect in creating a space for interactions and encounters to occur, which can lead to attitudinal shifts concerning the religious “other.”     

Beyond Just Justice – Creating Space for a Future‐Care Ethic

Distributive justice relies on metaphors about spatial distribution. Modelling cross‐temporal relations on cross‐spatial relations in this way obscures how earlier groups become the later ones. Procedural justice metaphors rely on metaphors of (contemporaneous) contract and thereby on impartial reasoning. Their dominance is already problematic in the case of contemporary relations, but is even more so in the case of relations across time, where the conditions for later parties are controlled and created by earlier ones. Future generations should not be thought of as a distinct group living at a different temporal “location,” but as who we will become. Thus, the frame of “justice” is much less appropriate for our relations to them than the frame of “care”.     

“My Family Would Crucify Me!”: The Perceived Influence of Social Pressure on Cross-Cultural and Interfaith Dating and Marriage

The present study examined the perceived influence of parental and social pressure on individuals’ perceptions regarding cross-cultural and interfaith dating and marriage. The questions of interest were: (1) What is the influence of parental attitudes towards interfaith and cross-cultural relationships? (2) How do the participants feel it impacts upon them? And lastly, (3) How do the participants predict they will respond to their children’s choice of such relationships? Fifty-five university students with diverse backgrounds participated in this study. The findings indicate that the majority of the participants were influenced by the social pressure put upon them. Moreover, the participants perceived the previous generation as “racist”. However, interestingly there are signs of a generational attitude shift. Finally, the findings show that over 80 % of the participants did not want to interfere in their children’s partner selection. The remaining 20 % were against interfaith and cross-cultural dating and marriages.     

Recycling Cultural Construction: Desecularisation in Postsoviet Mari El1

By examining the experience of an innovative and ambitious initiative in the evolution of the interfaith movement in Australia, this article analyses three contested themes: first, how to connect religion more closely with culture, thereby placing interfaith relations within the context of intercultural awareness; second, how to develop a regional initiative which, informed by Australia's urban history and sociology, would complement and dovetail with preexisting interfaith and intercultural activities; and third, how to translate the general principles of dialogue into the operational environments of local communities. By analysing the insertion of dialogue into the modalities of ‘everyday’ life, this article illuminates how a multidimensional approach to interfaith dialogue can resonate with the cultural–political specificities of a major metropolitan concentration.     

Retribution and Restoration as General Orientations Towards Justice

We proposed two distinct understandings of what justice means to victims and what its restoration entails that are reflected in individual‐level justice orientations. Individuals with a retributive orientation conceptualize justice as the unilateral imposition of just deserts against the offender. In contrast, individuals with a restorative orientation conceptualize justice as achieving a renewed consensus about the shared values violated by the offence. Three studies showed differential relations between these two justice orientations and various individual‐level values/ideologies and predicted unique variance in preferences for concrete justice‐restoring interventions, judicial processes and abstract justice restoration goals. The pattern of results lends validity to the understanding of justice as two distinct conceptualizations, a distinction that provides much needed explanation for divergent preferences for injustice responses. Copyright © 2011 John Wiley & Sons, Ltd.     

The Effect of Group Size on Interfaith Marriage Among Catholics1

This article examines the relationship between the religious composition of Catholic dioceses and interfaith marriage rates among Catholics. Building on Blau's(1977) theory of intergroup relations and previous research on intermarriage, we argue that Catholics are most likely to marry outside their group when they comprise a relatively small percent of the population in their dioceses. They are most likely to marry other Catholics when they are a large percentage of the population. Research in the 1940s and 1950s supports this hypothesis, as do diocesan–level data reported in the 1960, 1965, 1970, 1975, 1980, 1985, 1990, and 1995 editions of the Official Catholic Directory . We conclude with a discussion of what these findings imply for future research on interfaith marriage among Catholics and among members of other religious groups.     

