Religious Expression in Australia - 1945 to the PresentPart One: Rise of Religious DiversityFocus: As a result of the White Australia Policy, Australia was predominantly an Anglo-Celtic society by the end of World

War II. By the turn of the twentieth century, Australia had a rich diversity of religious traditions and Christian

denominations. Census figures from 1947 to 1996 indicate an overall decrease in the number of people professing to be Christian

and an overall increase in the number of people reporting no religion.

Important WordsAssimilation – becoming like mainstream Australians; being absorbed into mainstream society; process by which individuals or groups take on the customs and characteristics of mainstream Australian societyDiversity – exhibiting a wide range or varietyIntegration – the process of accepting people of all races into Australian societySecularism – attitude, belief or doctrine that society or education should be non-religious; absence of religion and its influence

Religion in Australia at the end of World War IIOne of the first acts passed by Australia's new Federation Parliament in 1901 was the Immigration

Restriction Act, commonly known as the White Australia Policy. It involved a language test, called a 'dictation test', which was introduced to exclude Asians. As a result, at the end of World War II, Australia was predominantly an Anglo-Celtic society.

From after World War II through to 1975, the White Australia Policy was gradually changed by a series of laws. In 1975, the Whitlam government passed the Racial Discrimination Act which made it illegal to use racial criteria as a basis of selection for any official purpose.

Results of the 1947 census indicated that 88 per cent of Australians were Christian, the largest denomination being the Church of England. Of the total population, only 0.5 per cent indicated they were affiliated with a non-Christian religious tradition. This group comprised:

1. Jews, who first came to Australia aboard the First Fleet in 17882. Buddhists from China, who first arrived in search of gold around the 1850s and3. Muslims and Hindus, who first came to work on cotton and sugar plantations and as cameleers, divers and

sailors during the nineteenth century.

Australia Opens its Religious BordersAfter World War II, the situation changed dramatically. The preceding graph of census figures 1947 to 1996 indicates the proportion of:1. members of the Church of England decreased from 39.0 percent to 22.0 percent2. other Protestant denominations followed a similar trend, although there was an increase in the variety of

Protestant denominations in Australia3. Catholics increased from 20.9 percent to 27.0 percent4. Buddhists, Hindus and Muslims began to increase significantly in the 1970s, reaching 3.4 percent, inclusive of

Jews whose numbers expanded immediately after World War II.Three significant factors are responsible for these trends:1. post-war immigration2. abandonment of the White Australia Policy3. introduction of multiculturalism.

Post War ImmigrationAfter World War II the federal government realised that Australia's population needed to grow in order for

the country to achieve economic prosperity, consequently the restricted immigration policy was relaxed. In those days, migration from countries where people had dark or 'coloured' skin was not permitted as it was believed they would not assimilate easily into Australia culture. Instead, the government attempted to attract British migrants. However, after experiencing limited success, the focus shifted to European migrants of fair complexion who, according to the government's thinking, were most likely to be assimilated.

Most European migrants came from countries with predominantly Roman Catholic and Eastern Catholic Churches, such as Italy and the Ukraine, explaining the rise in the percentage and the diversity of Catholics. European migrants also contributed to the growing numbers of Orthodox Christians. Post war migrants from Protestant countries, such as Holland, increased numbers in the different Protestant denominations.The government was sympathetic to the plight of the Jewish people who had suffered terribly as a result of the Holocaust. Consequently, Jewish migrants continued to be accepted, though their numbers were small.

Abandonment of the White Australia PolicyBy the 1950s and 1960s Europe's economy had improved significantly and fewer people wanted to migrate

to Australia. The Australian Federal Government was increasingly under pressure from Christian churches and the Australian Asian community to abandon its White Australia Policy.

Forced to look elsewhere for suitable migrants, the federal government dismantled the White Australia Policy in 1966 when the Migration Act increased access to non-European migrants, including refugees from the Vietnam War. By 1968, the Department of Immigration was processing applicants from Turkey, although those with lighter complexions were given preference. Between 1966 and 1970 about 6,500 Asian migrants arrived in Australia each year.

Introduction of MulticulturalismIn 1973, the policy of assimilating migrants into Australian society changed to integrating them, when Prime

Minister Gough Whitlam introduced the multiculturalism policy. All racial barriers to immigration were removed and the time required to gain citizenship was shortened.Since the end of the Vietnam War in 1975, this policy has witnessed a significant increase in immigration from Asia. Multiculturalism has also allowed immigration from countries such as Lebanon in the Middle East and from Africa. Consequently, numbers of Buddhists, Hindus and Muslims have increased.

Rise of SecularismIn 1947, only 0.3 percent of Australia's population reported no religious adherence. However, by 1996 and

the rise of secularism, that figure had increased to 16.6 percent.According to the census data, there is a sudden drop in the number of people choosing not to state their

religion (or stating it inadequately), and a simultaneous rise in the 'no religion' category.The reason for this trend is that in 1971, the instruction 'If no religion, write none' appeared on the census

form for the first time.

Part Two: From Religious Diversity to Multi-Faith SocietyFocus: Since World War II, religious diversity in Australia has widened to include a range of Christian denominations and

all major religious traditions. Multi-faith Australia presents challenges to social cohesiveness as people of diverse religious backgrounds have

to live together in peace. A constructive way of meeting these challenges is to recognise and affirm what we have in common and respect

differences or particularities.

Important WordsAdherents – those who adhere to or support a religion; followers or membersDenomination – separate group, community or church within ChristianityParticularities – beliefs and practices particular to a specific religious tradition; what makes one religious tradition different from all othersReligious Plurality – respect and tolerance of religious diversitySocial Cohesiveness – social unity

Overall Trends in Postmodern AustraliaCensus data provided by the ABS presented in Part One, clearly shows that by the turn of the twentieth

century, Australia had been transformed from a society that was relatively homogeneous in terms of its religious composition, to one in which the religious landscape comprised a variety of beliefs and practices. The past fifteen years have witnessed even greater changes. Australia has emerged as a multi-faith nation and a reflection of a world in which religious plurality is common.

`Christianity remains the dominant religion in Australia. Since 1996, the number of people reporting Christian affiliation rose from 12.4 million to 13.2 million, but as a proportion of the total population this number fell from 70.9 percent to 61.2 percent.

Over the same period, those affiliated with other religions more than doubled with an increase from 616,000 to 1.55 million. Collectively, they accounted for 7.3 percent of the total population in 2011, representing an increase of 112 percent since 1996.

Since 1996, the number of Australians indicating no religion on the census form, increased from 2.9 million to 4.8 million in 2011, i.e. 16.6 percent of all residents in 1996 and 22.3 percent in 2011. Those who did not indicate any religious affiliation or whose responses were too vague to do so, have fluctuated between 9.0 and 11.7 percent over the time period to 9.4 percent in 2011.

ChristianityCatholics and AnglicansAustralia's largest Christian denominations continue to be the:

1. Catholic Church, with 25.3 percent of the population2. Anglican Church with 17.1 percent.

Since 1996, the number of Australians affiliated with the Catholic Church grew by 13.3 percent to 5.44 million, although as a proportion of the total population, the number decreased from 27.0 percent to 25.3 percent.

Numbers affiliated with the Anglican Church since 1996 decreased to 3.68 million in 2011. As a proportion of the total population, the number decreased from 22.0 percent to 17.1 percent.

Other ChristiansOther Christian denominations to decline were the:

1. Uniting Church, whose numbers decreased by 20.2 percent to 1.07 million, or 5.0 percent of the total population2. Presbyterian and Reformed Churches, whose numbers decreased by 11.3 percent to 0.6 million, or 2.8 percent

of the total population.

During the same period, the number of Australians affiliated with the Orthodox Church increased by 13.3 percent to 560,000. As a proportion of the total population the number decreased from 2.8 percent to 2.6 percent in 2011.

Those affiliated with the Baptist Church increased by 19.5 percent to 350,000, but as a proportion of the total population the number decreased from 1.7 percent to 1.6 percent in 2011. The Lutheran Church has maintained a steady number of adherents during this period with the number growing by 0.7 percent to 251,900. As a proportion of the total population, this number represents a decrease from 1.4 percent to 1.2 percent in 2011.

The Other Christians category comprises groups such as the:

1. Assyrian Apostolic Church2. Brethren3. Churches of Christ4. Jehovah's Witnesses5. Latter Day Saints6. Salvation Army7. Seventh-Day Adventists8. other small Christian groups.

Since 1996, the number of people belonging to these groups more than doubled to 960,000, or from 3.7 percent to 4.5 percent of the total population. Pentecostal Christians

Since 1996, the number of people affiliated with the Pentecostal churches appears to have remained steady at 1.1 percent of the population, while the actual number of adherents grew by 36.4 percent to 238,000. However,

these numbers are likely to be conservative, as the Pentecostal churches are still growing rapidly, although the rate of growth is slowing.

The reason for this not showing in the census figures is that in 2000 leaders of the Pentecostal churches encouraged their members to indicate they were affiliated with the Australian Christian Churches. It is not possible to estimate how many people in the 'Other Christians' category belong to the Pentecostal churches.

