Race, Culture, and Religion in the American South - Oxford Research Encyclopedia of Religion
Interfaith marriage, traditionally called "mixed marriage", is marriage between spouses This depends on religious prohibitions against the marriage by the religion of one (or both) spouses, based on religious doctrine or tradition. . (a similar proportion—44 percent—as in the early 20th century in New South Wales) . To study religion in the South, then, is to examine the influence of a dominant evangelical The South may be the Bible Belt, but, like Joseph's coat, it is a belt of many As a result, many of the works discussed here date from the last decade. Dynamic and creative exchanges among different religions, including indigenous The Great Migration of southern blacks to southern and northern cities The New Black (dir., Yoruba Richen, ): On black churches and marriage equality.
Your question is deeply important for yourself, this girl and many other people today. The reason it is important is that in the modern world it is more common than ever for people to meet and marry across ethnic, religious and racial lines.
The decision to marry or not when there are very great differences in religion should not be made easily or lightly.
Love but Different Religions - Dating & Social Anxiety Disorder
The consequences for yourself and the girl you love can have reverberations that can impact the happiness of each of you. The major issues for each of you to think about: The old romantic idea that "love conquers all" does not hold true in the real world.
If it did the world rate of divorce would be a lot lower. When you weigh the fact that most of the couples who divorce come from homogeneous religious and ethnic backgrounds the entire issue of marriage and religious differences take on a whole new meaning.
If people who come from backgrounds with shared values cannot save their marriages is there any hope for those who come from different backgrounds?
Actually, people who come from different faiths, nationalities and races can have successful marriages if they completely explore the important issues before they make the final decision to wed. The process of exploring these important issues has to do with what each considers to be of such great importance that they cannot compromise.
For example, if you marry this girl with the expectation that the children will be raised Muslim she must completely agree or there will be major conflicts between the two of you in the future.
Generally speaking, people from different faiths can marry and succeed in staying together if they each agree on the religion they will practice or if they agree that they are not religious and do not consider themselves to be of any religious persuasion.
When a female adherent marries a partner from another religion, they go through the risk of not being able to enter the Agyaris and Atash Behrams. In the past, their partner and children were forbidden from entering Zoroastrian religious buildings; this is often still observed. A loophole was found to avoid such expulsion: Alternatively in a few cases such as that of Suzanne RD Tatathe non-Zoroastrian spouse has been allowed to convert Zoroastrianism by undergoing the navjote ritual  Interfaith marriages may skew Zoroastrian demographics, since the number of adherents is low.
According to Indian law where most Parsis liveonly the father of the child must be a Zoroastrian for the child or children to be accepted into the faith. This has been debated, since the religion promotes gender equality which the law violates.
Zoroastrians in North America and Europe defy the rule, and children of a non-Zoroastrian father are accepted as Zoroastrians. This section does not cite any sources.
Please help improve this section by adding citations to reliable sources. Unsourced material may be challenged and removed. October Learn how and when to remove this template message A Samaritan man is allowed to marry outside his community if his wife accepts Samaritan practices. Since no conversion is involved, this may be considered an interfaith marriage. The decision to allow intermarriage has been made in modern times for genetic reasons. According to the Samaritan interpretation of their TorahIsraelite status is determined by the father; children of Samaritan men are considered Israelites, and children of non-Samaritan men are considered non-Israelite.
Interfaith marriage in Christianity Some Christian denominations forbid interfaith marriage, citing 2 Corinthians 6: In the Catholic Churchcanon law deals with mixed marriages a marriage between a Catholic and a baptized person outside the Church and marriages in disparity of cult marriage between a Catholic and an unbaptized person.
Distinction is made between inter-denominational and interfaith marriage, and some denominations extend their own rules and practices to other Christian denominations.
Interfaith marriage in Islam A primary Islamic legal concern is that the offspring of an interfaith marriage between a Muslim a non-Muslim are to be Muslim offspring, and raised as such. Shariathus, has differing regulations on interfaith marriage, depending on, firstly, what is the gender of the prospective intermarrying Muslim, and secondly, what non-Muslim religion is adhered to by the person that a Muslim is seeking to intermarry with.
While Islamic Law permits a Muslim man to marry up to four women, the preference is that one or all of his wives be Muslim. If he intermarried with a non-Muslim, one or more of the four allowed wives may be non-Muslim women provided that they are from among the People of the Book i.
History of Hinduism
Additionally, they must have been chasteand all children must be brought up Muslim. Beyond this exemption, a Muslim man may not intermarry with females who are not from among the People of the Book unless they convert to Islam which is not required of Christian females and Jewish females. In the majority of countries where the question was asked, Muslims who pray several times a day are more likely than those who pray less often to believe that Islam is the one true faith leading to eternal life.
Differences by frequency of prayer consistently are large across the countries surveyed in Southern and Eastern Europe. For example, in Russia, Muslims who pray several times a day are 41 percentage points more likely than those who pray less often to believe Islam is the one true path to eternal salvation.
Converting Others In most countries surveyed, at least half of Muslims believe it is their religious duty to try to convert others to the Islamic faith. The belief that Muslims are obligated to proselytize is particularly widespread in sub-Saharan Africa. Across the region, at least three-quarters of Muslims believe it is their religious duty to try to spread Islam to non-Muslims.
A majority of Muslims in the South Asian countries surveyed also say trying to convert others to Islam is a religious duty. Many Muslims in Central Asia as well as Southern and Eastern Europe do not believe that their faith obliges them to try to convert others.
In general, Muslims who pray several times a day are more likely than those who pray less frequently to say proselytizing is a religious duty. Religious Conflict as a Big National Problem In only seven of the 38 countries where the question was asked do at least half of Muslims describe conflict between religious groups as a very big national problem, and in most cases worries about crime, unemployment, ethnic conflict and corruption far outweigh concerns about religious conflict.
But a substantial minority of Muslims in a number of countries surveyed do see religious strife as a major issue. Among Muslims in Central Asia as well as Southern and Eastern Europe, fewer than four-in-ten consider religious conflict a very big problem in every country surveyed.
In the other countries surveyed in these regions, less than a quarter see religious conflict as a very big problem.
Race, Culture, and Religion in the American South
In Southeast Asia as well, relatively few Muslims see religious conflict as a serious problem. Overall, the survey finds that opinions about whether religious conflict is a very big problem track closely with opinions about ethnic conflict as a problem. In every country surveyed, Muslims who see religious conflict as a very big problem in their country are more likely than those who see it as a less serious issue to consider conflict between ethnic groups to be a major national concern.
In Thailand, a small percentage of Muslims report hostilities between Muslims and Buddhists in their country. In nearly every country surveyed in Central Asia and Southern and Eastern Europe, fewer than a quarter of Muslims perceive widespread religious hostilities. Familiarity With Other Faiths In only three of the 37 countries where the question was asked do at least half of Muslims say they know a great deal or some about Christian beliefs and practices.
In Thailand, where Muslims were asked to rate their knowledge of Buddhism, less than one-in-five say they are familiar with the Buddhist faith. However, substantial proportions of Muslims in the sub-Saharan African countries surveyed do say they know some or a great deal about the Christian faith.
Fewer than one-in-five Muslims say they are familiar with Christianity in only one sub-Saharan African country: