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SACC Year 10 RE
World Traditions & Philosophies M.Williams
CLASSROOM OUTCOMES Values and Attitudes Knowledge Skills It is intended that students will be able to: 1 appreciate the historical context and principal beliefs of religious traditions outline the historical context and principal beliefs of religious traditions account for the historical development and principal beliefs of religious traditions 2 reflect on excerpts from sacred texts of religious traditions describe the essential meaning of excerpts from the sacred texts of religious traditions examine excerpts from the sacred texts of religious traditions 3 consider the ethical teachings of religious traditions outline the ethical teachings of religious traditions explain the ethical teachings in the lives of adherents from religious traditions 4 reflect on the contribution of Christianity and other world religions to promoting peace examine the contribution of Christianity and other world religions to promoting peace demonstrate how the world religions assist their adherents to foster peace 5 reflect on the role of inter-­‐faith dialogue in relation to issues of unity and peace examine initiatives in inter-­‐faith dialogue in relation to unity and peace evaluate the importance of inter-­‐faith dialogue in working for unity and peace LS appreciate the importance of peace name key ethical teachings of Christianity explain some ethical teachings of Christianity SPIRITUAL REFLECTION FOR TEACHERS Pope John Paul II (1978-­‐2005) said “we are all called to interfaith dialogue, but not all in the same way.” Some would argue that the call to interfaith dialogue has never been more urgent. Among the world religions, there are many stereotypes, prejudices and misconceptions that serve to produce suspicion and fear, and to justify exclusion and hatred. In Australia, a multicultural, multifaith society, we are challenged to engage in some form of interreligious dialogue: the 'dialogue of life', the dialogue of everyday relations sharing our common humanity; the 'dialogue of action', the dialogue of collaboration to build a better world of peace and justice; the 'dialogue of theological exchange', the dialogue of formal discussion on religious themes; or the 'dialogue of religious experience', the dialogue of sharing the spiritual riches of our Tradition in an atmosphere of respect, gratitude and reverence before the mystery of God at work in all religions. (See: Pontifical Council for Interreligious Dialogue, May 1991, “Dialogue and Proclamation”, n42) Christians share in the ‘manifestation of the sacred’ in other religions without imagining they are betraying their own faith. Interreligious dialogue is not an option but a necessity, because it is an important way in which something of the ‘mystery of God at work in the world’ can be discovered, and the unity willed by God can be achieved. What interreligious dialogue could you promote through Religious Education? What might be some helpful guidelines and principles to help our students to engage in ‘levels of dialogue’ appropriate to their lives? --
SACC Year 10 RE
M.Williams
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LINKS WITH STUDENTS’ LIFE EXPERIENCE Information regarding religious traditions is often based on minimal sources, especially those of the commercial media. Student perceptions of religious traditions can be a beneficial starting point for ensuing discussions. Many students will be aware of adherents of other traditions in their local area. An objective presentation of the beliefs of religious traditions, especially as presented in sacred texts, can provide the basis for engaging students in understanding what religious traditions actually teach in relation to significant, topical issues. The desire for peace and harmony is a common human aspiration. Encourage students to consider their own hopes as a foundation for exploring how religious traditions assist individuals and communities in the search for peace. ‘We are called to interfaith dialogue, but in different ways.’ (John Paul II) How can you encourage your students to appreciate the need for understanding and dialogue in the local and global communities? What helpful guidelines, principles and experiences could you offer students to achieve this? THE CHURCH’S TEACHING AND LIVED TRADITION In the early Church Justin Martyr attributed all truths found in other faiths to the Word of God who enlightens all people (cf: John 1). Vatican II asserts that the Church rejects nothing which is true and holy in other religions. Vatican ll also taught that religious freedom has its foundation in the dignity of the human person. The Christian missionary task implies a respectful dialogue with those who have not accepted the Gospel. (CCC, 856) In 1659 the Sacred Congregation for the Propagation of the Faith (cited by Stephen Neill, A History of Christian Missions New York, Penguin, 1990, p179) issued this statement to missionaries: Do not regard it as your task, and do not bring any pressure to bear on the people, to change their manners, customs and uses, unless they are evidently contrary to religion and sound morals. CATECHISM OF THE CATHOLIC CHURCH References 28 In many ways, throughout history down to the present day, men have given expression to their quest for God in their religious beliefs and behaviour: in their prayers, sacrifices, rituals, meditations, and so forth. These forms of religious expression, despite the ambiguities they often bring with them, are so universal that one may well call man a religious being. 