Religions and religious actors have been the subject of several scholarly works published in the last two decades to examine the outburst and dynamics of the inter-communal conflict in the Balkans. This was primarily due to the role of religions in drawing the boundaries of ethno-national identities in Yugoslavia and Bosnia and Herzegovina in particular. Some of these works demonstrated the increasing visibility of religious actors in public realm of the post-Tito era; others have interpreted their role as a part of nationalist political strategies (see, Mojzes, 1994, 1998; Perica, 2002; Powers, 1996; Velikonja, 2003). They have also been analyzed in relation to their increasing role in post-war settings within the broader framework of peacebuilding (see, Goodwin, 2006; Little, 2007; Mojzes, 1998; Perić, 1998; Mojzes, Swidler and Justenhoven (Eds.), 2003; Steele, 1994; 1996, 1998, 2003; USIP, 2003). Related to that second body of research focusing on peacebuilding, cultivation of social capital, that is cooperation, social inclusion and trust, has generally been regarded as a crucial element for sustainable inter-communal relations.