Progressive Faith as a Corrective to Division: Reclaiming Neighborliness in a Fractured America

A Research Paper by Shristopher Schouten

Abstract: Contemporary American society is grappling with pervasive xenophobia, tribalism, political polarization, and declining civility, indicative of a deep crisis of connection. This research paper investigates the thesis that progressive religion, exemplified by denominations such as the United Church of Christ (UCC), offers a potent corrective to these divisive human tendencies. Drawing on an interdisciplinary approach encompassing psychology, sociology, and theology, the paper first explores the psychological underpinnings of division, including evolutionary instincts, cognitive biases, and the impact of individual and collective trauma, alongside neuroscientific insights into "us vs. them" mentalities. It then examines sociological manifestations such as political polarization, echo chambers, declining public civility exacerbated by social media, and societal fractures along lines of education, geography (rural-urban divide), and racial attitudes. Against this backdrop, the paper analyzes theological wellsprings within progressive Christianity, focusing on its core tenets of justice, inclusivity, and radical welcome, as well as a reinterpretation of Jesus Christ's message emphasizing love, compassion, and the embrace of the 'other' as neighbor. This is contrasted with conservative theological approaches, particularly regarding pluralism and societal engagement. The research argues that progressive faith traditions can counteract division by fostering empathy, facilitating positive intergroup contact, reframing 'otherness' through narrative and ritual, and translating inclusive beliefs into tangible actions such as interfaith dialogue and anti-racism initiatives. The paper concludes by affirming the significant potential of progressive religion to cultivate a more civil, cohesive, and just pluralistic society by addressing the root causes of conflict, promoting an active embrace of diversity, and offering pathways toward reconciliation and understanding.

Disclaimer: While this paper focuses on progressive Christianity as a potential corrective to societal division, I want to explicitly state that this is not to suggest it is the only path, nor necessarily the most effective one. My choice to highlight progressive Christianity stems from my personal familiarity with it. I fully acknowledge and respect that many other religious, spiritual, and ethical frameworks are deeply committed to fostering pluralism and interconnectedness, and may provide equally valuable or even more impactful approaches. However, I do believe that a critical component for the success of any system aiming to achieve these ends lies in the formation of intentional communities. These communities play an essential role in building and maintaining shared values and fostering the accountability needed to truly embrace a pluralistic society. I strongly believe that mulitple such ethical systems can and must run in parallel in society, enabling and encouraging people to adopt the one that suits them best or is part of the tradition of their lineage or culture. A pluralistic society must encourage and embrace this.

I. Introduction: The Fractured American Landscape and a Glimmer of Hope in Progressive Faith

A. The Contemporary Crisis of Connection

Contemporary American society is marked by pervasive and deeply concerning trends of xenophobia, tribalism, political polarization, and a notable decline in civility.1 Sociological analyses reveal a landscape where citizens are increasingly segregated by ideology, political discourse has become more antagonistic, and trust in fellow citizens and institutions is eroding.3 This "fractured landscape" signifies more than mere political disagreement; it points to a deeper crisis of meaning and social cohesion. The intensity of these divisions suggests that they may be fueled by fundamental human responses, potentially exacerbated by the very evolutionary mechanisms that once ensured group survival but now appear maladaptive in a complex, pluralistic society. When these mechanisms are not consciously managed or counteracted by higher-order values or robust social structures, the result is a crisis of connection and shared understanding. The urgency of this situation necessitates an exploration of potential corrective forces capable of mending the social fabric.

B. Introducing the Central Thesis

This report investigates the thesis that progressive religion, exemplified by denominations such as the United Church of Christ (UCC) and others, offers a potent potential corrective to these deleterious human tendencies. It is argued that inclinations towards xenophobia, scarcity mentality, and tribalism often stem from a confluence of vestigial evolutionary predispositions—once vital for survival—and the enduring psychological scars of individual and collective trauma. Progressive religious teachings, particularly through the example and message of Jesus Christ, propose pathways to embrace differences, overcome the fear of 'otherness,' and cultivate a universal sense of neighborliness. The exploration of progressive faith as a solution implies a recognition that purely secular or political remedies may prove insufficient to address problems so deeply rooted in psychological and existential anxieties. These anxieties often touch upon fundamental human needs for safety, belonging, and meaning—domains where religious and spiritual frameworks have historically offered solace and guidance.5

Essentially, the human machine is running on outdated software that no longer serves in today's complex, pluralistic environment, and organized relgion is the mechanism by which - when applied correctly - compensates for the human mind's default, legacy operating system by applying corrective algorithms like compassion, mercy, unconditional love and kindness.

C. Scope and Methodology

To substantiate this thesis, this report undertakes an interdisciplinary investigation, drawing upon insights from psychology (including evolutionary psychology, cognitive science, and trauma studies), sociology (examining group dynamics, polarization, and social capital), and theology (focusing on progressive Christian thought, Christology, and comparative theological perspectives). By integrating these diverse fields, the analysis aims to provide a comprehensive understanding of both the roots of societal division and the mechanisms through which progressive faith might foster healing and reconciliation.

