Interfaith Artichoke on the Seder Plate?

Posted April 20, 2016 by Susan Katz Miller
Categories: holidays in interfaith families, interfaith families, Interfaith Identity, Interfaith marriage

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Artichoke, Susan Katz Miller

Artichoke        Photo by Susan Katz Miller

 

An orange? A beet? An olive? A tomato? And, new for this year, a banana? Contemporary Jewish thinkers have encouraged us to innovate on Passover, to push the boundaries of the seder plate, to incorporate new objects and themes, and expand on the idea of the “we” in the Haggadah text.

But an artichoke on the seder plate? Not for me. As much as I appreciate the proposal to acknowledge interfaith families, I reject the nomination of the artichoke for this role. The suggestion of an artichoke dates back a decade, but resurfaced this year in a jazzy new video explaining seder plate symbols. In my view, the artichoke symbol fails, because the net effect excludes rather than includes, by re-enforcing the narrative of interfaith families as problematic.

The first paragraph of my book describes my own interfaith family Passover seder, with Jews, Catholics, Protestants, Buddhists, and atheists celebrating together. All are welcome at my table. In order to be as inclusive as possible, I like to emphasize the musical and poetry and storytelling, the English language, and the universal themes of social justice, religious freedom, and spring rebirth.

At the same time, I like to preserve both the specificity and the mystery embedded in the ancient and at times inscrutable liturgy of the Haggadah. I love the Kabbalistic imagery of the Seder plate, with the earthy objects placed in symmetry and relation to each other: an egg, a bone, a bitter herb.

This year, since my interfaith college kids were too far away to come home for the seder, I sent them a box of Passover treats from a project called Hello Mazel, including a set of hexagonal letter press cards that fit together into a honeycomb Seder plate. The cards resonate with a kind of mystical power conferred by geometry. I imagine my daughter arranging and rearranging the hexagons, changing the harmonic buzz created by the relationships between the Hebrew words: karpas, maror, charoset.

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Photo by Aimee Helen Miller

All religions reinvent themselves through time in response to sociology, history, environment. Why then do I reject the artichoke to represent interfaith families? In proposing this symbol, Rabbi Geela Rayzel Raphael states, “Like the artichoke, which has thistles protecting its heart, the Jewish people have been thorny about this question of interfaith marriage.” So interfaith families are symbolized by the resistance of the Jewish people to interfaith families? That just feels wrong to me.

First of all, the emphasis on thorns ties into the narrative of the troubled and troubling interfaith family. This feels so very last century, conjuring up the image of distraught parents wailing and gnashing their teeth, sitting shiva. The rabbi goes on to emphasize the negative in her “Ten Plagues of Being Intermarried.” But note that this piece was written ten years ago. While I acknowledge that some interfaith families still experience trauma and pain, intertwining interfaith families with the plagues feels archaic.

Thankfully, most Jewish families now embrace the Quakers, Pagans, and Hindus in their midst. They choose to expand, rather than contract. They deepen their own Jewishness through the process of explaining and educating. They rediscover Passover through new eyes, and take the opportunity to wrestle on a deeper level with both the exultant and tragic nuances of the Exodus story. While some in Jewish leadership still fight “intermarriage,” I feel just fine about excluding this sort of prickliness from my seder plate.

At most Passover seder tables in America now, we have not only partners from more than one religion, but children and adults with complex interfaith heritage. I devote a lot of time to thinking and writing about who gets to define identity in our flexible and fluid religious landscape, and I reject the idea of interfaith families defined by a vegetable representing a negative reaction to our existence. And I can’t help thinking that a rabbi, who may be the least likely to have an interfaith partner, may not have been the right person to propose a symbol to represent this new reality.

So what would be a better alternative to the artichoke? One Christian dad suggested a kiwi fruit: at least it’s fuzzy, rather than prickly. But I keep returning to the idea that every interfaith family is interfaith in its own way: we are enriched by this pluralism. Perhaps we cannot be symbolized by a single fruit or vegetable. My proposal would be to encourage each family to personalize their own seder plate with a nod to the specific cultures enriching their interfaith family. How about a jalapeno pepper? An okra pod for West Africa? Or some wasabi next to the horseradish? We are large, we contain multitudes.

 

Susan Katz Miller’s book, Being Both: Embracing Two Religions in One Interfaith Family is available now in hardcover, paperback and eBook from Beacon Press.

Long Island’s Multifaith Campus

Posted April 14, 2016 by Susan Katz Miller
Categories: Interfaith Identity

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Multifaith Campus at the Brookville Church, photo by Susan Katz Miller

 

Recently, I returned to the Interfaith Community of Long Island, for the first time since Being Both was published. IFC Long Island is affiliated with the original Interfaith Community founded by Sheila Gordon and Lee Gruzen in Manhattan in the 1980s. I first visited IFC Long Island in 2011, when I was researching and reporting on interfaith education programs for interfaith children across the country for my book. Since my first visit, IFC Long Island has evolved in relation to three other communities (one Christian, one Jewish, one Muslim) as part of a unique and important model: the Multifaith Campus at the Brookville Church. Seeing interfaith children engaged in active interfaith education on the campus, meeting the clergy and leaders from three different faiths, I realized I really wanted to update the story of the interfaith families community template on Long Island.

So today, I have an article on the Multifaith Campus, “When a tiny church houses three religions,” in Acts of Faith, the The Washington Post‘s online home for religion news. Often, I like writing on my own blog, where I can control the style and tone and accuracy of every word. But sometimes I want to get a big story out in a publication that will reach a broader audience, and I am excited to have my first piece in The Washington Post. I have a lot more to say about the Multifaith Campus, and wisdom to share from many of the leaders there. I plan to do that in coming weeks on this blog, so stay tuned.

 

Susan Katz Miller’s book, Being Both: Embracing Two Religions in One Interfaith Family is available now in hardcover, paperback and eBook from Beacon Press.

Raising Interfaith Children, and Letting Them Go

Posted April 2, 2016 by Susan Katz Miller
Categories: Christianity, Interfaith children, interfaith community, interfaith education, interfaith families, Interfaith Identity, Interfaith marriage, Judaism

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Being Both M&Ms
I want to give a thorough response to a recent Washington Post blog post (printed in today’s edition of the paper) entitled, “Not what I expected from my interfaith marriage.” The piece re-enforces some misconceptions about why parents choose to raise children with both religious traditions. In short, raising kids with both religions does not mean they will always claim “both” as a lifelong identity. Nor should it.

The author, Susan Sommercamp, states that she and her (former) husband wanted to share both traditions and “thought” their children could be “both,” but that “unfortunately things don’t always go as planned.” The big reveal in the piece is that one daughter chose to practice Christianity, while the other daughter chose to practice Judaism. From my perspective, having children choose two different religions is not an unfortunate or surprising result. It’s a typical result. And there’s absolutely nothing wrong with it.

First of all, we don’t control the ultimate beliefs, practices or affiliations of our children. This is true in mono-faith families, as well as in interfaith families. How many of us have siblings with identical religious practices to our own? As parents, we can choose an initial religious label for our children, and a form of religious education for them. But ultimately they grow up and make their own decisions. This is not “unfortunate,” it is just life. This would be a good moment to put on Sweet Honey in the Rock’s gorgeous rendition of Kahlil Gibran’s poem “On Children,” which states, “They come through you but not from you, And though they are with you yet they belong not to you.”

Second, as a corollary, raising children with both traditions cannot have the goal for children to become, and stay, religiously both. Some will, and some won’t. As documented in Being Both, some will choose one religion, or the other, or both, or none, or a new religion. And the choice may not be permanent. Pew Research has found that some half of all Americans change their religious affiliation at least once. The benefits of educating children in both family religions include allowing them to make more informed religious decisions, and allowing them to feel a connection and support from both sides of the extended family, and giving them bi-religious literacy. Not fixing them permanently in a “both” identity.

There were unfortunate aspects of this family story, but they do not stem, in my estimation, from the initial decision to raise the children with both religions. Of course it was unfortunate that the couple divorced, and that the children may have felt a competition between the parents (and parental religions) as a result. It was unfortunate that (partly as a result of the divorce) the two religions were each celebrated with only one parent, and without the support of an interfaith families community, so that the parents and children did not have a way to discuss and integrate their identities in a neutral and supportive space.

And while the author claims in the first paragraph that the couple had agreed to share both “faiths and heritages,” she admits that she took them to synagogue and Jewish religious education, and felt “surprise and some disappointment” when her husband begins taking them to church. In reality, she was attempting to raise them solely with Judaism, plus some holiday celebrations, not with full exposure to both. It is only after the divorce that she tersely accepts a sort of “separate but equal” exposure to both religions. So this family’s experience in no way reflects “doing both” in the context of good communication between the parents and full dual-faith religious education.

