Interreligious studies

Interreligious studies, sometimes called interfaith studies, is an interdisciplinary academic field that researches and teaches about interfaith dialogue and encounters between religions. The field emerged in the 1980s and 1990s as a result of the collective efforts of theologians and interfaith practitioners, including scholars, during a period of interfaith activism, especially in North America.

History of the field

The academic field emerged from pioneering scholarship on religious diversity. In 1991, Professor Diana L. Eck started engaging students in research, which later became the Pluralism Project at Harvard University. Robert Wuthnow and Robert D. Putnam were among the scholars who investigated religious diversity and interactions. In 2013, there were several academic initiatives, including the founding of the Interfaith and Interreligious Studies Group at the American Academy of Religion and an Office of Religion and Global Affairs at the United States Department of State. A call for an interfaith studies field was issued by Eboo Patel, founder of Interfaith Youth Core, who subsequently helped secure funding for academic programs at some U.S. universities.

By 2018, institutional growth of the field included 20 undergraduate programs with majors, minors, or certificates; four universities or seminaries with tenure track faculty positions; and 22 centers with an interfaith focus. Academic journals include the Journal of Interreligious Studies and Interreligious Studies and Intercultural Theology. In 2017, Jennifer Howe Peace founded the Association for Interreligious / Interfaith Studies (AIIS), which convened annual meetings through 2023 and collaborated with the European Society for Intercultural Theology and Interreligious Studies (ESITIS). In 2021, the Center for the Study of Religious and Interreligious Dynamics was launched by the Israeli Tel Aviv University and the German Goethe-Institut.

By 2023, at least 47 empirical studies had been conducted on interfaith initiatives. Twenty-seven studies were from the U.S. and eight from Europe. A review of this research found that "interfaith initiatives can positively impact participants’ knowledge about other worldviews, communication skills and appreciation for other worldviews. At the same time, it can be challenging for interfaith initiatives to positively impact participants’ knowledge of socio-political challenges, awareness of power imbalance and privilege and behaviour as interfaith leaders."

Definition

Interreligious studies is a subdiscipline of religious studies that engages in the scholarly and religiously neutral description, multidisciplinary analysis, and theoretical framing of the interactions of religiously different people and groups, including the intersection of religion and secularity. It examines these interactions in historical and contemporary contexts, and in relation to other social systems and forces. Like other disciplines with applied dimensions, it serves the public good by bringing its analysis to bear on practical approaches to issues in religiously diverse societies.

—Kate McCarthy, a religious writer on the definition of Interreligious studies

Heidelberg University said, "Interreligious Studies addresses the increasing societal and economic need for interreligious competence. Courses provide students with a comprehensive appreciation of issues which impact or inhibit the peaceful co-existence of varied religions, and equip students with an understanding of how interreligious understanding might be achieved."

Historical precursors

Interreligious studies was grounded on a century long shift in theology and religious activities. As a prelude to pluralism; for example when Christian missionaries formulated the belief that Christianity could help "fulfill" Islam, and thus, later led to a broader ecumenical approach. Another step were the multi-faith dialogues in such events as the Parliament of the World's Religions, first held in 1893.

Criticism

As an academic field, interreligious studies has been criticized about the involvement of practitioners and advocates of interfaith dialogue. Some scholars say there is insufficient "skeptical detachment" from religiosity and, as noted in a 2016 New York Times article, "Many professors of religious studies bridle at the new field’s orientation toward real-world application rather than pure scholarship."

A notable practitioner, Alon Goshen-Gottstein, acknowledged that academic work in interreligious studies may reveal "the interests of those who engage in it by studying and appreciating, but more importantly, advancing the field of interreligious dialogue through relevant studies." He mentioned connections to the more faith-based endeavors of Comparative theology and Theology of religions.

Further reading

• Anderson, Mary (2013). Art and Inter-religious Dialogue: The Wiley-Blackwell Companion to Inter-Religious Dialogue. pp. 99–116.
• Bird, Michael S. (1995). Art and interreligious dialogue: six perspectives. University Press of America.
• Clooney, Francis X. (2013). "Comparative Theology and Inter-Religious Dialogue". In Catherine Cornille (ed.). The Wiley Blackwell Companion to Inter-religious Dialogue. Wiley-Blackwell. pp. 51–63.
• Cornille, Catherine (2013). "Conditions for Inter-Religious Dialogue". The Wiley Blackwell Companion to Inter-religious Dialogue. Wiley-Blackwell. pp. 20–33.
• Dzyubanskyy, Taras (2020). "Interfaith Leadership and Typologies of Religious Plurality". The Journal of Interreligious Studies']. 30: 1–10.
• Fletcher, Jeannine Hill. The Promising Practices of Anti Racist Approaches to Interfaith Studies. pp. 137–146.
• Fletcher, Jeannine Hill (2013). "Women in Inter-Religious Dialogue". In Catherine Cornille (ed.). The Wiley Blackwell Companion to Inter-religious Dialogue. Wiley-Blackwell. pp. 168–183.
• Mendes-Flohr, Paul (2013). "Reflections on the Promise and Limitations of Interfaith Dialogue". European Judaism. 46 (1). Spring: 4–14. doi:10.3167/ej.2013.46.01.02.
• Nagel, Alexander-Kenneth (2019). "Enacting diversity: Boundary work and performative dynamics in interreligious activities". Annual Review of the Sociology of Religion. 10. Brill Publishers: 111–127. doi:10.1163/9789004401266_008. ISBN 978-90-04-40126-6.
• Lucinda Mosher, ed. (2022). The Georgetown companion to interreligious studies. Georgetown University Press. ISBN 9781647121648.
• Phan, Peter C. (2012). "The Mutual Shaping of Cultures and Religions through Interreligious Dialogue". In Catherine Cornille; Stephanie Corigliano (eds.). Interreligious Dialogue and Cultural Change. Eugene, Oregon: Cascade Books. pp. 13–39.
• Ochs, Peter; Essam, Fahim; Paola, Pinzon (2022). "Read the Signs: Detecting Early Warning Signals of Interreligious Conflict". Religions. 13 (4): 2–20. doi:10.3390/rel13040329.
• Radford, Ruether Rosemary (2013). "Women and Interfaith Relations: Toward a Transnational Feminism". In Catherine Cornille; Jillian Maxey (eds.). Women and Interreligious Dialogue. Eugene, Oregon: Cascade Books. pp. 11–26.
• Rubens, Heather Miller; Homayra, Ziad; Benjamin, Sax. Toward an Interreligious City: A Case Study of Interreligious/Interfaith Studies. pp. 209–219.
• Swidler, Leonard (2013). "The History of Inter-Religious Dialogue". In Catherine Cornille (ed.). The Wiley Blackwell Companion to Inter-religious Dialogue. Wiley-Blackwell. pp. 3–19. ISBN 9780470655207.
• Theobald, Simon (2009). "Faith, interfaith, and YouTube: dialogue, or derision?". Literature & Aesthetics. 19 (2).