II. The Ancient Roots of Modern Maladies: Psychological Drivers of Division

The modern afflictions of xenophobia, tribalism, and scarcity mentality are not arbitrary societal developments but are, in significant part, traceable to deep-seated psychological drivers. These include evolutionary instincts that once served adaptive purposes, cognitive biases that distort perception, and the profound impact of trauma on individual and collective behavior. Understanding these psychological underpinnings is crucial for appreciating the depth of the challenge and for evaluating the potential of corrective forces like progressive religion.

A. Unpacking Xenophobia, Scarcity Mentality, and Tribalism: Evolutionary Instincts and Cognitive Biases

Xenophobia, the fear or dislike of that which is perceived as foreign or strange, and tribalism, characterized by strong loyalty to one's own group and potential hostility towards out-groups, have demonstrable evolutionary roots.7 Early human survival was contingent upon cohesive, close-knit groups that provided safety, facilitated resource sharing, and offered protection against external threats.9 This environment fostered what evolutionary psychologists term "coalitional psychology," a cognitive toolkit enabling rapid categorization of individuals into "us" (the in-group) versus "them" (the out-group).10 Such categorizations were vital for quick assessments of trust and danger. While adaptive in ancestral environments, these deeply ingrained tendencies can manifest as problematic biases in complex modern societies. Indeed, racism can be understood as a "cultural mutation" of these fundamental tribal instincts, rigidly tying in-group/out-group distinctions to arbitrary physical characteristics.10

These evolutionary predispositions are further amplified and maintained by a range of cognitive biases that shape how individuals perceive and interact with the world. A negativity bias leads people to focus disproportionately on negative information about outsiders, potentially exaggerating perceived threats.7 Confirmation bias drives individuals to seek out and favor information that confirms their pre-existing negative views about foreign groups or differing ideologies.7 The out-group homogeneity bias fosters the perception that all members of an out-group are alike and share negative traits, while one's own in-group is seen as diverse and nuanced.11 Furthermore, the availability heuristic makes negative events or characteristics associated with out-groups more easily recalled, skewing risk perception.7 These biases operate often automatically, reinforcing fear and prejudice and making it challenging to overcome initial xenophobic or tribalistic reactions without conscious and sustained effort.

Scarcity mentality, the perception that resources are limited and that life is a zero-sum game, is another powerful driver of intergroup conflict. Realistic Conflict Theory posits that competition for scarce resources—be it economic, political, or social—fuels hostility towards out-groups perceived as competitors.7 Economic downturns, job market insecurities, or even perceived threats to cultural dominance can trigger or exacerbate xenophobic attitudes and tribalistic behaviors as groups strive to protect their perceived share of limited resources.7

Table 1: Key Psychological Drivers of Xenophobia, Tribalism, and Scarcity Mentality

These vestigial evolutionary predispositions and the cognitive biases that reinforce them create a baseline human susceptibility to division. Trauma, both individual and collective, can then act as a powerful amplifier of these tendencies. Evolutionary instincts establish a kind of "default setting" for in-group preference and out-group caution. Trauma, on the other hand, can fundamentally alter an individual's or group's fear processing, capacity for trust, and relational dynamics, creating a heightened state of vigilance and a lower threshold for perceiving threats.5 When an individual or group with this trauma-induced sensitivity encounters an 'other'—already flagged by evolutionary predispositions as potentially different or risky—the reaction is likely to be more intense, rigid, and defensive than in a non-traumatized counterpart. Thus, trauma does not merely add another reason to fear; it can make existing, instinctual fears more potent and significantly harder to regulate, leading to more entrenched 'othering' and intergroup hostility.

Moreover, cognitive biases are not simply isolated errors in judgment; they function as critical mechanisms that actively reinforce and seemingly "rationalize" the fear, avoidance, and aggression stemming from both evolutionary instincts and trauma responses. An initial fear or unease towards an out-group, whether triggered by instinct or a traumatic memory, can be quickly solidified by confirmation bias, leading individuals to selectively seek and interpret information that supports this negative feeling while disregarding contradictory evidence.7 The negativity bias makes any negative information about the out-group more salient and memorable. Subsequently, the availability heuristic makes it easier to recall these negative instances, further justifying the initial fear. This creates a pernicious feedback loop where cognitive biases validate and amplify the instinctual or trauma-based fear, making it appear more rational and evidence-based, thereby deeply entrenching the xenophobic or tribalistic stance.

Finally, while Realistic Conflict Theory points to actual scarce resources as a driver of conflict 7, the perception of scarcity can be a highly malleable psychological state. This perception can be socially constructed or deliberately manipulated through political narratives, media portrayals, or misinformation, thereby activating ancient survival responses even when objective scarcity is debatable or non-existent.7 This makes the scarcity mentality a potent and potentially exploitable trigger for xenophobia and tribalism, as it taps into profound, evolutionarily ingrained anxieties about survival and well-being.

B. The Enduring Scars: How Individual and Collective Trauma Fuel Fear and 'Othering'

Trauma, whether experienced individually or collectively, leaves profound and often lasting imprints on psychological functioning, which can significantly contribute to fear-based responses and the 'othering' of perceived out-groups. Individual trauma—such as that resulting from violence, abuse, or severe loss—can alter brain structure and function, particularly in areas responsible for memory, emotion regulation, and threat assessment.5 This can lead to heightened stress responses, chronic hypervigilance, difficulties in forming trusting relationships, and a distorted perception of risk in everyday situations.5 Survivors of trauma may struggle with feelings of safety and control, leading them to view the world, and particularly unfamiliar individuals or groups, through a lens of potential threat. This can manifest as increased suspicion, avoidance, or even aggression towards those perceived as 'other,' as a maladaptive but subjectively protective strategy.