842 The Church’s bond with non-­‐Christian religions is in the first place the common origin and end of the human race: All nations form but one community. This is so because all stem from the one stock which God created to people the entire earth, and also because all share a common destiny, namely God. His providence, evident goodness, and saving designs extend to all against the day when the elect are gathered together in the holy city… 843 The Catholic Church recognizes in other religions that search, among shadows and images, for the God who is unknown yet near since he gives life and breath and all things and wants all men to be saved. Thus, the Church considers all goodness and truth found in these religions as “a preparation for the Gospel and given by him who enlightens all men that they may at length have life”. 856 The missionary task implies a respectful dialogue with those who do not yet accept the Gospel. Believers can profit from this dialogue by learning to appreciate better “those elements of truth and grace which are found among peoples, and which are, as it were, a secret presence of God”. --
SACC Year 10 RE
M.Williams
SCRIPTURE: BACKGROUND INFORMATION Genesis 12:1-­‐9; 15:1-­‐21 Journey in Faith Abraham and Sarah are told to leave their country and their family for an unknown land. And they do!! This is a major move for them. Blessings and promises accompany such a journey of faith. They are: promised land, descendants and fame. This requires great faith in God to believe in a new life in a foreign land amongst a people of different belief. It is a journey symbolic of the many refugees and migrants of various cultures and religions over the centuries who have lived among foreign gods up to our present time. The journey of Abraham and Sarah, their nephew Lot and all their flocks progresses through the land of Canaan from Shechem, to Bethel (Canaanite holy places) to the Negeb desert. Their grandson Jacob follows this same route later (Gen 33:18; 35:1,6,27; 46:1) and also by the conquering Joshua (Josh 7:2; 8:9,30). Thus it would seem to be a sacred and symbolic route used by various religious groups. Genesis 15:1-­‐21 Abraham our Father in Faith God had promised Abraham, in chapter 12 of Genesis, that he would be the father of a great nation. But here in chapter 15 “some time later” Abraham is still childless. His faith in God’s promise is being severely tested. Yet God again promises “your heir shall be of your own flesh and blood” (verse 4). Furthermore God is even more eloquently generous. Abraham is promised as many descendents as the stars in the heavens which we know are practically countless. Abraham is regarded as the ancestor of the Jewish and Arab nations through Isaac and Ishmael. Despite all conditions to the contrary Abraham believed God. We call Abraham our father in faith. Thus three great world religions stem from Abraham – Judaism, Christianity and Islam. He certainly showed great faith in the goodness of God’s pledge. So we, like our father in faith, Abraham, can rely on God to be faithful. The final verses (19, 20, 21) would seem to indicate that a great variety of peoples are included in the family of God. Deuteronomy 10:18-­‐22 Love the Stranger The name Deuteronomy means second law for it does repeat much of what has gone before and even has a second version of the Ten Commandments in chapter 5. These verses of chapter 10 urge the Israelites and us to love the strangers in our midst for “God loves the stranger” (10:18). One might ask is anyone a stranger to God? The answer is yes and no. In the eyes of the human writers of the text, yes, there were people who did not know their God and so were strangers. Our theology today would inform us that no one is unknown to God. There are no strangers for God. Mark 12:28-­‐34 Love Your Neighbour Jesus was asked by a scribe, ‘Which commandment is the first of all?’ (v 28). His reply was based on the shema, the foundational statement of Jewish belief proclaiming that there is only one God. In this reply Jesus emphasised that you must not only love God, but you must do so with ‘all your heart…soul…mind…and strength’ (v 30). The message is clear that nothing less than the total commitment of the whole person will suffice. Although Jesus was only asked to declare which was the first commandment, he continued to emphasise the necessity for believers to have the same love for others – ‘your neighbour’. He concluded by saying ‘there is no other commandment greater than these’ (v 31). The questioning scribe wholeheartedly agreed with Jesus, accepting that to love God and others is ‘much more important than burnt offerings and sacrifices’. Jesus rewards the scribe by telling him that he is ‘not far from the kingdom of God’ (v34). In other words, the kingdom is being built in the present time and place by those who live their life in love of God and as a result in love of others. For the Christian, love of neighbour is not an option. In our complex and divided world this can lead us to a confronting question: ‘Who is my neighbour’. Jesus leaves no room for doubt – all people. There can be no kingdom without love for God and our fellow travellers, whoever and wherever they may be. --
SACC Year 10 RE
M.Williams
OUTCOMES 
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appreciate the place of religion and inter-­‐faith dialogue in promoting unity and peace explain the historical context, principal beliefs, excerpts from sacred texts, ethical teachings of at least one world religion research key aspects of at least one world religion and explore the place of religion and inter-­‐faith dialogue in promoting unity and peace Classroom Outcomes It is intended that students will be able to: V appreciate the historical context and principal beliefs of religious traditions K outline the historical context and principal beliefs of religious traditions S account for the historical development and principal beliefs of religious traditions Essential Reading for Teachers Context for studying this unit: In this unit ‘religious traditions’ are the major world religions of Buddhism, Christianity, Hinduism, Islam and Judaism. Students are expected to come to the study of this unit having already completed a study of Catholicism and some other units which offer an informed understanding of Christianity. A comparative approach is to be avoided. This outcome seeks to offer an historical context and foundation for appreciating the other areas of the study. A useful website for exploring the history of all traditions with links to associated artifacts is: http://www.artsmia.org/world-­‐religions Christianity (for teacher background): The following website provides a range of information on the historical context of Christianity: http://www.faithcentral.net.nz/inclass/jesuslife.htm Buddhism: Developed in India approximately 2500 years ago. Siddhartha Gautama, who became known as the Buddha, was a prince who was protected from the misery of the outside world by his father. One day after leaving his palace, Siddhartha encountered the plight of the ordinary people and was so overwhelmed that he began a personal quest to solve the problem of suffering. After intense study and enduring a period of fasting reported to have lasted for six years, tradition states that he found enlightenment while sitting under a banyan tree. From this time he was known as the Buddha. He taught the Middle Way – a path avoiding indulgence and causing no harm to self or any other creature. An informative, illustrated life of Buddha can be found at: http://www.budsir.org/MenuEng.htm Hinduism: Began between 4000 and 2000 BC in the ancient civilisations of the Indus Valley. The worship of many deities, the use of yoga to aid contemplation and the role of rivers in religious ritual developed during this time. The Aryan invasion which occurred around 2000 BC added an additional appreciation of nature to the existing range of beliefs. It also introduced Sanskrit which became the language of Hindu sacred texts. Hinduism has no individual founder but rather a developing expression of diverse religious beliefs. Hindus prefer the term sanatana dharma, meaning the eternal teaching or law, to describe their tradition. A general introduction to Hinduism can be found at: http://www.religioustolerance.org/hinduism2.htm Islam: Muslims refer to the state of Arabia at the time preceding the revelation of the Divine message to Muhammad as al-­‐jahiliyah, a time of evil and ignorance of God’s desire for the manner in which people should live. The worship of idols was prevalent, as was polytheism. This was unacceptable to the monotheistic message of Islam. The continuity of God’s revelation culminating with the Prophet Muhammad (570 – 632 AD) is a central feature of Muslim belief. It is based on an understanding that the inhabitants of southern Arabia were descended from Abraham’s first-­‐born son, Ishmael. The prosperity that accompanied trade in Arabia at the time of Muhammad had led to a breakdown of the social structures of the tribal system. As individual families amassed wealth, the traditional lifestyle that ensured the care of the whole community, especially the sick and the elderly, was often eroded. Those whose privileged lifestyle it threatened initially rejected Muhammad’s