HSC SOR Study notes PDF - Religion and Belief Systems

Religion and Belief Systems in Australia post-1945 Contemporary Aboriginal Spiritualities discuss how Aboriginal spirituality is determined by the Dreaming – kinship – ceremonial life – obligations to the land and people The Dreaming - The Dreaming is the spiritual...

Religion and Belief Systems in Australia post-1945 Contemporary Aboriginal Spiritualities discuss how Aboriginal spirituality is determined by the Dreaming – kinship – ceremonial life – obligations to the land and people The Dreaming - The Dreaming is the spiritual aspect of Aboriginal religion that encapsulates the spiritual and physical dimensions, giving meaning to all aspects of life. - A metatemporal concept that incorporates the past, present and the future as a complete and present reality. Kinship - Kinship ties identify a complex system of belonging and responsibilities within a clan. - Kinship is based not only on family relations but also on relationships springing from one’s totem, usually a plant or an animal which represents a person's connection to the ancestral being within the land. - Kinship ties govern day to day life of the Aboriginal people and determines their responsibility to other members of the clan. - The significance of kinship is that it assigns responsibility to transmit the knowledge of the Dreaming from elders to the younger generation. - People are initiated in to the Dreaming by different degrees according to their age and position. - Provides moral and financial systems within the community A highly sophisticated network of relationships traditionally accepted by Australian Aboriginal people including particular rights and obligations to the land and/or tribe. Kinship refers to the complex system of family relations, where each person knows their kin and their land. Family relationships are the core of Indigenous kinship systems that are central to the way culture is passed on and society is organised. Ceremonial Life Art - Art is an important way of communicating the Dreaming as it illustrates the actions of the Ancestral beings. - Art also provides multiple layers of meaning - It offers aerial representation of the land and it’s inhabitants as well as a narrative representation Stories - The Dreaming is primarily expressed through stories which explain how they formed the land. - Provides a foundation and explanation of various aspects of Aboriginal tradition and law. - An important tool of socialisation and moral behaviour. Rituals - Ceremonies and rituals are derived from important aspects of the Dreaming aimed to relive the story of the ancestral beings in a powerful sacred way. E.g. a smoking ceremony used to cleanse and heal. Totems - Totems are the embodiment of each individual in his or her primordial state. - They represent the individual as they existed in the Dreaming - Totems carry ceremonial responsibilities known as balance rites which aim to the assist the proliferation of a particular species as they existed in the Dreaming. Ceremonial life is an important part of the education of the young. Elders conduct ceremonies that are designed to teach particular aspects of the lore of the clan, spiritual beliefs and survival skills. Obligations to the land and people - The land is the paramount importance to Aboriginal spirituality - The Dreaming is inextricably connected to the land because the land is the physical medium through which the Dreaming is lived and communicated. - The land provides beliefs, traditions, rituals and laws. - E.g. The acknowledgment of Country indicates the significant link between the indigenous people and the land. Sacred sites  - Sacred sites hold particular events in the Dreaming. - Indigenous have special rites/responsibilities to take care of and to learn from these sacred sites. Land sustains aboriginal lives in every aspect, spiritually, physically, socially and culturally. This forms culture and sovereignty discuss the continuing effect of dispossession on Aboriginal spiritualities in relation to: – separation from the land – separation from kinship groups – the Stolen Generations Dispossession - The action of depriving someone of land, property or other possessions. Continuing effects of Dispossession - Lower life expectancy - Higher rates of infant mortality - Over-representation in prisons - Higher unemployment rates - Higher drug and alcohol abuse - Higher use of government social services Separation from the land - The dislocation of Aboriginal people from their traditional lands led to the burden of not being able to fulfil ritual responsibilities in relation to the land. - To deny indigenous Australians access to their land is effectively to sever their ties with the Dreaming because the Dreaming is inextricably connected to the land. - Restricted access to sacred sites - Disconnect from spiritual power - Spiritual ceremonies not carried out. Separation of land causes a loss of spiritual identity as removal from land withdraws an Aboriginal person from their place in the Dreaming and the place of their spirit after death. Separation from kinship groups - Loss of identity and belonging in regards to individual and collective self. - Decline in spiritual languages - No access to Dreaming kinship - main purpose for Aboriginal life - Loss of obligation. - Loss of ability to pass on knowledge to children - Family structure disintegrated - Cultural oppression: abuse, loss of language, loss of beliefs/ spirituality Separation from kinship removes the sense of belonging to humanity. Gives purpose and responsibility to one’s daily actions. The stolen generations - The separation of Aboriginal children from families meant that they were denied an opportunity to learn and engage in cultural practices. - The stolen generation is a term commonly used to refer to the Aboriginal children who were removed from their homes between 1900-1972. - Many Aboriginal people lost touch with cultural heritage. - Psychological, physical and sexual abuse from adoptive families have lasting effects on individuals - Efforts to make stolen generations reject their culture often caused them to feel ashamed of their heritage.- Segregation and isolation from white communities. - Authorities controlled all aspects of their lives:Marriage Employment and wages Visitation Leaving the reserve This separation from family removes the sense of belonging to oneself. The legacy in emotional, human, physical and spiritual terms is immeasurable.  outline the importance of the following for the Land Rights movement: – Native Title – Mabo – Wik The Land Rights movement - The Land Rights movement seeks to secure the inherent rights of Aboriginal peoples to their land so that their religious and cultural integrity is preserved. The Mabo decision, Wik decision and the Native Act have all been vital in this movement. - A series of government decisions in response to land claims which explored the right of Aboriginal peoples who had maintained continual contact with their traditional lands for hundreds of years before settlement - Both a religious and political movement - Aimed to secure the inherent rights of Aboriginal peoples to their land so that their religious and cultural integrity is preserved. Mabo (1992) - This case was initiated by five indigenous plaintiffs, led by Eddie Mabo, from the Murray Islands in the Torres Strait – the Merian People suing for land claims. - June (1992), High Court of Australia ruled in favour of Eddie Mabo: ATSI had a continuous link with the land and continued to practise laws and customs associated with the land before British colonisation. - Overthrew the legal fiction terra nullius, acknowledging that Australia was occupied by Aboriginal people in 1788 when British settlement took place. - Claimed ownership of land under the ‘Native Title Act’ which existed since 1788, Mabo raised awareness of its existence and this was a step to the passing of the Native Title Act 1993 Native Title: (1993) - (1993): The Native Title Act validated the existence of non-Indigenous interest in land such as freehold leases and other grants and licences. It accepted that Indigenous peoples who had continuing interest in the land had rights to the land.  - Where both Indigenous and non-Indigenous people had interest in the land, the Act provided an appropriate forum for dealing with this. - Allowed Aboriginal people claim ownership of traditional land under ‘Native Title’ with proof - In order to claim Native Title: Land must not be owned by anyone else > included governments and individuals - Aboriginal people must show a traditional and ongoing connection with the land since 1788 - 2023 Yunupingu of the Gumati clan claim against the Commonwealth of Australia for a lease granted to mining company on Arnhem Land (NT) in 1968. Court ruled that First Nations people did have right over this land. Native Title assures and describes the legal rights the traditional owners have to the land, according to their own traditions, laws and customs. Aboriginal people have to prove continual association with the land since 1788. Wik (1996) - The Wik case concerned land that was subject to pastoral leases. - (1996) The High Court of Australia decided that native title rights could co-exist with the rights of pastoralists. But when pastoralists and Aboriginal rights were in conflict, the pastoralists’ rights would prevail. analyse the importance of the Dreaming for the Land Rights movement Importance of the Dreaming for the Land Rights Movement With a return to the land, Aboriginal people find purpose and are able to connect to the Dreaming in a tangible way. - Land is central to the dreaming, and all relationships within aboriginal communities are determined through relationships with the land. - Land must be secure for Aboriginals – spiritual beliefs, traditions, languages and culture will be preserved. Because their identity, life and spirit are bound up in it, they actively share and pass on to future generations this deep spiritual relationship with the land  - The connection of the Aboriginal people to the land is fundamental in their link to the dreaming. In driving the aboriginal people from their land, the settlers did more than deprive the people of their property – they deprived them of their culture and spiritual world - There is the strong desire between Aboriginal communities to gain access to their traditional lands. Access to these lands is fundamental - The importance of the Dreaming works in two directions - The Land Rights legislation and the various High Court decisions help in the support of the Spirituality and the Dreaming for Aboriginal people - The dreaming in return gives a sense of focus, strength and connection to the land which allows Aboriginal Australia to stay focused and to fight through the long and bloody history of invasion/settlement, colonialism, paternalism and social ignorance. Allowed re-connection to the land, re-establishes the inextricable connection between the land and traditional people, allows for the fulfilment of rituals and ceremonies, relationships between the Aboriginal people could now be re-kindled as they are determined through and from the Land. Religious expression in Australia – 1945 to the present outline changing patterns of religious adherence from 1945 to the present using census data Census Data Christianity - Decreasing trend - 2016: 52.1% - 2021: 43.9% Non-religion - Increasing trend - 2016: 30.1% - 2021: 38.9% Hinduism - Increasing trend - 2016: 1.9% - 2021: 2.7% Buddhism - 2016: 2.4% - 2021: Islam - Increasing trend - 2016: 2.6% - 2021: 3.2% Anglican - Decreasing at the fastest rate. Sikhism - Increasing. account for the present religious landscape in Australia in relation to: – Christianity as the major religious tradition – immigration – denominational switching – rise of New Age religions – secularism Christianity as the major religious tradition - The immigration restriction Act was largely responsible for the dominance of Christianity up to 1973 - European settlers and convicts brought traditional Christianity. - Christianity established as the major tradition in Australia with colonisation, despite an ongoing declining trend. - Almost all Christian denominations have declined in numbers, Anglicans had the largest drop of over half and million. - Growing disillusionment of the traditional denominations. Immigration - Australia’s government White Australia policy preferred immigrants from English speaking countries, British and to some extent Northern European.  - This led to in 1947 88% of Australians considered as Christian. - Post WW2 1945 marked a significant wave of migration. This saw the influx of western European settlement with growth in Italians, Greeks and Polish all of whom were Chrsitians. - After 1975, the end of the Vietnam war, a new wave of Migration saw the influx of 90000 Vietnamese, this lead to a growth in Catholic and Buddhist cultures. - Influx of Middle Eastern refugees due to civil unrest in Lebanon, Syria and Egypt which increased Muslims and Christians. - 2021 Census data shows that the recent growth in Hinduism is largely a result of immigration (90%) from India and Nepal. Denominational switching - Denominational switching refers to the religious mobility of adherents between one Christian denomination to others. - Perhaps the biggest change in Chrisitian denominational switching is the rise of the ‘not further described’ choice. People who identify as a Christian but ignore the traditional denominational choices. This group has risen by 0.5%. - Reasons may include interfaith marriage, New age Religions and social impacts. - The switching predominantly occurs within the Protestant churches with a lot of notable switch between young churchgoers in the Pentecostal churches. Rise of New Age religions - New Age characterised by alternative approaches to traditional religions, with an interest in spirituality, mysticism and holism. - New Age religions are not formal religions, as they do not have formal creeds or sacred texts. - New Age religions has risen in popularity as society questions traditional authorities more. Increasingly, traditional religions are perceived as not answering individual needs. - Crimes committed by traditional religions can also be a factor in the rise of New Age religions. Ie Scientology. - Some common characteristics of the range of spiritual beliefs and practices that encompass new age religions are:  - 1. They foster individual fulfilment through unlocking potential, creation of own reality, personal happiness, and pseudo-scientific approaches to health and overall wellbeing. - 2. They can be adopted as an alternative to traditional religious practices and beliefs or in conjunction with traditional religious practices. - 3. Typically new age religions are decentralized, non dogmatic, without formal membership, there is no structure, official doctrine or hierarchy associated with new age religion, it is a focused on the individual search for meaning and development. - 4. The divine exists within each individual and that the transcendent is found in the world, like pantheism. - 5. New age religions often intertwine with ancient and Eastern spiritualities and traditions such as Buddhism and Hinduism, taking only those elements meaningful to the individual or interested group. Secularism - Secular - Not connected with religious or spiritual matters. - Secularism is based on the idea that society and government should be free from religious influence. It is becoming more prevalent as people feel like it is not relevant to a modern society. - Individual rights are seen as more important than conforming to traditional rights. - In 1947 the ‘No Religion’ category was only 0.3%, however in 2021, it is 38.9%. No religion was highest amongst younger people, with 48.4% of people aged 25-34 reporting they had no religious affiliation.  