Religion in Australia 1945

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1 Religion in Australia 1945 Religious Expression in Australia to the Present Part One: Rise of Diversity Focus: As a result of the White Australia Policy, Australia was an Anglo-Celtic society by the end of World War II. By the turn of the century, Australia had a rich diversity of religious traditions and Christian. Census figures from 1947 to 1996 indicate an overall decrease in the number of people to be Christian and an overall increase in the number of people no religion. Important Words Assimilation - becoming like mainstream Australians; being into mainstream society; process by which individuals or groups take on the and characteristics of mainstream Australian society Diversity - exhibiting a wide range or Integration - the process of accepting people of all races into society Secularism - attitude, belief or doctrine that society or education should be ; absence of religion and its influence Religion in Australia at the end of World War II One of the first acts passed by new Federation Parliament in 1901 was the Immigration Restriction Act, commonly known as the White Policy. It involved a language test, called a 'dictation test', which was to exclude Asians. As a result, at the end of World War II, was predominantly an Anglo-Celtic society. From after World War II through to 1975, the White Policy was gradually changed by a series of laws. In 1975, the government passed the Racial Discrimination Act which made it illegal to use racial as a basis of selection for any official purpose. Results of the 1947 census that 88 per cent of Australians were Christian, the largest denomination being the Church of. Of the total population, only 0.5 per cent indicated they were with a non-christian religious tradition. This group comprised: 1. Jews, who first came to aboard the First Fleet in Buddhists from China, who first in search of gold around the 1850s and 3. Muslims and Hindus, who first came to work on cotton and sugar and as cameleers, divers and sailors during the nineteenth century. Australia Opens its Borders After World War II, the situation changed dramatically. The preceding graph of census 1947 to 1996 indicates the proportion of: 1. members of the Church of decreased from 39.0 percent to 22.0 percent 2. other Protestant denominations followed a trend, although there was an increase in the variety of Protestant in Australia 3. Catholics increased from 20.9 percent to 27.0 percent

2 Buddhists, Hindus and began to increase significantly in the 1970s, reaching 3.4 percent, inclusive of Jews whose expanded immediately after World War II. Three significant factors are responsible for these trends: 1. immigration 2. abandonment of the White Australia Policy 3. introduction of multiculturalism. Post War After World War II the federal government realised that Australia's population needed to grow in order for the to achieve economic prosperity, consequently the restricted immigration policy was relaxed. In those days, from countries where people had dark or 'coloured' skin was not as it was believed they would not assimilate easily into Australia. Instead, the government attempted to attract British migrants. However, after experiencing success, the focus shifted to European migrants of fair complexion who, to the government's thinking, were most likely to be assimilated. Most migrants came from countries with predominantly Roman Catholic and Eastern Catholic, such as Italy and the Ukraine, explaining the rise in the and the diversity of Catholics. European migrants also contributed to the numbers of Orthodox Christians. Post war migrants from Protestant countries, such as, increased numbers in the different Protestant denominations. The government was sympathetic to the plight of the Jewish people who had terribly as a result of the Holocaust. Consequently, Jewish migrants continued to be, though their numbers were small. Abandonment of the White Australia Policy By the 1950s and 1960s economy had improved significantly and fewer people wanted to migrate to. The Australian Federal Government was increasingly under pressure from Christian churches and the Asian community to abandon its White Australia Policy. Forced to look for suitable migrants, the federal government dismantled the White Australia Policy in 1966 when the Act increased access to non-european migrants, including refugees from the Vietnam War. By 1968, the of Immigration was processing applicants from Turkey, although those with lighter were given preference. Between 1966 and 1970 about 6,500 Asian migrants in Australia each year. Introduction of Multiculturalism In 1973, the policy of migrants into Australian society changed to integrating them, when Prime Minister Gough introduced the multiculturalism policy. All racial barriers to immigration were removed and the time to gain citizenship was shortened. Since the end of the Vietnam War in 1975, this policy has a significant increase in immigration from Asia. Multiculturalism has also allowed from countries such as Lebanon in the Middle East and from Africa., numbers of Buddhists, Hindus and Muslims have increased. Rise of Secularism In 1947, only 0.3 of Australia's population reported no religious adherence. However, by 1996 and the rise of, that figure had increased to 16.6 percent.