message of the compassion of Allah for all people and the obligations this demanded of believers. The Islam Project provides useful teaching strategies and resources such as historical background and maps: http://www.theislamproject.org/education/education.htm Judaism: The Hebrews were a nomadic people living in the Middle East at least 2000 years BC. During the Patriarchal Period (1900 – 1300 BC) Abraham called the people to worship only one God. After living under Egyptian rule, the Israelites guided by Moses gained their freedom during the Exodus c1250 BC. Their settlement in Canaan some forty years later was a sign of the fulfilment of God’s promise that they would be a nation. The significance of the covenant in relation to the land is central to understanding many of the events that continue today in the Middle East. For further information on Jewish history go to: http://www.jewishhistory.org.il/ --
SACC Year 10 RE
M.Williams
Suggested Assessment Teacher Observation For the religious traditions chosen students working in pairs: 1. What we know about this religious tradition(s). 2. What we want to learn about this religious tradition(s). 3. How can we find this information? 4. Completed at the conclusion of unit: What I learned about this religious tradition(s). Suggested Teaching/Learning Strategies Students should study one tradition at a time. If more than one tradition is studied, it needs to be made clear that this is not a comparative exercise. Focus question: Why did the tradition develop in a particular period of history? The following process may assist: 1. Working in pairs, students use a graphic organiser to explain the origins of the religious tradition(s) being studied. For example: set up a page with boxes labelled When? Where? By whom? Why? How? 2. Processing of knowledge gained, eg. review using a quiz-­‐style format or teams’ trivial pursuit challenge; 3. Use a data gathering process (individual, pairs, small group, and whole class) to analyse insights regarding the expression of this tradition today by understanding its origins. Buddhism Siddhartha Gautama’s awakening to the social divisions which gave rise to his search to understand the meaning of suffering for humanity. See http://www.budsir.org/MenuEng.htm Peer Assessment Hinduism Groups or pairs critique each other when processing the knowledge gained about origins. The origins are not as clear-­‐cut as other traditions. Students should appreciate the connection with the land and the incorporation of many beliefs and expressions of sanatana dharma over a long period of time. http://www.religioustolerance.org/hinduism2.htm In 610 AD Muhammad received his first revelation of the message of Allah delivered by the Angel Gabriel. The message presented a radical challenge to the customs of his day. Students need to be aware of this to fully appreciate aspects of Islam that are often misrepresented in the current world milieu. It is not permissible to show any image that depicts the face of God, the Prophet or the Caliphs, early leaders. See http://www.theislamproject.org/education/education.htm Islam Judaism An understanding of the radical nature of monotheism is central to appreciating the origins and development of Judaism. The central theme of the covenant, the pledge of nationhood, is also essential. Consider using information and interactive quizzes at: http://www.bbc.co.uk/religion/interactive/quizzes/index.shtml --
SACC Year 10 RE
M.Williams
Classroom Outcomes It is intended that students will be able to: V reflect on excerpts from sacred texts of religious traditions K describe the essential meaning of excerpts from the sacred texts of religious traditions S examine excerpts from the sacred texts of religious traditions Essential Reading for Teachers SACRED TEXT: Christianity An excellent resource for locating Scripture passages as well as significant reference material can be found at http://www.faithcentral.net.nz/inclass/biblical.htm Buddhism The Tripitaka is the central canon for both Theravada and Mahayana Buddhism. For a brief explanation of the two forms go to http://www.buddhapia.com/hmu/bcm/2/theravada.html. It was written at least three centuries after the Buddha’s death and contains his sayings and rules for living as a monk. Access at: http://www.buddhanet.org/budstudy/theravada/tripitaka_main.htm The Lotus of the Good Law discusses the connection between the historical Buddha and the Transcendental Buddha: http://www.sgi-­‐usa.org/buddhism/library/Buddhism/LotusSutra/ The Tibetan Book of the Dead is a preparation for dying, however, its reflections on this process also provide a guide to living an upright life. http://www.lib.virginia.edu/small/exhibits/dead/index2.html Hinduism The sacred texts were written in Sanskrit over many centuries. The Vedas are the oldest texts dating from the Aryan people. They contain hymns, rules for rituals and stories of the deities. The epics include the Mahabharata which tells of a war