Collective trauma, such as war, genocide, systemic oppression, or large-scale disasters, extends these impacts to entire communities or societies.15 Such events shatter the basic fabric of social life, creating a crisis of meaning and undermining fundamental assumptions about safety, justice, and the benevolence of others. For victim groups, the memory of collective trauma can become a central component of their identity, fostering a sense of shared suffering and destiny, but also potentially leading to chronic distrust of out-groups, particularly those associated with the perpetration of the trauma.15 This can result in a "chosen trauma" narrative, where past grievances are kept alive across generations, reinforcing in-group cohesion but also perpetuating intergroup animosity and a perception of the world as inherently hostile. For perpetrator groups, or those associated with them, collective trauma can lead to denial, minimization, or distorted narratives as a means of preserving a positive group identity, further complicating reconciliation and perpetuating cycles of mistrust.15

C. The Neuroscience of "Us vs. Them": Brain Mechanisms Underlying In-Group Favoritism and Out-Group Derogation

Neuroscientific research provides further evidence for the deeply wired nature of in-group favoritism and out-group vigilance. Brain imaging studies reveal that specific neural mechanisms are involved in processing and responding to in-group versus out-group members. The amygdala, a brain region crucial for processing fear and threat, often shows heightened activation when individuals encounter unfamiliar faces or members of perceived out-groups.7 This suggests an automatic, rapid assessment of potential danger associated with 'otherness'. While this response can be modulated by conscious processing and contextual factors, its initial activation points to a primal threat-detection system.

Beyond immediate fear responses, the brain appears to process information about in-group and out-group members differently at various cognitive levels.16 For instance, the fusiform face area (FFA), involved in face recognition, tends to exhibit stronger responses to faces of in-group members compared to out-group members, even when group membership is arbitrarily assigned.16 This suggests that we may process familiar, in-group faces with greater attention or facility. Furthermore, studies indicate that brain regions associated with empathy, such as the anterior cingulate cortex (ACC) and anterior insula (AI), may show reduced activation when observing an out-group member in pain compared to an in-group member suffering similarly.16 Similarly, areas involved in mentalizing, or understanding the thoughts and intentions of others (e.g., the medial prefrontal cortex (mPFC) and temporoparietal junction (TPJ)), can exhibit decreased activity when individuals are asked to consider the perspective of out-group members.16 This reduced empathic resonance and diminished effort to understand the mental states of 'others' can create significant barriers to intergroup understanding and connection, providing a neural basis for why it can be more challenging to connect with, trust, and feel compassion for those perceived as different.

III. America's Social Fabric Under Strain: Sociological Perspectives on Division

The psychological tendencies towards tribalism and fear of the 'other', rooted in evolutionary history and exacerbated by trauma, find fertile ground in the contemporary American social landscape. Sociological analyses reveal a nation grappling with deepening political polarization, a decline in public civility, and complex intersections of identity—including education, geography, and racial attitudes—that collectively strain social cohesion and amplify divisions.

A. The Echo Chambers of Tribalism: Political Polarization and Its Manifestations

Political polarization in the United States is increasingly characterized by tribal dynamics, where individuals cluster into ideologically aligned groups that view each other with suspicion and hostility, often perceiving political disagreement as a zero-sum battle where compromise is tantamount to betrayal.1 This "us vs. them" mentality 11 manifests in numerous tangible ways. Americans are increasingly segregating themselves residentially, choosing to live in communities populated by those who share their political ideologies.1 This "ideological migration hypothesis" suggests individuals actively seek out ideologically congruent environments to satisfy a need for belonging, which inadvertently reduces exposure to differing viewpoints.17

The political culture itself has become more antagonistic, with campaigns focusing more on denigrating opponents than on articulating positive visions.1 This negativity extends to interpersonal perceptions: significant portions of both major political parties view members of the opposing party not just as wrong, but as "immoral".1 Such demonization is exacerbated by social network segregation, where individuals with fewer friends from the opposing party are more likely to hold cold or hostile views towards them.1 The consequences are far-reaching, even impacting family relationships, with studies indicating that events like Thanksgiving dinners have become shorter and more strained in politically mixed company.1 Within these polarized groups, there is immense pressure to conform to the dominant ideology, stifling internal dissent and diversity of thought.1 Affective polarization—the gap in positive feelings towards one's own party versus negative feelings towards the opposing party—is demonstrably on the rise, indicating that political identity is increasingly tied to strong emotional allegiances and animosities.19

This "great sort," encompassing residential, ideological, and even potentially religious self-segregation 1, creates environments where the psychological mechanisms of in-group bias and out-group derogation are constantly reinforced and amplified. As individuals increasingly inhabit homogeneous echo chambers, opportunities for positive intergroup contact—a key factor in reducing prejudice 23—become scarce. In such environments, cognitive biases like confirmation bias (seeking information that confirms existing beliefs) and the out-group homogeneity effect (seeing out-group members as all alike) flourish, as there are fewer challenging perspectives or counter-narratives.7 This sociological phenomenon of sorting thus directly feeds and strengthens the psychological drivers of tribalism, creating a powerful and self-perpetuating cycle of division.