3 - 3 - According to the census data, there is a sudden drop in the number of people not to state their religion (or stating it inadequately), and a rise in the 'no religion' category. The reason for this trend is that in 1971, the 'If no religion, write none' appeared on the census form for the first time. Part Two: From Diversity to Multi-Faith Society Focus: Since World War II, religious diversity in has widened to include a range of Christian denominations and all major traditions. Multi-faith Australia presents challenges to social cohesiveness as people of religious backgrounds have to live together in peace. A constructive way of these challenges is to recognise and affirm what we have in common and differences or particularities. Important Words Adherents - those who adhere to or a religion; followers or members Denomination - separate group, community or church within Particularities - beliefs and practices particular to a specific religious tradition; what makes one tradition different from all others Religious Plurality - respect and tolerance of diversity Social Cohesiveness - social unity Overall Trends in Postmodern Australia Census data by the ABS presented in Part One, clearly shows that by the turn of the century, Australia had been transformed from a society that was relatively in terms of its religious composition, to one in which the landscape comprised a variety of beliefs and practices. The past fifteen years have even greater changes. Australia has emerged as a multi-faith nation and a of a world in which religious plurality is common. `Christianity remains the religion in Australia. Since 1996, the number of people reporting Christian rose from 12.4 million to 13.2 million, but as a proportion of the total this number fell from 70.9 percent to 61.2 percent. Over the same period, those with other religions more than doubled with an increase from 616,000 to Collectively, they accounted for 7.3 percent of the total population in 2011, an increase of 112 percent since Since 1996, the number of indicating no religion on the census form, increased from 2.9 million to 4.8 in 2011, i.e percent of all residents in 1996 and 22.3 in Those who did not indicate any religious affiliation or whose were too vague to do so, have fluctuated between 9.0 and 11.7 over the time period to 9.4 percent in Christianity Catholics and Australia's largest Christian denominations continue to be the:

4 Catholic Church, with 25.3 of the population 2. Anglican Church with 17.1 percent. Since 1996, the number of affiliated with the Catholic Church grew by 13.3 percent to 5.44, although as a proportion of the total population, the number decreased from 27.0 to 25.3 percent. Numbers affiliated with the Anglican Church since 1996 to 3.68 million in As a proportion of the total, the number decreased from 22.0 percent to 17.1 percent. Other Christians Other denominations to decline were the: 1. Uniting Church, whose numbers decreased by 20.2 to 1.07 million, or 5.0 percent of the total population 2. Presbyterian and Churches, whose numbers decreased by 11.3 percent to 0.6 million, or 2.8 of the total population. During the same period, the number of affiliated with the Orthodox Church increased by 13.3 percent to 560,000. As a of the total population the number decreased from 2.8 percent to 2.6 in Those affiliated with the Baptist Church increased by 19.5 to 350,000, but as a proportion of the total population the number from 1.7 percent to 1.6 percent in The Lutheran Church has a steady number of adherents during this period with the number by 0.7 percent to 251,900. As a proportion of the total, this number represents a decrease from 1.4 percent to 1.2 percent in The Other category comprises groups such as the: 1. Assyrian Apostolic Church 2. Brethren 3. Churches of Christ 4. Witnesses 5. Latter Day Saints 6. Salvation Army 7. Seventh-Day Adventists 8. other small Christian groups. Since 1996, the number of people to these groups more than doubled to 960,000, or from 3.7 to 4.5 percent of the total population. Pentecostal Christians Since 1996, the number of people with the Pentecostal churches appears to have remained

5 - 5 - steady at 1.1 of the population, while the actual number of adherents grew by 36.4 to 238,000. However, these numbers are likely to be conservative, as the churches are still growing rapidly, although the rate of growth is. The reason for this not showing in the census figures is that in 2000 of the Pentecostal churches encouraged their members to indicate they were with the Australian Christian Churches. It is not possible to estimate how many people in the 'Other category belong to the Pentecostal churches. Other Religious Traditions Buddhism, Islam, According to the 2011 census, the largest non-christian religious traditions in were Buddhism, Islam and Hinduism. Other religions and Judaism followed. In the same census, 2.5 per cent of the declared themselves to be Buddhists with the total number of Buddhists by 165 per cent to between 1996 and per cent of the declared themselves to be followers of Islam, with the number of increasing by 137 per cent, to 476,300 in the period 1996 to Over that same period the of Muslims doubled to 2.2 per cent of the Australian population. In the 2011 census 1.3 per cent of the population reported to Hinduism. Numbers of Hindus increased by more than 300 per cent to 275,000 in the period 1996 to Over that same period, the of Hindus in Australia's population more than tripled to 1.3 per cent. For the Jewish community, the figures have remained steady. From 1996 to 2011 the of Jews in the Australian population grew from 0.4 per cent to 0.5 per cent. of Jews increased by 22.0 per cent to 97,300 in Census Data Over time, data on religious adherence collected by the Australian Bureau of usually follow a uniform pattern and make statistical analysis possible. Mathematical is a method that uses data over a period of time from which can be made. Models produced are based on the data and a general image it, not an actual record of the statistics. The is called a degree of error and is an accepted imperfection in modelling. What follows is an example of mathematical modelling based on the ABS 1996, 2001, 2006 and 2011 census data in the table at the beginning of this part. Therefore, this model is based on data over years and is used to make general predictions. Not all figures are the same as those in the table the model has adjusted them, e.g. in the case of the Church where the following model predicts the percentage of adherents to be 4.95 when it was in fact 5.0 percent. Similar statistical analyses may be on the data relating to non-christian religious traditions. However, percentages of these groups over time follow a more pattern. Usefulness Statistical models are useful insofar as they enable us to make about the future. But they are

