Religion and Belief Systems in Australia post-1945

1901-1945 religious makeup of population is hardly changed predominately Anglo-Celtic Christian. 0.5 % profess non-Christian religions. igration to Australia after !!"" drastically alters religious landscape.

Contemporary Aboriginal Spirituality

Aboriginal Spirituality as determined by the Dreaming Kinship Comple# net$ork of relationships defining identity% rights% o&ligations. 'efines and indi(iduals place% role and responsi&ility in the community. )ary across communities &ut ser(e same function of social order% meaning% and continued $ell-&eing of group. 'etermines education of children% system of moral and financial support% intermarriage issues. *elationships e(ol(e in conte#t of e#tended family +arshest penalty for &reaking customary la$ often e#clusion or &anishment from kin. Relationship with the Dreaming: - ,inship groups esta&lished &y ancestor &eings in dreamtime% along $ith other la$s - "t is the tangi&le e#pression of 'reaming in e(eryday life. - -he $ay the indi(idual e#periences the 'reaming .ceremonies% sacred sites etc./ is entirely determined &y the connection of the kinship group. - *oles% rights% responsi&ilities of kinship group are defined and e#plained through 'reaming stories. Ceremonial ife "ncludes rites of passage% initiation% &urial ceremonies etc. 0urposes1 cele&rate life-cycle2 promote $ell-&eing% pro(ision of needs% passing on information. 3ften gender specific Balance rites: - 4o immediate control o(er food supplies so most rituals cele&rate $ildlife and continuation of food supply. - 5pirit of species inha&its certain sites1 responsi&le groups must perform proper rights to ensure spirits emerge and gi(e life. Death and burial rituals: - 'eath is only the last ceremony in the present life as spirits return to original 'reaming places as part of eternal transition of 'reaming life force. - 6urial grounds are feared - 6uried in o$n country Reflected in the Dreaming:

- Ceremonial life ackno$ledges the 'reaming as a fundamental aspect of human life $hile practice sustains it as a (ital part of spirituality. - Ceremonies commonly pertain to sacred sites $here% as re(ealed in the 'reaming% ancestor &eings are said to inha&it. - 6urial rites ackno$ledge the intrinsic spiritual link of the indi(idual $ith the life force of the 'reaming !bligations to land and people "ndigenous people don7t o$n land2 they are custodians utual dependence1 &oth pro(ider of food and $ater and place of the ancestor &eings. 8and used as a food-source is often separate from sacred sites. !hen outside of estate care is taken not to &reak la$s of people or approach their sacred sites. 3$nership &ased on ritual responsi&ility. 9lders responsi&le to properly perform rites -otem .sym&olic and real link to land% kin% and dreaming/ 1 &rings responsi&ility to totem and links to ancestor spirits. Reflected in the Dreaming: - 8and holds sacred places for all people. - 8and is conte#t of dreaming% inha&ited &y the ancestor spirits $hom the people maintain a strong link $ith. - *esponsi&ility to land physically and tangi&ly deri(es from and preser(es the 'reaming as li(ing religion. "ffe#t of Dispossession on Aboriginal Spirituality Separation from the land 5ettlement in 1:;; caused competing interests for land 50 years after settlement 0rotectionist policy esta&lished% mo(ing "ndigenous people to missions $hich caused isolation and segregation 'epri(ation of land results in a loss of independence% culture% identity and spiritual $orld. Separation from $inship groups 5ome missions &an culture% ceremonies are &anned% and kin cannot (isit. )irtual destruction of kinship groups undermines &asis of culture. !ithout num&ers to remain self-sufficient and sustain religious and cultural practices% identity suffers. 19<0s 1 Assimilation - forced remo(al .stolen generations/ 19=5 1 integration. 0resent 1 5elf-determination. %he Stolen &enerations >orced separation of indigenous children from their families in e(ery state from late 1;00s. 'uring 1950-19:0 as many as 100 000 are separated.

< forms1 go(ernment or church run institutions% adoption into $hite families% fostering into $hite families. 5eparation from family and traditional &ackground resulted in lost identity% culture% language% spirituality and self-esteem. -he 4ational "n?uiry into the 5eparation of A&original and -orres 5trait "slander Children from their >amilies &egan August 1995 &y +*93C. 9ffects of 5tolen @enerations and 'ispossession1 - 8oss of economic independence - 8oss of identity $hich is linked intrinsically to the land and kinship groups% una&le to perform rites - "solation from tangi&le link to spiritual $orld disa&les ceremonies% totems% sacred sites etc. - 6reakup of family ties results in no continuation of information through generations - 'isruption of traditional roles and responsi&ilities.

Signifi#ant e'ents in the and Rights (o'ement 0ost !!"" resulted in a change of attitude to$ard colonialism and assimilation. 19:A1 self-determination &ecomes policy in all indigenous affairs. 19=0s sees "ndigenous people pursue Bustice and esta&lish themsel(es as part of political landscape. 19=51 Charles 0erkins takes &us tour of students to north$est 45! to protest racial discrimination2 -he >reedom *iders. @enerates national attention on racism cemented &y !hite Australia 0olicy. 'enied ser(ice in shops% separated in cinemas% e#cluded from &ars and s$imming pools used &y $hites. Australian 'ay 19:A1 the A&original -ent 9m&assy on 0arliament +ouse 8a$n &ecame a focal point for protests against denial of rights% conditions% and lack of go(t. action. "gnited &y 19=< presentation of &ark petition to common$ealth go(t. from Cirrkala people. 19==1 @urindBi people strike for claim on !a(e +ill station in 4-.

(abo 199A +igh Court Mabo vs. Queensland 1 A&original people finally $in a case regarding land o$nership. "nitiated &y 5 indigenous plaintiffs .9ddie a&o of erriam people of urray "slands in -orres 5trait leads/. 3(erthro$s concept of terra nullius. *ecognition of nati(e title $here continuous relationship $ith land is pro(en )ati'e %itle 199< Native Title Act recogniDes nati(e title and rights in federal la$ @a(e "ndigenous right to posses% occupy% use% and enBoy land so land has had a continuous connection $ith indigenous people. *i$

199<1 !ik people claim some traditional land on Cape Cork 0eninsula. 199= i! vs. Queensland esta&lished that nati(e title can coe#ist $ith pastoral lease.

Religious "+pression in Australia , 1945 to the present

Australia-s Religious ands#ape sin#e 1945 Census 'ata1 - 194:1 ;;% Christian% 0.4 % Ee$ish% 0.A% 4o religion - A00A1 =:.9% Christian% 4.;% 4on-Christian% A:.<% 3ther .$ith 15.5 % no religion/. Church of 9ngland .Anglican/ $ent from <9% of population in 194: to 1;% in A00= Catholicism has risen from A0% in 194: to A5% in A00= Christianity has decreased% yet remains most popular religion in Australia .=4% Christian/ -raditional Churches .0res&yterian% Congregational% ethodist/ e#perienced do$nturn losing 15% since 199= 4e$er 0entecostal Church had A5% increase since 199= 6aptist% Catholic% 3rthodo# Churches had significant gains of up to ;% since 199= F3ther Christian7 increased 19% since 199= 4ational Church 8ife 5ur(ey1 - A0011 more o(er 50% less under 40. - >ound that more people identify $ith religious organiDations than attend church. - A0011 lo$ attendance in Catholic% Anglican% and Gniting as opposed to strong support of e(angelical .Church of Christ and 0entecostal/. %he present Religious ands#ape Christianity as the (a.or religious %radition 5till main religion in Australia .=<% of population/ due to historical factors1 - >irst fleet arri(al &rought maBority of Anglican settlers as $ell as 0res&yterians and ethodists. 3nly 10% $ere Catholic - 0ost first fleet settlers $ere predominately Anglican making population almost e#clusi(ely Christian - "mmigration *estriction Act .1901/ allo$ed 9uropean immigrants only% &ringing maBority of Christian adherents ensuring the demographic stay the same for at least 50 years - -raditional "ndigenous religions $ere not recognised /mmigration After !!"% further migration from 9urope encouraged sa$ more Christian adherents

