Interfaith marriage, sometimes called a "mixed marriage", is marriage between spouses professing different religions. Although interfaith marriages are most often established as civil marriages, in some instances they may be established as a religious marriage. This depends on religious doctrine of each of the two parties' religions; some prohibit interfaith marriage, and among others there are varying degrees of permissibility.
Pew Research Center Religious Landscape Studyによると、米国では異教徒間の結婚がますます一般的になり、2010年以降の結婚の39％を占めています。
Interfaith marriage is controversial in some areas, especially disapproval of relationships between Hindus and Muslims (where in some cases non-Muslims are required to convert to complete the marriage) by conservative Muslims. Advertisements and films depicting Hindu-Muslim relationships have attracted condemnation and legal action. Hindu-Muslim couples have experienced harassment, including posting personal details on social media. In 2020 and 2021, several Indian states with BJP政府は、強制改宗を禁止し、結婚の意思と待機期間の通知を要求し、誰もが組合に反対することを許可する法律を可決した。異教徒間の結婚は、結婚するために改宗しないと述べている人もいますが、強制改宗の本質的な兆候と見なされてきました。法律は、ヒンズー教徒の女性と結婚したイスラム教徒の男性を逮捕し、場合によっては拷問するために使用されてきた。 自警行為の暴力を恐れ、長い遅延と非協力的な弁護士や政府関係者に直面した後、一部のカップルは結婚するために他の州に逃げ、しばしば職を失った。  2021年8月、グジャラート高等裁判所信教の自由を理由に、その州の法律の範囲を制限した。
ヒンドゥーナショナリズムに関連する法律は、親の取りジブ結婚を回避するカップルに影響を及ぼします。これは依然として最も一般的であり、家族は通常、同じヒンドゥー教のカーストからパートナーを選びます。それはまた、ヒンドゥー国民の間でのイスラム恐怖症の 愛ジハード 陰謀説の成長に続くものです。この理論は、（証拠がないにもかかわらず）イスラム教徒の男性がヒンズー教徒の女性を回心させてイスラム教徒の人口を増やし、ヒンズー教徒に取って代わるという国際的な陰謀を前提としています。
バハイ教によれば、すべての宗教は神に触発されており、異教徒間の結婚が許可されています。バハイセレモニー should be performed with the non-Baháʼí rite (or ceremony). If both ceremonies are performed, the non-Baháʼí ceremony should not invalidate the Baháʼí ceremony; the Baháʼí partner remains a Baháʼí, and is not adopting the religion of the other partner in the ceremony. The Baháʼí partner should also abstain from vows (or statements) committing them to a declaration of faith in another religion or that are contrary to the principles of the Baháʼí Faith. The two ceremonies should be performed on the same day; their order is not important. The Baháʼí ceremony may be performed in the place of worship of the other religion if it is afforded respect equal to the non-Baháʼí ceremony and is clearly distinct from the non-Baháʼí ceremony.
In Christianity, an interfaith marriage is a marriage between a baptized Christian and a non-baptized person (e.g. a wedding between a Christian man and Jewish woman); it is to be distinguished between an interdenominational marriage in which two baptized Christians belonging to two different Christian denominations marry, e.g. a wedding between a Lutheran Christian and a Catholic Christian. Almost all Christian denominations permit interdenominational marriages, though with respect to interfaith marriage, many Christian denominations caution against it, citing verses of the Christian Bible that prohibit it such as 2 Corinthians 6:14–15, while certain Christian denominations have made allowances for interfaith marriage, which is referenced in 1 Corinthians 7:14–15, verses where Saint Paul addresses originally non-Christian couples in which one of the spouses became a Christian after the marriage had taken place. The consensus of the early Church Fathers was that "interreligious marriage undermined the ecclesiological integrity of the Christian community" though as Christianity rapidly spread, cases would arise among non-Christian couples in which one person converted to Christianity; Apostolic Tradition, an early Christian Church Order, references an interfaith couple in its instructions on Christian prayer at the seven fixed prayer times and the ablutions preceding them, stating:
Around midnight rise and wash your hands with water and pray. If you are married, pray together. But if your spouse is not yet baptized, go into another room to pray, and then return to bed. Do not hesitate to pray, for one who has been joined in marital relations is not impure.