describe the impact of Christian ecumenical movements in Australia – The National Council of Churches – NSW Ecumenical Council Ecumenism - Ecumenism - The principle or aim of promoting unity among the world’s Christian Churches. - It is the opposite of sectarianism (Excessive attachment to a particular sect or party, especially religion. - Christian ecumenical groups tend to work together especially on social justice issues. - Establishment of the World Council of Churches in 1948. - Examples, Responds to Boxing Day Tsunami, 2004 & Palm Sunday Peace March - A classic example of ecumenism was the formation of the United Church in 1977. All Methodists, 65% Presbyterians and 95% of Congregationalists united to form the Uniting Church in Australia. National Council of Churches Australia (NCCA) - The NCCA was formed in 1994 as an ecumenical group made up of Anglicans, Protestants, Catholics and Orthodox to express more visibly the unity desired by Christ. - It seeks to strengthen the cause of Christian unity by working, praying and growing together. - It promotes collaboration in social justice initiatives among Christians groups via the international aid organisation ‘Act for Peace’. - Act of Peace sends aid to suffering communities and to counter injustice and poverty. Aim To foster cooperation between churches at formal and informal levels  Work Reverse racist and discriminatory legislation that was affecting the social dynamic in Australia ○ 1966: passed a resolution for reforms in the White Australia policy Lobbies governments and other decision makers from a Christian perspective Acts to promote peace, working to promote Christian unity, assist ATSI peoples, training for safe churches, advocating for social justice etc Government change of climate action Australian churches refugee taskforce NSW Ecumenical Council - Formed in 1982, the NSW Ecumenical council consists of 16 churches in NSW and ACT. - It seeks to allow different churches to reflect on theology in an united way and provide local initiatives to promote ecumenism on a grassroots level. - It also provides educational initiatives to advocate ecumenism for future generations. Objectives Bear witness to the unity of the Church as both gift and calling Addresses causes of division in the faith Pray together, acknowledge common heritage in worship Seek justice for people everywhere and promote dialogue Who are they? Sixteen churches within NSW and the ACT that aim to maintain “the unity of the Spirit in the bonds of peace”  (Ephesians 4:3) through commitment to the Gospel, proclaim it together and live it out in service in the world Encouraged social justice programs Discrimination against women, ATSI peoples and the LGBTQIA community Cooperative teaching of special religious education in schools evaluate the importance of interfaith dialogue in multifaith Australia Interfaith dialogue in multi-faith Australia - Interfaith - Relating to or involving different religions or members of different religions. - Interfaith dialogue is a formal discussion that aims to develop greater mutual understanding between different religious traditions. - A process that seeks to achieve respect, mutual understanding and cooperation between people of different religions. - It is NOT an attempt to unify them or to state that they are all the same.  - It helps different religious affiliations to stand united on certain issues and to recognise common ground between them. - NSW Council of Christians and Jews - Established in 1989 - Activities include annual Passover demonstration designed to educate non-jews 2. ISRA Academy promote interfaith dialogue by providing education 3. Jewish Christian Muslim Association of Australia promotes tolerate society Importance - Australia is increasingly pluralistic and multi-faith - Interfaith dialogue allows for greater respect and appreciation of religious diversity. - Helps break down stereotypes and prejudice towards Muslims - Allows for united voice on key issues - Promotes unity and strength of growing secularism.  examine the relationship between Aboriginal spiritualities and religious traditions in the process of Reconciliation Reconciliation - Reconciliation is the process of improving relationships between the Aboriginal people and the remainder of the Australian community. - Improving relationships and developing the understanding of different cultures. It is based on mutual recognition, understanding and respect. - This means the injustices perpetrated in the past must be completely acknowledged so that all Australians can live in harmony. - In 1991, the federal parliament unanimously voted for legislation setting up the Council of Aboriginal Reconciliation. - In recent decades different religious traditions in Australia have had a growing appreciation of Aboriginal spirituality and have become involved in supporting the movement for reconciliation. For example, the Uniting Church National Assembly made a formal apology to indigenous Australians for the policies of the past. The lead lawyer for the Mabo case was Jewish and represented the attitude of many Jews on the issue of reconciliation. Strategies to address reconciliation - Recognise the importance of land and sea to Indigenous communities - Improve relationships between Indigenous and non-indigenous - Valuing ATSI cultures - Sharing histories as a means to develop an accurate and balanced history of Australia - Dealing with custody issues to reduce the rates of Indigenous imprisonments. The Catholic Church - Caritas Australia, the catholic aid agency, has a number of programs established to assist Indigenous Australians.  - Pope Benedict has encouraged Australian leaders to address the causes of Indigenous peoples’ disadvantages. - Aboriginal spiritual practices have been incorporated into services. Islam - Long history with indigenous people - The Australian Federation of Islamic Councils and Muslim leaders have made a number of statements supporting Reconciliation. - High profile Indigenous figures have endorsed Islam as supporters of indigenous people. Judaism - The Jewish community has strongly supported the Week of Prayer for Aboriginal reconciliation - The lead lawyer of the Mabo case was Jewish and represents the attitude of many Jews on the issue of reconciliation. - In 1998, Jewish groups voiced their support for the Wik decision Depth Studies Judaism Principle Beliefs - Belief in one single God (monotheism) - Divinely inspired moral law - Covenant Significant People and Ideas explain the contribution to the development and expression of Judaism of  ONE significant person OR school of thought, other than Abraham or Moses, drawn from: – Isaiah – Hillel (and Shamai) – Beruriah – Rabbi Solomon Isaac (Rashi) – Moses Maimonides – Kabbalah – The Hassidim – Moses Mendelssohn – Abraham Geiger – Rabbi Isaac Abraham Hacohen Kook (Rav Kook) – Jewish Feminism – another person or school of thought significant to Judaism Holocaust Theology Context - Holocaust theology emerged as a response to the atrocities faced by the Jewish people during World War II. As a result of the mass genocide of Jewish people at the hands of the Nazis, many Jewish theologians began to speculate about the nature of God. The effects of the holocaust - Prior to WWII, Europe had a vibrant and flourishing Jewish population with approx 9.5 million Jews. - By the end of WWII and the Shoah, over 6 million Jewish lives had been taken. - There were a wide range of physical, emotional, psychological and spiritual effects on the Jewish population due to their mistreatment. What is Holocaust theology?  - Holocaust theology refers to a body of theological and philosophical debate (scholars and philosophers) that began to consider the nature of God in the wake of the holocaust. - The inhumanity of the holocaust had led many to question why God would allow such an event and eventually to begin to debate God’s relationship to humankind. - This led to conflicting views and philosophies. - Holocaust theology attempts to reconcile the various views about the role of God in the human world. The responses of Holocaust theology - Numerous theologians had a response to the atrocities faced by the Jewish people over the course of the Shoah. - Many theologians saw the holocaust as an event that proved certain ideas about God to be false. - People saw it difficult to adhere to the Mitzvot and Halakhic law. - The difference of opinion had led to many divisions within Jewish understanding, particularly in the principle beliefs of Judaism. Importance of Holocaust Theology for Judaism Theodicy and Faith: The Holocaust raises profound theological questions regarding the nature of God, the existence of evil, and the role of suffering in the world. Holocaust Theology explores these questions and seeks to provide theological responses and meaning in the face of such unimaginable tragedy. It grapples with issues of faith, justice, and theodicy, attempting to reconcile the existence of an all-powerful, benevolent God with the horrors witnessed during the Holocaust. Continuity and Survival: Despite the immense destruction and loss of life during the Holocaust, Judaism and Jewish identity have endured. Holocaust Theology highlights the resilience of the Jewish people and their ability to maintain their faith, culture, and traditions even in the face of extreme adversity. It emphasises the importance of continuity, remembrance, and the preservation of Jewish life. Ethical Imperatives: The Holocaust serves as a moral and ethical touchstone for Judaism. The memory of the Holocaust compels Jews to be vigilant against injustice, prejudice, and discrimination in all forms. It emphasises the importance of fighting against hatred and promoting tolerance, understanding, and human dignity. Holocaust Theology encourages Jews to actively