Other Religious TraditionsBuddhism, Islam, Hinduism

According to the 2011 census, the largest non-Christian religious traditions in Australia were Buddhism, Islam and Hinduism. Other religions and Judaism followed.

In the same census, 2.5 per cent of the population declared themselves to be Buddhists with the total number of Buddhists increasing by 165 per cent to 529 000 between 1996 and 2011. 2.2 per cent of the population declared themselves to be followers of Islam, with the number of Muslims increasing by 137 per cent, to 476,300 in the period 1996 to 2011. Over that same period the proportion of Muslims doubled to 2.2 per cent of the Australian population.Judaism

In the 2011 census 1.3 per cent of the population reported adherence to Hinduism. Numbers of Hindus increased by more than 300 per cent to 275,000 in the period 1996 to 2011. Over that same period, the proportion of Hindus in Australia's population more than tripled to 1.3 per cent.Judaism

For the Jewish community, the figures have remained steady. From 1996 to 2011 the proportion of Jews in the Australian population grew from 0.4 per cent to 0.5 per cent. Numbers of Jews increased by 22.0 per cent to 97,300 in 2011.

Census DataAnalysis

Over time, data on religious adherence collected by the Australian Bureau of Statistics usually follow a uniform pattern and make statistical analysis possible. Mathematical modelling is a method that uses data over a period of time from which predictions can be made. Models produced are based on the data and provide a general image it, not an actual record of the statistics. The difference is called a degree of error and is an accepted imperfection in mathematical modelling.

What follows is an example of mathematical modelling based on the ABS 1996, 2001, 2006 and 2011 census data provided in the table at the beginning of this part. Therefore, this model is based on data over fifteen years and is used to make general predictions. Not all figures are the same as those in the table because the model has adjusted them, e.g. in the case of the Uniting Church where the following model predicts the percentage of adherents to be 4.95 percent when it was in fact 5.0 percent.

Similar statistical analyses may be performed on the data relating to non-Christian religious traditions. However, percentages of these groups over time follow a more complex pattern. Usefulness

Statistical models are useful insofar as they enable us to make predictions about the future. But they are also limited, because they assume that past patterns will continue in exactly the same way into the future. However, statistical models can assist in making general predictions. For example, statistical modelling suggests that by 2030 in Australia:

about 48.7 percent of the population is likely to be Christian about 23 percent of the population will be Catholic proportions of adherents to the Anglican and Uniting Churches are likely to drop to 10.7 percent and 5.1

percent, respectively proportions of adherents to Buddhism, Islam and Hinduism are likely to be as high as 4.2 percent, 4.3 percent

and 5.9 percent, respectively.

It is not possible to make any predictions about Judaism with the data available. Since these figures have been extrapolated from data gathered in the past, they should be regarded as estimates only. However, they do reveal a telling picture about Australia's future religious landscape.

Assuming that past and current trends continue, Australia is rapidly emerging as a religiously diverse nation - a multi-faith nation. It is likely that by 2030, there will be more Hindus in Australia than members of the Uniting

Church. While Christianity will remain the single largest religious tradition in Australia by 2030, non-Christian religious traditions, claiming more than 14 percent of the population, will become a significant group within Australian society.

Challenges in an Emerging Multi-faith SocietyCensus data indicate that Australia's religious landscape has grown to include not only a great variety of

Christian denominations, but the world's major religious traditions. The growing religious diversity and multi-faith character of the Australian population bring challenges to social cohesiveness. There is little doubt that Australia is currently one of the most socially cohesive societies in the world. For example, there were no riots in Australia following the publication of the Danish cartoons depicting the Islamic prophet Muhammad, even though there was uproar in the Muslim world.

Australia's widening Christian diversity and rapid growth of non-Christian religions, present other challenges. People of diverse cultures and religions need to learn to live together in peace. Religious diversity is the norm and religious groups are challenged to:

be respectful of other religious views live and work harmoniously in religiously diverse communities be united in working towards the common good for all Australians accept the diverse expressions of religious affiliation.

A constructive way of meeting these challenges is to recognise and affirm what we share in common. Differences or particularities need to be respected.

Part Three: Factors Contributing to the Present Religious Landscape in AustraliaFocus:

Australia's link to Christian Britain and its development as a British colony laid the foundations for Christianity developing as the major religious tradition in this country.

Factors contributing to Christianity continuing as Australia's major religious tradition include: relevance of Church services importance attached to rationalism onset of postmodernism ageing population declining support for British royalty.

Net overseas migration has had a significant impact on religious affiliation, particularly since 2008 when the rate of growth due to net overseas migration exceeded the growth rate due to natural increase.

Denominational switching reflects the relatively low priority switchers place on denominational loyalty and their preparedness to leave and join other Protestant churches if or when they become unhappy with their experience of church.

Important WordsAbsolute Values – objective standards for making moral decisions about good and evil, right and wrongChristians – followers of Jesus ChristCommon Good – the good of all people as opposed to the good of the individualCongregation – group of people attending Mass or other religious serviceDenominational switching – movement of people between Christian denominations by switching out of one denomination and into anotherIndividualism – primary importance of the individual and his or her development and fulfilmentModernity – period of history which began around 1800 and continues todayMoral relativism – assertion that morality is not based on moral absolutes; nothing is considered to be objectively good or evil, right or wrong; it depends on the individual, i.e. morality is relative to the individualPluralism – social tolerance of groups with different ethnic, religious, or political backgroundsPostmodernism – ideas, attitudes, literature and thinking that have developed after modernismRationalism – principle or habit of accepting reason as the supreme authority in matters of opinion, belief or conduct

Christianity - Australia's Major Religious TraditionEstablished ReligionThere are several reasons for Christianity being Australia's major religious tradition.

First settlement was by European Christian colonisers followed by predominantly European and Christian free settlers.

Christian missionaries contributed to establishing and developing services and infrastructure. Australia developed as a British and consequently Christian colony. Because of the White Australia Policy, it has only been in the last fifty plus years that larger numbers of non-

European migrants and refugees from other religious traditions have settled in Australia.

Australia's link to Christian Britain and its development as a British colony laid the foundations for Christianity developing as the major religious tradition in this country. The Church of England was the established church in the early colony and Christianity was the established religion. It was the religion of the majority of colonisers and came with them.

Consideration of Christianity as Australia's dominant religious tradition includes an account of it being so, as well as a further exploration of contemporary factors influencing its continuance as such. As well as information provided by census figures, other national surveys contribute relevant data, and recognition is given in this part to results of National Church Life Surveys (NCLS). Decline or Growth?

While the proportion of Australians declaring themselves on the census to be Christian decreased in 2011 to 61.2 percent of the population, the actual number of Christians continues to grow. Although, membership of the Anglican and Uniting churches is declining, that of Catholic, Orthodox, Baptist, Pentecostal and evangelical Protestant churches continues to grow. Evangelical Protestant churches are usually indicated in the other Christians category.

Generally, Catholics tend to be loyal to the Church and name themselves as Catholic, even if they do not attend Mass regularly or at all. There are also other factors. For example, families are more likely to be associated with the Church while their children attend Catholic schools, receive the sacraments of Christian initiation, i.e. Baptism, Eucharist and Confirmation and prepare for the Sacrament of Reconciliation.

Anecdotal evidence suggests that lapsed Catholics are increasingly likely to attend Easter and Christmas ceremonies, even if they do not regularly attend Sunday Mass. In the case of Baptists, Pentecostals and evangelical Protestant groups, there is evidence that people turn to these groups in search of a dynamic, almost entertaining religious experience, as opposed to the more traditional services provided by mainstream Christian churches.

Factors Contributing to Christianity continuing as Australia's Major Religious TraditionComplex Issues

Australian Christians are not leaving their churches in large numbers; some denominations are growing while others are declining. However, Christianity is growing at a slower pace than that of the Australian population. Some claim this is due to religious services no longer meeting people's needs. There may be some truth in this, but it is an oversimplification of a very complex issue. The following factors will be discussed here:

relevance of Church services importance attached to rationalism onset of postmodernism ageing population declining support for British royalty.

Relevance of Church ServicesSome people leave mainstream churches claiming that services are not relevant and do not meet their

needs. Those who turn to evangelical Protestant groups, such as Hillsong and various Pentecostal groups are attracted by experiential, emotionally-charged and sometimes entertaining religious services.

In 1998, the Australian Community Survey provided information on what Christians looked for from their churches. Conducted by the NCLS, in conjunction with Edith Cowan University, it surveyed 8 500 people across the nation on community values, religiosity and church image in the 1990s. Results suggested:

short religious services of less than one hour in duration openness to a diversity of views on religious matters diversity in worship to cater for different spiritualities.

Influence of Rationalism

Christianity is embedded in history and culture, so the influence of rationalism in contemporary society is another factor influencing its continuation as the major religious tradition in Australia. Note that the opposite of rationalism, i.e. religious faith and acceptance of the role of church in society, can also be a factor that contributes to Christianity being Australia's major religious tradition.