B. The Decline of Civility: Causes and Consequences in Public Discourse

A significant majority of Americans perceive a decline in civility in public life compared to previous decades.2 This erosion of respectful discourse is attributed primarily to the influence of social media and the broader media landscape, followed by the conduct of public officials.2 Social media platforms, in particular, are seen as enabling the rapid spread of misinformation, propaganda, and demeaning commentary, often with little accountability for the perpetrators.4

The consequences of this decline are manifold. It leads to increased stress and frustration when discussing political issues with those holding different views 1, a reduced capacity to learn from diverse perspectives, and a general weariness or cynicism towards government and public institutions.2 In its more extreme forms, incivility can embolden political groups through a tribalistic lens, potentially escalating to unruly protests, harassment, or even violence.4 The very pursuit of truth and reasoned debate suffers as the public sphere becomes saturated with boisterous sentiment and partisan attacks, making nuanced understanding and collaborative problem-solving increasingly difficult.

Social media platforms do not merely reflect pre-existing incivility; they often act as accelerants. The architecture of many platforms can prioritize engagement driven by emotionally charged, sensational, or polarizing content.10 The perceived anonymity or psychological distance afforded by online interactions can lower inhibitions against uncivil or aggressive behavior, a phenomenon sometimes referred to as the online disinhibition effect. Furthermore, the formation of online echo chambers and filter bubbles reinforces group narratives and can facilitate the demonization of out-groups without the moderating influence of real-world, face-to-face interactions and their associated social consequences.10 Thus, the structure and dynamics of much of the contemporary digital public sphere can actively cultivate and amplify incivility, making tribalistic impulses more pronounced, public, and performative.

C. Intersections of Identity: The Role of Education, Geography (Rural-Urban Divide), and Racial Attitudes in Shaping Social Cohesion

Social cohesion in the United States is further complicated by the intersecting influences of educational attainment, geographic location (particularly the rural-urban divide), and prevailing racial attitudes. Educational attainment has emerged as an increasingly potent predictor of partisanship and cultural values, creating what is often termed a "diploma divide".21 Individuals with college degrees are more likely to lean Democratic and hold more liberal views on social and racial issues, while those without college degrees are increasingly aligning with the Republican party and expressing more conservative stances on these matters.21 This divide is not just individual; the educational context of one's county or community can amplify these effects, with highly educated areas becoming more Democratic and less educated areas more Republican.21

The rural-urban divide represents another significant fault line. Urban areas tend to be more racially and ethnically diverse, more economically dynamic in certain sectors, and more politically liberal, while rural areas are often more homogenous, face distinct economic challenges, and lean more conservative.24 Residents of urban and rural communities frequently report feeling misunderstood and negatively stereotyped by those living in other types of communities.24 Disparities in educational resources, healthcare access, and economic opportunities can further deepen this divide.25

Racial attitudes continue to be a critical factor. Growing racial and ethnic diversity in many parts of the country has, in some instances, been met with backlash from segments of the White population, particularly among those with lower levels of educational attainment or experiencing economic insecurity, influencing attitudes towards immigration and racial equity.27 The phenomenon of aversive racism—characterized by individuals who consciously endorse egalitarian values but unconsciously harbor negative biases 28—presents a subtle yet pervasive challenge to achieving genuine racial understanding and equality. This form of bias can manifest in unintentional discrimination in areas like employment, housing, and even healthcare interactions.29

These social divides based on education, geography, and race/ethnicity are not isolated phenomena. They frequently overlap and reinforce one another, creating compounded disadvantages and deeper chasms in understanding, empathy, and lived experience. For instance, the social reality, economic anxieties, and political outlook of a rural, less-educated white individual may be vastly different from those of an urban, college-educated person of color. These intersecting identities and experiences can lead to the formation of deeply entrenched, distinct social "tribes" with limited common ground, shared narratives, or mutual understanding of the other's perspective. This makes the task of fostering societal cohesion and bridging divides exceptionally challenging, as the very social structures and demographic realities can inadvertently perpetuate separation and misunderstanding.

IV. Theological Wellsprings for Healing: Progressive Religion's Vision for Humanity

In the face of deep-seated psychological drivers of division and a strained social fabric, progressive religious traditions offer theological frameworks and ethical imperatives that aim to foster unity, understanding, and justice. By re-examining core tenets of faith through a lens of inclusivity and compassion, and by emphasizing the life and teachings of Jesus Christ as a model for radical welcome, these traditions seek to provide a spiritual and moral counterweight to the forces of xenophobia, tribalism, and fear.