After !!""% other 9uropean nations encouraged to migrate to Australia .i.e. @reece/ &rought other Christian denominations to Australia such as 9astern 3rthodo# .i.e. @reek 3rthodo#/ !ith the rela#ation of the !hite Australia policy in the 19507s and its a&olition in 19:<% Australia has seen increasing di(ersity of faiths% ho$e(er most remain 6ritish and therefore Christian 0ost-$ar Assisted 0assage 5cheme implemented to encourage 6ritish migration to Australia to increase population% and $as then spread to other 9astern 9uropean countries - increased *oman Catholics and 9astern 3rthodo# more communities% churches% schools and other social fi#tures had to &e &uilt for the increase of ne$ religious adherents After !!""% Ee$ish population &egan to increase e(ident that the Ee$ish population in Australia $as (ery small &efore !!""% consisting of Ee$s only from the first fleet1 Ee$ish immigrants come in $a(es after +olocaust )ietnam !ar displaced more than A million "ndo-Chinese people% 1A0000 came to Australia for refuge - 8arge increase in 6uddhism and +induism .)ietnam% Cam&odia% alaysia% -hailand/ - "ncrease in *oman Catholics >irst maBor influ# of uslims arri(ed $ith -urkish Cypriot uslims fleeing !!A refugee camps

Denominational S0it#hing *efers to the transfer of follo$ers from on Christian denomination to another to suit lifestyle and feel comforta&le and $ell catered for 1991 Church 8ife 5ur(ey1 A9% of responders had s$itched denominations in last 5 yrs ore common in 0rotestant denominations than Catholic and 3rthodo# 0ast t$o decades has seen dramatic s$ing a$ay from li&eral churches to the more conser(ati(e - 0entecostal Church gre$ &y 4A% from 19;=-1991 - 0entecostal Church increased &y =0% in the last decade 0entecostal Church has gro$n in popularity &ecause1 - "t is an e(angelical and charismatic denomination2 music and presentation appeals to young generation - 5trong sense of community *easons for Fs$itching7 - 0eople under the age of 40 s$itch as they are less likely to (ie$ a lifetime loyalty to a church as important% $hereas people o(er =0 do - Christians more likely to s$itch denominations than any other religious faith as they mo(e to e#plore and seek stronger Christian faiths - Conser(ati(e churches ha(e also lost many mem&ers out of the Christian faith all together% $ith 0entecostal churches losing the greatest amount .Fre(ol(ing door syndrome7/

Rise of )e0 Age Religion Gm&rella term co(ering a range of spiritual &eliefs and practices aiming to foster indi(idual fulfilment in the form of personal happiness% health and life purpose 'iffer from traditional churches as they lack any single unifying creed or doctrine 4o +oly te#t% no central organisation% no formal leadership >astest gro$ing religious faiths in A001 census% increasing &y 140% since 199= 4e$ Age practices &ecame popular from 19=07s to 19:07s as a reaction to the failure of Christianity and 5ecular +umanism to pro(ide spiritual and ethical guidance for the future *oots of ne$ Age practices tracea&le in many religious origins including +induism% !icca% 4eopagan traditions Common &eliefs - Monism" all that e#ists is deri(ed from single source of di(ine energy - #antheism" all that e#ists is @od2 @od found $ithin self through entire uni(erse

Reincarnation" after death% re&orn to li(e a ne$ life as a different human &eing $arma" good or &ad deeds $e do throughout life accumulate to determine if $e are re$arded or punished in our ne#t life >ocus of the de(elopment of the self and e#ploration indi(idual spirituality 6elie(e transcendence is found through the natural $orld

*easons for gro$th in popularity Christianity $as seen as failing to pro(ide spiritual or ethical guidance edia &egan to release stories of Catholic church clergymen in(ol(ed in se#ual a&use @ro$ing emphasis of autonomy and indi(idualistic lifestyle throughout society $ith more o&ligation on fulfilling and satisfying the needs of self rather than the community 0eople currently seeking spiritual insight as a reaction to the unsettled and tur&ulent nature of the times $e li(e in

Se#ularism -he &elief that religion should not interfere $ith or &e integrated unto the pu&lic affairs of a society *easons for secularisation 'isenfranchisement 2 &elief that religious organiDations ha(e failed or denied the rights of their mem&ers aterialism1 spirituality is often ignored in fa(our of possessions +umanism1 &elief in human effort rather than religion% $here an ethical lifestyle need not &e defined &y religion 5cientific *ationalism1 accepting scientific logic as the highest authority. Religious dialogue in (ulti-1aith Australia

*eligious 'ialogue1 &et$een denominations and religions to foster understanding and social cohesion. 9cumenism1 mo(ement among Christian Churches to promote the restoration of unity among all Christians. "nterfaith 'ialogue1 dialogue to foster understanding% cooperation% respect% tolerance% to find common ground and to reduce conflict.

%he )ational Coun#il of Chur#hes Australia 9cumenical organisation &ringing together a num&er of Australian churches in dialogue and practical cooperation 6egan $ith Australian Committee for the !orld Council of Churches $hich de(eloped into Australian Council of Churches and then into 4CCA in 1994 3riginally% the mo(ement $as for Christian unity $ithin Australia &et$een Anglican and 0rotestant churches only 19=0s% 9astern and 3riental 3rthodo# churches Boined 1994 after opening of )atican ""% *oman Catholic church Boined -oday 15 different church (ariants apart of 4CCA ore conser(ati(e% e(angelical denominations such as 6aptists and 0entecostal churches ha(e failed to Boin 4CCA due to1 - reluctance to accept (alidity of ecumenical dialogue $ith churches possessing doctrines at (ariance $ith their o$n 4CCA sponsors 4ational A&original and -orres 5trait "slander 9cumenical Commission .4A-5"9C/ *epresents "ndigenous Australians from Christian faiths Aims to support indigenous issues% reconciliation and education $hilst helping sustain A&original spirituality and theology 4CCA 5pecial proBects1 %ubilee campaign" de&t Bustice for impo(erished nations &afe as 'hurches pro(ect" confronts reality of se#ual a&use &y clergy and church $orkers %he )S* "#umeni#al Coun#il 9sta&lished in 194= to &e the instrument through $hich its mem&er churches cele&rate and manifest their unity to understand each others7 faith. Affiliated $ith 4CCA -oday possesses 1= mem&er churches% &ut% like 4CCA conser(ati(e churches ha(e refused to Boin 5ponsors a (ariety of social and charita&le initiati(es o(erlapped &y the 4CCA 9.g. the promotion of the Christmas &o$l throughout 45! $hich helps to support thousands of people in needing countries such as the iddle 9ast% Africa and Asia at Christmas time %he 2niting Chur#h - 19451 0res&yterian opts to negotiate $ith ethodists and Congregationalists leads to union of churches in 19:A. - Gnion is complete in 7:: forming Gniting Church of Australia - -oday Gniting Church has 1.< million mem&ers and is the <rd largest religious community. /mportan#e of interfaith dialogue