Ultimately, despite the divorce and initial tension as the two daughters claimed their religious identities, the author concludes that “we are all more tolerant and understanding because of our messy interfaith family.” It is interesting to note that Sommercamp saw the benefit of being an interfaith family, even after the difficulty of divorce. But those of us who raise our children with both religions with the intention of letting them go, of letting them claim the practices and identities and affiliations most meaningful to them, would never use the word “tolerant” in this context. The goal is not to tolerate each other, but to embrace each other, and embrace the religious choices of everyone in the family.

Susan Katz Miller’s book, Being Both: Embracing Two Religions in One Interfaith Family is available now in hardcover, paperback and eBook from Beacon Press.

A Spring Quilt of Interfaith Connections

Posted March 10, 2016 by Susan Katz Miller
Categories: Buddhism, Christianity, Hinduism, holidays in interfaith families, Interfaith Identity, Jainism, Judaism, Paganism, Sikhism

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Lizas HexTop

Glorious Color quilts by my cousin, Liza Prior Lucy

In seven years of writing this interfaith blog, I have posted many essays on a number of spring Jewish and Christian holidays: Purim, St Patrick’s Day, Passover, Easter. But the complex, interlocking quilt squares of Generation Interfaith now go far beyond Judaism and Christianity. Speaking in Chicago this week, I met a woman from a Jewish and Christian interfaith family with a Hindu partner, and a man from a Jewish and Christian interfaith family with a Muslim partner. Increasingly, I see the world of interfaith families, not as a Jewish/Christian binary, but as vibrant pieces bound together into a greater design, and traced with embroidery that winds across the pieces.

My book Being Both is devoted to the idea that interfaith children, in particular, benefit from exploring that whole quilt through interfaith education. But actually, all of us in extended interfaith families (and increasingly, that is most of us) benefit from interfaith education. Meanwhile, with political demagogues busy stirring up ugly religious intolerance in this election season, now is the time for every American (and every world citizen), whether or not we have extended interfaith families, to do a better job of educating ourselves about the religions around us.

Just in the next two weeks, we have a dense schedule of religious holidays, providing many opportunities to celebrate with interfaith family, and interfaith friends. If you don’t have family and friends who will invite you over, check out my Beacon Press colleague Linda K. Wertheimer‘s suggestions on how to get out and visit local houses of worship. And if you don’t live near any temples or mosques, there is always the free online courses from Harvard’s Religious Literacy Project.

Below, I have written up a quick list of just some of the religious holidays in the remainder of March. Note the ancient connections many of them have to the spring equinox, and possibly, to each other. And notice how many of these spring festivals are now celebrated by people of multiple religions. My belief is that we are all religious syncretists, tied to the religions that came before us, and the religions that surround us. And so as part of Generation Interfaith, I celebrate these connections:

March 17, St Patrick’s Day. Catholic commemoration of the Feast Day of St Patrick, primarily celebrated by Irish-Americans with parades, drinking, and the wearing of the green, as a way to connect with Irish culture. Now celebrated in America by people of many religions. Possible historical connection to Ostara.

March 20, Ostara. Modern Pagan and Wiccan commemoration of the spring equinox and Eostre, the Saxon lunar goddess of fertility. Celebrated with planting of seeds and nature walks. Possible historical connections between Eostre, Easter, Passover, and Norooz.

March 20, Palm Sunday. Christian commemoration of the arrival of Jesus in Jerusalem, celebrated with church services and processions with palm fronds. Among Indian Christians, the Hindu practice of strewing flowers such as marigolds has been adapted for Palm Sunday.

March 21, Norooz. Zoroastrian/Bahai/Persian celebration of the New Year on the spring equinox. With roots in ancient Iran, it is celebrated by many people of all religions throughout the Balkans, Caucasus, Central and South Asia, and the Middle East with spring cleaning, flowers, picnics, feasting, and family visits. Possible historical connection between Norooz and Purim.

March 23, Holi. Hindu commemoration of the arrival of spring and love, celebrated with bonfires, throwing powdered color pigments and water on each other, music, feasting, forgiving debts, repairing relationships, and visiting. Popular even with non-Hindus in Asia, and increasingly throughout the world.