In early Christianity, the Church of the East, in the Council of Seleucia-Ctesiphon in AD 410, ruled that "Christian women should not marry across religious boundaries" though it allowed for Christian men to marry "women of all nations" (neshē men kul 'ammin) in order that Christian men would "instruct them in the ways of Christianity." The cultural context at the time was that a couple's children would follow the religion of the father.
In the Presbyterian Church (USA), the local church congregation is tasked with supporting and including the interfaith couple in the life of the Church, "help[ing] parents make and live by commitments about the spiritual nurture of their children", and being inclusive of the children of the interfaith couple. The pastor is to be available to help and counsel the interfaith couple in their life journey.
カトリック教会は、礼典として認識する（1）は、2人の洗礼を受けプロテスタント間又は二洗礼を受け正統クリスチャン、ならびに洗礼を受け非カトリッククリスチャンとカトリッククリスチャンの間（2）結婚の間の結婚なお、後者の場合には、同意これは「混合結婚を始める許可」と呼ばれ、ディオセサンの司教から取得する必要があります。たとえば、（1）を説明するために、「2人のルター派がルター派牧師の面前でルター派教会で結婚した場合、カトリック教会はこれを有効な結婚の聖餐として認めます。」 On the other hand, although the Catholic Church recognizes marriages between two non-Christians or those between a Catholic Christian and a non-Christian, these are not considered to be sacramental, and in the latter case, the Catholic Christian must seek permission from his/her bishop for the marriage to occur; this permission is known as "dispensation from disparity of cult".
In Methodist Christianity, the 2014 Book of Discipline of the Allegheny Wesleyan Methodist Connection discourages interfaith marriages, stating "Many Christians have married unconverted persons. This has produced bad effects; they have either been hindered for life, or have turned back to perdition." Though the United Methodist Church authorizes its clergy to preside at interfaith marriages, it notes that 2 Corinthians 6:14 has been interpreted "as at least an ideal if not an absolute ban on such [interfaith] marriages as an issue of scriptural faithfulness, if not as an issue of Christian survival." At the same time, for those already in an interfaith marriage (including cases in which there is a non-Christian couple and one party converts to Christianity after marriage), the Church notes that Saint Paul "addresses persons married to unbelievers and encourages them to stay married (see 1 Corinthians 7:12–16)." The Wesleyan Holiness Association of Churches teaches that "For a Christian to marry an unbeliever is unscriptural. If one does marry an unconverted party and trouble follows, he/she cannot blame God for his/her wrongdoing but must expect to pay the penalty, for the marriage covenant is morally binding so long as both live and, therefore, may not be dissolved at will (1 Corinthians 7:39)."
In Hinduism, spiritual texts like Vedas do not have any views on interfaith marriages by differentiating between people of different religions . This is because there was no known religion in old times when Vedas were written . Law books like Manusmriti, Yajnavalkya Smriti, and Parashara speak of marriage rules among various kulas and gotras i.e. marriage outside varna(nowadays:caste). Manusmriti versions are numerous as the original is not preserved but it represents one of the oldest attempts to formally regulate the secular society of India. It is not a religious text. According to the varna system, marriage is normally between two individuals of the same varna but marrying outside varna is also feasible. Ancient Hindu literature identified four varnas: Brahmins, Kshatriyas, Vaishyas and Shudras. In ancient India, this varna system was strictly professional division based on one's profession but nowadays people have made this system according to hereditary.
In Sunni Islam, a primary legal concern is that the offspring of an interfaith marriage between a Muslim and a non-Muslim are to be Muslim offspring, and raised as such. Sharia, thus, 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. Islamic Law permits a Muslim man to marry non-Muslim women provided that they are from among the People of the Book (i.e. female Christians or female Jews). Additionally, they must have been chaste, and orthodox Islam mandates that all children 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). Thus, Muslim men are prohibited from intermarrying, for instance, Hindus, Jains, Buddhists, etc., as well as pagans or atheists, unless the man/woman converts to Islam. Sikhs are monotheist, but are not people of the book (Jews or Christians). If any non-Muslim converts, it would no longer be considered intermarriage, but a marriage between Muslims, and thus not prohibited. In the case of a Muslim-Christian marriage, which is to be contracted only after permission from the Christian party, the Christian spouse is not to be prevented from attending church for prayer and worship, according to the Ashtiname of Muhammad, a treaty between Muslims and Christians recorded between Muhammad and Saint Catherine's Monastery.
The tradition of progressive Islam permits marriage between Muslim women and non-Muslim men; Islamic scholars opining this view include Khaleel Mohammed, Daayiee Abdullah, Hassan Al-Turabi, among others.