Australia is a multicultural society and $hilst this is positi(e% it can lead to many misunderstandings and clashes in &elief% particularly throughout religious faiths Clashes in &elief ha(e &een the result of much conflict% $ar and (iolence throughout history

The role of Interfaith Dialogue "t is $hen representati(es from different religious traditions meet together peacefully to talk and e#change information a&out their respecti(e faiths and clear up misunderstandings 3ne e#ample $as the Australian 4ational 'ialogue of Christians% uslims and Ee$s in A00< &y the 4CCA purpose $as to pro(ide opportunities for faiths to &uild understandings and harmony $hilst clarifying issues "n 'ecem&er A004% 14 countries $ith ten interfaith delegates met in "ndonesia for the purpose of friendly dialogue. 'ialogue in practice1 Gniting Church est. groups to impro(e relations $. uslim and Ee$ish comm. Catholic Church has Committee for 9cumenical and "nterfaith relations Australian Council of Christians and Ee$s1 5ydney% el&ourne% 0erth% and Can&erra aim to reconcile common heritage and promote understanding. -hey stand against anti-5emitism through seminars% memorial ser(ices .!!""/

%he relationship bet0een Aboriginal spiritualities and religious traditions in the pro#ess of re#on#iliation "nter-faith dialogue is important as it engenders understanding hence respect for A&original spirituality and culture% addresses history of conflict and oppression% helps to impro(e relationships.

Re#on#iliation and Christianity3 A&originalHChristian church mo(ements many ha(e $elded Ch. into &eliefs% or ha(e used culture to re(italiDe their Christian faith. Census data says significant percentage identify as Christians. ost churches ha(e "ndigenous ministries% liturgies in local languages% sym&ols and motifs on stained glass% customs into ser(ices .i.e. smoking ceremony/ 0ope Eohn 0aul "" .Alice 5prings 19;=/ I the @ospel no$ in(ites you to &ecome through and through A&original ChristiansJ.allo$ed the hap *econciliation is the term gi(en to the process $here&y A-5" people and non-A-5" people can mo(e into the future $ith a ne$ relationship &ased on mutual recognition% understanding and respect istakes of the past such as dispossession of land and the stolen generation must &e ackno$ledged and dealt $ith for harmony to e#ist Church "nitiati(es 199;% Boined $ith other churches to issue a statement called F-o$ards *econciliation in Australian 5ociety- *econciliation and A&original Australians7

$hich argued for the settlement of differences &et$een A-5" and non-A-5" people 4ational *econciliation !eek sees a $eek of Catholic "nitiati(es promoting reconciliation particularly regarding A&original health Anglican Church e#pressed its support for *econciliation at the 199; @eneral 5ynod and encouraged a num&er of enterprises designed to facilitate the process Gniting Church 4ational Assem&ly made formal apology to A-5" people to policies of the past and made a pledge for a &etter future !eek of 0rayer for *econciliation &egan in 199< $ith the goal of pro(iding interfaith $eek of prayer% thought and reflection $ith the common goal of reconciliation. "ncludes all faiths% including "slam% 6uddhism and +induism

Depth Study3 /S A(
Signifi#ant 4eople and /deas
%he #ontribution to the de'elopment and e+pression of /slam of one signifi#ant person or s#hool of thought5 other than (uhammad and the 1our Rightly &uided Caliphs6 3ne significant person in the history of "slam is *a&iKa al-Ada$iyya. *a&i7a $as a $oman &orn in :1: C9 in 6asra .modern day "ra?/. According to legend% *a&i7a $as orphaned $hen she young and sold into sla(ery. 5he $as then freed $hen her master found her praying and shrouded in di(ine light. *a&i7a li(ed all her life in 6asra as an ascetic% fasting all day and praying all night. 5he pro(ided spiritual guidance and ad(ice to "slamic people% men and $omen alike% and is kno$n as one of the most famous "slam mystics% $ho had a significant contri&ution on its de(elopment. *a&i7a al-Ada$iyya $as li(ing during a time of great tur&ulence after 0rophet uhammad7s death. -here $as an increasing focus on accumulating $ealth% and mo(e a$ay from the core of &hari)a la$. +o$e(er% there $ere some uslims $ho reBected this materialism and corruption2 *a&i7a $as one of these people. "n her life as ascetic% *a&iKa had only four possessions1 a reed mat% a screen% a pottery Bug and a &ed of felt that dou&led as a prayer rug. -his life of po(erty inspired many others to reBect the materialistic lifestyle of the time. *a&iKa gathered these people and encouraged them to a life of prayer and de(otion% to$ards the $ay of mahabbah .'i(ine 8o(e/ and uns .intimacy $ith Allah. "n addition to her po(erty% *a&iKa possessed a spirituality that $as &ased on a &inding trust and lo(e of Allah. 5he &elie(ed that spirituality $as to &e integrated into daily life% not merely stated. 5he lo(ed Allah for his sake% a lo(e not Ifrom fear of hellL or Ihope of 0aradiseL as she $rote in one of her many poems.

-his idea had a profound effect on the emergence of mystical "slam% and she contri&uted to the 5ufi mo(ement through this concept and her life of po(erty. 5he died around ;01 and is kno$n as the first 5ufi wali .saint/ %he effe#t of this person or s#hool of thought on /slam 5ufism Tasawuuf Mmystical dimension of "slam1 adherents are referred to as 5ufis -he life and $ritings of *a&iKa $ere significant to the 5ufi mo(ement% $hich (alues the ?ualities of self-sacrifice% de(otion% kindness and integrity% all of $hich $ere em&odied &y *a&iKa
5ufis &elie(e that through mystical gro$th and reBecting the material $orld% the self is destroyed and the mystic is alone in the presence of Allah. -hrough the $ritings of *a&iKa% asceticism and its philosophy of maha&&ah and uns gradually ga(e place to the lo(ing poetry of mysticism. "n *a&iKa7s time there $as a rigid system of gender relations in "slam% $here $omen $ere confined to the domestic and under patriarchal rule *a&iKa chose a life of celi&acy against social and religious con(entions in order to focus of Allah through prayer and meditation1 I"t does not please me to &e distracted from Allah e(en a momentL 5he participated in free intellectual discussion $ith men $hen it $as considered inappropriate "n doing this she gained respect and admiration and $as a&le to surpass the &oundaries for $omen. 5he $as a role model for $omen to &e more focused on religion *a&iKa taught and guided many people to the fundamentals of "slam through direct teaching +er ascetic life $as also an e#ample to all on modelling uhammad7s message1 to li(e a simple $ith the focus on Allah rather than lu#ury

-ranscending gender

-eaching

!riting
*a&i7a $rote a&out her relationship $ith Allah% descri&ing the lo(e &et$een herself and Allah in many de(otional poems

5he de(elops the idea that Allah should &e lo(ed for his o$n sake% not out of fear or hope of re$ard -he accessi&ility of her $riting to a large num&er of people allo$ed the idea of de(otional lo(e to spread

"thi#s

/slami# ethi#al tea#hings on bioethi#s or en'ironmental ethi#s or se+ual ethi#s

9n(ironmental 9thics 4rin#iple beliefs underpinning en'ironmental ethi#s in /slam Tawhid .unity/% !halifa .ste$ardship/% and a!rah .accounta&ility/ are the three central concepts of "slam and also the pillars of en(ironmental ethics of "slam -a$hid "ncludes unity and oneness of all that is created &y Allah Gnity is reflected in the created $orld% -hus% -a$hid demands that the integrity of the created $orld &e maintained &y &alance and harmony

,halifa - Allah has made humans responsi&le for all creation - "n(ol(es appropriate use of resources for human needs