6 - 6 - also limited, because they assume that past will continue in exactly the same way into the future. However, models can assist in making general predictions. For example, statistical modelling that by 2030 in Australia: about 48.7 percent of the population is likely to be about 23 percent of the population will be Catholic proportions of to the Anglican and Uniting Churches are likely to drop to 10.7 and 5.1 percent, respectively proportions of adherents to Buddhism, Islam and are likely to be as high as 4.2 percent, 4.3 percent and 5.9, respectively. It is not possible to make any predictions about Judaism with the data. Since these figures have been extrapolated from data gathered in the past, they should be as estimates only. However, they do reveal a telling picture about future religious landscape. Assuming that past and current trends continue, Australia is emerging as a religiously diverse nation - a multi-faith nation. It is likely that by 2030, there will be more Hindus in than members of the Uniting Church. While Christianity will remain the single religious tradition in Australia by 2030, non-christian religious traditions, claiming more than 14 of the population, will become a significant group within Australian society. in an Emerging Multi-faith Society Census data indicate that Australia's religious has grown to include not only a great variety of Christian, but the world's major religious traditions. The growing religious diversity and character of the Australian population bring challenges to social cohesiveness. There is little doubt that is currently one of the most socially cohesive societies in the world. For, there were no riots in Australia following the publication of the Danish depicting the Islamic prophet Muhammad, even though there was uproar in the Muslim world. widening Christian diversity and rapid growth of non-christian religions, present other. People of diverse cultures and religions need to learn to live in peace. Religious diversity is the norm and religious groups are to: be respectful of other religious views live and work harmoniously in diverse communities be united in working towards the common good for all accept the diverse expressions of religious affiliation. A constructive way of these challenges is to recognise and affirm what we share in common. or particularities need to be respected. Part Three: Factors Contributing to the Religious Landscape in Australia Focus: Australia's link to Christian Britain and its as a British colony laid the foundations for Christianity developing as the major tradition in this country. Factors contributing to Christianity continuing as Australia's major tradition include:

7 - 7 - relevance of Church services importance attached to rationalism onset of ageing population declining support for British royalty. Net overseas migration has had a impact on religious affiliation, particularly since 2008 when the rate of growth due to net migration exceeded the growth rate due to natural increase. Denominational switching the relatively low priority switchers place on denominational loyalty and their to leave and join other Protestant churches if or when they become with their experience of church. Important Words Absolute Values - objective for making moral decisions about good and evil, right and wrong - followers of Jesus Christ Common Good - the good of all people as to the good of the individual Congregation - group of people Mass or other religious service Denominational switching - movement of people Christian denominations by switching out of one denomination and into another - primary importance of the individual and his or her development and Modernity - period of history which began around 1800 and continues today Moral - assertion that morality is not based on moral absolutes; nothing is to be objectively good or evil, right or wrong; it depends on the, i.e. morality is relative to the individual Pluralism - social tolerance of groups with ethnic, religious, or political backgrounds Postmodernism - ideas, attitudes, literature and that have developed after modernism Rationalism - principle or habit of reason as the supreme authority in matters of opinion, belief or Christianity - Australia's Major Religious Tradition Established Religion There are several for Christianity being Australia's major religious tradition. First settlement was by Christian colonisers followed by predominantly European and Christian free settlers. Christian contributed to establishing and developing services and infrastructure. Australia developed as a and consequently Christian colony. Because of the White Australia Policy, it has only been in the last fifty plus years that larger of non-european migrants and refugees from other religious traditions have settled in. Australia's link to Christian Britain and its development as a British colony laid the for Christianity developing as the major religious tradition in this country. The Church of was the established church in the early colony and Christianity was the religion. It was the religion of the majority of colonisers and came with them. of Christianity as Australia's dominant religious tradition includes an account of it being so, as

8 - 8 - well as a exploration of contemporary factors influencing its continuance as such. As well as provided by census figures, other national surveys contribute relevant data, and is given in this part to results of National Church Life (NCLS). Decline or Growth? While the proportion of Australians declaring themselves on the census to be decreased in 2011 to 61.2 percent of the population, the actual number of continues to grow. Although, membership of the Anglican and Uniting churches is, that of Catholic, Orthodox, Baptist, Pentecostal and evangelical Protestant churches continues to grow. Protestant churches are usually indicated in the other Christians category. Generally, tend to be loyal to the Church and name themselves as, even if they do not attend Mass regularly or at all. There are also other. For example, families are more likely to be associated with the Church while their attend Catholic schools, receive the sacraments of Christian initiation, i.e. Baptism, and Confirmation and prepare for the Sacrament of Reconciliation. Anecdotal evidence that lapsed Catholics are increasingly likely to attend Easter and Christmas, even if they do not regularly attend Sunday Mass. In the case of, Pentecostals and evangelical Protestant groups, there is evidence that people turn to these groups in search of a, almost entertaining religious experience, as opposed to the more traditional services by mainstream Christian churches. Factors Contributing to Christianity continuing as Australia's Major Tradition Complex Issues Australian Christians are not leaving their churches in large ; some denominations are growing while others are declining. However, Christianity is at a slower pace than that of the Australian population. Some claim this is due to services no longer meeting people's needs. There may be some truth in this, but it is an of a very complex issue. The following factors will be discussed here: of Church services importance attached to rationalism onset of postmodernism ageing declining support for British royalty. Relevance of Church Services Some people leave churches claiming that services are not relevant and do not meet their needs. Those who turn to Protestant groups, such as Hillsong and various Pentecostal groups are attracted by, emotionally-charged and sometimes entertaining religious services. In 1998, the Australian Community Survey information on what Christians looked for from their churches. Conducted by the NCLS, in with Edith Cowan University, it surveyed people across the nation on values, religiosity and church image in the 1990s. Results suggested: short services of less than one hour in duration openness to a of views on religious matters