Obama's Interfaith Service Challenge: A Call for a New Theology of Service in American Higher Education

Abstract : President Obama's recent Interfaith Service Challenge issued to colleges and universities in the United States encourages schools to commit to year‐long interfaith service projects that engage constituencies across campus, across faith traditions, and across the wider local community. While they were included in pre‐challenge planning, university chaplains and religious life staff were omitted from the list of partners. This omission challenges college chaplains and campus ministers to articulate a theology of interfaith service that represents their enduring priorities to engagement across faith lines and in service to others. For Christians, such a theology could be based on the three key principles of imago dei, theologia crucis, and faith active in love.     

Exposure to Violence and Attitudes Towards Transitional Justice

Transitional justice has emerged to address victims' needs as a means of restoring relations broken by violence. Yet we know little about victims' attitudes towards different transitional justice mechanisms. Why do some victims prioritize retributive justice while others favor other forms of dealing with the violent past? What determines victims' attitudes towards transitional justice policies? To address these questions, we offer a new theoretical framework that draws upon recent insights from the field of evolutionary psychology and links both war exposure and postwar environments to transitional justice preferences. We argue that both past experiences of wartime violence and present‐day social interdependence with perpetrators impact transitional justice preferences, but in divergent ways (resulting in greater support for retributive vs. restorative justice measures, respectively). To test our framework, we rely upon a 2013 representative survey of 1,007 respondents focusing on general population attitudes towards transitional justice in Bosnia two decades after the implementation of the Dayton Accords. Specifically, we examine the impact of displacement, return to prewar homes, loss of property, loss of a loved one, physical injury, imprisonment, and torture on attitudes towards transitional justice. On the whole, our findings confirm our two main hypotheses: Exposure to direct violence and losses is associated with more support for retributive justice measures, while greater present‐day interdependence with perpetrators is associated with more support for restorative justice measures. While acknowledging the legacy of wartime violence, we highlight the importance of the postwar context and institutional mechanisms that support victims in reconstructing their lives.     

Lesslie Newbigin and Edinburgh’s Common Call

In a world where pluralism is the norm, interfaith encounter and dialogue are essential parts of the Christian experience. Lesslie Newbigin reflected extensively on a theological understanding of the Christian encounter with those of other faiths, emphasizing the importance of both a humble orientation toward God and others and a firm commitment to the uniqueness of Jesus Christ. This juxtaposition of humble witness and firm faith in interfaith encounter is also reflected in the Edinburgh 2010 mission conference’s Common Call. This article will explore Newbigin’s reflections on interfaith dialogue and consider their implications for the future of the ecumenical movement.     

Trajectories and future avenues in Pauline Studies and Jewish–Christian relations: the relevance of William S. Campbell’s approach to Paul

Abstract

William S. Campbell’s research on the apostle Paul has been at the forefront of overcoming anti-Jewish interpretations. His career has been characterised by academic rigour and social and interfaith engagement. His interpretive approach is committed to formulating Christian identity in positive relation to others and thus contributes to provide a vital basis for Jewish-Christian and Interfaith relations in general for the future.     

Interfaith etiquette in an age of Islamophobia

Islamophobia represents one of the greatest moral dilemmas of our time. Anti‐Muslim hostility and hatred, driven by racism, has manifested itself in exclusionary, discriminatory, and violent actions toward Muslims and those perceived as Muslims. By most metrics, Islamophobia in the United States is only getting worse. This article draws on Krister Stendahl's rules of interfaith engagement as a means of offering Christians a blueprint for how to reach out and engage with their Muslim neighbors in an age of Islamophobia.     

The Theological Misappropriation of Christianity as a Civilizing Force

The theological misappropriation of Christianity as a civilizing force occurs when individuals convert to Christianity due to deception that ignores the faith-based aspect of Christianity. The history of Western education in India illustrates the hidden curriculum that Christian missionaries employed to disrupt the Indian educational system. This unnerving pedagogy points to the need for a postcolonial theoretical framework that relates the inescapable hybridity of religion and culture where Orientalism has the potential to occur. To press the ongoing urgency of this discussion, I convey how the history of British India connects to my lived-reality as an American Hindu. Overall, I point to hybridity as a lived paradox of ambiguous conflict that embraces interfaith relations. I offer implications for Christian missionaries today to foster authentic interfaith connections without engaging in colonizing ideologies.