Many religious groups use symbolic boundary work to construct distinctive collective identity. While boundary drawing may be unproblematic for some, it can create conflict for "inclusive" groups. How do inclusive groups construct and solidify identity and commitment? If they use boundary work, how do they manage the conflict between exclusive "othering" and inclusiveness? I show that while members of the inclusive New York Catholic Worker use boundary work to construct distinctive identity, their boundary work takes place largely on an abstract level while they practice inclusion of the "other" in their concrete interactions. Building on Martin Buber's insights regarding the transforma- tive power of "I-Thou" encounters, I argue that concrete practices of inclusion outweigh boundary drawing in inclusive groups like the Catholic Worker. Group ideologies that encourage practices that cultivate openness to I-Thou relations, such as Catholic Worker personalism, therefore provide an advantage in balancing inclusive identity with boundary work.

The Transmoral Morality

Boundary Work in Inclusive Religious Groups: Constructing Identity at the New York Catholic Worker

Marital life inevitably includes moments when spouses view themselves, the other, or their marriage relationship in knowing-all-about, reductionist categories. Because living the “truth” of such categories or reifications destroys hope, such moments are defined as marital crises.

The Transmoral Morality

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Boundary Work in Inclusive Religious Groups: Constructing Identity at the New York Catholic Worker

Crisis in marriage-reification or reality?

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