In the eighteenth-century, the period called the Enlightenment focussed on the use of reason and scientific method and in the last 100 years, the idea of the superiority of scientific knowledge has continued. Based on observation and evidence, Science uses rational thought processes to arrive at explanations. The general availability and acceptance of such explanations, e.g. about the origin of the universe, account for people's non-reliance on religious faith for solutions. Consequently, Christians in Australia are likewise influenced.

In the world of science, knowledge is only true if it can be proven and measured. Even today, a university degree in maths or science is frequently considered superior to one in the arts. This is the result of a failure to recognise other kinds of truth, e.g. religion and the humanities can address the immeasurable love between a man and a woman, while science can only speak of hormones and other chemicals.

Science's world has been assigned a status far beyond its worth and capability. The idea of 'seeing is believing' has left little room for God, simply because many scientists reject traditional arguments for the existence of Gods. In such an environment it is little wonder that an increasing number of people claim non-adherence to religion and Christianity in particular. Society's focus on science is partly responsible for the observed reduction in numbers of Christians over the past fifteen years. It has also contributed to the rise of secularism.

Onset of PostmodernismModernity had its origins in the 1960s and was characterised by the sexual revolution of free love and

experimentation with drugs. Two principles governed this era:

if it feels good, do it it is okay as long as it does not hurt anyone else.

These principles make the individual the judge of what is morally acceptable and unacceptable. Consequently, what is morally acceptable to one person may not be to another, i.e. what is right and wrong depends on each person's point of view.

As Australia approached the postmodern era of the twenty-first century, these principles influenced many people. Moral relativism holds that there are no absolute moral standards and behaviours, e.g. if a person thinks a certain behaviour is morally acceptable, then it is, even if others do not.

Furthermore, postmodernism has seen the triumph of individualism. In this approach, or worldview, the common good is not a primary value and is replaced with the prime importance of the individual. Decisions are increasingly based on what is the benefit for the individual, irrespective of what is good for others. This is contrary to Catholic Christianity.

In keeping with the social nature of human beings, the good of each individual is necessarily related to the common good, which in turn can be defined only in reference to the human person: Do not live entirely isolated, having retreated into yourselves as if you were already justified, but gather instead to seek the common good together.

Moral relativism and individualism have contributed to the growth of secularism. The numbers of people indicating no religious affiliation on census forms are evidence of this phenomenon.

Ageing PopulationAnother factor contributing to Christianity continuing as Australia's major religious tradition is Christianity's

ageing population. Post-modern philosophy has the greatest impact on younger generations. Older generations tend to be concentrated in mainstream churches, while younger generations dominate Pentecostal or other evangelical Protestant groups, join non-Christian traditions or turn away from religion altogether.

Consequently, it is no surprise that mainstream Protestant denominations, such as the Anglican and Uniting churches are declining in numbers. Catholic, Orthodox and Baptist churches are doing relatively well with their numbers steadily rising, although more slowly than the national population.

Decline in Support for British RoyaltyThe long-standing continuous decline in the number of adherents to the Anglican, Uniting and Presbyterian

churches has some connection with the fact that fewer Australians associate Australian society with the British Empire and the Queen. These denominations were once regarded as the established churches and were associated

with the monarchy and Empire for a very long time. Since the 1960s, loyalty towards and affiliation with Mother England has steadily declined and this trend is reflected in census figures.

This section concludes where it began, with British colonisation establishing Christianity in Australia. It began by accounting for Christianity being Australia's major religious tradition and ends after a reflection on historical and social influences impacting on it maintaining this status.

Influence of Immigration on Australia's Religious LandscapeImmigration Trends

According to the Australian Bureau of Statistics population clock, Australia's estimated resident population grew past 22 706 200 people on 21 August, 2012. This is in line with the long-term average growth rate of 1.4 per cent per year. There are two sources of population growth in Australia.

Natural increase comprises the number of births less the number of deaths. Net overseas migration comprises the number of people arriving in Australia from overseas, less the number of

people departing Australia.

Prior to 2002, Australia's population growth due to natural increase tended to exceed that due to net overseas migration. Between 2003 and 2008 the growth rate due to natural increase was roughly the same as that due to net overseas migration. However, since 2008, the growth rate due to net overseas migration has significantly exceeded that due to natural increase. Main source countries of overseas migration include the United Kingdom, India, China, the Philippines, South Africa, Iraq, Sri Lanka, Vietnam, Burma, Thailand and New Zealand.

Data indicate that net overseas migration has had a significant impact on religious affiliation, particularly since 2008. At this time, the rate of growth due to net overseas migration exceeded the growth rate due to natural increase.

Of the 61.1 per cent of Australians reporting affiliation to Christianity in the 2011 census, 22.9 per cent were born overseas. By comparison, immigration has played an important role in the growth of Pentecostalism as well as Orthodox and evangelical Protestant churches. In these, the percentage of adherents who were born overseas totalled 32.6 per cent, 43.6 per cent and 31.0 per cent respectively.

Data for Christian denominations are representative of the multicultural diversity of Australian society with adherents originating in China, Indonesia, the Philippines, Taiwan, Uganda, Chile, Greece, Italy and Lebanon, to mention some countries. In particular, Eastern Catholic churches have grown with the immigration of Maronite, Melkite and Ukrainian Catholics. In recent years, the Roman Catholic Church has witnessed some level of growth due to immigration from Vietnam and the Philippines.

Impact of Immigration on Religious Affiliation - Other Religious TraditionsWhile only 7.2 per cent of the Australian population reported affiliation to other religious traditions in the

2011 census, a massive 67.0 per cent were born overseas. Consequently, the growth of other religions, with the exception of Judaism, is due primarily to net overseas migration. This is consistent with the countries of origin of these groups, i.e. immigrants from China, Sri Lanka, Vietnam and Thailand are predominantly Buddhist, those from India are generally Hindu and those from Iraq are Muslim.

Net overseas migration and natural increase have been equally responsible for maintaining the stable number of adherents to Judaism. Growth due to natural increase is more significant within the Islamic community than within the Buddhist and Hindu communities, as Muslims tend to have larger families. Furthermore, Islam is by now so well established that Muslims, whose grandparents were migrants, now have children born in Australia.

Impact of Immigration on Religious Affiliation - SecularismWith 22.5 per cent of all people reporting secularism in the 2011 census, net overseas migration has

contributed significantly to the growth of secularism in Australia. Many migrants came from the United Kingdom, where more than half the population professes to be secular, and China where, officially at least, adherence to a religious tradition is prohibited by law.

Influence of Denominational Switching on Australia's Religious LandscapeChurch Health

According to research, church attendance levels are directly related to the strength of adherents' faith. It follows then, that the proportion of people attending church services within a given denomination is an important measure of church health. Results of the 2009 NCLS Australian Survey of Social Attitudes are fairly encouraging for some Christian denominations.

While only 17 per cent of Australians reported attendance at religious services at least monthly, some denominations, i.e. Pentecostal and other evangelical Protestant groups (combined in the other Christian category in the table), Catholic and Uniting/Presbyterian, reported above-national percentages. Of these, Pentecostal and other evangelical Protestant groups recorded the highest percentage of adherents attending services at least monthly, i.e. 47 per cent.

Inflow and OutflowChurch attendance provides a partial indication of church health. The phenomenon of people moving

between denominations, i.e. switching out of one and into of another is called denominational switching. This too is an indication of church health.

Research in Western countries has shown that much of what passes as church growth is actually people moving between churches, or 'religious musical pews'. Often it is not the inclusion of new believers as in the New Testament. In Australia it has been estimated that only a quarter of all church growth is comprised of people fresh from the community moving into church life.

Church growth, whether positive or negative, depends on three inflow and outflow factors.

Inflow factors comprise:1. switchers in who are people who come from other Christian denominations2. retention of adherents which means keeping existing members3. front door entrants who are people who arrive with no Christian background.

Outflow factors comprise:1. switchers out who are people who leave to join other Christian denominations2. death among attenders for which Christian funerals are conducted3. back door leavers who are people who leave Christianity altogether.

Some StatisticsThe previous graphic, Protestant Churches Inflow and Outflow 1996 to 2001, indicates that the percentages

of people switching in and out match, i.e. 1 per cent each. Data also indicate that Protestant denominations lose more adherents through death than they gain by retaining younger members, indicating an older membership. The percentage of newcomers is also greater than the number of people choosing to leave.

In this second graphic, Pentecostal Churches Inflow and Outflow 1996 to 2001, the percentage of switchers in surpasses that of switchers out. Younger congregations are indicated by the higher percentage retention of younger adults together with fewer deaths. These figures support the claim that Pentecostal congregations are generally younger than other Protestant congregations.

Denominational LoyaltyDenominational switching reflects the relatively low priority switchers place on denominational loyalty. They

look for churches in which they can express their faith and address issues in relevant and meaningful ways. Switchers are prepared to leave and join other Protestant churches if or when they become unhappy with their experience of church. This is less likely to happen with Roman Catholics, probably because of the fundamental differences between Catholicism and Protestantism.