Akrah

uslims &elie(e they $ill &e Budged on ho$ they ha(e acted

- -his is e#tended to one7s treatment of the created $orld

Sour#es of ethi#al tea#hing -he relationship &et$een humans and the uni(erse is outlined in the Nur7an% +adith and 5hari7 a "t is defined in Nur7an as &ased on
meditation of the uni(erse and $hat it contains sustaina&le utilisation and de(elopment for human &enefit care and nurture e#tended &eyond humans to the &enefit of created &eings

Nuotes1

Qur)an
-a$hid - IAnd the earth M $e ha(e spread it out $ide and placed on it mountains firm% and caused life of e(ery kind to gro$ in a &alanced manner% and pro(ided means of li(elihood for you...L .5urah 15119/ - I-he se(en hea(ens and the earth and all therein praise him and there is not a thing &ut hymns his praise.L .5urah AA11;/ ,halifa - I"t is +e that has made you custodians2 inheritors of the earth.L .5urah =11=5/ - I@reater indeed than the creation of man is the creation of the hea(ens and the earth . 5urah 4015:/

*adith
-a$hid - I-he $hole earth has &een created a place of $orship% pure and clean.L ,halifa - I-he earth is green and &eautiful and Allah has appointed you ste$ards o(er it.L - I"f a uslim plants a tree or so$s a field humans and &easts and &irds eat from it% all of it is lo(e on his part.L

&hari)a
>unctions as an application of the principles of the Nur7an to specific circumstances that are not e#plicitly addressed in the Nur7an 0re(ents hunting other than for the needs of the umma

"ncludes instructions on the humane killing of animals "ncludes la$s on the gro$th and siDe of cities "ncludes la$s a&out the protection of &iodi(ersity 5tates that forest% pastures and $ildlife are to &e o$ned &y state and managed for good of the umma

Case study3 *ater 5ignificance of $ater in "slam 'reated b+ Allah

Allah made $ater the &asis and origin of life M I!e made from $ater e(ery li(ing thingL All creation depends on $ater for their e#istence M Iin the rain that @od sends do$n from hea(en% there&y gi(ing life to the earth after its death...L Allah has called on man to appreciate the (alue of $ater M I+a(e you seen the $ater $hich you drinkO... $ere it our $ill% !e could ha(e made it &itter.L !ater purifies the &ody and clothes from all dirt and impurities M Iand he caused rain to descend on you from hea(en to cleanse you..L Allah has made $ater a common right for all li(ing &eings M I...the $ater shall &e shared &et$een themL !asting $ater is for&idden% $hether scarce or a&undant 9(en for the purpose of wudu .purification &efore prayer/% the 0rophet said that Iin anything% there can &e $asteL

Religious dimension

#racticalities
"n uslim countries% there are no$ areas in $hich de(elopment is for&idden so as to conser(e natural resources -here are la$s to safeguard $ater resources "n 1994 "slamic mem&ers of the "GC4 .-he !orld Conser(ation Gnion/ issued a statement outlining the principles that "slam promotes in the protection and reha&ilitation of the natural en(ironment. I-he teachings of "slam promote all endea(ours $hether local% regional or "nternational...to conser(e% protect and reha&ilitate our natural en(ironmentL.

Signifi#ant pra#ti#es in the life of adherents

-he +aBB is an o&ligation $hich fulfils one of the fi(e pillars of "slam re?uired of a uslim at least once in a lifetime for those financially and physically a&le Ithose $ho can make their $ay thereL.

"t is a faithful su&mission to the $ill of Allah. IAnd pilgrimage to the +ouse is incum&ent upon men for the sake of AllahL M 5urah <19=. 6efore em&arking pilgrims must1 - *edress all $rongs 3rganise funds for the Bourney and for the family in their a&sence - 0repare themsel(es for good conduct during the +aBB %he .ourney 0re1 Gmra1 0erform Tawaf at the ,a7&a .reciting I+ere " am at your ser(ice% 3 Allah. +ere " amQL $hile circling : times/ to a$aken consciousness of Allah as the centre of faith and reality -rim hair and remo(e ,hram garments +aBB &egins officially on ;th day of Dhul"*i((ah !ear ,hram garments and say da$n prayers 8ea(e ecca to arri(e at ins &efore noon 8ea(e ina for t. Arafat Ithe 'ay of standingL2 stand on mountain from noon to sunset reading the Nur7an and asking for forgi(eness All chant the Talbi+ah1 I6ayakQ 8a&ayakQL ." am hereQ " am readyL/ 5ermon on the mount% $here ohammed said his last sermon >east of 5acrifice1 the end of +aBB and cele&ration of -id al"Adha 8ea(e usdalifa for ina %amra .thro$ing : pe&&les at the largest of three pillars% sym&olises thro$ing stones at the de(il/ -he nahr1 a sheep% co$ or camel is sacrificed to represent Allah replacing A&rahams son "saac $ith a sheep to &e sacrificed After another night at ina day < is repeated >asting .5a$m/ Almsgi(ing .Pakat/ >i(e daily prayers .5alat/ !ear ,hram garments

'ay 1 1 'ay A1 'ay <1 'ay 41 'ay 51 -

-ra(el &ack to ecca 0erform final -a$af 8ea(e for home or to (isit 0rophets

os?ue at

edina

!ith all rites performed% pilgrims ha(e earned the right to &e called al"*a(( or al" *a((i

7o0 the 7a.. e+presses the beliefs of /slam

Commemorates important religious e'ents A&raham and his son "shmael &uilt the ,a7&a% and esta&lished the rituals of the +aBB to reflect his life uhammad7s last sermon on Arafat Eamra sym&olises A&raham thro$ing stones at 5atan $ho tried to dissuade him from sacrificing "saac 4ahr reflects Allah replacing "saac $ith a sacrificial lam& Reinfor#es fundamental /slami# #on#epts >i(e 0illars of >aith 0illar +o$ the +aBB e#presses this Shahada 3 de#laration of faith that Talbi+a: a prayer that states the - there is no god &ut Allah pilgrimage is only for the glory of uhammed is the messengers of Allah Allah ount Arafat1 the place of uhammad7s last sermon% $here all are closest to Allah Salat 3 5 Daily prayers -he +aBB is a period $here pilgrims 3&ligatory for e(ery uslim are directly communicating $ith 'irect communication $ith Allah Allah A(oid attachment to material items uslims are in actual pro#imity of the "n direction of ka7&a $a)ba "hram is sym&olic of renouncing $orldly concerns and dedication to Allah Zakat3 Almsgi'ing -he meat sacrificed or money gi(en Annual compulsory $elfare for nahr is distri&uted amongst contri&ution family% friends and the poor Act of de(otional duty to gain Allah7s 5ho$ o&ligation of the $ealthy to the fa(our poor All $ealth &elongs to Allah M uslims "hram means that money and status are trustees are not a factor for pilgrims. All are e?ual "t is a process of spiritual self de(elopment% &y a&andoning one7s hearth% home% comforts and amenities in life

Sawm3 1asting >rom da$n to sunset during *amadan ore time should &e spent in prayer and meditation -ime of moderation% forgi(eness and concern for other7s $elfare

A time of prayer% meditation and asking for forgi(eness >or&idden acts of "hram are to &e a(oided -he sa)+ re-enacts +aBar7s search for food2 empathy for hunger