A. The Core of Progressive Christianity: Justice, Inclusivity, and Radical Welcome (Exemplified by the United Church of Christ)

The United Church of Christ (UCC) serves as a prominent example of a progressive Christian denomination whose theology and practice are deeply interwoven with commitments to social justice, inclusivity, and a radical welcome for all. A foundational belief within the UCC is that "Justice and Jesus are inseparable".6 Key tenets articulated in their statements of faith and practice include the conviction that all individuals are welcome within their community and are united by God's love, irrespective of race, gender identity or expression, sexual orientation, class, or creed.6 The UCC affirms the unique value of each person and believes it is God's will for every individual to belong to a family of faith where they experience a strong sense of being valued and loved.6

Love is presented as the overarching creed of the UCC, which strives to be a "united and uniting church".6 This commitment translates into a call to be servants in the service of others and to act as a prophetic church, speaking truth to power, liberating the oppressed, caring for the poor, and comforting the afflicted.6 Historically and presently, the UCC has advocated for the elimination of racism, sexism, and heterosexism, supported nonviolent conflict resolution, and engaged in numerous efforts to promote peace with justice.31

More broadly, progressive Christianity, as a movement, is characterized by a willingness to question tradition, an acceptance of human diversity, a profound emphasis on social justice and care for the marginalized, and a commitment to environmental stewardship.32 It often involves an interpretive, metaphorical, and experiential approach to faith and scripture, allowing for evolving understandings in light of new knowledge and societal contexts.33 A signal characteristic of many progressive Christian bodies, including the UCC, is the full inclusion and affirmation of LGBTQIA+ individuals in all aspects of church life, including ordination and marriage.33

B. Reclaiming the Message of Jesus Christ: Love, Compassion, and the Embrace of the 'Other' as Neighbor

Central to the progressive Christian vision is a reclaiming of the core message and example of Jesus Christ, particularly his emphasis on love, compassion, and the radical embrace of those often considered 'others' or outcasts. The biblical injunction to "love one another" (John 15:17) is seen as a paramount teaching.32 Furthermore, Jesus's articulation of the greatest commandments—to love God and to "love your neighbor as yourself"—is interpreted by many progressive theologians as presenting these two loves as being of equal rank and inseparably linked.34 One cannot authentically love God without also loving one's neighbor, and vice versa.

The parable of the Good Samaritan (Luke 10:25-37) is a cornerstone for this understanding of 'neighbor'.34 In this teaching, Jesus deliberately dismantles narrow, exclusionary definitions of who qualifies as a neighbor. By portraying a Samaritan—a member of a group despised by many of his contemporaneous Jewish listeners—as the one who demonstrates true compassion and fulfills the command to love, Jesus challenges social, ethnic, and religious boundaries. The focus shifts from an academic question of "Who is my neighbor?" to a practical, ethical imperative: "How can I be a neighbor to anyone in need?".34 This interpretation calls for a proactive, boundary-crossing compassion.

Progressive Christians look to Jesus's life and ministry as a consistent model of this radical inclusivity.33 His reported actions—welcoming and dining with tax collectors and sinners, healing the ritually unclean, valuing women and children in a patriarchal society, and consistently challenging unjust social and religious structures—are seen as embodying a divine preference for the marginalized and a call for his followers to do likewise. Theologian Walter Brueggemann's assertion, cited in progressive Christian discourse, that Jesus "emptied himself into the neighbor" suggests a profound identification with and self-giving for the sake of the other, urging believers to prioritize neighborliness even above conventional economic, political, or orthodox concerns.35

This re-centering of "love of neighbor," particularly as illuminated by the Good Samaritan, functions as more than a mere moral exhortation within progressive Christian theology. It acts as a potent theological tool designed to actively dismantle the psychological "othering" mechanisms inherent in human social cognition. The natural human tendency is to define "us" versus "them," often based on shared characteristics or beliefs.7 The parable, by choosing a member of a reviled out-group as the moral exemplar, directly confronts the listener's preconceived notions of who is "good," "worthy," or "one of us." By emphasizing compassionate action (mercy) over pre-defined identity categories (Samaritan, Priest, Levite), the teaching compels a re-evaluation of group boundaries. In doing so, this theological narrative seeks to override innate tribalistic impulses by radically expanding the definition of "neighbor" to potentially include anyone, thereby rendering the "in-group" limitless and universally encompassing.

Furthermore, the progressive emphasis on Jesus's life, his solidarity with the marginalized, and his "emptying himself" (a concept related to the theological idea of kenosis, or self-emptying, as described in Philippians 2:5-8) offers a Christological model that inherently counters fear-based power dynamics and promotes vulnerability as a pathway to authentic connection.35 Trauma often breeds defensiveness, mistrust, and a compensatory need for control.5 Xenophobia and tribalism can be seen as societal expressions of this underlying fear and the desire to achieve safety through exclusion and the assertion of dominance.7 Progressive interpretations of Jesus, however, highlight his deliberate choice to associate with outcasts, his own vulnerability in the face of suffering, and his consistent reliance on non-coercive love and persuasion rather than force.33 This presents a divine model that esteems empathy, humility, and the courage to reach across social divides, rather than asserting power or retreating into exclusionary enclaves. Such a model can offer a profound spiritual and psychological alternative to fear-based responses, suggesting that true strength, security, and healing are found not in division and dominance, but in connection, compassion, and mutual vulnerability.

C. Divergent Paths: Comparing Progressive and Conservative Theological Approaches to Human Nature, Sin, Societal Engagement, and Pluralism

The capacity of progressive Christianity to act as a corrective to societal division is partly rooted in its distinct theological emphases when compared to more conservative Christian traditions. These divergences are apparent in understandings of human nature, sin, salvation, the authority and interpretation of scripture, approaches to societal engagement, and views on religious pluralism.