It has also been found that divorce and family breakdown can lead to denominational switching, particularly for children of divorced parents. Mixed marriages, i.e. marriages between couples from different denominations, often result in one partner switching to the denomination of his or her spouse.

Part Four: New Age Religions and Secularism in Australia's Religious Landscape

Focus: New Age religions are a combination of ideologies, theologies and philosophies that embrace universal tolerance

and moral relativism. New Age religions are a product of the late 1960s and 1970s and have provided a spiritual response to the

increasing level of secularism. The rise of secularism is reflected in the increasing proportion of people claiming to have no religion.

Important Words

Ideologies – ideas that are the basis of or characteristic of a particular class or systemMetaphysicist – person with knowledge of various theories of knowing and beingParadigms – patterns or modelsPhilosophies – pursuits of wisdom and the knowledge of things and their causesSecularism – philosophy or worldview in which God and religion are excludedTheologies – various understandings about God and belief in God

New Age Religions ... a configuration of Eastern and Western ... psychologies, philosophies, and religious traditions that have been brought into convergence with new paradigms in science and modern psychology.

- T. Carson et al., New Catholic Encyclopaedia, 'New Age Movement',Gale, USA, 2002, Second Edition, Volume 10, p.272

New Age religions are a combination of ideologies, theologies and philosophies that embrace universal tolerance and moral relativism drawn from:

1. psychologies2. philosophies3. religious traditions and spiritualities4. mythologies5. rituals6. beliefs7. self-actualisation techniques8. healing objects9. contemplative music and sounds10. activities promoting physical, mental, psychological and spiritual health.

The philosophy underlying New Age religions is that human beings have evolved biologically and now need to evolve spiritually. These religions have no distinctive beliefs or moral codes, no hierarchy, doctrine, creed, or formal membership. They are an extension of humanism.

New Age religions have provided a type of spiritual response to the increasing level of secularism which has left many people feeling disengaged and isolated.'Death of God'

The modern period announced the death of the traditional concept of God, and this awareness subsequently gave rise to a series of mournful, depressive ideologies, including:

existentialism, in which the only meaning was that which one invented for oneself absurdism, in which no meaning at all was to be found, and ultimately nihilism, in which the very concept of meaning seemed ridiculous.

- D. Tacey, Jung and the New Age, Brunner-Routledge, East Sussex, 2001, p.7

New Age religions have evolved in response to the absence of meaning, contributed to by the so called 'death of God'. The gradual erosion of absolute moral values and Christian culture has had its own influence on Australia's religious landscape.

Alarmed and deeply disillusioned with the apparent disappearance of a God who cares, some people have tried to rediscover the divine. Many have turned to Pentecostalism and other evangelical Protestant churches, and then moved on. This has also occurred in mainstream Catholicism and Anglicanism. The problem does not appear to be a crisis of faith or hunger for the spiritual, but rather a crisis in mainstream Christianity's language and expression of faith, i.e. institutional practices.

David Tacey describes the hunger for the spiritual when he writes:

... the New Age seeks to recover again the lost connection between time and eternity, humanity and nature, the individual and the group, and its definition of spirituality is often summed up in one word: connectedness.

- D. Tacey, Jung and the New Age, Brunner-Routledge, East Sussex, 2001, p.7

Part of Australia's Religious LandscapeNew Age religions are a product of the late 1960s and 1970s and are alive and well in postmodern Australia.

One has only to walk into a shopping centre or visit local markets to find outlets with New Age commodities, e.g. crystals, pyramids and other objects, claimed to help a person tune into the powers of the universe.

From census data, it is difficult to quantify the number of Australians identifying with New Age religions. There is, however, little doubt that they have contributed to Australia's religious landscape.Some Australian Expressions

Following is a snap-shot of some New Age expressions in Australia and there are many more. These are presented simply as examples of the concept.Mind Body Spirit

Our aim is to provide a healing centre for the mind, body and spirit, encouraging personal growth and development.

- Available at: www.centreformindbodyspirit.com

With No Excuses 'With No Excuses' is the uniquely honest metaphysical series that busts the myths about common new age topics taught by two exciting spiritual leaders in the field.

- Available at: www.withnoexcuses.com.auNOVA

NOVA is a leading holistic health and lifestyle magazine. A selection of associated links is provided on its website.Stacey Demarco is an Australian metaphysicist and spiritual practitioner. She is known

... for her very grounded style of practical magic ... Her passion for weaving ancient techniques and philosophies to solve thoroughly modern problems has given her a refreshing point of difference and a high degree of relevance amongst even the most sceptical reader.

- Available at: www.withnoexcuses.com.au/Facilitators

Jade-Sky is a direct channeller who works privately and at workshops. She has worked at Mind, Body, Spirit Festivals and also via radio. Jade-Sky works on both physical and spiritual levels and has

... fine tuned her natural skills in the areas of tarot and oracle card reading, psychometry, mediumship/channeling and uncovering past lives.

- Available at: www.withnoexcuses.com.au/Facilitators

Influence of Secularism on Australia's Religious LandscapeSecularism is a philosophy indicating that human ethics and the universe should be understood without any

reference to institutionalised religion. The rise of secularism is reflected in the increasing proportion of people claiming to have no religion. Secularists comprise people who deny all matters religious, as well as people who claim to be spiritual.

Several reasons have led to secularism being on the rise in contemporary Australia.

1. Australian society is becoming increasingly pluralistic and representative of world trends. In such a society, all beliefs systems are tolerated, even given equality.

2. With the individual at the centre of the universe and able to choose any part of any belief system, whether religious, spiritual or secular, Christianity and other religious traditions are relegated to the spiritual supermarket shelf, along with secular philosophies, such as atheism and humanism.

3. The importance of absolute values professed by mainstream Christian churches is diminishing as the churches are losing credibility and authority in a climate where moral relativism thrives.

4. For many, material possessions, power and fame have become ends in themselves, replacing religious answers to the search for meaning and purpose in life as taught by the world's religions. Consequently, God and religion are seen to be unnecessary.

Secularism is no longer regarded by mainstream Australian society as just another point of view among many. It has taken on an active anti-religious flavour which seeks to drive religion out of the public domain and relegate it to the private sphere of the individual.

Fortunately, in recent times religion is slowing returning to the public agenda, often through new forms of religious practice and spirituality. Atheists and secularists are increasingly on the defensive, as people are beginning to realise that secular humanism has failed to provide meaning and purpose, produce happiness, create a sustainable world, end oppression and promote social justice.

Part Five: Interfaith Dialogue in Multi-Faith Australia

Focus: Because religions are embedded in cultures, Australia's religious leaders face the urgent and important task of

establishing positive relationships among all religions, so that multicultural Australia remains a peaceful and harmonious society.

Interfaith dialogue spread with Nostra Aetate's recognition of the Spirit of God at work in other religious traditions.

Australia's interfaith organisations work to achieve religious and ethnic harmony at various levels of interfaith dialogue with goodwill and commitment and an attitude of genuine openness.

Important WordsCharge of Deicide – blaming the Jewish people for the death of JesusCountervailing – balancing something with an equal forceDialogue – a two-way process of sharing, listening, understanding and internal changeEmbedded – fixed in surroundings; in this context religions are fixed in cultures and expressed in cultural termsFraternal – brotherlyInterfaith Dialogue – conversations between members of different faiths or religionsMala – string of beads or knots, used for prayingPatrimony – something inherited from one's father or ancestors; in this context, the common religious heritage of the Jews and ChristiansProselytise – attempts to convert people to a religious faith or Christian denominationReligions – organised religious or sacred belief systems; also called faithsReligious Harmony – goodwill among the world's religions

The Australian ExperienceCultural and Religious Confrontations

During 2005, violent confrontations in the Sydney beachside suburb of Cronulla quickly spread to other parts of the city. Although ethnically motivated, this violence soon entered the religious domain with the targeting of Asian, Islamic, Jewish and Tongan Christian communities. One of the many text messages circulated during the riots read:

... just a reminder that Cronulla's first wog bashing day is still on this Sunday. Chinks bashing day is on the 27th and the Jews are booked for early January.

- Quoted in: www.en.wikipedia.org

Rioters were seen carrying signs or wearing t-shirts bearing highly offensive slogans. One mosque narrowly avoided being attacked due to the vigilance of the police, but the Uniting Church in Auburn, a predominantly Tongan community, was burned.

Interfaith DialogueInterfaith dialogue is not a luxury, but an urgent necessity. Leaders of Australia's religious traditions face the

urgent and important task of establishing positive relationships among all religions, so that this country remains a

peaceful and harmonious multicultural society. Australia's success as a multicultural society depends on all her people

... learning about the positive value of other traditions; overcoming prejudice; purifying cultures of dehumanising elements; upholding traditional cultural values of Indigenous peoples; and purifying their own faith.

- Gerard V Hall, Interfaith Dialogue: The Australian Catholic Scene,'Australian eJournal of Theology', 17 December 2010, p.52

Openness to DialogueBefore dialogue can become an activity, it must be an attitude. There must be an attitude of openness to and

acceptance of people of other religions. Unless this attitude is present, any attempt to take positive action, will be tainted with negatives and directed by prejudices.