Al- A$hira3 the 0orld to #ome uslims &elie(e in an afterlife $here they $ill &e held accounta&le for their li(es .akhra/ uslims &elie(e that &y participating in the +aBB there is a greater prospect of re$ard in the afterlife %he Signifi#an#e of the 7a.. for both the indi'idual and the (uslim #ommunity /ndi'idual - -he haBB is an opportunity for uslims to e#perience spiritual re&irth and de(elop a sense of consciousness in Allah. "t is also opportunity to reassess and confirm their "slamic &eliefs - 0ro(ides opportunity for the pilgrim to impro(e their spirituality through $orship% hardship and salat - "t focuses the indi(idual on (ihad. sacrificing time% skills% money and struggling against e#ternal e(ils - 9na&les the pilgrim7s rene$al through cleansing from sin. I$hoe(er performs the +aBB...$ill come home like a ne$&ornL - -he haBB reinforces Allah7s mercy and compassion as it e#ceeds +is anger &y forgi(ing the sins of the sinful creation &y declaring an a&solute pardon for e(ery pilgrim upon completion of the accepted rituals of haBB - -he indi(idual strengthens their relationship $ith Allah and gains a greater understanding of "slamic history and has a &etter prospect of re$ard in the afterlife Community - -he +aBB is a sign of unity% e?uality and a sense of pride in the glo&al umma as they pray together and are e?ual in the ihram garments - "t &rings together uslims of all races to from a fello$ship for such a significant practice in the "slamic faith - -hrough performing rituals% a common goal is achie(e $hich promotes and preser(es the unity of the umma - -he haBB acts as a uni(ersal reminder of the &lessing of Allah on humanity of our di(ersity and the &rotherhood to $orship the one Allah

*eligious -radition 'epth 5tudies1 Christianity

5ignificant 0eople and "deas +ildegard of 6ingen $as &orn in 109; in !est @ermany% the tenth child of a no&le family and later to &e raised in a 6enedictine monastery. 5he &ecome a nun at the age of 15 and $as elected the head of a con(ent soon after. Aged <A% +ildegard &egan to recei(e (isions and re(elations from @od and recorded these in her first and most recognisa&le &ook &civias .the one $ho kno$s the $ays of the 8ord/. 5he conse?uently made an important contri&ution to the de(elopment and e#pression of Christianity &y con(eying her (isions and her connection $ith @od through her &ooks% music% art and preaching tours. 5he also spoke out a&out inBustices and as a $oman of these times .1Ath Century/ $as une#pectedly recei(ed fa(oura&ly and supported &y the patriarchal Catholic Church. -herefore% as a result of her actions she has remained an inspirational and fundamental part of shaping Christianity and its e#pression as $e kno$ it today. +ildegard7s first &ook &civias $as follo$ed &y se(eral others their su&Bects including creation% redemption and sanctification. -hey gi(e light to ne$ ideas of the time and challenge social hierarchies% (alues and e(en ethics. "n the lines IAnd so it kindled my $hole heart...and suddenly " understood the meaning and e#pression of the &ooksL gi(es a sense of purpose and clarity from +ildegard% a purposeful task. 5he said that e(en though Eesus $as &orn of a $oman $ith no male conception it $as therefore a $oman $ho &est represented the humanity of Eesus. "n this $ay% she su&se?uently &rought the issue of male dominance to the forefront in Catholic traditions. +er acceptance as a mystic therefore contri&uted to the acceptance of $omen in the church. A good e#ample of this (ery acceptance of +ildegard can &e seen in the conflict &et$een the a&&ot of 5t 'isi&od and +ildegard $here she $as supported against all odds% &y the pope. -his $as unheard of in the time and suddenly +ildegard2 a $oman outranked a man and e(en an a&&ot. "t is in this manner that +ildegard is respected for confronting many authoritarian figures $hich $ere all men and $ithout (iolence or deception% $as a&le to con(ey her thoughts% her (isions and su&se?uently impact on the Christian tradition that $e e#perience today. Conse?uently% the faithful dissenter% artist and musician in +ildegard $as a&le to make the Christian tradition accessi&le to $omen% the poor and the uneducated. +er music $as a&le to capture her (isions and the &eauty $hich e#isted $ithin them no matter the audience .mainly illiterate/. -his (ery passion $hich needn7t &e e#pressed in $ords a$akened a deeper a$areness of imagery and sym&olism in the e#pression of Christianity. +er artistic $ords% the I"lluminationsL are sym&olic masterpieces $hich com&ine images of Bustice% art ecumenism% ecology and mysticism. -herefore% her idea of the Fholy trinity7 of art% science and religion $as capa&le in

spreading @od7s $ord and her o$n &eliefs a&out the management of the Christian faith and make it a fairer and more Bust arrangement today. 5u&se?uently% +ildegard of 6ingen has had a significant impact on the de(elopment and e#pression of Christianity through her artistry% music and $ritings $hich ha(e sho$n a profound grasp of the 5cripture and her (isions and sho$s that a singular male concept of @od is no longer suita&le. -his is sho$n in the lines I@od is e(en more so our motherL. +er confidence in $omen is still looked up to today and her a&ility to speak out against inBustices especially to a man $as a courageous act admired. +er mystical e#periences $ere (alidated &y the Catholic Church and &ecause of this% her $orks ha(e &een a&le to influence the Church and today $e e#press and e#perience religion in a far more e?ual manner. "n +ildegard7s $ords I$hat that indi(idual needs is to &e flooded $ith lo(e% $hat the church needs is to &e holyL. Signifi#an#e3 +ildegard $as a po$erful $oman% $ho communicated $ith 0opes% statesmen% @erman emperors and others such as 5aint 6ernard of Clair(au# $ho ad(anced her $ork. any a&&ots and a&&esses asked for her prayers and opinions on (arious matters. 5he tra(eled $idely during her four preaching tours% the only $oman to do so during the iddle Ages. 5he has &een referred to as a saint &y some. +ildegard $as one of the first souls for $hich the canoniDation process $as officially applied% &ut the process took so long that four attempts at canoniDation .last $as in 1A44 under 0ope "nnocent ")/ $ere not completed% and she remained at the le(el of her &eatification. An ecological #erspective1 +ildegard7s $ritings reflect her profound sense of &eing related to the earth. Gnlike some of her contemporaries $ho reBected earthly life as &inding their spirit% +ildegard &elie(ed this earth $as home and a region of delight% and as such must &e admired% cherished and protected. 3ne modern commentator concluded1 I>or her% the fundamental sin is% so to speak% Fecological.7 -hat is% it consists in a rupture in the inter-relationship and interdependence of the $hole of creation. >or her% li&eration from sin means a re-esta&lishment of the harmony of the original creation% the assumption &y e(ery human &eing of their co-creati(e responsi&ility $ith @od for the earth. .5il(as% I5aint +ildegardL -Burunga (ol. A9% p. 15/ An emphasis on the beaut+ of a life of (ustice and compassion >or +ildegard% holiness implied acting Bustly and doing good $orks. 8ike an orchard that &ears good fruit% (irtuous li(es produce good $ork% ha(ing a po$er got (iriditas% of Fgreenness.L A lifestyle of good $orks re?uires a$areness of the times% discernment of the good% choice as to course of action% and taking of action. 5uch a Bust and compassionate life shines forth in &eauty. A powerful role model for women to be true tot heir own religious e/perience +ildegard reflected and $rote at length a&out the e#perience of $omen. +er correspondence re(eals a lifestyle of political and social acti(ism. +ildegard acti(ely challenged the status ?uo. 5he no$ challenges all $omen to respect their o$n e#perience% to affirm their talents and skills% and to transform the $orld in an authentic partnership $ith men. 7ildegard-s #ontribution to the de'elopment and e+pression of Christianity