engage in social justice, education, and interfaith dialogue to prevent such atrocities from happening again. Richard Rubenstein - An American Reconstructionist Jewish professor who claimed that if God did exist he would be omnipotent (all powerful) and thus would have intervened in the plight of his people. Therefore, God must be dead. The “death of God” (Contributions) - He released a book, ‘After Auschwitz” (1966), which claimed that the logical solution to the Holocaust was that God could not exist. - He asserted that the Shoah is not a punishment for sin, but rather a call for the Jewish people to reassess the covenant. - While his works were widely followed, they were all rejected by all Jewish variants, largely due to the nihilistic views he presented. - Rubenstein claimed that the traditional concepts of Judaism needed to be rethought, stating that: - No divine plan or purpose - No God reveals his will to mankind - God does not care about the world - The existing concepts and beliefs about God need to change - He advocated for a review of the traditional beliefs and understanding of the covenant. - "We live in the time of the death of God," he wrote. - Evolution of secular Judaism. Jews need to re-establish themselves with the land of Israel not God. "I believe the greatest single challenge to modern Judaism arises out of the question of God and the death camps. How can Jews believe in an omnipotent, beneficent God after Auschwitz?" "I fail to see how this position can be maintained without regarding Hitler and the SS as instruments of God's will. The agony of European Jewry cannot be likened to the testing of Job. To see any purpose in the death camps, the traditional believer is forced to regard the most demonic, anti-human explosion of all history as a meaningful expression of God's purposes." "When I say we live in the time of the death of God, I mean that the thread uniting God and man, heaven and earth, has been broken." Impacts - Growing number of Jewish people who regard themselves culturally Jewish but do not believe in God. (Secular Jews) Eliezer Berkovits - An Austro-Hungarian, Modern-Orthodox Jewish Rabbi who rejected the notion of God being at fault for the holocaust. Hidden “Face of God” (Contributions) - Berkovits stated that God’s absence during the Holocaust was due to the classical Jewish concept of Hester Panim, drawn from the Torah in Deuteronomy - He claimed that the Shoah is not God's fault but a result of man’s choice to choose evil over good. - In his book “Faith after the Holocaust” (1973), he focuses the blame at human abuse of free will rather than an act of God. Impacts - Allowed for the discouragement of the insular attitude that jewish community leaders adopted after Shoah. - Impacted the Jewish people seek to build and maintain a jewish state that is fair and just for all.  - Berkovits opposed the development of Jewish nationalism or belief in the superiority of Israel. Ultimately, this has led to a degree of theological reconstruction "Truly you are a God who has been hiding himself, the God and Savior of Israel." Isaiah 45:15 "the hiding God is present; though man is unaware of him, He is present in the hiddenness" Emil Fackenheim - A German-born Reform/Progressive Jewish adherent contributed to the concepts of Holocaust theology in the 1970s. The 614th commandment (Contribution) - Fackenheim put forward the notion that in the wake of the Holocaust God had given the Jewish people a new 614th mitzvot. - “Thou shalt not grant Hitler posthumous victory” - This would help to continue the race, culture and religion of the people of Israel. - Is known for his understanding that people must look carefully at the Holocaust, and to find within it a new revelation from God. - The Holocaust was an “epoch-making event” (new era) - View that people must still affirm their belief in God and God’s continued role in the world. - Called on people to not despair of the world but rather to keep hope in God always being present. Covenant should still be at the forefront of Jewish belief. E.F Holocaust Theologian response “We are forbidden to turn present and future life into death,as the price for remembering death at Auschwitz (we have to move on,but don’t forget about the events).And we are equally forbidden to affirm present and future life,at the price of forgetting Auschwitz” QUOTE:We cannot understand what he was doing as Auschwitz,or why he allowed it, but we must insist he was there “I myself for many years compared the Holocaust to prior tragedies in Jewish history, [and] avoided the fundamental differences, thus reaching the comfortable conclusion that Judaism and the Jewish faith are not called into question in a unique, unprecedented way. Yet there is a radical, fundamental, shattering difference.” “Hence after Auschwitz, there is need for a new Jewish theology, perhaps a new philosophy, possibly both. Realist that he was, Maimonides did not consider the time ripe for Jewish sovereignty, Messianic as it would have to be, in a Jewish state.” "A Jew may not respond to Hitler's attempt to destroy Judaism by himself cooperating in its destruction. In ancient times the unthinkable Jewish sin was idolatry, today it is to respond to Hitler by doing his work." Impacts - Fackenheim healed the Catholic Church’s relationship with the Jewish people. - The creation of the 614th mitzvah to not give Hitler a posthumous victory lead to the increasing commemoration of the Holocaust. - Allowed for the beginning of the State of Israel: and its law of return to prevent a second holocaust. - Yom Hashoah - Memorials - Museums  - March of the living analyse the impact of this person OR school of thought on Judaism Holocaust Theology What did holocaust theology change? - The works and ideas produced by various theologians who reflected on the Shoah resulted in fundamental alterations of Judaism’s notions regarding: - God - The covenant - Their place in the world - The biggest change in views towards the covenant can be seen in Irving Greenberg’s concept of the Broken covenant. - Jewish adherents should be able to enter the covenant on a voluntary basis and not bound it to it as a people. Ultra-Orthodox - Holocaust is a result of the free-will of man given to them by god Conservative - Jewish scholars, at large, fail to answer the issues posed by the events of the Shoah. Man cannot know the mind of God and should stop attempting to explain something beyond human comprehension. Modern Orthodox - God is present even in the midst of tragedy. - The covenant still exists - God will continue to look after his people. (Hester Panim) Reform/Progressive - Remains inexplicable - Continues to question the omnipotence of God. Contemporary impacts of Holocaust Theology  - Collectively, Jewish adherents see it as a mandate to not allow despair to shut their testimonies forever. - The Yom Hashoah is a memorial day of Remembrance for the Holocaust victims. - Majority of Jewish adherents agree on the importance of remembering the Holocaust and the martyrs who lost their lives. - Consider the concept of Zachor (Hebrew term for remember) Demographic Shifts - The concept “God is dead” led many to question whether the covenant had expired. - Shift towards less orthodox variants of Judaism as they considered themselves no longer bound to the Halakha (Jewish body of law) in the same way. Ethics describe and explain Jewish ethical teachings on bioethics OR environmental ethics OR sexual ethics Environmental Ethics Halacha - Jewish Law - “To walk” “The path that one walks” - Halacha is the ‘way’ a Jew is directed to behave in every aspect of life, encompassing civil, criminal and religious laws. - Beit Din - A Jewish court of three rabbinic judges responsible for matters of religious law. Key Concepts - The understanding of Jewish environmental ethics lies in the concept of balance: - Balance between the values and needs of humans and the claims of nature - Balance between viewing nature as a source of life and moral values. - In Judaism, environmental ethics are based on the following important concepts: - Tikkun Olam - Improving the world The complete Hebrew phrase upon which it is based means ‘to repair the world under the sovereignty of God’. In the Talmud, it is used for the avoidance of negative social change. Some Jewish people understand tikkun olam as an attempt to right the wrongs of the world by behaving responsibly towards other people. ‘Repairing the world’ means improving the world’s social relationships. For these people, tikkun olam is manifested through charity, supporting