Dialogue is carried out with goodwill and commitment and an attitude of genuine openness. In dialogue each person shares him or herself. It is not a discussion about things. It is a sharing of who one is at a very deep level. In interfaith dialogue, a Christian shares who he or she is, because Christianity is a deep part of the person and it is being disclosed to a person of another religion. Dialogue

... is a choice for a peaceful, intelligent and meaningful relationship with the other(s).

- Wayne Teasdale, Catholicism in Dialogue: Conversations Across Traditions,New York and London: Rowman and Littlefield Publishers, 2004, p.5

When dialogue is open and honest, it seeks relationship with the other person. There is no other agenda, not conversion, argument or condemnation. True dialogue is an agent for change, for change in relationship which brings harmony and peace.

Interfaith DialogueNostra Aetate

Christianity cannot be understood without exploring its roots in ancient Israel and Judaism, nor can the history of the medieval and modern Church be understood apart from its relationship with Islam. Interfaith dialogue requires an appreciation of Buddhism and other world religions, as well as some knowledge of the history of religion in general.

- New Catholic Encyclopaedia, 'Preface to the Revised Edition', Volume 6, p.IX

The Second Vatican Council's Declaration on the Relation of the Church to Non-Christian Religions, Nostra Aetate, marked the beginning of a new era in the Catholic Church's relationship with other religious traditions. Pope John XXIII set out to turn around the Church's relationship with the Jewish people by righting Christianity's wrongs made towards them. These wrongs consisted of the:

1. 'charge of decide'2. attempts to separate the Jews from the rest of humanity, and the3. consequent suffering endured.

Nostra Aetate was the first official Church document on Jewish and Christian relations which rejected the charge of deicide in stating that the death of Christ could not be 'charged against all the Jews without distinction', then or now. Hatred, persecutions and displays of anti-Semitism towards Jews by anyone, were condemned.

The document highlighted the shared religious and spiritual patrimony of both Jews and Christians and stressed that the covenant between God and Israel had not been revoked. It identified biblical and theological studies and fraternal dialogues as ways of promoting understanding and respect. Catechesis and preaching were to be at the forefront of teaching the Gospel and the Church's spirit in relation to the Jewish people.

A wave of revolutionary thinking, writing and activities followed Nostra Aetate. Interfaith dialogue spread with the declaration's recognition of the Spirit of God at work in other religious traditions.

Interfaith dialogue takes place in informal discussion groups.

Pope John Paul II prays at the Western Wall in Jerusalem. Interfaith dialogue takes place with the example of religious leaders.

Interfaith dialogue takes place among friends in the dialogue of life. Interfaith dialogue takes place through formal presentations and discussions.

LevelsInterfaith dialogue can take place at a variety of levels. These include:

1. the dialogue of life in which people share their hopes, aspirations and daily problems in a cordial manner2. the dialogue of action where practical collaboration aims to confront situations of social injustice or

oppression and promote values such as peace and reconciliation3. the dialogue of theological exchange in which theologians explore together the understanding of each other's

doctrinal beliefs and spiritual values4. shared religious experience through dialogue in or about prayer, liturgy, contemplation, faith and ways of

searching for God or the Absolute.

- Gerard V Hall, Interfaith Dialogue: The Australian Catholic Scene,Australian eJournal of Theology, 5 August 2005, p.6

Interfaith Dialogue in the Australian Religious LandscapeWith the coming of the twenty-first century there has been a significant escalation in interfaith activity in

Australia. The aim has been to promote a better understanding of and mutual respect for other religious traditions.The Catholic Church provided the catalyst in 2000, when representatives of all major religious traditions

were invited to attend a conference to celebrate the Christian Jubilee Year 2000. However, it was the Jewish community, through Josie Lacey, which was to extend and continue that initiative with the establishment of the Women's Interfaith Network.

Women's Interfaith Network (WIN)The Women's Interfaith Network was launched by a gathering of representatives from Aboriginal, Christian,

Jewish, Islamic, Buddhist, Hindu and other religious communities to outline its purpose and to pray and read the scriptures. According to the constitution, the aim of WIN is to bring:

... together women of different religious traditions in order to promote harmony, understanding and respect among the followers of the various world religions, and as a sign of solidarity among people of faith.

- Available at: www.fecca.org.au

These principles form the basis of WIN.

1. Respect for other religions2. Encouragement of mutual understanding and learning about the ideals of various religious groups, through

personal relationships of co-operation and discussion3. Rejection of all proselytising4. Working to eliminate religious prejudice and discrimination5. Encouragement of joint advocacy by representatives of the different religious groups to address common social

concerns6. Spreading the ideal of harmony between religions as widely as possible by creating a network of women's

interfaith groups with similar aims and programmes.

Australian National Dialogue of Christians, Jews and Muslims (ANDCJM)In response to the terrorist attack of 11 September 2001, Australia's Jewish community hosted a meeting

between representatives of the:

1. National Council of Churches in Australia (NCCA)2. Australian Federation of Islamic Councils3. Executive Council of Australian Jewry.

At this forum the NCCA and the Islamic and Jewish communities unanimously condemned violence and discrimination on the basis of religion and race.

In a very significant step, they also agreed to work together to promote religious and ethnic harmony. By doing so, these leaders affirmed the multicultural nature of Australian society and committed their communities to promote multicultural harmony in Australia by addressing misunderstandings and tensions between different religious groups.

This commitment took place in the form of interfaith dialogue, which was launched in 2003. Its continuing purpose is to,

... provide [an] opportunity for the national bodies of each faith to come together to build understanding and harmony in the Australian context.

- Available at: www.ncca.org.au

Objectives of the dialogue are to empower Christian, Jewish and Islamic communities to:

1. be a model of how different faiths can live harmoniously together in Australia2. build understanding, good will and a sense of community among people of different faiths3. explore and learn about each other and our faith traditions4. share our knowledge and insights with others5. work together to achieve common goals in Australia6. support each other in times of difficulty.

Affinity Intercultural FoundationThe Affinity Intercultural Foundation is an Islamic initiative, aimed at promoting a better understanding of

Islam and breaking down prejudice against Muslims in Australia. In 2002 the Foundation initiated the annual Abrahamic Conferences to promote dialogue between Muslims, Christians and Jews. The mission of the Foundation is to

... create and sustain enduring affinity and relationships with people through inter-cultural and inter-faith dialogue and understanding and acceptance.

- Available at: www.affinity.org.au

Members of the Foundation follow seven core principles.

1. Sincerity - in intention and action2. Service - to God and humanity3. Consultation - with the right people4. Integrity - in self and team5. Interdependence - with team and partners6. Positive Action - in every situation7. Balance - in self and organisation

Parliament of World Religions - Melbourne 2009Melbourne hosted the Parliament of the World's Religions in 2009. This event was an initiative of an

international organisation, the Council for a Parliament of the World's Religions, founded in America in 1988. The mission of the Council is to

... cultivate harmony among the world's religious and spiritual communities and foster their engagement with the world and its guiding institutions in order to achieve a just, peaceful and sustainable world.

- Available at: www.parliamentofreligions.org

More than 4,000 people attended the event in Melbourne, representing some 250 different religions. Themes included:

1. Healing the Earth with Care and Concern2. Indigenous Peoples3. Overcoming Poverty in an Unequal World4. Securing Food and Water for All People5. Building Peace in the Pursuit of Justice6. Creating Social Cohesion in Village and City7. Sharing Wisdom in the Search for Inner Peace.

Buddhist and Hindu InitiativesUnlike Christianity, Islam and Judaism which all share a common Semitic or Middle Eastern heritage,

Buddhism and Hinduism have played a relatively low-profile role in initiating interfaith dialogue in Australia. This is not to suggest that Buddhists and Hindus are disinterested in interfaith dialogue. On the contrary, there have been Buddhist and Hindu representatives at many interfaith forums. In recent times the Hindu Council of Australia hosted an interfaith forum on the topic, 'The Relevance of Core Values in One's Faith for Today's Multi-faith Australian Society'.

There have also been individuals who have played an important part in promoting interfaith harmony. For example, Chin Kung, a Buddhist, was instrumental in establishing the Multi-Faith Centre at Griffith University and provided the funding for its first director. The centre operates according to the following principles.

1. Recognition of the reality of religious pluralism and the multi-faith and multi-cultural nature of Australian society2. Respect for the rights of participants to their own religious traditions and practices3. Promotion of dialogue between people of different religions, faiths and philosophies4. Working co-operatively towards a fair and just society - locally, nationally and globally.

- Available at: www.griffith.edu.au/community

Another Buddhist, Graeme Lyall, writes about his work with inmates in New South Wales prisons. This is an example of the practice of interfaith dialogue.