Table 2: Comparative Theological Frameworks: Progressive vs. Conservative Christianity

These differing theological starting points have profound implications for how each tradition perceives and interacts with a diverse and often divided world. For instance, a theological framework that emphasizes original sin and individual culpability might prioritize individual conversion as the primary solution to societal ills. In contrast, a framework that views sin as embedded in unjust systems is more likely to advocate for structural reform and collective action for justice.

Crucially, progressive Christianity's embrace of theological pluralism or a robust inclusivism 32 appears to be a necessary precursor to its ability to effectively promote social pluralism and peaceful coexistence in a diverse society. If other faiths or worldviews are viewed as inherently illegitimate, misguided, or spiritually dangerous, it becomes exceedingly difficult to foster genuine respect, find common ethical ground, or engage in collaborative efforts for the common good without an underlying agenda of conversion or correction. Progressive Christianity, by often affirming the potential for truth, wisdom, and divine presence in diverse religious and spiritual paths, creates a theological foundation that supports and encourages interfaith dialogue, mutual learning, and cooperation on shared societal concerns.39 This theological openness translates into a greater capacity for navigating the complexities of a pluralistic society with an ethic of respect and a willingness to build bridges rather than erect barriers. The emergence of "progressive religious" and "conservative religious" as distinct, sometimes polarized, identities, often amplified by social media, underscores the societal impact of these theological divergences.22

V. Forging Common Ground: How Progressive Religion Can Counteract Division

Progressive religious traditions, with their emphasis on justice, inclusivity, and the inherent worth of every individual, offer distinct pathways to counteract societal division and foster common ground. These pathways involve cultivating empathy, reframing perceptions of 'otherness' through narrative and ritual, and translating beliefs into concrete actions that build bridges and promote reconciliation.

A. Pathways to Empathy and Understanding: Religious Teachings and Practices that Foster Intergroup Connection

A primary mechanism through which progressive religion can reduce prejudice is by actively encouraging and facilitating positive intergroup contact.23 Social psychological research consistently demonstrates that meaningful interaction between members of different groups, particularly under conditions of equal status, common goals, and institutional support, can lead to more positive intergroup attitudes and reduced prejudice. Progressive denominations often create and support platforms for such interactions, including interfaith dialogues, joint community service projects, and cross-cultural immersion experiences. The United Church of Christ, for example, emphasizes being a "united and uniting church" and its commitment to "all belong to God," which inherently encourages reaching across lines of difference.6

Furthermore, inclusive and pluralistic theological frameworks are vital.23 When religious teachings emphasize the common humanity of all people—for instance, the concept that all are created in the image of God (Imago Dei), a notion implicit in the UCC's affirmation that "each person is unique and valuable" 6—they provide a powerful counter-narrative to exclusionary ideologies. Such theologies can help to de-emphasize group differences as primary markers of identity and instead highlight shared values, aspirations, and vulnerabilities.

The cultivation of perspective-taking and empathy is another critical pathway.23 Religious traditions are rich in stories, parables, and ethical teachings that can encourage individuals to imagine and emotionally connect with the experiences of others, particularly those who are suffering or marginalized. The "secondary transfer effect" is a particularly compelling concept in this regard: positive contact and increased empathy developed towards one specific out-group can generalize, leading to more positive attitudes and greater empathy towards other, unrelated out-groups.3 This suggests that even focused bridge-building efforts can have broader ripple effects in fostering a more generally tolerant and empathetic disposition. While empathy is a powerful tool for integration, it is also noted that its scope must be broad to avoid partiality, which could inadvertently reinforce different lines of division.42

The "secondary transfer effect" offers a significant insight into how progressive religious communities can act as force multipliers for tolerance. By strategically fostering deep, positive, and sustained contact with even one specific out-group—for example, through dedicated partnerships in refugee resettlement, long-term interfaith study groups, or collaborative advocacy with a marginalized community—these communities can leverage this psychological phenomenon. The positive changes in attitudes, the reduction in intergroup anxiety, and the enhancement of perspective-taking skills gained from such focused engagement are not necessarily confined to the initial target group.41 Instead, these cultivated capacities can make community members more open, understanding, and accepting of diversity in a much broader sense. Thus, a single, well-executed bridge-building initiative can have far-reaching ripple effects, enhancing the overall capacity for tolerance and empathy within the religious community and among its members, extending benefits to interactions with a wide array of 'others' not directly involved in the original engagement.

B. The Power of Narrative and Ritual: How Progressive Religious Frameworks Can Reframe 'Otherness' and Promote Pluralism

Religious narratives and rituals are powerful tools for shaping perception, transmitting values, and building community. Progressive religious frameworks often utilize these tools to intentionally reframe 'otherness' from a source of fear or suspicion into an opportunity for connection, learning, and mutual enrichment. The teachings of Jesus, particularly parables like the Good Samaritan, serve as potent narratives that challenge conventional in-group/out-group boundaries and redefine 'neighbor' in radically inclusive terms.34 By centering such narratives, progressive traditions encourage a cognitive shift away from automatic 'othering'. Rituals also play a crucial role. For instance, the UCC's practice of open communion, where all are invited to partake regardless of specific doctrinal adherence or denominational affiliation, symbolically enacts a vision of unity and universal belonging.6 Such rituals can create embodied experiences of inclusivity that reinforce theological messages.