social-justice issues and behaving with compassion. Orthodox Jewish people believe that performing mitzvot is a form of tikkun olam and will hasten the coming of the Messianic age. Among non-Orthodox Jewish people, tikkun olam may be a political term used to refer to social justice. It is also a term applied to environmental ethics. Tikkun Olam is a Hebrew phrase which translates to “mending the world”. Jewish people are called to participate, even though they cannot personally complete it. It is the Jewish principle of commitment and social justice. A partnership with God to bring the Earth back into order; perfecting the world under the rule of God Jewish Mysticism gives us this principle to highlight that humans are responsible to bring God’s work to completion. - “Everything that I have created, I created for you. Take care not to damage and destroy My world, for if you destroy it, there is no one to repair it after you." (Midrash Kohelet Rabbah 1 on Ecclesiastes 7:13)  - Rabbi Troster p 5 - Maimonides says that a Jew who separates oneself from the community and does not participate in its joys and tribulations, even if that person keeps all the commandments, is not worthy of entering the World to Come. - Ba’al Tashchit - do not be wasteful The Talmudic principle Ba'al Tashkhit means ‘Do not destroy’. This Jewish deamn dates back to one of the 613 mitzvah of the Torah. This verse refers specifically to the destruction of trees in the course of laying siege to a city in battle. The later rabbis extend the biblical example to a general prohibition against any wasteful and willful destruction. It concerns not destroying directly or indirectly anything that may be of use to people; wasting energy, clothing, water, money and more. The Talmud further understands that nothing was created by God without a purpose, thus the whole of creation is deserving of respect and appropriate care. Just as humans were created in God’s image, so they were called to be creators in the world, not destroyers. Bal Tashchit prohibits the needless destruction and degradation of the environment and emphasises the notion of human stewardship for the Earth. - Deuteronomy 20:19 - One who covers an oil lamp [causing the flame to burn inefficiently] or uncovers a kerosene lamp [allowing the fuel to evaporate faster] violates the prohibition of Bal Tashchit. (Shabbat 67b:14 translation by Dr. Akiva Wolff based on commentary of Rashi.) - Psalm 24:1 - Tsa’ar Ba’alei Chayim - be kind to animals Judaism places great stress on proper treatment of animals. Unnecessary cruelty to animals is strictly forbidden, and in many cases, animals are accorded the same sensitivity as human beings. The primary principle behind the treatment of animals in Jewish law is preventing tza'ar ba'alei chayim, the suffering of living creatures. In the Bible, those who care for animals are heroes, while those who hunt animals are villains. Jacob, Moses and King David were all shepherds. Literally means “pain of living things”. in the Jewish view, animals are just as much creatures of God as is humankind’ and humankind has the responsibility, not only of respecting their needs and their feelings, but also treating them with compassion. Jews are therefore, prohibited from inflicting pain upon them. The Torah provides many example of how animals should be treated by humans. Slaughtering animals for food must be done as quickly ans as painlessly as possibly to avoid unnecessary or prolonged torment for the animal. - Proverbs 12:10 - Deuteronomy 22 - Exodus 20:10, Deuteronomy 5:14 - Leviticus 22:28 Do not slaughter a cow or a sheep and its young on the same day. - Deuteronomy 11:15 - TZEDEK - Righteousness and justice Tzedek is the Hebrew word for righteousness and justice. Righteousness comes from the subjugation of human desire to higher, spiritual discipline. Jewish tradition teaches that humanity only merits the opportunity to rule the earth if it behaves righteously. This includes the spiritual discipline to use our resources wisely, and subdue with a sense of moral responsibility. - L’ovolah ul’shomrah - To serve and protect Jewish adherents believe that they are guardians of the Earth, God’s gift to them. In Genesis 2:15 humans are commanded to “work” and to “keep” the earth Caring for the planet is a form of worship to God. Adherents are tasked to watch over the world for current future generations. Principle belief in One God the Creator - Jews are intimately connected to all other living things (Responsibility) The Talmud stresses that nothing was created by God without a purpose this everything is deserving of respect an care. Humanity should not overrate their importance - they are created last on the order of creation. Maimonides affirms this notion saying that: “This world was not brought into being by human endeavour, nor does it exist only for humans” (Moreh Nevuchim 456) - Genesis 2:15 - Sanhedrin 38a The Prophetic Vision - While the prophets were vital in revealing God’s word to the Hebrew people, they frequently reminded the people that by forgetting the Covenant they were disobeying God. The importance of maintaining what would be called ‘social justice’ is evidence of correct ethical behaviour. Care for the powerless, honesty in business and avoidance of wealthy overindulgence were all aspects of life to be emulated by the people of God. The prophets suggested social justice was more important than ritual. Pollution Motivated by Jewish tradition, our mission is to harness the capabilities and creativity of the Australian Jewish community to accelerate the transition to a zero emissions world. https://www.jcn.org.au/ Deforestation The Coalition on the Environment and Jewish Life (COEJL) deepens and broadens the Jewish community’s commitment to stewardship and protection of the Earth through outreach, activism, and Jewish learning. http://www.coejl.org/ The Jewish Ecological Coalition (JECO) was established to emphasise and deepen the Jewish commitment to sustainability and to raise awareness within and beyond the Jewish community about Judaism’s strong environmental message. https://www.jeco.org.au/ The Jewish National Fund (JNF) was founded by Theodor Herzl in 1901 in order to create a Jewish Homeland and ensure its ongoing sustainability. Since then the JNF has continued to enable a thriving State of Israel, developing forests, communities, reservoirs, eco-trails and sustainable agriculture all over the country, with a focus today on strengthening its periphery, particularly in the Negev. https://jnf.org.au/# The needs of humanity and the needs of the environment must be kept in balance. Written law Torah - Although this term refers to all traditional Jewish learning, it normally refers to the written law. The Torah has two parts - The Written law composed of the 24 books of the Tanakh - The Oral Law Oral law Talmud - The Talmud is the source from which the code of Jewish halacha is derived. Itr is made of the Mishnah and the Gemara. - The Mishnah is the original written version of the oral law and the Gemara is the record of the Rabbinic discussion/commentary following the writing. Significant practices in the life of adherents describe ONE significant practice within Judaism drawn from: – death and mourning – marriage – Synagogue services Marriage What is Jewish marriage? Ketubah - Legal marriage contract Kiddushin - The legal act of ‘acquiring’ the bride by the groom. Nissuin - The marriage ceremony. - Marriage is a legal ceremony where a ketubah is given to the wife by the husband. - Marriage is a religious obligation that elevates a couple and brings the holy spirit to the home. A union between man and woman which is sanctified by God. - A holy bond reflecting the covenant - Takes place in the presence of the Jewish community. - Purpose: To fulfill scripture and adhere to the covenant, procreation. - A personal contractual relationship - It consists of two parts the Kiddushin and the Nissuin. They also greet guests separately - Kabbalat Panim  - The marriage bonds the Chetan (Groom) and the Kallah (Bride) - It is a fulfilment of the first Mitzvah in the Torah, “Be fruitful and multiply” (Genesis 1:28) - “It is not good for man to be lonely” Marriage is considered to be humanity’s ideal state - incomplete without a spouse. The Torah provides very little guidance of the procedures of marriage, these guidelines are found in the Talmud. Thus, the Torah form a little part of the ceremony as they speak little of marriage. The couple must: 1. Exchange rings 2. Sign a marriage contract 3. Consummate the