For Buddhists of the Theravada or Southern tradition of Buddhism, I instruct them to repeat the mantra 'Buddho' on each bead. For those of the Mahayana tradition, which constitutes the majority of prisoners in my care, I teach them to repeat the mantra 'Om Mi To Fuo' if they are of Chinese background or 'Adi Da Phat' for Vietnamese inmates. I have been approached by Christian inmates requesting meditation beads. I usually advise them to obtain a set of Rosary beads from the Christian chaplain. The Christian chaplains have informed me that it is common for inmates to request 'Rosemary' beads. If a Christian inmate is not a Catholic but is insistent on receiving a mala, I usually suggest that they repeat the word 'Maranatha' on each bead. This Aramaic word is the mantra suggested by the Christian Meditation Association. I was once approached by a young girl in a women's prison requesting meditation beads. I asked her if she was a Buddhist and she replied that she was a Muslim. I gave her some beads and told her to repeat 'Allah Akbar' on each bead. This is my small contribution to interfaith relations in New South Wales gaols.

- Graeme Lyall, Buddhism and Interfaith Relations,Available at: www.buddhismaustralia.org

Importance of Interfaith DialogueIf the Cronulla riots can teach us anything it is this, that the leaders of Australia's major religious traditions

play a critical role in promoting religious and ethnic harmony in multicultural Australia. By promoting an understanding and acceptance of other religious traditions, Australia's religious leaders can make a substantial contribution to harmony among the many ethnic groups that reside together in this country.

As religions are embedded in cultures, religious beliefs, practices and values are expressed within the social and cultural contexts of everyday life, e.g. Christians build churches in which to worship God, while Muslims build mosques to worship Allah. Jews eat kosher foods, according to Jewish food regulations. To live in harmony with one another, we must not only accept the religious beliefs of our fellow Australians, but we have to embrace their cultural ethnicity as well.

Religious leaders from all major religious traditions have worked together to establish a solid framework to help build harmony and peace among diverse religious groups and ethnicities. Australia's major interfaith organisations attempt to achieve religious and ethnic harmony at various levels of interfaith dialogue.

Table of Interfaith Involvements

Following is a summary of the Australian interfaith involvements previously presented. They are classified according to the level of dialogue at which they work.

Part Six: Ecumenical Movements within ChristianityFocus: The National Council of Churches in Australia (NCCA) was established to look for ways in which Christian

churches could both express their unity in Christ and proclaim the Gospel within the contemporary Australian context.

The New South Wales Ecumenical Council (NSWEC) was established to assist Christian churches to fulfil their common mission.

Important WordsEcumenical Movements – movements towards unity among Christian churchesEcumenism – Christian unityEvangelisation – preaching the Gospel

The Ecumenical MovementOrigins

The term, ecumenism, has its origins in the Greek word oikumene, which means 'the whole of the inhabited world'. For Christians, this refers to the 'one household of God' (NCE, Vol. 5, p.71). The ecumenical movement works towards the unity of Christian churches.

Origins of modern ecumenical movements are usually attributed to the World Missionary Conference which met in Edinburgh, Scotland in 1910. It continued to gather momentum without the participation of the Catholic Church, and in 1937, church leaders agreed to establish a World Council of Churches (WCC). However, due to the outbreak of World War II, the WCC was not officially established until 1948, when representatives of 147 churches assembled in Amsterdam.

Pope John XXIII set up the Secretariat for Promoting Christian Unity in 1960. Following the Second Vatican Council, Pope Paul VI confirmed the Secretariat for Promoting Christian Unity as a permanent office of the Church. As a result of Vatican II, the Catholic Church is now active at local and international levels in dialoguing with other Christian churches and participating in joint ministry ventures.

Australian BeginningsEcumenism took shape in Australia at the close of the nineteenth century. It was promoted by the Australian

Student Christian Movement (ASCM) and the National Missionary Council (NMC).The ASCM is affiliated with the World Student Christian Movement, a global community of Student Christian

Movements, committed to, among other issues, ecumenism. The NMC, formed in 1926, predated the Australian Council of Churches (ACC), and became a commission of the ACC in the 1960s and part of the National Council of Churches in Australia (NCCA) in 1994. At the end of 2004, the Commission on Mission ceased to be and in 2006 the project...

Growing Churches in the Australian Context began with the goal of bringing the Australian churches together for a special consultation on mission.

- Available at: www.ncca.org.au

Initiation for Christian unity came from the Anglican and Protestant churches. Eastern and Oriental Orthodox churches entered the dialogue during the 1960s and 70s. The Catholic Church joined when the Second Vatican Council (1962-1965) opened up possibilities for ecumenical involvement.

Significant EventsOver the past twenty years, two important events have shaped the ecumenical movement in Australia.

1. The first of these was the formation of the Uniting Church in Australia, in 1977, an event which paved the way for further dialogue between the Christian churches in this country. Commitment to dialogue from the Congregational Union of Australia, the Methodist Church of Australasia, and the Presbyterian Church of

Australia, together with their willingness to enter into union serves as a practical example of what can be achieved.

2. The second ecumenical event was the formation of the National Council of Churches of Australia in 1994. This Council is significant, not only because of the inclusion of the Roman Catholic Church for the first time, but also because it gave momentum to ecumenical activity at the national level.

The National Council of Churches in AustraliaNCCA Logo

The cross and boat are symbols of faith and unity and have long symbolised the ecumenical movement. The version currently used by the NCCA, incorporating waves and the Southern Cross was designed in preparation for its formation in 1994. This symbol also portrays the Church as a ship afloat on the sea of the world with the mast in the form of a cross, itself the symbol of the Christian faith. It is not clear when the symbol was first adopted by the ecumenical movement but it was in use before the inauguration of the World Council of Churches in 1948. It is likely the symbol of a boat has its origin in the Gospel stories of the calling by Jesus of the Galilean fishermen and the calming of the storm by Jesus on the lake of Galilee.

... the Southern Cross, often shown against a blue night sky, indicates our position in the southern hemisphere, and identifies us as many races under the cross, living in the Great South Land, Terra Australis.

- Available at: www.ncca.org.au

OriginsThe National Council of Churches in Australia resulted from six years of discussions and meetings between

members of the ACC and Roman Catholic and Lutheran churches. It is an ecumenical council of Christian churches which expresses unity in Christ and proclaims the Gospel within the contemporary Australian context.Composition of the NCCAMember churches of the NCCA are:

Anglican Antiochian Orthodox Armenian Orthodox Assyrian Orthodox Church of the East Roman Catholic Coptic Orthodox Churches of Christ Greek Orthodox Lutheran Romanian Orthodox Salvation Army Religious Society of Friends Syrian Orthodox Uniting Church of Australia

Observing churches are: Baptist Union Presbyterian Seventh Day Adventist

ObjectivesObjectives of the NCCA are to:

1. encourage and enable the member Churches to develop their existing relationships by:2. raising awareness among their people of Christ's gift of unity and of his call to expressing that unity through

prayer, dialogue and shared engagement in mission3. coming to know each other better in all respects, including the areas of spirituality, liturgy, theology, history,

sociology and culture4. encourage and enable the member churches in the light of the Gospel to give prophetic leadership to each other

and the community by:

5. developing a deeper understanding of evangelism/ evangelisation in Australia's cultural context6. addressing moral issues7. speaking out on behalf of oppressed people8. acting in solidarity with Aboriginal and Islander people9. responding to human need and acting on issues of justice, peace and creation10. promote relationships with11. non-member Churches, state ecumenical bodies within Australia, regional and national ecumenical bodies in

Asia and the Pacific, and the World Council of Churches12. people of other living faiths13. undertake joint initiatives as determined from time to time by the National Forum at the request of member

churches.

- Available at: www.ncca.org.au

OrganisationThe NCCA meets every two or three years in a National Forum. National leaders of the member churches

and representatives from these churches and other State ecumenical bodies discuss, establish and review the overall policies and programmes of the organisation.

Publication of any document or statement from the NCCA requires consultation with and agreement from all members. A statement supported by the majority of members may be issued, but it must be made quite clear which member churches support it.

The NCCA works through a number of commissions, networks and programmes. Examples of some departments include the:

Faith and Unity Commission Aboriginal and Torres Strait Islander Commission to advance indigenous rights Gender Commission Social Justice Network to bring churches together on social justice issues Youth Network.

Christian World Service (CWS) operates overseas aid for the member churches, e.g. the CWS Force Ten co-operates with the Catholic aid agency, Caritas Australia. The main source of funds for the work of CWS is the Christmas Bowl.