9 - 9 - diversity in worship to cater for spiritualities. Influence of Rationalism Christianity is embedded in history and culture, so the of rationalism in contemporary society is another factor influencing its continuation as the major tradition in Australia. Note that the opposite of rationalism, i.e. religious faith and of the role of church in society, can also be a factor that to Christianity being Australia's major religious tradition. In the eighteenth-century, the period called the focussed on the use of reason and scientific method and in the last 100 years, the idea of the of scientific knowledge has continued. Based on observation and evidence, Science uses thought processes to arrive at explanations. The general availability and acceptance of such, e.g. about the origin of the universe, account for people's non-reliance on faith for solutions. Consequently, Christians in Australia are likewise influenced. In the world of, knowledge is only true if it can be proven and measured. Even today, a degree in maths or science is frequently considered superior to one in the arts. This is the result of a to recognise other kinds of truth, e.g. religion and the humanities can the immeasurable love between a man and a woman, while science can only speak of and other chemicals. Science's world has been assigned a status far beyond its worth and. The idea of 'seeing is believing' has left little room for God, simply many scientists reject traditional arguments for the existence of Gods. In such an it is little wonder that an increasing number of people claim to religion and Christianity in particular. Society's focus on science is partly for the observed reduction in numbers of Christians over the past years. It has also contributed to the rise of secularism. Onset of Modernity had its origins in the 1960s and was characterised by the sexual of free love and experimentation with drugs. Two principles governed this era: if it feels good, do it it is okay as long as it does not hurt anyone else. These make the individual the judge of what is morally acceptable and. Consequently, what is morally acceptable to one person may not be to, i.e. what is right and wrong depends on each person's point of view. As approached the postmodern era of the twenty-first century, these principles influenced many people. Moral holds that there are no absolute moral standards and behaviours, e.g. if a person thinks a behaviour is morally acceptable, then it is, even if others do not., postmodernism has seen the triumph of individualism. In this approach, or, the common good is not a primary value and is replaced with the prime of the individual. Decisions are increasingly based on what is the for the individual, irrespective of what is good for others. This is to Catholic Christianity. In keeping with the social nature of human beings, the good of each is necessarily related to the common good, which in turn can be only in reference to the human person: Do not live entirely

10 - 10 -, having retreated into yourselves as if you were already justified, but gather to seek the common good together. Moral relativism and individualism have to the growth of secularism. The numbers of people indicating no affiliation on census forms are evidence of this phenomenon. Ageing Population factor contributing to Christianity continuing as Australia's major religious tradition is ageing population. Post-modern philosophy has the greatest impact on younger generations. Older tend to be concentrated in mainstream churches, while younger generations dominate or other evangelical Protestant groups, join non-christian traditions or turn away from altogether. Consequently, it is no surprise that mainstream Protestant denominations, such as the and Uniting churches are declining in numbers. Catholic, Orthodox and Baptist are doing relatively well with their numbers steadily rising, although more slowly than the population. Decline in Support for British Royalty The long-standing continuous decline in the number of to the Anglican, Uniting and Presbyterian churches has some connection with the fact that fewer associate Australian society with the British Empire and the Queen. These were once regarded as the established churches and were associated with the and Empire for a very long time. Since the 1960s, loyalty and affiliation with Mother England has steadily declined and this trend is in census figures. This section concludes where it began, with British establishing Christianity in Australia. It began by accounting for Christianity being major religious tradition and ends after a reflection on historical and social impacting on it maintaining this status. Influence of Immigration on Australia's Landscape Immigration Trends According to the Australian Bureau of Statistics population clock, estimated resident population grew past people on 21 August, This is in line with the average growth rate of 1.4 per cent per year. There are two of population growth in Australia. Natural increase comprises the number of births less the number of deaths. Net migration comprises the number of people arriving in Australia from overseas, less the number of people Australia. Prior to 2002, Australia's population growth due to natural increase tended to exceed that due to net migration. Between 2003 and 2008 the growth rate due to natural was roughly the same as that due to net overseas migration., since 2008, the growth rate due to net overseas migration has exceeded that due to natural increase. Main source countries of overseas include the United Kingdom, India, China, the Philippines, South Africa, Iraq, Sri Lanka,, Burma, Thailand and New Zealand. Data indicate that net overseas migration has had a impact on religious affiliation, particularly since At this time, the rate of growth due to net migration exceeded the growth rate due to