The rituals and core narratives found within progressive religion can function as intentional "counter-programming" to the automatic cognitive biases that fuel 'othering' and prejudice. Cognitive biases such as negativity bias, confirmation bias, and the out-group homogeneity effect often operate quickly and unconsciously, reinforcing negative stereotypes and exclusionary attitudes.7 Inclusive rituals, like an open communion table 6, create shared emotional experiences and symbolic meaning that directly enact belonging and equality, thereby challenging instinctual exclusionary impulses. Similarly, powerful narratives such as the parable of the Good Samaritan 34 provide vivid counter-examples to stereotypical thinking, compelling a re-evaluation of who is considered "good," "worthy," or "neighbor." Repeated exposure to these inclusive rituals and transformative narratives, especially within a supportive community context, can help to overwrite or provide compelling alternatives to biased mental shortcuts. This process can foster more deliberate, reflective, and empathetic responses when encountering individuals or groups perceived as 'different,' effectively offering tools for retraining the mind away from automatic prejudice and towards conscious connection.

Progressive Christianity often explicitly promotes pluralism not merely as a reality to be tolerated, but as a social good and an expression of profound respect and care for the diversity of human experience.39 This involves a commitment to engaging respectfully with those holding different views, seeking to persuade or be persuaded through dialogue and shared inquiry, all within a social context that values the free interchange of ideas.39 Furthermore, progressive religious communities can actively reduce prejudice by opposing and deconstructing ideologies that support social hierarchies, discrimination, and injustice.23 The UCC's long history of advocacy against racism, sexism, and other forms of discrimination is a testament to this commitment to challenging prejudice-supporting systems.31

C. From Belief to Action: Examples of Progressive Religious Communities Building Bridges and Fostering Reconciliation

The principles of progressive religion find concrete expression in the numerous initiatives undertaken by communities of faith to build bridges, foster dialogue, and work towards reconciliation. The United Church of Christ, for instance, translates its theological commitments into tangible action through its "peace with justice" programs, dedicated racial justice ministries, immigrant welcoming initiatives, and active public policy advocacy on a range of social issues.6 These efforts aim to address both the symptoms and the systemic roots of division and inequality.

Interfaith dialogue represents another crucial area of action. Community-based interfaith dialogue programs, such as the Interfaith Trialogue Group involving Jewish, Christian, and Muslim adults studied by Pope 43, have demonstrated significant positive outcomes. Sustained participation in such dialogues can lead to profound perspective transformation regarding other faiths, the development of strong interfaith communities characterized by trust and mutual respect, the countering of harmful stereotypes, and even a strengthening of participants' own faith identities through reflective engagement with others.43 The concept of "Hybrid Christianity," emerging from the context of migration, also highlights how interfaith and intercultural encounters within Christian communities can foster new, inclusive forms of worship and community that bridge divides.44

Anti-racism efforts are also prominent within many progressive faith communities. This includes establishing grant programs to support anti-racism work led by communities of color, as seen with the Mennonite Mission Network 45, and developing internal programs for racial reconciliation through education, dialogue, and collaborative action.46 Furthermore, progressive churches that actively promote inclusive leadership, such as by championing the ordination and leadership of women, are often linked to fostering more inclusive, empathetic, and collaborative community environments, which can, in turn, strengthen their capacity for broader bridge-building in society.47

Progressive religion's dual emphasis on personal spiritual growth—which often includes critical self-reflection on one's own biases and assumptions 35—and its commitment to challenging systemic injustice 31 makes it particularly well-suited to address the complexities of modern prejudice, including subtle forms like aversive racism. Aversive racism, characterized by a conflict between an individual's conscious egalitarian values and their unconscious negative biases, often manifests in unintentional yet harmful ways and contributes to systemic inequalities.28 Addressing this requires individuals to become aware of their potential implicit biases, a process often facilitated by education and honest self-examination, which progressive spiritual practices can encourage.

Simultaneously, because aversive racism perpetuates and is reinforced by systemic inequities, the strong focus of progressive Christianity on social justice and the dismantling of oppressive structures aligns directly with the need to address its societal impacts. By fostering both individual introspection regarding personal bias and collective action against systemic discrimination, progressive religious approaches offer a comprehensive, two-pronged strategy against the subtle yet deeply damaging effects of aversive racism and other contemporary forms of prejudice.

Table 3: Mechanisms by Which Progressive Religion Can Foster Positive Intergroup Relations and Counter Division

VI. Conclusion: Substantiating the Thesis – Towards a More Civil and Cohesive Pluralistic Society through Progressive Faith

A. Recapitulation of Interdisciplinary Findings

The preceding analysis has drawn from psychological, sociological, and theological perspectives to investigate the roots of contemporary societal division and the potential of progressive religion as a corrective force. Psychologically, it is evident that human tendencies towards xenophobia, tribalism, and scarcity mentality are influenced by a complex interplay of evolutionary predispositions for in-group cohesion and out-group suspicion 7, cognitive biases that reinforce these tendencies 7, and the profound, often sensitizing, effects of individual and collective trauma on fear responses and trust.5 Neuroscientific findings further underscore these biases, revealing differential brain activity in response to in-group versus out-group members, impacting perception, empathy, and mentalizing.16

Sociologically, these psychological drivers manifest in alarming trends within American society. Pervasive political polarization, fueled by ideological self-segregation and affective tribalism, erodes common ground.1 A widely perceived decline in civility, exacerbated by social media and partisan rhetoric, degrades public discourse and social trust.2 Furthermore, intersecting social cleavages based on educational attainment, the rural-urban geographic divide, and persistent racial attitudes create complex layers of division and misunderstanding.21