marriage. - It is seen as the ideal human state established by God at the time of creation, that is supported by the Talmud. The very first stage of a traditional Jewish marriage is the shidduch, or matchmaking. This means that the process of finding a partner is not haphazard or based on purely external aspects. Rather, a close friend or relative of the young man or woman, who knows someone that they feel may be a compatible partner, suggests that they meet. What are the stages of marriage? Kiddushin (sanctification or dedication) - The orgin of the word means to be set aside for sacred purpose. - Today commonly, known as the betrothal, once in effect this stage renders the bride and the groom officially husband and wife. - The bride and groom are not permitted to live together as husband and wife until the second stage is completed. Aufruf  - Hebrew word for ‘calling up’ - The first event that comes up just before the wedding. - On the Sabbath prior to the wedding, the groom is called up in synagogue to read from the Torah. (Orthodox only, in conservative and progressive both come up) - This is an invitation for the community to celebrate with the couple. - Displays that the couple will keep the Torah central to their marriage. Preparation Mikvah - A ritual bath hat occurs before the wedding, where the bride immerses herself in water to purify herself spiritually. - In preparation, the Kallah purifies herself thought the Mikvah. - It is traditional for the bride and groom to fast on the day of the wedding until the Yichud. - This gives them an opportunity to atone for their wrongdoings and enter the marriage in a pure state. In a further rite of purification, the kallah and chata usually fast on the day of the wedding until after the ceremony. They are encouraged to fast and pray for forgiveness for any wrongdoing they may have committed by saying prayers for confession, as on Yom Kippur – the Day of Atonement. Nissuin Yichud - The ritual of the newly married spending a period of time secluded in a room. - The second stage of the marriage meaning, elevation (New status with God and within the community) - Takes place under the Chuppah, the symbol for home that the couple will make together. - The couple drink from the Kiddush (Blessing over the wine) and recite the Sheva Brachot or the seven blessings. - The bride circles the groom seven times, denoting protection and seven days of creation and symbolises the fact that the kallah and chatan are about to create their own "new world" together.  - The ketubah is signed in front of witnesses and read out. - The groom breaks the glass at the end of the ceremony. demonstrate how this practice expresses the beliefs of Judaism Symbols in the Jewish marriage - The actions and symbols incorporated within the Jewish marriage ceremony represent the foundation upon which the Jewish couple are building their life on. - Many symbols represent the principle beliefs of Judaism. Ketubah - The ketubah traditionally written in Aramaic, details the husband's mutual obligations to his wife and of the formation of the halacha: food, clothing, dwelling and sexual relations. It also outlines his obligations to her if they divorce. - Recalls the importance of law - An expression of love and duty, relationship between couple and God. - The ketubah itself is a reflection of the covenant.  - Once this document is signed and read aloud, a plate is broken symbolising that just as the breaking of the plate is irreversible, the agreement for the engagement is also irreversible. - The ketubah is often written as an illuminated manuscript, and becomes a work of art in itself, and many couples frame it and display it in their home. Chuppah - A symbol of a new home and a new life that the chuppah will build together. - The Chuppah is supported by 4 poles symbolising the 4 corners of the world, which recalls the belief of God, the Creator. - The Chuppah represents the hand of God covering the couple. Linking God’s omnipotence and omnipresence. It has no walls so as to symbolise Abraham and Sarah’s tent which was open to all. A wedding ceremony is usually held outside, under the stars, as a sign of the blessing given by God to the patriarch Abraham, that his children shall be "as numerous as the stars of the heavens" Genesis 15. Bedeken and Kiddush cup - The veiling and unveiling ceremony of the Bride within a marriage is called the Bedeken. - It recalls when Rebecca veiled her face when meeting Isaac. (Genesis 29) It is a symbol of dignity, modesty and strength. This veiling of the kallah by the chatan symbolises the idea of modesty and conveys the lesson that however attractive physical appearances may be, the soul and character are paramount. This veiling also signifies the bride's duty as a Jewish woman and shows others her faithfulness and devotion to her husband. When the chatan places the veil over the face of the kallah it signals his commitment to clothe and protect his wife. - The Kiddush blessing over the wine which is recited by a Rabbi or family member is a symbol of Joy and abundance that God will bless them with. A direct belief to God’s omnipotence and monotheism. Sheva Brachot - Seven blessings praise God for the creation of all things. - The Sheva Brachot must be read out in front of the Minyan (at least 10 men over the age of 13 for traditional Jewish public worship) to legitimise the ceremony. - These blessings are said in the presence of ten men and acknowledge God as the creator of mankind, joy, the bride and the groom. Tabba’at - Exchange of rings. - An official action and a central legal element. - The groom recites the Harei At as he places the ring on the bride's finger. “Behold you are consecrated to me according to the law of Moses and of Israel” - A link to the divinely inspired moral law and the covenant. - The rings are a reflection and image of the covenant and symbolised God’s eternal nature. Also signifies the oneness of God. Shattering of the Glass - Remembrance of the destroyed temple of the Jewish people. - To remember the sadness of their history reminds the community that even times of joy and happiness, they should always keep in mind the suffering of the Jewish people. Vort - engagement - There is no direct equivalent to the 'engagement' in Judaism. No ring is given or vows exchanged prior to the wedding ceremony - simply an announcement that these two people will marry. - When the families have met, and the young couple have decided to marry, the families usually announce the occasion with a small reception, known as a vort. Kabbalat panim Prior to the wedding ceremony, the chatan and kallah greet guests separately. This is called "Kabbalat Panim." Jewish tradition likens the couple to a queen and king. The kallah will be seated on a "throne" to receive her guests, while the chatan is surrounded by guests who sing and toast him. Yichud Now that the couple are married they leave to break their fast in private – “cheder yichud”, "the room of privacy." It is traditional to include blessings and the exchange of wine (“bircat erusin”) as symbolic of the sanctity of marriage. They may now be alone in a closed room together, an intimacy reserved only for a married couple. In fact, according to many Jewish legal authorities, the very fact that they are alone together in a locked room, is a requirement of the legal act of marriage, and hence their entry into the room must be observed by the two witnesses of the marriage. Traditionally this was a time to consummate the marriage. analyse the significance of this practice for both the individual and the Jewish community Why is marriage important for the individual? - It is important for the individual as it creates a new family in the eyes of God, through the commitment of the partners to another and God. Commitment to Law - Marriage reinforces and affirms for the individual their own faith and is a fulfilment of religious duty and Mitzvah. - The couple are called to continue Jewish tradition through procreation as seen in Genesis 1:28. Why is marriage important for the community? - Marriage serves as a reminder of the history of Israel. - The creation of a new family is a sign of the continuation of the covenant between God and his people. - Marriage reflects and reinforces the core beliefs of Judaism: - The beliefs about God - The divinely inspired law - The covenant. Christianity Principle Beliefs - Salvation - Revelation - Divinity and humanity of Jesus - Holy Trinity - Death and resurrection of Jesus Significant People and Ideas outline changing patterns of religious