11 natural increase. Of the 61.1 per cent of reporting affiliation to Christianity in the 2011 census, 22.9 per cent were born. By comparison, immigration has played an important role in the growth of as well as Orthodox and evangelical Protestant churches. In these, the of adherents who were born overseas totalled 32.6 per cent, 43.6 per cent and 31.0 per cent. Data for Christian denominations are representative of the multicultural diversity of society with adherents originating in China, Indonesia, the Philippines, Taiwan, Uganda, Chile, Greece, Italy and, to mention some countries. In particular, Eastern Catholic churches have grown with the of Maronite, Melkite and Ukrainian Catholics. In recent years, the Roman Church has witnessed some level of growth due to immigration from and the Philippines. Impact of Immigration on Religious Affiliation - Other Traditions While only 7.2 per cent of the Australian population reported to other religious traditions in the 2011 census, a massive 67.0 per cent were born. Consequently, the growth of other religions, with the exception of Judaism, is due to net overseas migration. This is consistent with the countries of origin of these groups, i.e. from China, Sri Lanka, Vietnam and Thailand are predominantly Buddhist, those from India are Hindu and those from Iraq are Muslim. Net overseas migration and increase have been equally responsible for maintaining the stable number of to Judaism. Growth due to natural increase is more significant within the community than within the Buddhist and Hindu communities, as Muslims tend to have larger. Furthermore, Islam is by now so well established that Muslims, whose were migrants, now have children born in Australia. Impact of Immigration on Affiliation - Secularism With 22.5 per cent of all people reporting in the 2011 census, net overseas migration has contributed significantly to the growth of in Australia. Many migrants came from the United Kingdom, where more than half the professes to be secular, and China where, officially at least, adherence to a tradition is prohibited by law. Influence of Denominational Switching on Australia's Landscape Church Health According to research, church attendance levels are directly to the strength of adherents' faith. It follows then, that the of people attending church services within a given denomination is an measure of church health. Results of the 2009 NCLS Australian Survey of Social are fairly encouraging for some Christian denominations. While only 17 per cent of reported attendance at religious services at least monthly, some denominations, i.e. and other evangelical Protestant groups (combined in the other Christian category in the table), and Uniting/Presbyterian, reported above-national percentages. Of these, Pentecostal and other evangelical groups recorded the highest percentage of adherents attending services at least, i.e. 47 per cent. Inflow and Outflow Church attendance provides a indication of church health. The phenomenon of people moving

12 between denominations, i.e. out of one and into of another is called denominational switching. This too is an of church health. Research in Western countries has shown that much of what passes as church growth is people moving between churches, or 'religious musical pews'. Often it is not the of new believers as in the New Testament. In Australia it has been that only a quarter of all church growth is comprised of people fresh from the moving into church life. Church growth, whether positive or negative, depends on three inflow and factors. Inflow factors comprise: 1. switchers in who are people who come from other denominations 2. retention of adherents which means keeping existing members 3. front door who are people who arrive with no Christian background. Outflow factors : 1. switchers out who are people who leave to join other Christian 2. death among attenders for which Christian funerals are conducted 3. back door who are people who leave Christianity altogether. Some Statistics The previous, Protestant Churches Inflow and Outflow 1996 to 2001, indicates that the of people switching in and out match, i.e. 1 per cent each. Data also that Protestant denominations lose more adherents through death than they gain by younger members, indicating an older membership. The percentage of newcomers is also than the number of people choosing to leave. In this second, Pentecostal Churches Inflow and Outflow 1996 to 2001, the percentage of in surpasses that of switchers out. Younger congregations are indicated by the higher retention of younger adults together with fewer deaths. These figures support the claim that congregations are generally younger than other Protestant congregations. Denominational Loyalty Denominational reflects the relatively low priority switchers place on denominational loyalty. They look for in which they can express their faith and address issues in and meaningful ways. Switchers are prepared to leave and join other churches if or when they become unhappy with their experience of church. This is less likely to happen with Roman, probably because of the fundamental differences between Catholicism and Protestantism. It has also been found that and family breakdown can lead to denominational switching, particularly for children of parents. Mixed marriages, i.e. marriages between couples from different denominations, often result in one switching to the denomination of his or her spouse. Part Four: New Age and Secularism in Australia's Religious Landscape Focus:

13 New Age religions are a of ideologies, theologies and philosophies that embrace universal tolerance and moral. New Age religions are a product of the late 1960s and 1970s and have a spiritual response to the increasing level of secularism. The rise of is reflected in the increasing proportion of people claiming to have no. Important Words Ideologies - ideas that are the basis of or of a particular class or system Metaphysicist - person with knowledge of theories of knowing and being Paradigms - patterns or models Philosophies - of wisdom and the knowledge of things and their causes Secularism - or worldview in which God and religion are excluded Theologies - understandings about God and belief in God New Age Religions... a of Eastern and Western... psychologies, philosophies, and religious traditions that have been into convergence with new paradigms in science and modern psychology. - T. Carson et al., New Encyclopaedia, 'New Age Movement', Gale, USA, 2002, Second Edition, Volume 10, p.272 New Age are a combination of ideologies, theologies and philosophies that embrace universal and moral relativism drawn from: 1. psychologies 2. philosophies 3. religious traditions and spiritualities rituals 6. beliefs 7. self-actualisation techniques 8. healing objects 9. contemplative music and sounds 10. activities physical, mental, psychological and spiritual health. The philosophy underlying New Age is that human beings have evolved biologically and now need to evolve. These religions have no distinctive beliefs or moral codes, no hierarchy,, creed, or formal membership. They are an extension of humanism. New Age have provided a type of spiritual response to the increasing level of which has left many people feeling disengaged and isolated. 'Death of God' The modern period the death of the traditional concept of God, and this awareness

14 gave rise to a series of mournful, depressive ideologies, including: existentialism, in which the only was that which one invented for oneself absurdism, in which no at all was to be found, and ultimately nihilism, in which the very of meaning seemed ridiculous. - D. Tacey, Jung and the New Age,, East Sussex, 2001, p.7 New Age religions have evolved in response to the of meaning, contributed to by the so called 'death of God'. The erosion of absolute moral values and Christian culture has had its own on Australia's religious landscape. Alarmed and deeply disillusioned with the apparent of a God who cares, some people have tried to rediscover the divine. Many have turned to and other evangelical Protestant churches, and then moved on. This has also in mainstream Catholicism and Anglicanism. The problem does not appear to be a crisis of faith or hunger for the, but rather a crisis in mainstream Christianity's language and expression of faith, i.e. practices. David Tacey describes the hunger for the spiritual when he writes:... the New Age seeks to again the lost connection between time and eternity, humanity and nature, the and the group, and its definition of spirituality is often summed up in one word:. - D. Tacey, Jung and the New Age, Brunner-Routledge, East Sussex, 2001, p.7 Part of Religious Landscape New Age religions are a product of the late 1960s and 1970s and are alive and well in Australia. One has only to walk into a shopping centre or visit local to find outlets with New Age commodities, e.g. crystals, pyramids and other, claimed to help a person tune into the powers of the. From census data, it is difficult to quantify the number of identifying with New Age religions. There is, however, little doubt that they have to Australia's religious landscape. Some Australian Expressions Following is a snap-shot of some New Age in Australia and there are many more. These are presented simply as of the concept. Mind Body Spirit Our aim is to provide a centre for the mind, body and spirit, encouraging personal growth and. - Available at: < With No Excuses

15 'With No Excuses' is the honest metaphysical series that busts the myths about common new age topics taught by two spiritual leaders in the field. - Available at: NOVA NOVA is a holistic health and lifestyle magazine. A selection of associated links is on its website. Stacey Demarco is an Australian metaphysicist and spiritual. She is known... for her very grounded style of practical magic... Her for weaving ancient techniques and philosophies to solve thoroughly modern problems has given her a point of difference and a high degree of relevance amongst even the most reader. - Available at: Jade-Sky is a direct channeller who works and at workshops. She has worked at Mind, Body, Spirit Festivals and also via radio. works on both physical and spiritual levels and has... fine tuned her skills in the areas of tarot and oracle card reading, psychometry, /channeling and uncovering past lives. - Available at: < Influence of on Australia's Religious Landscape Secularism is a philosophy indicating that human ethics and the should be understood without any reference to institutionalised religion. The rise of is reflected in the increasing proportion of people claiming to have no. Secularists comprise people who deny all matters religious, as well as people who claim to be. Several reasons have led to secularism being on the rise in Australia. 1. Australian society is becoming increasingly pluralistic and representative of world trends. In such a, all beliefs systems are tolerated, even given equality. 2. With the individual at the centre of the and able to choose any part of any belief system, whether, spiritual or secular, Christianity and other religious traditions are relegated to the supermarket shelf, along with secular philosophies, such as atheism and humanism. 3. The of absolute values professed by mainstream Christian churches is diminishing as the are losing credibility and authority in a climate where moral relativism. 4. For many, material possessions, power and fame have become ends in, replacing religious answers to the search for meaning and purpose in life as taught by the religions. Consequently, God and religion are seen to be unnecessary. Secularism is no longer by mainstream Australian society as just another point of view among many. It has taken on an active flavour which seeks to drive religion out of the public

