by Maij Vu Mai
What is religious pluralism to the Survivor? To the one who’s lost faith in themselves? Lost faith in other people? Lost faith in humanity? To the one who’s lost faith in their ability to connect because…
by Miranda Hovemeyer
I’ll be honest. I haven’t felt at home in the field of interfaith work for quite a while. During one of the last interfaith conferences I spoke at, I was asked by an older white gentleman why I was there, then insisting…
by Sable Manson
n the spring of 2020, I was working with my higher education colleagues to prepare for an interfaith retreat set on Catalina Island, off the coast of southern California. We had planned numerous…
by Najeeba Syeed
I’ve written about “casserole” hospitality, an ethic of care demonstrated in America’s Heartland found in communities of various traditions who welcome…
by Deborah Streeter
“In the past, models of being church have been based on belief. We are exploring a new model of church, built on spiritual discovery and transformation of life. The question no longer is, ‘What do you believe?’ but ‘How has your life been transformed?’”
by Isabella Price
On December 25, Christians around the world will gather to celebrate Jesus’ birth with joyful carols, special liturgies, festive meals and gifts…Yet, what are the origins of Christmas and how…
Sunlight pours into the plain, open room through its many windows. Men and women of all ages gather in rows of simple wooden benches all aligned to face the center of the room, facing one another. Together they sit in stillness and silence, actively waiting for inspiration to arrive.
For at least an hour each week, Quakers – or more formally known as the Religious Society of Friends – come together in this room for what is called a meeting for worship. While the structure varies from meetinghouse to meetinghouse and from perspective to perspective, this tradition (comparable to a church service) offers valuable insights into how one can live a mindful and fulfilling life – with or without the religious context.
A few months ago, a random idea popped in my head: What if pastors interviewed atheists as part of their Sunday service? Having been a youth pastor at one point, and now an atheist, it was as if I was trying to connect two different stages of my life. More importantly, I thought about some of the benefits this might generate amongst atheists, pastors, and congregants alike.
My work life so far has focused on the youth and young adult communities in Muslim and Unitarian Universalist (UU) settings, and this essay is about the challenges they face. Many American faith communities face the problem of large elderly populations and small to non-existent populations of young people from 18 to 30. The Pew Forum reports that a third of the U.S. population under 30 now identifies as religiously unaffiliated. Clearly, faith communities are having trouble maintaining relationships with their estranged youth communities.
As readers of the Interfaith Observer know full well, the world is in the midst of an unparalleled religious diversity. Everyone acknowledges this new reality. The ways we respond are legion. Historically, progressive religious adherents are most likely to identify as religious pluralists and work intentionally to develop new friendships with religious strangers.
TIO: Thank you for taking the time to speak with me, Professor Cobb. I’m particularly interested in talking about one of your recent books.
John Cobb:Which one?
TIO: The Dialogue Comes of Age: Christian Encounters with Other Traditions.
Cobb: I thought you might be referring to it.
TIO: One of the things that struck me was how it focused on dialogue between religious communities as a collective. Could you tell me more about that?