adherence from 1945 to the present using census data explain the contribution to the development and expression of Christianity of ONE significant person OR school of thought, other than Jesus, drawn from: – Paul of Tarsus – Hildegard of Bingen – Martin Luther – Catherine Booth – Pope John XXIII – Billy Graham – Dennis Bennett – Sarah Maitland – Liberation Theology – Feminist Theology – another person or school of thought significant to Christianity Paul of Tarsus Who was Paul of Tarsus? - Paul is one of the most important people in the history of the Christian Church. - Born a Jew in Tarsus, in Cilicia as a Roman citizen. - Was educated in the Hellenised world of Jerusalem. - Conversion experience, Jesus appeared to Saul on the road to Damascus. - Paul undertook three missionary journeys and established Christian communities, from Antioch to Rome. Paul’s theological writings - Paul’s writings formulated key teachings about the nature of the Church. - He taught about Christ lived in them and by their baptism and the Holy Spirit they were able to contribute to the Christian community. - His teachings on resurrection explained that Jesus Christ, through his death and resurrection, offered salvation for all who believed. Through his writings, he clarified the major teachings of the Church: - Theology of Christ: 1 Tim 3:16 - The Church: 1 Cor 12:22 - Grace and salvation: Rom 3:21 - 24 - Paul’s letters became important sources of interpretation of the teachings of Jesus and helped the new Christian Churches to find their faith in a shared community. Through his epistles, Paul of Tarsus encouraged Christians to live in ‘fellowship’. His letters laid the foundation for many Christian beliefs and practices. They provide guidance for adherents in living a life based on the teachings of Jesus which is an essential element of living in ‘fellowship’. The most important theme in Paul’s writing is ‘agape’ as seen in ‘love is patient and kind … Love is eternal’ (1 Corinthians 13: 4–7). His writings help support, encourage and inspire Christians to live a life together with Christ at the centre. Paul of Tarsus wrote that Christ lived in them and that through Baptism and the spirit, they were able to contribute to their community. Virtues such as love, humility, compassion and forgiveness are themes which still inspire communities to live as authentic followers of Christ. Paul's message of Christian fellowship is widely adopted by most Christian denominations today.  - 1 Corinthians 12:13 - Roman 13:9 (agape) St. Paul eloquently expressed this unity in Galatians 3:26-28: "So in Christ Jesus, you are all children of God through faith, for all of you who were baptised into Christ have clothed yourselves with Christ. There is neither Jew nor Gentile, neither slave nor free, nor is there male and female, for you are all one in Christ Jesus."  analyse the impact of this person OR school of thought on Christianity Ethics describe and explain Christian ethical teachings on bioethics OR environmental ethics OR sexual ethics Environmental Ethics - God created the world and all that was in Genesis describes God created the world and all that was in. Genesis describes this creation as “good” - “In the beginning God created the heavens and the earth” (Gen1:1)…”God saw what he had made and indeed it was very good” (Gen 1:31) - Stewardship - Christians are taught to appreciate creation as God’s gift and to look on it with wonder and awe. - Christians are taught they have a fundamental responsibility to care for creation. - In this sense they are God’s partners in creation and are responsible for ensuring that it is nurtured and cared for in a sustainable manner. - The Christian understanding of stewardship guards against selfish or careless exploitation of the world’s resources. The Bible clarifies this  responsibility: calls upon Christians to act as stewards/carers of the environment. - Christians are called to create the Reign of God. “The Lord God took the man and put him in the Garden of Eden to work it and take care of it” - Genesis 2:15 “The earth is the Lord’s” - Ps 24:1 - Justice - The core teaching is that the goods of the earth are to be shared by all with justice and equality. Creation belongs not to the few, but to the entire human family. - An extension of this idea - creation exist in itself to all species. Thus, the earth resources are for the good of all not just a few - This call to justice has a number of dimensions: - Environmental degradation is falling disproportionately on the poorer nations of the world. There is inherent injustice, particularly as such countries are less responsible for causing environmental destruction than wealthy nations - “Love your neighbour as yourself” - Matthew 22:39 “For to commit a crime against the natural world is a sin against ourselves and a sin against God.” - Patriarch Bartholomew in Laudato Si’ No. 8 (A Christian response from the Christian Church) Jesus also explicitly called upon those who want God’s blessings to work for justice “blessed are those who hunger and thirst for righteousness” - Matthew 5:6 - Co-Creation - Jesus’ teaching on the reign of God extols/praises the virtues of respect, consideration, harmony and balance which are at the heart of modern  environmental ethics. This requires just and equitable share of the Created world’s resources, but also includes inherent respect for and harmony with Creation. - Nature of Trinity - God the creator is revealed through the environment – that which is created, reveals the creator: ‘Our very contact with nature has a deep restorative power; contemplation of its magnificence imparts peace and serenity,’ Pope John Paul II, Homily in Val Visdene, Italy, 1990 - The true biblical hope at the heart of Christianity is a hope for this world, based on divine promise that this world will be transformed in Christ, when all things reach their own fulfilment Christians are called to create the Kingdom of God “on earth as it is in heaven” - Matthew 6.10 “God is intimately present to each being without impinging on the autonomy of the creature” - Pope Francis Laudato Si’, No. 80 - Mission - Christians are called to create the Kingdom of God “on earth as it is in heaven” (Matthew 6.10). - Human beings are appointed by God as stewards of the earth to cultivate and protect it. From this fact there comes what we might call their ‘ecological vocation’, which in our time has become more urgent than ever – Pope John Paul II< Angelus Address, Castel Gandolfo, 2002 - We can see through Jesus’ words that through the creation of right relationships with others, we bring about the Reign of God but also will be judged worthy of salvation. - Mission as disciples is to follow the words and actions of Jesus The Lord’s Prayer – Mt 6:9-13 - Catholic Earthcare Australia - Uniting Justice - Eco Mission Network NSW In order to have justice in the world, many Christian organisations such as Uniting Justice Australia, Faith Ecology Network and Catholic Earthcare Australia are working to resolve issues around environmental degradation, intergenerational injustice and solidarity with the poor to positively impact not just on the sharing of resources today but for the future generations to come. Significant practices in the life of adherents describe ONE significant practice within Christianity drawn from: – Baptism – Marriage ceremony – Saturday/Sunday worship Baptism - Baptism is the ordinary rite of initiation by which most Christian Churches welcome new members into their faith community. - Not all Churches baptise - Not all Churches do it the same way - Not all Churches share the same beliefs - Baptism is an expression of faith in this one God. It is an expression of faith in this relationship. It is an expression of faith in this community. - Adult Baptism - Conscience choice - Infant/child/adult - grow in relationship with God - “I believe in one baptism for the forgiveness of sins” (Nicene Creed c.325) Universal in Christian Church - Water - Baptised ‘In the name of the Father, Son and Holy Spirit. Differences in Christian Church - In the way adherent are baptised into their community - When adherents are baptised into their communities - In specific beliefs - With some variants not practising baptism - Quakers and Salvation Army - Baptism is a ritual os sprinkling water to a person’s forehead or immersing them in water, symbolising purification or regeneration and admission to the Christian church - Baptism can be performed at birth (paedobaptism) or during adulthood (credobaptism) - There are three types of baptism - Aspersion - Water is sprinkled over the head - Affusion - Water is poured over the head - Immersion - the entire body is lowered into a pool of water  - “John the Baptizer appeared in the wilderness proclaim a baptism of repentance for the the forgiveness of sins” (Mark 1:4) - Baptised in Christ you have clothed yourself in christ Galatians 3:27 - If anyone would follow me let them take up their cross and follow me Luke 9 - Go therefore and make disciples of all nations baptising them …. Matthew 28:16-20 - We were all baptised by one Spirit to form one body 1 Corinthinas 12: 13 - Thy Kingdom Come thy will be done on earth as it is in heaven Matthew 6:10 Symbols of Baptism Water - Symbolises New life, where an adherent dies in their old life and commences a new life as a member of the Chrisitan community, modelling oneself on the teachings of Christ. Cleansing and sign of life Oil of Chrism - This is a gift of the Holy Spirit and acts as a reminder for adherents to walk in Christ's footsteps. White Garments - Symbolises ‘putting on Christ’ spiritually and the purity of commencing a new way of life. Candle - Symbolises moving from death to a new life in Christ where the Godparents are passed on the candle by the parents, promising to promote the Christian way of life to the new adherent. Variants’ practices of Baptism Roman Catholic  - Baptism is required for Catholics to to start on the path of grace and removal of original sin to enable them to perform other sacraments. It is performed at birth and typically via aspersion. Baptist - Baptism is not necessary for salvation, it is a sign that the adherent has already been saved. Baptism is only performed via immersion. Only as adults. Pentecostal - Symbolises acceptance into the Christian community, a gift from the spirit which can only be performed as adults. Via immersion only. Presbyterian - Baptism is one of only two sacraments which is a sign of the covenant agreement with God to join the Christian community. Practise a variety of forms including aspersion, affusion and immersion. demonstrate how the chosen practice expresses the beliefs of Christianity How are Christian beliefs reflected in Baptism? Jesus’ Divinity and humanity - The Paschal candle is lit, representing Christ bringing light to the world and adherents are anointed with oil of Chrism which symbolises healing and strengthening. Adherents are called to share in the ministry of Jesus, carrying out Christ's mission in quotidian life. Jesus’ Death and Resurrection - The baptised ‘crucify’ their old self/life and rise to live a new life/faith in Christ. The images of drowning the old self and rebirth draw parallels to sharing experiences of Jesus’ resurrection. Holy Trinity - Baptism commences by an opening prayer in Matthew 28:19, “I baptise you in the name of the Father, the son and Holy spirit”. Baptism signifies entry into new life with the Holy trinity which allows adherents to receive the Holy spirit. Salvation  - Baptism is a requirement for most Christian variants to achieve eternal life. Adherents are urged to live a life pure and holy before God and embody Christs’ way for the rest of their lives. analyse the significance of this practice for both the individual and the Christian community How Baptism shapes the individual - Baptism has a profound and significant impact upon all Christian adherents and remains one of the most important sacraments across the majority of Christian variants. - Initiates the adherent into the Christian church and the Chrisitan community which is a way of identifying with Christ, placing the adherent on a new journey of faith. - It is an act of repentance for adherents, removing original sin and guiding them towards living a Christian life. - Encourages adherents to live a new way of life, following teachings, practices and beliefs of the Christian church. - Enables the adherent to participate in other Christian sacraments such as Holy Communion. - The Roman Catholic Church believes that Baptism is the first step on the path of God. - Both Anglican and Catholic churches believe this places adherents on the sacred path to salvation in Heaven. Quotes - Acts 22:16 - “Baptism is the best gift we have received. Through it, we belong to God and we possess the joy of salvation” (Pope Francis, 2019) - ‘baptised in Christ you have clothed yourself in Christ’ (Galatians 3)  How Baptism shapes the community - Baptism shapes and influences the entire Christian community each time a new adherent is welcomed into the Christian community. - The entire community is tasked with welcoming the adherent and guiding them on their faith journey to Christ and salvation. - The presentation of the child by the parents and Godparents represents their faith and agreement to support the adherent in living a Christian life. - The Godparents are tasked with the responsibility of raising the child in the Christian faith - During the ceremony, all members present and are called to reaffirm their baptismal promises, reminding them of their calling in daily life, allowing them to repeat and ask for forgiveness. - Community is a source of support and guidance to adherents, where communal celebration is an important stage in their faith journey. Quotes - Galatians 3:27 - Matt 28:19-20 Holocaust Theology Richard Rubenstein "When I say we live in the time of the death of God, I mean that the thread uniting God and man, heaven and earth, has been broken." "We live in the time of the death of God," Isaiah 45:15 "Truly you are a God who has been hiding himself, the God and Savior of Israel." Emil Fackenheim "A Jew may not respond to Hitler's attempt to ‘God’s Presence in History’ (1970) destroy Judaism by himself cooperating in its destruction. In ancient times the unthinkable Jewish sin was idolatry, today it is to respond to Hitler by doing his work." Environmental Ethics Psalm 24:1 The earth is the Lord’s, and everything in it, the world, and all who live in it. Genesis 2:15 “The Lord God took the man and put him in the garden of Eden to till it and keep it.” Proverbs 12:10 The righteous care for the needs of their animals, but the kindest acts of the wicked are cruel. - Australian Jewish Climate Network "The Torah teaches us to be mindful of the - Coalition on the Environment and Jewish Life impact of our actions on the world around us. - Jewish National Fund We cannot continue to ignore the devastating effects of climate change on our planet and its people." Marriage Genesis 2:18 "It is not good for man to be alone" Genesis 1:28 “Be fruitful and multiply” Rabbi Shmuley Boteach "Through marriage, man and woman come together to elevate themselves spiritually and fulfil their divine purpose." Rabbinical saying, Yevamot 62b “A man without a wife live without blessing, life,  joy, help, good and peace.” St Paul of Tarsus Galatians 3:26-28: "So in Christ Jesus, you are all children of God through faith, for all of you who were baptised into Christ have clothed yourselves with Christ. There is neither Jew nor Gentile, neither slave nor free, nor is there male and female, for you are all one in Christ Jesus." 1 Corinthians 13:4 “Love is Patient, Love is kind” Romans 13:9 “Love your neighbour as yourself.” 1 Corinthians 11:24 “This is my body that is for[a] you. Do this in remembrance of me.” 1 Corinthians 15:1-5 Emphasises Paul’s understanding of the Death and the resurrection for the members of the Church and offers salvation for those who believed. Environmental Ethics Genesis 2:15 “The Lord God took the man and put him in the Garden of Eden to work it and take care of it” “The earth is the Lord’s” Ps 24:1 Matthew 5:6 “blessed are those who hunger and thirst for righteousness” Matthew 6:10 “on earth as it is in heaven” Uniting Justice Australia are working to resolve issues around Faith Ecology Network environmental degradation, intergenerational Catholic Earthcare Australia injustice and solidarity with the poor to  positively impact not just on the sharing of resources today but for the future generations to come. HammondCare A Christian organisation who is committed to environmental stewardship because God loves His creation and His creation is good (Genesis 1). Baptism Nicene Creed c.325 “I believe in one baptism for the forgiveness of sins” John 3:5 “Very truly, I tell you, no one can enter the kingdom of God without being born of water and Spirit.” Mark 1:4 “John the Baptizer appeared in the wilderness proclaim a baptism of repentance for the the forgiveness of sins” Mark 16:16 “The one who believes and is baptised will be saved” HSC Practice questions