16 domain and it to the private sphere of the individual. Fortunately, in recent times is slowing returning to the public agenda, often through new forms of practice and spirituality. Atheists and secularists are increasingly on the defensive, as people are to realise that secular humanism has failed to provide meaning and, produce happiness, create a sustainable world, end oppression and promote social. Part Five: Interfaith Dialogue in Multi-Faith Australia Focus: Because religions are in cultures, Australia's religious leaders face the urgent and important task of positive relationships among all religions, so that multicultural Australia remains a and harmonious society. Interfaith dialogue spread with Nostra Aetate's recognition of the Spirit of God at work in other traditions. Australia's interfaith organisations work to achieve religious and ethnic harmony at levels of interfaith dialogue with goodwill and commitment and an attitude of openness. Important Words Charge of Deicide - blaming the Jewish people for the death of Jesus - balancing something with an equal force Dialogue - a two-way of sharing, listening, understanding and internal change Embedded - fixed in ; in this context religions are fixed in cultures and expressed in terms Fraternal - brotherly Interfaith Dialogue - conversations between members of faiths or religions Mala - string of beads or knots, used for Patrimony - something inherited from one's father or ancestors; in this, the common religious heritage of the Jews and Christians Proselytise - to convert people to a religious faith or Christian denomination Religions - religious or sacred belief systems; also called faiths Religious Harmony - among the world's religions The Australian Experience Cultural and Religious Confrontations During 2005, confrontations in the Sydney beachside suburb of Cronulla quickly spread to other parts of the city. ethnically motivated, this violence soon entered the religious domain with the of Asian, Islamic, Jewish and Tongan Christian communities. One of the many text circulated during the riots read:... just a reminder that Cronulla's first wog day is still on this Sunday. Chinks bashing day is on the 27th and the Jews are booked for early. - Quoted in:

17 Rioters were seen carrying signs or wearing bearing highly offensive slogans. One mosque narrowly avoided being attacked due to the of the police, but the Uniting Church in Auburn, a predominantly Tongan, was burned. Interfaith Dialogue Interfaith dialogue is not a luxury, but an urgent. Leaders of Australia's religious traditions face the urgent and important task of positive relationships among all religions, so that this country remains a and harmonious multicultural society. Australia's success as a multicultural society depends on all her people... about the positive value of other traditions; overcoming prejudice; purifying cultures of elements; upholding traditional cultural values of Indigenous peoples; and purifying their own faith. - Gerard V Hall, Dialogue: The Australian Catholic Scene, 'Australian ejournal of Theology', 17 December 2010, p.52 to Dialogue Before dialogue can become an activity, it must be an. There must be an attitude of openness to and acceptance of people of other. Unless this attitude is present, any attempt to take positive action, will be with negatives and directed by prejudices. Dialogue is carried out with and commitment and an attitude of genuine openness. In dialogue each person shares him or. It is not a discussion about things. It is a sharing of who one is at a very deep level. In dialogue, a Christian shares who he or she is, because Christianity is a deep part of the person and it is being to a person of another religion. Dialogue... is a choice for a, intelligent and meaningful relationship with the other(s). - Wayne Teasdale, Catholicism in : Conversations Across Traditions, New York and London: Rowman and Littlefield Publishers, 2004, p.5 When is open and honest, it seeks relationship with the other person. There is no other agenda, not, argument or condemnation. True dialogue is an agent for change, for change in which brings harmony and peace. Interfaith Dialogue Nostra Aetate Christianity cannot be without exploring its roots in ancient Israel and Judaism, nor can the of the medieval and modern Church be understood apart from its with Islam. Interfaith dialogue requires an appreciation of Buddhism and other world, as well as some knowledge of the history of religion in.

18 New Catholic Encyclopaedia, 'Preface to the Revised Edition', Volume 6, p.ix The Second Council's Declaration on the Relation of the Church to Non-Christian Religions, Nostra Aetate, marked the of a new era in the Catholic Church's relationship with other traditions. Pope John XXIII set out to turn around the Church's with the Jewish people by righting Christianity's wrongs made towards them. These wrongs of the: 1. 'charge of decide' 2. attempts to separate the Jews from the rest of, and the 3. consequent suffering endured. Nostra Aetate was the first official Church on Jewish and Christian relations which rejected the charge of deicide in that the death of Christ could not be 'charged against all the Jews distinction', then or now. Hatred, persecutions and displays of anti-semitism towards Jews by anyone, were. The document highlighted the shared religious and spiritual patrimony of both Jews and and stressed that the covenant between God and Israel had not been. It identified biblical and theological studies and fraternal dialogues as ways of understanding and respect. Catechesis and preaching were to be at the of teaching the Gospel and the Church's spirit in relation to the Jewish people. A wave of thinking, writing and activities followed Nostra Aetate. Interfaith dialogue spread with the recognition of the Spirit of God at work in other religious. Interfaith dialogue takes place in informal discussion groups. Pope John Paul II prays at the Wall in Jerusalem. Interfaith dialogue takes place with the example of leaders. Interfaith dialogue takes place among friends in the dialogue of life. dialogue takes place through formal presentations and discussions. Levels Interfaith dialogue can take place at a of levels. These include: 1. the dialogue of life in which people share their hopes, and daily problems in a cordial manner 2. the dialogue of action where collaboration aims to confront situations of social injustice or oppression and values such as peace and reconciliation 3. the dialogue of theological exchange in which explore together the understanding of each other's doctrinal beliefs and spiritual values 4. shared experience through dialogue in or about prayer, liturgy, contemplation, faith and ways of for God or the Absolute.