Against this backdrop, progressive theological frameworks, exemplified by the United Church of Christ and grounded in interpretations of the life and teachings of Jesus Christ, offer compelling counter-narratives and ethical imperatives. These traditions emphasize radical inclusivity, the inherent dignity of all persons, the indivisibility of justice and faith, and a definition of "neighbor" that transcends social, ethnic, and religious boundaries.6

B. Affirming Progressive Religion's Potential as a Corrective Force

The evidence strongly suggests that progressive religion possesses significant potential to act as a corrective force against these deeply ingrained and socially manifested divisions. Its theological emphasis on universal love and the value of each individual directly challenges the exclusionary logic of tribalism and xenophobia. Teachings that promote empathy, compassion, and perspective-taking, such as the lessons derived from the Good Samaritan, provide tools to counteract the fear of 'otherness'.34 Practices that encourage positive intergroup contact, such as interfaith dialogue and collaborative social action, align with established social psychological principles for prejudice reduction.23

Moreover, progressive religion's commitment to social justice and its prophetic critique of systems that perpetuate inequality and discrimination address the structural components of division.31 By reframing 'otherness' not as a threat but as an opportunity for connection and mutual enrichment, and by fostering rituals and narratives that embody unity and welcome, these faith traditions can help to reprogram ingrained biases and cultivate more inclusive social norms. The focus on both individual transformation (through spiritual growth and self-reflection) and systemic change provides a holistic approach to tackling problems that have both personal and societal dimensions, such as the subtle yet pervasive impact of aversive racism.28

C. Addressing America's Woes: Common Ground and Coexistence in a Pluralistic Society

The current woes of division, tribalism, and the loss of civility in America demand solutions that can reach beyond superficial political maneuvering and address the underlying psychological and social dynamics. Progressive religion, by fostering a sense of common ground rooted in shared humanity, ethical principles of justice and compassion, and a theological mandate to love one's neighbor without exception, offers a pathway toward more successful and harmonious coexistence in an increasingly pluralistic society. Its embrace of pluralism as a positive value, rather than a threat to be managed, is crucial for navigating the complexities of a diverse nation.39 By championing dialogue over demonization, understanding over animosity, and collaboration over conflict, progressive faith communities can model and cultivate the very qualities essential for healing societal fractures.

The ultimate potential of progressive religion in this context extends beyond mere "tolerance" of the 'other.' Tolerance, while a necessary starting point, can sometimes imply a grudging acceptance or simply "putting up with" difference. The theological tenets often found in progressive Christianity—emphasizing love, the unique value of every individual, and the call to see the divine in the 'other'—propel communities towards an active embrace of difference as something enriching and revelatory.6 This shift from passive tolerance to active affirmation and engagement has the power to transform societal interactions from wary coexistence, characterized by suspicion and distance, into vibrant collaboration, marked by mutual respect and shared purpose. If such an ethic were more widely understood and practiced, it could fundamentally alter the societal dynamic, moving beyond managing diversity as a challenge to celebrating pluralism as a source of collective strength and resilience, thereby fostering a deeper and more authentic social cohesion.

Furthermore, in a society marked by the lingering effects of collective trauma and its divisive aftermath 15—be it historical injustices, economic dislocations, or widespread social anxieties—progressive religion's "prophetic" tradition plays a vital role. The call to speak truth to power, to care for the afflicted, and to work for the liberation of the oppressed, which is central to the self-understanding of denominations like the UCC 6, can be a crucial element of societal healing. This prophetic voice involves naming injustices, challenging systems that perpetuate harm, and advocating for restorative pathways that acknowledge past wrongs while forging a more equitable future. While this role can be uncomfortable and confrontational, it is essential for preventing societal wounds from festering under a veneer of superficial peace. By courageously engaging with these difficult truths, progressive religion can contribute to a more honest and ultimately more transformative process of reconciliation and healing.

D. A Call to Engagement and Future Directions

The substantiation of this report's thesis points toward the significant, though not uncomplicated, potential of progressive religious communities to contribute to a more civil, just, and cohesive American society. This suggests the importance of continued engagement with, support for, and learning from those progressive faith initiatives that are actively working on bridge-building, anti-racism efforts, interfaith understanding, and social justice advocacy. Their experiences, successes, and challenges offer valuable lessons for broader societal efforts aimed at overcoming division.

However, it is also important to acknowledge the limitations and complexities. The scale of societal division is immense, and religious communities, even progressive ones, are themselves diverse and not immune to internal disagreements or the external pressures of polarization. The influence of any single sector, including religion, will be conditioned by a multitude of other social, economic, and political factors. Future research could fruitfully explore the varying degrees of effectiveness of different progressive religious interventions, the factors that contribute to their success or failure in specific contexts, and the ways in which their message of inclusivity can be most effectively communicated in a polarized public sphere.

Ultimately, the path toward a more unified and civil society requires a multifaceted approach. Progressive religion, with its theological emphasis on love, justice, and the embrace of the 'other,' offers a vital and hopeful contribution to this endeavor, providing both a vision for a more connected humanity and practical pathways for its realization.

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