+ildegard7s contri&utions to the de(elopment and e#pression of Christianity ha(e &een e#pansi(e and far reaching. >or e#ample% she stro(e to impro(e the rights and e?uality of $omen. 5he fought against discrimination directed to$ards her sisters &y the monks of the 'isi&ode and their A&&ot ,uno .o(er strict finances% cramped li(ing ?uarters. .5he ga(e full e#pression to her (isions through a trilogy and t$o other maBor te#ts - a remarka&le achie(ement for a $oman at that time. "n her monasteries% she encouraged $omen $ith musical% singing and spiritual gifts. 8ike her male contemporaries% +ildegard em&arked on e#tensi(e preaching and missionary Bourneys .four of these &et$een 1159 and 11:0/ speaking in the cathedrals% urging people to holiness and condemning corruption. >rom a religious and cultural perspecti(e% +ildegard helped unity the Fholy trinity7 of art% science and religion in order to spread god7s $ord more effecti(ely. "n doing so% +ildegard a$akened humanity to a deeper a$areness of the role and importance of imagery and sym&ol. +er artistic $orks% the I"lluminationsL% are sym&olic masterpieces that successfully &ring together the themes of Bustice% art% ecumenism% ecology and mysticism. 5he $as also a prophetess $ho had the a&ility to speak to people from all classes and $alks of life. 5he challenged people to reform their li(es and pay attention to the prophecies and di(ine $arnings re(ealed to her. 7ildegard-s impa#t on Christianity +ildegard7s long lasting impact on Christianity can &e understood in many $ays. 5he $as a remarka&le $oman $ho $as the Ffirst7 in many fields. At a time $hen fe$ $omen $rote% she produced many maBor $orks of theology and (isionary $riting. !hile fe$ $omen $ere sho$n respect generally and &y society7s elite% her ad(ice $as sought &y &ishops% popes and kings. 5he recogniDed the essential connectedness of the cosmos in her treatises on natural history% medicine% scripture and theology. 5he is the first composes $hose &iography is kno$n to us. +er irrepressi&le spirit and outstanding intellect o(ercame social% physical% cultural and gender &arriers to achie(e timeless recognition. +ildegard7s (isionary and intellectual achie(ements% as $ell as her courage to o(ercome all o&stacles% and her great lo(e for the Church e#emplified in her long preaching tours M these at the core of her impact on Christianity. 5he is perhaps more famous today than she $as in her o$n time among those $ho met or kne$ of her. >rom the 1<00s on$ards% +ildegard7s name and feast &egan to appear in martyrlogues. "n 1<A4% 0ope Eohn RR"" granted permission for her Fsolemn and pu&lic cult7 along $ith forty days indulgence to those $ho o&ser(ed certain feast days including hers. 5he $as later included &y 6aronius in the si#teenth century *oman artyrology and her status as a saint $as thus ensured. +er cult flourishes to this day% particularly in monastic circles% &ut also pu&licly. "n the many accounts of her life she is ranked highly among the fathers% doctors and $riters of the church. -he most distinguishing feature of her life and spirituality% $hich ensured her status compared $ith her contemporaries% $as her con(iction that her life $as set in a prophetic mould% that her insights $ere directly from @od% and $ere to &e shared $ith all of humanity. 5he $as a&le to deli(er these prophecies since it $as &elie(ed @od often chose the $eak and despised F(essel7 in order to confound the strong. -herefore% importantly% to act as a female prophet $as to confirm female inferiority rather than to deny of remo(e it. All her acti(ities M letter $riting to gi(e ad(ice% preaching% (isiting monasteries% e#orcising and healing M $ere Bustified on the grounds of her pri(ileged access to the Fsecrets of god.L Anal+se the impact of *ildegard of Bingen on 'hristianit+ both past and present. +ildegard of 6ingen $as an important figure in Christian history% one of the female pioneers in not only furthering the rights of those around her &ut for $omen all o(er the $orld. 5he $as also

a messenger for the $ord of @od2 her actions and accomplishments changed many people% and had great impact upon Christianity that lasts to this day. 6orn in @ermany in 109;% she $as raised in a 6enedictine monastery. 5he &ecome a nun at the age of 15% and $hen she $as <A% +ildegard &egan to recei(e (isions and re(elations from @od% and recorded these in her first and most $ell kno$n &ook &civias .,no$s the !ays of the 8ord./ 6efore dying in 11:9% +ildegard had accomplished much in her life. +ildegard reflected and $rote at length a&out the e#perience of $omen. +er $ritings re(eal a lifestyle of social and political acti(ism% $hich some people can relate to today. 5he sought to impro(e the rights and e?uality of $omen% and fought against discrimination directed to$ards her sisters. .e.g. against the monks of 'isi&od and their A&&ot ,uno $ho enforced o(er strict finances and cramped li(ing ?uarters./ 5he ga(e full e#pression to her di(ine (isions through a trilogy and t$o other maBor te#ts% $hich $as a remarka&le achie(ement for a $oman at that time. 8ike her male counterparts .e.g.% 6ernard of Clair(au#/ +ildegard em&arked on e#tensi(e preaching and missionary Bourneys% speaking in cathedrals% urging people to holiness and condemning corruption. +ildegard $as kno$n to communicate $ith popes such as 9ugene """ and Anastasius ")% statesmen such as A&&ot 5uger% @erman emperors such as >rederick " 6ar&arossa% $ho ad(anced her $ork and sought her council% demonstrating her importance and influence at the time. All these e(ents had considera&le impact upon Christianity at the time. 4ot only did her (oice for $omen help lift oppression to them indi(idually% &ut led the $ay for $omen to ha(e their rights respected and (ie$ed differently in the Christian church% $hich had a predominately patriarchal at the time. !hen speaking in pu&lic to large audiences% she accomplished not only spreading the $ord of @od% &ut sho$ed e(eryone that $omen and all humans are e?ual% and can do Bust as much good $orks as men. 5he had her di(ine e#periences (alidated &y the Christian Church% gi(ing her significant credi&ility% and resulted in e(eryday people taking her $ords into their li(es% rather than &eing skeptical and dismissi(e. +ildegard7s impact on Christianity can still &e seen today% $ith the (arious changes that ha(e occurred in the Church since her time. +er actions for e?uality speak to $omen today% setting an e#ample for people to fight oppression and to do $hat is right% rather than $hat is easy. >rom a religious and cultural perspecti(e% +ildegard helped unite art% science and religion in order to spread @od7s $ord more effecti(ely. "n doing so% +ildegard &rought attention to a deeper a$areness of the role and importance of imagery and sym&ol. +er artistic $orks% the F"lluminations7 are sym&olic masterpieces that successfully unite the themes of Bustice% art% ecumenism% ecology and mysticism. +ildegard had long lasting impact on Christianity in many areas. 5he $as a remarka&le $oman $ho $as the first in many fields. +er irrepressi&le spirit and intellect o(ercame social% physical% cultural and gender &arriers $hich achie(e timeless recognition for her% indicating that $e should follo$ her $ays e(en in today7s society and conte#t. +ildegard7s achie(ements% as $ell as her courage to o(ercome all o&stacles% and her great lo(e for the Church sho$n in her long preaching tours are at the centre of her impact on Christianity% and set an e#ample for Christians e(ery$here to stri(e to fulfill.