March 23, Magha Puja Day. Buddhist commemoration of Buddha delivering the principles of Buddhism, on the full moon. Celebrated in Southeast Asia with temple visits, processions, and good works.

March 24, Purim. Jewish commemoration of the Biblical story of Esther in ancient Persia, celebrated with costumed reenactments, three-cornered pastry (hamantaschen), drinking, and charity. There may be a historical connection between Norooz and Purim.

March 24, Maundy Thursday – Christian commemoration of The Last Supper. There may be a historical connection between The Last Supper and Passover.

March 24, Hola Mohalla. Sikh celebration including processions, mock battles, poetry reading, music. There is a historical connection between Holi and Hola Mohalla.

March 25, Good Friday. Christian commemoration of the Crucifixion of Jesus, with church services and fasting.

March 27, Easter. Christian commemoration of the Resurrection of Jesus, celebrated with church services, family dinners, baskets of candy for children. Fertility imagery including bunnies and eggs may have a historical connection to Eostre, and the spring equinox.

March 30, Mahavir Jayanti. Jain commemoration of the birth of Mahavira, celebrated with temple visits for meditation and prayer, decoration with flags and flowers, and charitable acts.

New Bordered Diamonds Cover

Glorious Color quilts by my cousin, Liza Prior Lucy

 

Susan Katz Miller’s book, Being Both: Embracing Two Religions in One Interfaith Family is available now in hardcover, paperback and eBook from Beacon Press.

 

Generation Interfaith: Harrisburg, Chicago, Long Island

Posted February 23, 2016 by Susan Katz Miller
Categories: book tour, Interfaith children, interfaith communities, interfaith education, interfaith families, Interfaith Identity

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The Jewish Museum, NYC

 

Is this truly year three of the Being Both book tour? Somehow, I am still traveling around the country, speaking at museums, universities, conferences, synagogues, and churches. I continue to draw new energy and ideas from my conversations with all of you at these events. And, I am even more passionate now than I was three years ago about listening to your stories, and exploring the experiences of interfaith families in our culture and our world.

If the time seemed right for Being Both three years ago, it seems all the more important now, as we face religious and racial intolerance and strive for social justice. I find my message is evolving in response to my encounters with all of you, in person and online. Here are just some of the advocacy themes that I feel compelled to tackle as an interfaith activist:

  1. Religious institutions need to accept that a significant percentage of interfaith families want their children to have interfaith education. Engaging with these families makes more sense than excluding them.
  2. Religious institutions need to move beyond tolerating or even welcoming interfaith families, and figure out how to benefit from interfaith families.
  3. Organizations devoted to interfaith dialogue and understanding need to recognize the important role of people from interfaith families as bridge-builders and peacemakers, rather than feeling threatened by perceived blurring of boundaries.
  4. It is time to celebrate the rise of Generation Interfaith. Our world is being transformed by adult interfaith children who are now rabbis, ministers, priests, teachers, and organizational and political leaders.
  5. In a time of continuing religious tension and strife, we all need more interfaith education. And interfaith children, in particular, need and deserve interfaith education.

Recently, you all have helped me develop these ideas, on facebook and twitter, in our Network of Interfaith Family Groups, in New York at The Jewish Museum in an “Unorthodox” presentation with Jewish historian Alan Levenson, in the private coaching work I do with interfaith couples, and in the consulting I do with religious educators, clergy, and organizations. In the last few months, I have been able to expand on some of these ideas in “Is There a Jewish Way to Parent?” in Moment Magazine,  in “4 Questions Every Interfaith Couple Should Ask Before Getting Serious,” in the Huffington Post, and in an extended local CBS news interview (in three parts, scroll to the bottom of that page).

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The Jewish Museum, NYC

 

Coming up in March, I am excited about continuing these conversations in Harrisburg PA, Chicago, and Long Island. If you have friends or family in these places, let them know about these upcoming events:

Harrisburg PA, March 3 2016, 6-7:30pm. Interfaith Families (and book signing), Morrison Gallery, Library, Penn State Harrisburg. Free.

Highland Park IL, March 6 2016, 10:30-noon. Lakeside Congregation for Reform Judaism. Free. Come at 10:15 for breakfast!

Chicago IL, March 6 2016, 7-9pm. Mishkan Chicago (registration is full, sign up for waitlist), at Uncommon Ground (Lakeview). Free coffee and dessert bar . Co-Sponsored by InterfaithFamily/Chicago.