On the other hand, according to the orthodox understanding of interfaith marriage in Islam, Muslim women are forbidden from intermarrying based on Islamic law. This is understood to be irrespective of whether or not she wishes to marry a male from among the People of the Book (i.e. a male Christian or Jew) or a male of any other religion. Based on this interpretation, this would not apply if the non-Muslim man converted to Islam, as the Muslim woman would no longer be considered to be intermarrying, but marrying a Muslim man. Additionally, she may only be married to one Muslim man at any one time (i.e. she may not have multiple husbands at the same time). The Quran states, “And do not marry Al-Mushrikaat (idolatresses) till they believe (worship Allah Alone). And indeed a slave woman who believes is better than a (free) Mushrikah (idolatress), even though she pleases you. And give not (your daughters) in marriage to Al‑Mushrikoon till they believe (in Allaah Alone) and verily, a believing slave is better than a (free) Mushrik (idolater), even though he pleases you. Those (Al-Mushrikoon) invite you to the Fire, but Allaah invites (you) to Paradise and forgiveness by His Leave, and makes His Ayaat (proofs, evidences, verses, lessons, signs, revelations, etc.) clear to mankind that they may remember”[al-Baqarah 2:221]
Early jurists in the most-prominent schools of Islamic jurisprudence ruled in fiqh that the marriage of a Muslim man to a Christian or Jewish woman is makruh (disapproved) if they live in a non-Muslim country. Umar (634–644) denied interfaith marriage to Muslim men during his command of the ummah. According to the Quran,
Today the good things are made lawful for you, and the food of the ones to whom the Book was brought is lawful to you, and your food is made lawful to them. And (so) are believing women in wedlock, and in wedlock women of (the ones) to whom the Book was brought even before you when you have brought them their rewards in wedlock, other than in fornication, neither taking them to yourselves as mates (i.e., girl-friends). And whoever disbelieves in belief, (i.e., the religion) then his deed has been frustrated and in the Hereafter, he is among the losers. (Surah 5:5)
Scholar Ahmad Kutty of Toronto has expressed disapproval of interfaith marriage, citing Umar. According to scholar Bilal Philips, the verse permitting Muslim men to marry non-Muslim women is no longer valid for several reasons (including its misinterpretation). Canadian Islamic scholar Shabir Ally has also said that it is makruh for a Muslim man to marry outside his religion. This prohibition preserves and expands Islam in patriarchal, multi-faith societies. It ensures that over a number of generations, Islam would gain in numbers relative to other religions.
If a non-Muslim woman married to non-Muslim converts to Islam, the marriage is suspended until her husband converts to Islam; she could theoretically leave the non-Muslim husband and marry a Muslim one, analogous to the Pauline privilege for Catholic Christians. If the non-Muslim husband converts, a new marriage is not needed. According to the Quran,
Interfaith marriage in Judaism was historically viewed with disfavor by Jewish leaders, and it remains controversial. The Talmud and poskim prohibit non-Jews to marry Jews, and discuss when the prohibition is from the Torah and when it is rabbinical. In 1236, Moses of Coucy encouraged Jewish men who had married Christian or Muslim women to divorce them. In 1844, the reform Rabbinical Conference of Brunswick permitted Jews to marry "any adherent of a monotheistic religion" if children of the marriage were raised Jewish. This conference was controversial; one of its resolutions called on members to abolish the Kol Nidre prayer, which opens the Yom Kippur service. One member of the conference later changed his opinion, becoming an opponent of intermarriage.
Traditional Judaism does not consider marriage between a Jew by birth and a convert as intermarriage; Biblical passages which apparently support intermarriage, such as that of Joseph to Asenath and Ruth to Boaz, were regarded by classical rabbis as having occurred after the non-Jewish spouse had converted. Some still considered Canaanites forbidden to marry even after conversion, although this did not necessarily apply to their children.
Orthodox Judaism refuses to accept intermarriage, and tries to avoid facilitating them. Conservative Judaism does not sanction intermarriage, but encourages acceptance of the non-Jewish spouse by the family in the hope that such acceptance will lead to the spouse's conversion to Judaism. In December 2014 the United Synagogue of Conservative Judaism's United Synagogue Youth controversially modified a binding rule that its leaders would not date non-Jews, replacing it with a "recogni[tion of] the importance of dating within the Jewish community."