Christian "n'ironmental "thi#s

Christians ha(e traditionally placed less emphasis on taking care of the en(ironment than% for e#ample% +indus or A&original peoples. Christians ha(e tended to focus on taking care of people% rather than nature% although people are in fact part of nature. -he &i&le does ho$e(er% pro(ide information a&out ho$ to take care of the earth1 -he first &ook of the 6i&le% @enesis% descri&es the $orld as @od7s creation and people as its ste$ards "n 8e(iticus% @od re?uests that e(ery se(en years the land &e rested% meaning that people $ere not to use it. -his practice ga(e time for the land to reBu(enate. "n 'euteronomy% @od re?uests that respect &e sho$n to $ild and domestic animals and that $hen animals or &irds are eaten% enough must &e left for the remainder to &reed. "n 0ro(er&s% a (irtuous person is descri&ed as one $ho looks after their animals. -here are statements in &oth the old and ne$ testaments a&out ho$ @od lo(es and cares for animals and &irds. "n the gospel of atthe$% Eesus talked of ho$ @od feeds the &irds in the sky and clothes the field $ith grass. Christian theologians $ho ha(e practiced and taught good ecological principles include1 -he 6enedictine monks in 9urope% $ho introduced farming practices that impro(ed the fertility of the land 5t >rancis of Assisi% $ho is remem&ered for his lo(e and respect for &irds and animals +ildegard of 6ingen Aldo 8eopold $ho helped de(elop ecotheology and taught that all creation is part of @od7s creati(e $ork and should &e treated $ith respect% and that nature is important to @od% and nature includes people% animals% plants% rocks% ri(ers and mountains. An interest in ecotheology increased in the t$entieth century% and some of the churches are no$ seeing it as an important focal point for Christians. 6y A00:% climate change% glo&al $arming% the greenhouse effect% the need to conser(e $ater and alternati(e energy sources $ere recogniDed &y go(ernments and secular organiDations as $ell as church groups of &eing of urgent concern. -he recent concern &y church mem&ers a&out the en(ironment could e &ecause there is no$ so much more a&out $hich to &e concerned% deforestation and pollution are increasing and plants and animal species are &ecoming e#tinct at an increasing rat. +uman impact on the planet is increasing at an alarming rate. 5ome churches are trying to help the en(ironment in a personal $ay% 5cots Gniting Church in Adelaide% $hich runs an ecofaith community7 tries to minimiDe the impact of its $orship as much as possi&le. -he congregation drinks -rade$inds tea and coffee $ith soy milk% uses recycled paper and &ring e(erything they need for their gatherings on a &ike trailer. -hey are a&out to pull out the churches garden of e#otic plants and replace them $ith nati(e plants to help feed nati(e &irds in the city. -he national Council of churches% $hich represents 15 denominations in Australia% has lo&&ied the go(ernment on a num&er of issues including1 +elping people $ho are most affected &y climate change 5etting ne$ targets and timeta&les for the increased use of rene$a&le energies Adopting en(ironmental policies that recogniDe that po(erty and ruining the en(ironment are linked Adopting policies that impro(e the ?uality of ri(ers% land% sea and air% and protecting endangered species in all forms of life

9ncouraging the $hole community to recogniDe that all its resources should &e used responsi&ly and to lead a simple% generous life% remem&ering that future generations $ill need resources too.

"n A00A% the Australian Catholic 6ishops Conference appro(ed the formation of Catholic 9arthcare Australia. "ts mission is to help people understand that creation is sacred and endangered% and must &e protected and preser(ed for present and future generations. "n A005% Gniting Bustice Australia% the 4ational Council of Churches in Australia% Catholic 9arthcare Australia and the Australian Conser(ation >oundation circulated a &rochure to parishes across the country entitled I'hanging 'limate0 'hanging 'reation.L "t encourages parishioners to $rite to go(ernments asking for more money for pu&lic transport and ne$ targets and timeta&les for increased use of rene$a&le energies% as $ell as a commitment to the ,yoto 0rotocol. 5te$ardship of the earth implies caring for it% not a&using it. Although the human race has domination o(er the earth% it does not o$n it M the earth is Fon loan7 to the human race &y the creator. "n addition to our roles as caretakers% $e are to appreciate the (alue% functionality and &eauty of en(ironment as god7s creation. I"n +is incredi&le grace and po$er% @od has placed on this plant e(erything needed to feed% clothe and house the &illions of people $ho ha(e li(ed o it since the @arden of 9den. All the resources +e has pro(ided for our needs are rene$a&le% and he continues to pro(ide the sun and rain necessary to sustain and replenish those resources.L Christians do this &ecause the $ord Fste$ard7 is used in the 6i&le to e#press the concept of responsi&ility for the use of material processions and for the care of @od7s creations% $hich includes the en(ironment. Christina ste$ardship may therefore &e defined as the response $hich the church .collecti(ely and indi(idually/ are called to make to god for all that he has gi(en us and done for us% a&o(e all in Eesus Christ. -here is a close relationship &et$een @od and the created $orld. +umans ha(e a particular responsi&ility M ste$ardship M $hich $ill lead to undesira&le conse?uences if unfulfilled. 0ast understandings are that humankind had gi(en license to freely use the $orld7s resources. Contemporary interpretations of this te#t highlight the mutual relationship $hich e#ists &et$een humankind and the rest of creation. 4egligent use of the resources needed for human life $ill lead to en(ironmental degradation and a loss of the capacity of the earth to pro(ide for us. Christians are taught that they ha(e a fundamental responsi&ility to care for creation M they are @od7s partners in creation% responsi&le for ensuring that it is nurtured and cared for in sustaina&le $ays. -he 1990 !orld day of 0eace message from 0ope Eohn 0aul "" presented a comprehensi(e &ut concise o(er(ie$ of the spiritual and moral dimensions of en(ironmental pro&lems. >rom it can &e dra$n a set of principles for making ethical Budgments a&out en(ironmental issues. -he natural $orld has (alue itself and should not &e (alued merely for its usefulness to humanity. -he $orld and all in it must &e freed from $hat can &e termed a state of suffering.

+umans are part of the created $orld and ine#trica&le part of a material e#istence. 9arth &elongs to @od and is only on loan to humans $ho called to care for it. Signifi#ant 4ra#ti#e 3 Baptism 6aptism is used in most Christian denominations. "t signifies initiation into the &eliefs and practices of the Christian tradition. 6aptism has significance as a statement of a person7s &eliefs in the Christian tradition M a necessary element for sal(ation. 6aptism allo$s Christians to share in the death and resurrection of Christ as it cleanses people from their sins. "t is performed using gestures% sacred $ritings and sym&ols -he 5al(ation Army and the 5ociety of >riend are e#amples of Christian groups $hich do not participate in &aptism. >or the maBority of Christians today% &aptism $as carried out $hen they $ere infants M it is common practice in Anglican% Catholic and 3rthodo# &ranches of Christianity. -he parents and god parents must make commitments on &ehalf of the child% and agree to nurture the child in the Christian faith. "n other Christian groups such as the 6aptist and 0entecostal Churches the &aptism of infants is not accepted. em&ers are e#pected to choose to &e &aptiDed as adults ha(ing made their o$n decision to repent and &e &orn again. -he idea of &aptism stems form the sense of &eing immersed " $ater. -his sym&oliDes &eing surrounded &y and im&ued $ith the &eliefs and practices of the Christian community. -he &aptismal ritual is usually carried out $ithin the church% and is contained $ithin or cele&rated net to the main forms of 5unday $orship. -he maBority of &aptisms in(ol(e the sprinkling or pouring of $ater onto the head of the child. "n orthodo# churches the child is immersed &riefly in $ater on three occasions. -here are a (ariety of aspects included in &aptism across different denominations. -he core elements are the &aptism $ith $ater and the profession of faith. 6aptism is often incorporated into the cele&ration of the 9ucharist% in particular the cele&ration of the 9aster )igil. -his &egins $ith a $elcome and greeting from the priestHdeacon% follo$ed &y a ?uestioning of the parents and godparents to confirm their $ish for &aptism. -he priest or deacon and godparents trace the sign of the cross on the child7s forehead. -he liturgy of the $ord follo$s% $hich includes readings from the 6i&le and a homily from the priest or deacon. -he homily is follo$ed &y the rite of e#orcism and the anointing $ith the oil of chrism. -he $aters of &aptismal font are then &lessed% and those present make a profession of faith% including a renunciation of sin. -he &aptism follo$s% usually in(ol(ing a pouring of $ater on the child7s head. -he child is then clothed in a $hite &aptismal garment% and the parents and godparents recei(e a &aptismal candle. -he priests of deacon pray the prayer of 9phphatha% asking that the child7s ears $ill &e open to recei(e the $ord of @od and that their mouth $ill open to proclaim the @ospel. -he 3ur >ather is then prayed follo$ed &y a final &lessing. 1our main symbols3 $ater% the oil of chrism% $hite garment% &aptismal candle (ain gestures3 sign of the cross% trinitine &lessing% profession of faith