Chicago IL, March 7 2016. Generation Interfaith: Women as Religious Innovators, Illinois Institute of Technology. Free.

Brookville LI, NY, March 20 2016, 11:15-noon. “Generation InterfaithInterfaith Community of Long Island, Brookville Multifaith Campus. Free.

You can always check the most updated details on all of the upcoming Being Both events at susankatzmiller.com/events. And let me know if we can work together to set up a talk, workshop, or consultation in your area. I am not going to move on and write a book about a completely different topic. Interfaith life is my life’s work.

 

Susan Katz Miller’s book, Being Both: Embracing Two Religions in One Interfaith Family is available now in hardcover, paperback and eBook from Beacon Press.

 

 

Interfaith Family Lens: Obama at the Mosque

Posted February 4, 2016 by Susan Katz Miller
Categories: Famous Interfaith Children, Interfaith Children Speak Out, interfaith dialogue, interfaith families, Interfaith Identity, Interfaith in the News, Interfaith relations, Islam

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Persian Carpet, photo Susan Katz Miller

 

President Obama gave a moving speech about inclusion and preventing extremism at the Islamic Society of Baltimore yesterday. I saw this event, his first visit to a US mosque, through the lens of an adult interfaith child, a lens that President Obama inevitably shares. Every interfaith child (actually, every human being) has the right to choose a religious identity, and Barack Obama made a clear choice to be a Christian. As someone born into an interfaith family, as someone who has had to defend my own religious identity, I empathize with the constant battle President Obama must fight against those who try to mislabel him. My hope is that after he steps down, he will be able to speak more freely about the ways in which his interfaith family background has inspired him as a bridge-builder and peacemaker in the world.

Back in 2009, I wrote the following on this blog:

While he did not know his Muslim biological father, growing up with knowledge of this family connection can have a strong effect on an interfaith child’s identity. Even more important was his experience as a boy in Indonesia, the most populous Muslim country in the world, with a Muslim stepfather. Obama is both a practicing Christian and someone raised with an intimate knowledge of Islam. I celebrate his interfaithness, and see that the world has already benefited from it.

Listening to the speech yesterday, one phrase in particular caught my attention. Here is the slightly inexact quote as tweeted by Rep. Keith Ellison, the progressive Democratic congressman from Minnesota, who was there at the mosque:

Woodlawn, MD “We are one American family and when any part of it is made to feel separate or excluded it tears at fabric of whole American family” BHO

The point the President is making here is that we must counter the recent rise in anti-Muslim rhetoric and actions. But note the metaphor: he describes America as a giant interfaith family. President Obama’s own extended interfaith family is Christian, Muslim, Buddhist, and Jewish in two different branches. And Rep. Ellison, who chose this sentence to tweet, is a Muslim-American from an extended interfaith family. He was brought up Catholic, has a brother who is a Protestant pastor, and raised his children as Muslims in the context of an interfaith marriage.

My point here is that we are all moving together into a world of greater religious complexity and interconnection. I see the formative interfaith family experiences of our elected officials inspiring more effective interfaith diplomacy, and the desire to reduce religious violence in the world. I heard this theme the very first time I heard Obama speak, in 2004 at the Democratic National Convention. I look forward to hearing him speak out even more boldly after his term is over. And now, it looks like our next Democratic presidential nominee will be either a Christian woman with a Jewish son-in-law, or a Jewish man with a Catholic wife. Either way, it seems our nominee will see the world through an interfaith family lens.

Susan Katz Miller’s book, Being Both: Embracing Two Religions in One Interfaith Family is available now in hardcover, paperback and eBook from Beacon Press.

Many Yet One? Multiple Religious Belonging

Posted February 1, 2016 by Susan Katz Miller
Categories: Christianity, interfaith books, interfaith families, Interfaith Identity

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As someone born into an interfaith family, I am attracted to synergy, hybridity, complexity, and convergence. Lately, I see a moment of convergence approaching, when my progressive Jewish communities and my progressive Christian communities might begin to engage with each other on the topic of interfaith families, multiple religious practice, and complex religious identities. This moment cannot come too soon.