New South Wales Ecumenical Council (NSWEC)The New South Wales Ecumenical Council was officially established in 1982 from a committee formed in

1946. It is one of seven State and Territory Councils of Churches, affiliated with the National Council of Churches in Australia. Currently there are nineteen member churches.NSW Ecumenical Council Logo

Member Churches of the NSW Ecumenical Council The Anglican Church (NSW Dioceses) The Antiochan Orthodox Church The Armenian Apostolic Church The Assyrian Catholic Apostolic Church Congregational Federation of NSW Coptic Orthodox Church Ethiopian Orthodox Tewahdo Church The Greek Orthodox Church Lutheran Church of Australia

Observer churches Mar Thoma Church Melkite Eparchy St Thomas Indian Orthodox Church Syrian Orthodox Church The Roman Catholic Church - (NSW dioceses)

The Romanian Orthodox Church The Religious Society of Friends The Salvation Army The Uniting Church in Australia (NSW Synod)

- Available at: www.nswec.org.au/services

The NSWEC was established to assist Christian churches to fulfil their common mission. Its objectives are to:1. bear witness to the unity of the Church as both gift and calling and, in the guidance of the Holy Spirit, to promote

a more profound communion - Koinonia2. be an instrument of the churches in New South Wales whereby they may grow in the understanding and

fulfilment of their common calling to unity and to mission3. facilitate the quest for unity in the Church by enabling the churches to:4. address together causes of division in the faith and order of the Church5. pray together, acknowledging their common heritage in worship6. resource and support the churches in that mission, so that, by joint study, consultation, reflection and action

they may:7. confront men and women more authentically with the Gospel of Jesus Christ8. respond more effectively to human need and to the scriptural imperative to seek justice for people everywhere9. bear witness to the Gospel by promoting dialogue with people of other faiths and ideologies in New South Wales

- Available at: www.nswec.org.au/services

The NSWEC is divided into four basic working structures, dealing with:1. theological reflection2. local initiatives3. education and advocacy4. partnership for development.

It has been involved in a number of projects. The House of Welcome was established in 2002 to provide support and services to refugees living in Australia

without working visas and with no access to social services. A spirituality of peace and reconciliation was promoted by hosting special events in schools and churches and

organising retreats and quiet days. The Week of Prayer for Christian Unity was promoted. Active support was given to the Make Indigenous Poverty History campaign. Supported housing was provided for people in need.

Ecumenism in AustraliaThe Future

At the inauguration of the NCCA, young delegates were invited to share their vision for the future of the ecumenical movement. They declared that they saw ecumenism as a means of revitalising people's commitment to Christ and highlighted their hopes that:

1. this would encourage Christian students to be active in the ecumenical movement2. there would be closer links developed with rural and isolated communities3. there would develop practical partnerships with churches overseas4. young people would be given both greater opportunities and responsibilities with the challenge to truly

participate in the life of the movement.

Local ExpressionsIt is best to start ecumenical activity at the local level. Through organisations, such as the NCCA and the

NSWEC, Australian Christians have for many years worked ecumenically at both spiritual and practical levels. They have come together for shared prayer and in service to communities when particular needs arise.

The World Day of Prayer is promoted annually across Australia by local churches. Its main aim is to bring Christians of all denominations together to pray and develop a stronger sense of shared prayer in addition to a

better understanding of our common faith. In times of disaster churches often join forces to assist those affected. Local church communities co-operate in supporting the homeless and the poor and needy.

Taize prayer groups are popular and draw people from all denominations. Some churches combine for prayer and study groups, particularly during the seasons of Lent and Advent. At Christmas time, churches come together to sing carols and support local festivities. Schools and local church communities support Christmas appeals and the distribution of hampers - all of which are practical demonstrations of Christian unity.

Christian churches also unite to address social justice and moral issues in Australian society. By combining their efforts, churches are able to stand together in proclaiming the Gospel. National and State bodies such as the NCCA and NSWEC provide an avenue for such proclamation.

Part Seven: Aboriginal Spiritualities and Religious Traditions in a Reconciliation ProcessFocus: Australia's Christian leaders need to resolve a number of issues in order for the churches to be reconciled with

the Aboriginal people. Christian churches are actively involved in promoting Aboriginal reconciliation, both at an individual and an

ecumenical level. Of the other religious traditions, the Jewish community has arguably played the most prominent role in

Aboriginal reconciliation.

Important WordsInculturation – planting the Gospel into another culture whereby it assumes characteristics of that cultureReconciliation – improved relations between Aboriginal and non-Aboriginal AustraliansReligious Traditions – Christian and other religions; world religionsSynthesis – combining into a whole

ReconciliationDefinition

... the Royal Commission (into Aboriginal deaths in custody) in its final recommendation suggested that,

... all political leaders and their parties recognise that reconciliation between the Aboriginal and non-Aboriginal communities in Australia must be achieved if community division, discord and injustice to Aboriginal people are to be avoided.

- Available at: www.austlii.edu.au

Reconciliation is the process of improving relationships between the Aboriginal people and the remainder of the Australian community.

A Matter of JusticeWith the expansion of European settlement and the dispossession of Aboriginal people from their land, the

connections to the Dreaming were lost; their sacred sites and traditional food sources were denied them and the tribal life of thousands of years disintegrated. The forced separation of children from their families over many decades meant that children were deprived of their parents, extended families, language, spirituality, land and identity. Indigenous communities lost their past, their future and their hope.

The Australian people need to face the truth of the past and recognise the injustices committed against the First Australians. Not to do so, is to marginalise our indigenous people and deny them human rights. Reconciliation is essential as a matter of justice and for healing and forgiveness to:

repair social dislocation restore the lost culture and identity, and remove the continuing sense of hopelessness still evident in the lives of some Aboriginal people.

Aboriginal SpiritualitiesCommon Features

Before colonial settlement, there were approximately 700 indigenous groups in Australia with different languages and customs. However, all Aboriginal spiritualities had three features in common, all of which were part of the other - land, kinship and dreaming.

Aboriginal and Torres Strait Islander people believe the land was created by the ancestor spirits of the Dreaming; people were formed from the land and their identity was linked to it. People's relationship to the land gave them their social identity and connected them securely within the clan. In their tribal network, their kinship determined how people related to one another, their responsibilities in Aboriginal law and their obligations to the land. Dreaming stories, rituals, songs and dance formed a rich and complex spirituality.

HeritageAboriginal spirituality is part of Australia's heritage passed on through a complex pattern of story and ritual.

This spiritual heritage continues in the traditional country in northern and central Australia and is a living tradition also valued by Aboriginal people in cities and towns of coastal and southern Australia.

No matter where they live or what they do, Aboriginal people feel an obligation to look after the land and understand it. By sharing this concept with non-Aboriginal people, they may help all Australians to understand and care for the environment.

Over the last forty or so years there has been a great deal of interest in Aboriginal spirituality and much has been written about it. Aboriginal people claim the right to interpret their spirituality from an Aboriginal perspective and not from a Christian perspective.

Reconciling Aboriginal Culture and ChristianityHistorically

Christianity, Australia's major religious tradition, has been the primary external religious influence on Australia's Aboriginal people and the relationship between them and all churches is complex. At times, the churches have supported the general attitudes of society and government policies. On other occasions the churches stood apart from and against such harsh policies.

In general, the attitude of the churches has been paternalistic, with no acknowledgement of the deep and long-held spirituality of Aboriginal and Torres Strait Islander people. To be religious, one had to be Christian.

- Adapted from: J. Morrissey, P. Mudge, G. Wilson, Out of the Desert,Book Three, Longman, Melbourne, 1998, p.189

Mainstream denominations have tended to focus on assimilating Aboriginal people into the institutional church. From an Aboriginal perspective, they lacked inclusiveness.

From the 1970s, attitudes changed. The Catholic Church and other Christian churches changed from working 'for' Aboriginal people to working 'with' them. Many Christian churches are developing an Aboriginal Christianity which recognises Aboriginal heritage combined with the Christian tradition. The gradual process of inculturation to allow Aboriginal people to express Christianity in Aboriginal art and rituals varies in different denominations.

Smaller evangelical Protestant groups, such as the Pentecostal churches and the Assemblies of God, along with some Anglican congregations, have been relatively successful in integrating Aboriginal spirituality with Christian beliefs and practices. They have tended to be more family oriented and inclusive of Aboriginal people than their mainstream denominational counterparts. They have been welcoming and supportive of Aboriginal people and willingly adapted their practices to accommodate the spiritual needs of the Aboriginal community.

Today, the churches are the conscience of non-Aboriginal Australia as they combine in the national reconciliation process and join with Aboriginal people in their struggle for land rights. However, there is still much to be done.

In a 2001 discussion paper titled 'Indigenous Ministry and Aboriginal Reconciliation', the New South Wales Council of Churches identified a number of issues that Christian leaders needed to resolve in order for the churches to be reconciled with the Aboriginal people.1. Need for autonomy: There is a feeling that traditional denominational structures place some restrictions on the

way that Aboriginal people can develop their church.2. Cultural conflict: Many traditional Christian symbols and objects have little or no association with Aboriginal

culture.3. Lack of confidence in Aboriginal pastors: Aboriginal pastors are often scrutinised more closely than their non-

Aboriginal counterparts, usually because they are less well-educated.4. Faithfulness to the Gospel: Some Christian religious leaders have the perception that Aboriginal pastors combine

Aboriginal and Christian beliefs, producing a hybrid belief system that is not faithful to the Gospel.5. Aboriginal representation on denominational bodies: Aboriginal people tend to be under-represented on official

denominational committees.

- Available at: www.nswchurches.org

Christian Perspectives on Aboriginal ReconciliationReconciliation

The Christian churches are now actively involved in promoting Aboriginal reconciliation, both at an individual and an ecumenical level.

Catholic ChurchThe Catholic Church is a strong supporter of Aboriginal reconciliation.