Sa#red 0ritings3 liturgy of the $ord% $hich incorporate the first reading gospel acclamation and the @ospel Baptism refle#ting Christian beliefs

-he origins of 6aptism are ancient% pre-dating Christianity itself. 5ome Ee$ish groups $ere practicing &aptism prior to the ministry of Eesus. Eohn the 6aptist had &aptism as the hallmark of his ministry% and Eesus accepted the &aptism of Eohn. +e then ga(e instructions to his follo$ers to &aptiDe people in his name. !ater as the central sym&ol of &aptism reflects the &elief in @od as the creator and humankind7s dependence on him. -his calls to mind images of the $aters of chaos from the @enesis account of creation% the destructi(e po$er of the flood in the story of 4oah% and the miraculous crossing of the red 5ea in the accounts of 9#odus. -he image of $ater also calls to mind the image of the $om& and the discussion of re&irth in $ater and the spirit in Eohn7s @ospel. -he imagery of this story closely parallels the Christian understanding of &aptism as a re&irth from original sin into the life of the spirit. -he Christian understanding of &aptism contains a sense of the repentance highlighted in the ministry of Eohn the 6aptist. Eohn announced that his ministry $as only a preparation for the one $ho $as to come. -he act of repentance proclaimed in Eohn7s &aptism e#presses the idea of turning a$ay from sin $hich is integral to the practice of &aptism. Christians &elie(e that in &aptism they are turning a$ay from or renouncing sin and e(il and turning in a positi(e $ay to li(e the life of the spirit. 6aptism also e#presses the &elief of Christians in the church as the &ody of Christ. Christians are &aptiDed into the church% $hich is the &ody of Christ. -he early church community as depicted in the Acts of the Apostles regarded &aptism as a necessary element of sal(ation. "t $as sign of their repentance% and proclaimed their forgi(eness from sin and allo$ed them to recei(e the gift of the +oly 5pirit. -he &elief that &aptism is integral to sal(ation% that it signifies repentance and forgi(eness of sin are important &eliefs of the Christian faith that are e#pressed in the practice of &aptism. -he sym&ols used during the rite of &aptism also e#press significant &eliefs of the Christian tradition. -he sign of the cross is used in a num&er of places in the rite. -his simple sym&ol and ritual action e#presses the Christian &elief in the triune @od $hich is at the heart of Christian faith. -he anointing $ith the oil of Chrism is another important sym&ol% used in the sense of mandating or setting someone aside for a purpose. "t is seen in the anointing of a king such as the anointing of 5aul. Christians are anointed $ith oil as a sign of their mandate to share in the ministry of Eesus. Another sym&ol used is a $hite garment% sym&oliDing the purity of the &aptiDed person. 6aptism is therefore a ne$ &eginning for Christians. -he gi(ing of a candle to the parents and godparents or to the ne$ly &aptiDed person also con(eys significant e#pressions of Christian &elief. "t &rings to mind notions of Eesus &eing the light of the $orld% and the $ord of god &eing a guiding light for the people to follo$. "t also sym&oliDes the conflict &et$een good and e(il M light dispelling the darkness in and through the ministry of Eesus. -his e#presses the idea of the gifts &esto$ed on the indi(idual and their responsi&ility to use these gifts in ser(ice to others. -he 6aptismal candle is lit from the paschal candle and presented to the person &eing &aptiDed or the parents of a child. -he candle sym&oliDes the light of @od% no$

al$ays present $ithin the indi(idual. "t is said to &e the light $hich darkness cannot o(ercome% $hich guides and illuminates one7s $ay. Analyse the signifi#an#e of Baptism for both the indi'idual and the Christian #ommunity this e#presses the fundamental &elief in sal(ation1 $hich suggests that humans re?uire deli(erance from god from the po$er of sin and darkness 5acred $ritings are incorporated in the liturgy of the $ord $hich consists of the first reading% gospel acclamation and the gospel. 5cripture sho$s that &aptism directly adheres to god command $hich e#presses the desire of Christians to li(e in accordance $ith god7s $ill. 6aptism has profound significance for the person $ho is &aptiDed. "t is also important for the Christian community as a $hole. "t has ties $ith the earliest Christian communities and indeed $ith the life and ministry itself. "t is also significant for the theological reflection that it offers to &oth the indi(idual and the community% and in the sa(ing action of @od and the formation of a Christian community. -his is significant for the indi(idual as they recei(e forgi(eness of their sins and the gift of the +oly 5pirit. As an authentic rite of passage% 6aptism is an ancient ritual% &elonging in the life of the Christian community since its inception. "t predates the Christian mo(ement in the conte#t of Eudaism. 5ome Ee$ish groups $ere practicing &aptism prior to the ministry of Eesus. Eohn the 6aptist had &aptism as the hallmark of his o$n ministry M Eesus himself accepted the &aptism of Eohn. +e ga(e instructions to his follo$ers to &aptiDe people in his name. 6aptism relates to and e#presses a num&er of important &eliefs. Christians today ha(e the possi&ility in sharing in an e(ent of ancient significance. "t is significant for the indi(idual &ecause they $alk the same path and share in the same rite that has &een practiced among Christians since the earliest days of the church. -he rite of &aptism has great possi&ilities for theological reflection% $ith images of death and ne$ life. -his calls to mind the death and resurrection of Eesus% of creation and rene$al. "t also con(eys an understanding a&out the great sa(ing actions of the @od of "srael. "t creates a reflection on the idea of repentance and forgi(eness as $ell as cleansing and rene$al. 3pportunities for prayerful reflection and spiritual de(elopments are created in the rite of &aptism. any churches ha(e preparation courses $hich help make connections &et$een theological themes and life e#perience. >or the community% the theological richness pro(ides a source of constant reflection and rene$al. any Christian communities in(ite congregations to rene$ their o$n &aptismal promises. -his challenges the mem&ers of the community to constantly reflect on their (ocation as christians and the significance of their o$n &aptism. -he rite of &aptism is a profound marker in the life of the community. -he early church community regarded &aptism as a necessary element of sal(ation. -hrough &aptism they are no$ a mem&er of the &ody of Christ. 6aptism is an authentic rite of passage M it marks the transition of the indi(idual from one stage in life onto the ne#t. "t also marks the transition from &eing outside of this community to &eing full initiated. >or the indi(idual there is significance in a sense of &elonging $ith the community2 the sharing of a common mind and faith. -he community is in(igorated $hen it is engaged in the task of the gospel and enriched &y the presence of a ne$ mem&er of the community.