In the Jewish world, conversations about interfaith families have historically taken place as part of a fraught discourse on the threat of “intermarriage” to Jewish continuity and worries about confused children. Meanwhile, a separate but parallel conversation has been occurring, first among Catholic theologians and academics, and more recently in the progressive Protestant world, under the labels of “hybridity” and “multiple religious belonging” (sometimes shortened to MRB). In this literature, there has been a growing realization that multiple religious practice is actually the norm, rather than the exception, in much of Asia, and among many American Indian and other indigenous peoples as a result of colonization, cultural disruption, and diaspora.

And so it was that in 2014, the World Council of Churches gathered theologians and academics in Chennai, India, for a conference on multiple religious belonging. Rev. Karen Georgia Thompson of the United Church of Christ traveled to India for the conference. She then organized two consultations in the US, in order to connect clergy to theologians thinking and writing about this new reality. I was honored to present my research on interfaith families and interfaith identities at the first of these US events.

Now, a new book of essays published by the World Council of Churches, Many Yet One? Multiple Religious Belonging (edited by Peniel Jesudason Rufus Rajkumar and Joseph Prabhakar Dayam), brings together more than a dozen of these theologians, academics, and clergy, many of them Asian or Asian-American. The academic and theological language here can be dense and at times exhausting for even the most interested general reader (that would be me). For example, I am glad I happened to go to a university that offered a semiotics major, and so had some acquaintance with the work of French postmodern philosopher Jacques Derrida.

And yet, this slim volume is essential reading to those of us from interfaith families and other multiple religious practitioners engaged in defining ourselves, and in creating new spaces in which to do that. These essays describe, explain, and restore the religious plurality and complexity found in whole cultures, and in individuals. In so doing, this book has become my new bible, if you will, because it probes, affirms and illuminates much that is positive about my experience as someone with a complex religious identity.

Some of the essays focus primarily on Christians who become dual-faith practitioners after taking on Buddhist or Hindu practices. Others focus on the dual-faith practice in areas of Asia where this has long been the norm. At least some of the essays mention interfaith families as a source of multiple religious practice. Of course, all the writers here are looking at this topic through a Christian lens (or a “Christian and” hyphenated perspective). But after spending so much time defending interfaith families in the Jewish world, it was intellectually refreshing to be immersed in the world of Christianities.

In reading this book, I penciled in a hail of asterisks and exclamation points on almost every page. I could, should, and still may write a whole post in response to each essay in this volume. For now, I am going to simply cite a list of just some of the phrases that made me so excited about this book:

  • “Must claims of double-belonging receive communal authorization before they can be recognized as valid?” Rajkumar (World Council of Churches) and Dayam (Andhra Evangelical Lutheran Church)
  • “From my location in a seminary, I encounter increasing numbers of religious leaders and leaders-in-training who embody forms of multiple religious identity or practice.” John Thatamanil, Union Theological Seminary.
  • “Regardless of the resistance of religious institutions in accepting multiple religious belonging, individuals are finding their way to multiple paths without help or assistance.” Karen Georgia Thompson
  • “East Asian ‘both-and’ mode of relational thinking such as yin-yang has no problem in logically including dual identities.” Heup Young Kim, Hanshin University.
  • “…hybridity often functions as a space that allows two or more seemingly contradictory ideas or identities to co-exist without eliminating the distinction between them.” Raj Nadella, Columbia Theological Seminary.
  • “…hybridity is inherent even in what we may be tempted to categorize as ‘monolithic’ or ‘orthodox’ religious faiths.” Sunder John Boopalan, Princeton Theological Seminary.
  • “…hybrid entities cannot be understood adequately when viewed through the lens of monoculturality.” Julius-Kei Kato, University of Western Ontario.

The editors, Rajkumar and Dayam, conclude by urging churches to “move beyond tacit obliviousness and engage robustly with the phenomenon of multiple religious belonging.” This book will help Christian communities to do that. But as a bridge-builder, a synthesizer, a complex, hybrid person, I am waiting for the creation of a shared language to communicate with each other across religious boundaries. Specifically, I still wait for the time when my Jewish and my Christian communities figure out how to work together to welcome, engage, and learn from those of us who rejoice in our interfaith identities. I wait for a book like this one, written not with a Jewish lens, or a Christian lens, but by, for, and about those of us with multireligious “both-and” perspectives.

 

Susan Katz Miller’s book, Being Both: Embracing Two Religions in One Interfaith Family is available now in hardcover, paperback and eBook from Beacon Press.

 


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