A key moral challenge for all Catholics in Australia ... is to find ways of remedying what we can of the injustices of the past and of the present towards indigenous Australians, and to replace these structures of sin with structures of grace. This is a challenge for both indigenous and non-indigenous Catholics.

- Available at: www.socialjustice.catholic.org.au

Church leaders have committed the Catholic community to addressing the injustice and disadvantage facing Aboriginal people. They actively work in an advocacy role to dismantle or reform social structures, processes and institutions which are a source of injustice and disadvantage to the Aboriginal community.

The Catholic Church specifically values the goodness and truth found in Aboriginal spirituality. This was affirmed by Pope John Paul II during his visit to Australia in 1986.

For thousands of years you (the Aboriginal people) have lived in this land and have fashioned a culture that has endured to this day. And during all this time the Spirit of God had been with you. Your 'Dreaming', which influences your lives so strongly that, no matter what happens, you remain forever people of your culture, is your own way of touching the mystery of God's spirit in you and in creation. You must keep your striving for God and hold on to it in your lives.

You lived your lives in spiritual closeness to the land, with its animals, birds, fishes, water-holes, rivers, hills and mountains. Through your closeness to the land you touched the sacredness of human relationship with God for the land was the proof of a power in life greater than yourselves ... The silence of the bush taught you a quietness of soul that put you in touch with the other world, the world of God's Spirit.

- John Paul II, Pilgrimage in Australia: Address to the Aborigines and Torres Strait Islanders,Alice Spring (Australia), 29 November 1986, #4Available at: www.vatican.va

Anglican Church

The position of the Anglican Church on Aboriginal reconciliation is similar to that of the Catholic Church. Anglican Church leaders recognise the importance of Aboriginal spirituality.

We, the non-Indigenous peoples of Australia recognise the people of the land and the seas, the Aboriginal and the Torres Strait Islander peoples to be the original inhabitants, the indigenous peoples of this land.

- Available at: www.anglican.org.auAboriginal Kids

In 1988, the Anglican Church officially apologised for the hurt inflicted upon Aboriginal people and ten years later the General Synod formally apologised to the Stolen Generations. Anglican Church leaders actively advocate on behalf of Aboriginal people. For example, in 2007 they called upon the Federal Government to:

engage with the government of the Northern Territory to actively implement, with liberal resources, a 'Generational Plan of Action for Closing the Gap of Indigenous Disadvantage' and to adopt bi-partisan generational reform across all Australia as a means of enriching the future of all Indigenous Australians, and

promote a nationwide debate as to how to ensure the continuation of a rich Indigenous identity in Australian society.

- Available at: www.anglican.org.au

Uniting ChurchThe Uniting Church is actively involved in the process of Aboriginal reconciliation through a body known as

The Uniting Aboriginal and Islander Christian Congress.

At one level it is a fairly simple idea to see that if we are prepared to take pride in what our ancestors did, or what our country has achieved in previous generations, then we should be prepared to feel something of the shame that comes from shameful actions.

- Rev David Beswick, Do you feel a need for Reconciliation?Available at: www.beswick.info

Ecumenical InitiativesChristian churches work together to collectively assist the Aboriginal community to reclaim its spirituality.

For example, the New South Wales Council of Churches acknowledges that

... where there is knowledge of the history of injustice, rather than mere ignorance, there is a general reluctance amongst the denominations to admit any institutional culpability, despite moral and social decline and alienation spanning generations.

- Available at: www.nswchurches.org

The Council acknowledges that Christian churches have contributed to the removal of the Aboriginal people from their lands and consequently to the many problems associated with being dispossessed of their spiritual identity. It acts as a powerful tool through which the Christian denominations can lobby governments on issues related to Aboriginal reconciliation.

In Queensland, the Churches Together Indigenous Peoples' Partnership promotes Aboriginal reconciliation within the Christian churches of Queensland. It is funded by the Catholic, Anglican, Uniting and Lutheran churches.

Are Christian Churches Doing Enough?Australia's Christian churches actively work for Aboriginal reconciliation in an advocacy role focused on

eliminating injustice and disadvantage. According to the New South Wales Council of Churches, more is needed. Many Aboriginal fellowship groups are operating without buildings to meet in and without hope of

acquiring such resources. Whenever they hear of church property being sold, there is a sadness that there is no thought amongst churches that the land could be returned or leased to them, instead of sold for financial gain.

- Available at: www.nswchurches.org

Until Christian churches become committed to assisting Aboriginal people to reclaim their spirituality by the reinstatement of land rights, true reconciliation will not be realised.

Among the many issues to be addressed, is the currently high profile issue of land rights. We recognise that any reinstatement of land rights is not to be understood as land being granted gratuitously, but as land being restored belatedly.

- Available at: www.nswchurches.org

A Twelve-Year Snapshot - Christianity and the Reconciliation Process

1. 1986: Pope John Paul II visited Alice Springs and made a public statement saying, 'There is a need for a just and proper settlement (with Aboriginal and Torres Strait Islander people) that still lies unachieved in Australia'.

2. 1988: Australian Heads of Churches issued a statement, Towards Reconciliation in Australian Society-Reconciliation and Aboriginal Australians, arguing for just and proper settlement of differences and the healing of division.

3. 1989: The National Aboriginal and Torres Strait Islander Catholic Council (NATSICC), was formed at the first Aboriginal and Islander Catholic Councils conference.

4. 1992: NATSICC was officially recognised by the Australian Catholic Bishops Conference as its national and consultative body on issues relating to Aboriginal Catholics.

5. September 1993: First national Week of Prayer for Reconciliation was supported by all major religious groups.6. July 1994: The Uniting Church National Assembly formally apologised for past wrongs and pledged to work in

solidarity with the Aboriginal and Islander Congress.7. 11 June 1997: The apology to Indigenous People from the Religious Orders of Australia expressed sorrow for the

pain suffered by families and children placed in Catholic institutions and offered help to trace records and be part of the national process of reconciliation.

8. 20 November 1997: The Seventh-Day Adventist Church offered an apology in response to Bringing Them Home - The 'Stolen Generation' Report.

9. 14 December 1997: An apology was offered by Canberra Baptist Church to the Aboriginal and Torres Strait Islander People.

10. 19 December 1997: An open letter to the Prime Minister from leaders of the Uniting Church in Australia called for the government to apologise to the Indigenous people of Australia.

11. January, 1998: The Quaker Sorry Statement acknowledged being part of a culture that dominated, dehumanised and devalued Aboriginal and Torres Strait Islander religious, cultural and family life, and expressed a heartfelt apology.

12. February 1998: The Anglican Church of Australia, at the General Synod meeting in Adelaide unreservedly asked for forgiveness for the hurt and trauma and past silence on the issue.

13. 13 March 1998: The apology from the Victorian Baptist Union expressed how common humanity had been denied to Aboriginal people.

14. 26 May 1998: The Australian Catholic Social Justice Council of the Catholic Church in Australia acknowledged the deep hurt of the First Australians and issued a statement of sincere regret on National Sorry Day.

15. 26 May 1998: The Australian Catholic Bishops Conference Statement on National Sorry Day expressed deepest sorrow for the harm and suffering caused to the First Peoples and recorded a commitment to continue the healing process.

- Available at: www.austlii.edu.au and www.hreoc.gov.au

Reconciliation and Other Religious TraditionsJudaism

Of the other religious traditions, the Jewish community has arguably played the most prominent role in Aboriginal reconciliation. The Mishnah, a sacred Jewish text, recognises the existence of competing claims in society.

Two people lay hold of a garment. One says, 'I found it'; the other says, 'I found it'. One says, 'It's all mine'; the other says, 'It's all mine'. Each swears that he claims not less than half of it, veyachloku - and they divide it.

- Quoted in: www.oztorah.com

Jewish religious leaders consider the native title issue to be a question of competing claims and have committed their community to work for reconciliation. Recognising the effects of past injustice and persecution on Jewish spirituality, they believe that the Aboriginal community is entitled to a formal apology, and in 2008 the New South Wales Jewish Board of Deputies obliged.

We express our deep and profound sorrow at the past and present suffering and injustice experienced by indigenous Australians. We are conscious of the tragedies of the past as we strive to be part of the design of a way forward.

- Available at: www.nswjbd.org

The Jewish community is committed to a three-point plan.

1. Penitence - saying 'sorry'2. Prayer - praying for Aboriginal reconciliation3. Justice - speaking out against injustice and inequality

IslamThe Islamic community supports Aboriginal reconciliation through the Australian Islamic Mission, which

promotes event such as National Reconciliation Week.

National Reconciliation Week is a time for us to renew our commitment to reconciliation and to think about how we can help turn around the continuing disadvantage experienced by Aboriginal and Torres Strait Islander Australians.

- Available at: www.aim.org.au

An active role in Aboriginal reconciliation is played by the Affinity Intercultural Foundation. In 2008, for example, the Foundation hosted a multi-faith function to explore possible actions following the Federal Government's official apology to the Aboriginal people. Religious leaders representing Judaism, Hinduism and Christianity also attended.