Reform and Reconstructionist Judaism do not generally regard the authority of classical rabbis; many rabbis from these denominations are willing to officiate at interfaith marriages, although they try to persuade intermarried couples to raise their children as Jews. In 1870, some Reform Jews published the opinion that intermarriage is prohibited.
In 2015 the Reconstructionist Rabbinical College voted to accept rabbinical students in interfaith relationships, making Reconstructionist Judaism the first movement within Judaism to allow rabbis to have relationships with non-Jewish partners. Humanistic Judaism is a nontheistic alternative in contemporary Jewish life, defining Judaism as the cultural and historical experience of the Jewish people. The Society for Humanistic Judaism answers the question, "Is intermarriage contributing to the demise of Judaism?" on its website: "Intermarriage is the positive consequence of a free and open society. If the Jewish community is open, welcoming, embracing, and pluralistic, we will encourage more people to identify with the Jewish people rather than fewer. Intermarriage could contribute to the continuity of the Jewish people."
During the early 19th century, intermarriage was relatively rare; less than one-tenth of one percent of the Jews of Algeria, for example, practiced exogamy. Since the early 20th century, rates of Jewish intermarriage have increased. In the United States from 1996 to 2001, nearly half (47 percent) of marriages involving Jews were intermarriages with non-Jewish partners (a similar proportion—44 percent—as in the early 20th century in New South Wales).
In orthodox Serer religion (an ethnoreligious faith), interfaith and interracial marriages are forbidden. Banishment and disinheritance may be levied against a Serer who disobeys the law. The Serer-Noon (a sub-group of the Serer people) adhere strongly to this teaching.
Some gurdwaras allow weddings between a Sikh and a non-Sikh, but others oppose it. In 2014, the Sikh Council in the UK developed a consistent approach towards marriages in Gurdwaras where one partner is not of Sikh origin, following a two-year consultation with Gurdwara Sahib Committees, Sikh Organisations, and individuals. The resulting guidelines were approved by the General Assembly of Sikh Council UK on 11 October 2014, and state that Gurdwaras are encouraged to ensure that both parties to an Anand Karaj wedding are Sikhs, but that where a couple chooses to undertake a civil marriage they should be offered the opportunity to hold an Ardas, Sukhmani Sahib Path, Akhand Path、または家族や友人の前で彼らの結婚を祝うための他のサービス。 一部のグルドワラは混血を許可しており、これが論争を引き起こしている。
Some traditional Zoroastrians in India disapprove of and discourage interfaith marriages, and female adherents who marry outside the faith are often considered to be excommunicated. 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: the offspring (especially born out of wedlock) of a Parsi man and a non-Parsi woman were often "adopted" by the Parsi father and tacitly accepted into the religion. Alternatively in a few cases such as that of Suzanne RD Tata, the 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 live), only 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.
In modern times various composers have written sacred music for use during interfaith marriage ceremonies including:
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Although the church has attempted to work from these lines in formulating policies about so-called mixed marriages, the present verses do not deal with the majority of interfaith marriages as we know them in the late twentieth century. Paul is writing to first-century, first-generation converts, many of whom had religious backgrounds in paganism and many of whom might have spouses who were not believers.
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Furthermore, from the judges' understanding of Christian teaching, interfaith marriage is similarly disallowed in the New Testament (2 Corinthians 6:14).
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... most Christian churches support members who take part in intermarriage, citing 1 Corinthians 7:12-14.
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The Catholic Church considers marriages of baptized Protestants to be valid marriages. So if two Lutherans marry in the Lutheran Church in the presence of a Lutheran minister, the Catholic Church recognizes this as a valid sacrament of marriage.
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We might remind ourselves here that a marriage between a Catholic and a baptized person that takes place in the Catholic Church, or in another Church with permission from the diocesan bishop, is a sacramental union. Such a marriage is a life-long union and no power on earth can dissolve it.
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Supernatural marriages exist only between baptized people, so marriages between two Jews or two Muslims are only natural marriages. Assuming no impediments, marriages between Jews or Muslims would be valid natural marriages. Marriages between two Protestants or two Eastern Orthodox also would be valid, presuming no impediments, but these would be supernatural (sacramental) marriages and thus indissoluble.
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The Quran speaks favourably of the people of the Book. For example, Surah 3, verse 199, carries a universal message of goodwill and hope to all those who believe, the people of the Book irrespective of their religious label--Christian, Jew or Muslim. Muslims can marry with the people of the Book,
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