19 Gerard V Hall, Interfaith Dialogue: The Catholic Scene, Australian ejournal of Theology, 5 August 2005, p.6 Interfaith in the Australian Religious Landscape With the coming of the twenty-first there has been a significant escalation in interfaith activity in Australia. The aim has been to a better understanding of and mutual respect for other religious traditions. The Church provided the catalyst in 2000, when representatives of all major traditions were invited to attend a conference to celebrate the Christian Year However, it was the Jewish community, through Josie Lacey, which was to extend and that initiative with the establishment of the Women's Interfaith Network. Women's Network (WIN) The Women's Interfaith Network was launched by a gathering of from Aboriginal, Christian, Jewish, Islamic, Buddhist, Hindu and other religious communities to its purpose and to pray and read the scriptures. According to the, the aim of WIN is to bring:... together women of religious traditions in order to promote harmony, understanding and respect among the of the various world religions, and as a sign of solidarity among people of faith. - at: < These principles form the basis of WIN. 1. Respect for other 2. Encouragement of mutual understanding and learning about the ideals of various groups, through personal relationships of co-operation and discussion 3. Rejection of all 4. Working to eliminate religious prejudice and discrimination 5. Encouragement of joint advocacy by of the different religious groups to address common social concerns 6. Spreading the ideal of between religions as widely as possible by creating a network of interfaith groups with similar aims and programmes. Australian National Dialogue of, Jews and Muslims (ANDCJM) In response to the terrorist attack of , Australia's Jewish community hosted a meeting between representatives of the: 1. Council of Churches in Australia (NCCA) 2. Australian Federation of Islamic Councils 3. Council of Australian Jewry. At this forum the NCCA and the and Jewish communities unanimously condemned violence

20 and discrimination on the basis of and race. In a very significant step, they also agreed to work to promote religious and ethnic harmony. By doing so, these leaders the multicultural nature of Australian society and committed their communities to multicultural harmony in Australia by addressing misunderstandings and tensions between different groups. This commitment took place in the form of interfaith dialogue, which was in Its continuing purpose is to,... provide [1] opportunity for the bodies of each faith to come together to build understanding and in the Australian context. - Available at: Objectives of the are to empower Christian, Jewish and Islamic communities to: 1. be a model of how faiths can live harmoniously together in Australia 2. build understanding, good will and a sense of among people of different faiths 3. explore and learn about each other and our faith 4. share our knowledge and insights with others 5. work together to achieve common goals in 6. support each other in times of difficulty. Affinity Intercultural Foundation The Intercultural Foundation is an Islamic initiative, aimed at promoting a better of Islam and breaking down prejudice against Muslims in Australia. In 2002 the initiated the annual Abrahamic Conferences to promote dialogue between Muslims, Christians and Jews. The of the Foundation is to... create and sustain enduring affinity and with people through inter-cultural and inter-faith dialogue and understanding and acceptance. - at: Members of the Foundation follow seven core principles. 1. Sincerity - in and action 2. Service - to God and humanity 3. Consultation - with the right people 4. - in self and team 5. Interdependence - with team and partners 6. Action - in every situation 7. Balance - in self and organisation

21 of World Religions - Melbourne 2009 Melbourne hosted the Parliament of the Religions in This event was an initiative of an international, the Council for a Parliament of the World's Religions, founded in in The mission of the Council is to... cultivate among the world's religious and spiritual communities and foster their engagement with the world and its institutions in order to achieve a just, peaceful and sustainable world. - at: More than 4,000 people attended the event in Melbourne, some 250 different religions. Themes included: 1. Healing the Earth with Care and 2. Indigenous Peoples 3. Overcoming Poverty in an Unequal World 4. Securing Food and Water for All People 5. Peace in the Pursuit of Justice 6. Creating Social Cohesion in Village and City 7. Wisdom in the Search for Inner Peace. Buddhist and Hindu Initiatives Unlike, Islam and Judaism which all share a common Semitic or Middle heritage, Buddhism and Hinduism have played a relatively low-profile role in interfaith dialogue in Australia. This is not to suggest that Buddhists and Hindus are in interfaith dialogue. On the contrary, there have been Buddhist and Hindu at many interfaith forums. In recent times the Hindu Council of hosted an interfaith forum on the topic, 'The Relevance of Core Values in One's Faith for Multi-faith Australian Society'. There have also been individuals who have played an part in promoting interfaith harmony. For example, Chin Kung, a Buddhist, was in establishing the Multi-Faith Centre at Griffith University and provided the for its first director. The centre operates according to the following. 1. Recognition of the reality of religious pluralism and the multi-faith and nature of Australian society 2. Respect for the rights of participants to their own traditions and practices 3. Promotion of dialogue between people of different religions, faiths and 4. Working co-operatively towards a fair and just society - locally, nationally and. - Available at: < Another Buddhist, Graeme Lyall, writes about his work with in New South Wales prisons. This is an example of the of interfaith dialogue.

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