between two families in which Krishna is the divine hero. The Bhagavad-­‐Gita is a section of the Mahabharata containing the dialogue between Krishna and the warrior Arjuna. The Ramayana is another epic which tells the story of the god Rama and his consort Sita who are idealized as the perfect couple. The Upanishads are reflections on Brahman, the divine ultimate and unchanging reality. Access these texts at: http://www.sacred-­‐texts.com/hin/index.htm Islam: There are two principal written sources, the Qur’an (http://www.hti.umich.edu/k/koran/) and the Hadith (http://www.quran.ca/modules.php?name=Hadith). The word Qur’an comes from the Arabic qara’a meaning ‘to recite’. The Angel Gabriel recited the revelation of the divine message to the Prophet in Arabic over a period of 22 years. Muslims believe that the text given to Muhammad is a faithful representation of the Qur’an that has existed in heaven since the beginning of all creation. Muhammad did not read or write but recited the message he had received to his early followers. The Qur’an consists of 114 suras, chapters, which are arranged according to length from the longest to the shortest. The exception is Sura 1 which contains the prayer recited by Muslims each day. The Hadith records the traditions and actions of Muhammad that do not appear in the Qur’an. Judaism The Tanakh is the sacred text of Judaism. It is an acronym for Torah, Nebi’im and Ketuvim (Law, Prophets and Writings). The sacred texts are supported by additional commentaries, primarily the Talmud (oral tradition) and Midrash (sermons and teachings of Rabbis). Explanations of these components of the Hebrew Scriptures and links to texts can be found at: http://www.religionfacts.com/judaism/texts.htm --
SACC Year 10 RE
M.Williams
Suggested Assessment Self Assessment Students gauge how their understanding of at least one world religion has deepened through the examination of the sacred texts. Suggested Teaching/Learning Strategies 
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Peer Review Questioning to clarify presentations in regard to beliefs expressed in sacred texts Teacher Assessment Marking of individual response task It is important that students approach the sacred texts of the chosen religious traditions with respect. In learning about sacred texts students will better understand why people who belong to these traditions hold certain beliefs and values. The following strategy explores teachings concerning life after death as expressed in sacred texts. Other areas of interest include: creation, good and evil, peace, justice, human relations. 1. Allocate specific focus to small groups. A prerequisite is to incorporate an appropriate sacred text. For example, extension students could investigate the questions, What beliefs explain the relationship between the physical and spiritual dimensions of the person? How do these influence or relate to beliefs concerning death and its consequences? Others are: Explain beliefs about life after death. Describe how the funeral rites of this tradition reflect beliefs about life after death. What do the sacred texts say about death and the afterlife? Where do you ‘go’ in this tradition when you die? 2. Students present their findings; and incorporate interpretations of sacred texts through commentary, art and music. Encourage questioning by class to clarify and extend understanding. 3. Consolidation: provide an extract from the sacred text (Matt 25:31-­‐46, Sura 56:60-­‐61 etc) relating to the issue studied. Within a set time frame students complete an individual response: Explain how the chosen text expresses beliefs about life after death within the particular religious tradition. Buddhism: The Tibetan Book of the Dead can be accessed through the link in Essential Reading. An explanation of the events described in this text can be found at http://www.lib.virginia.edu/small/exhibits/dead/otherworld.html This outlines the signs and omens of death, the dying process, the ‘descent to new birth’ or reincarnation and prayers associated with these stages. Hinduism: The belief that the soul will come back in another form means that there is no need for the body. This explains the custom of cremation. The Vedas explore this belief. Use the link in the Essential Reading to read these passages: Rigved 10:6:4, Rigved 10:6:5. Hindus also believe that those who have attained moksha (release from the cycle of rebirth) will reside in Paradise. See Atharva Veda 4:34:2, Atharva Veda 4:32:5 and Atharva Veda 4:32:6 for explanations of this state. See: http://www.sacred-­‐texts.com/hin/index.htm Islam: Al-­‐Akhira, beliefs about life after death, are one of the Five Pillars of Faith in Islam. At the end of time all human beings will be called upon to account for their lives before Allah. On the Day of Judgment they will either be rewarded with Paradise or go to eternal punishment in hell. Relevant passages from the Qur’an include: Judgment -­‐ Sura 3:185; Paradise – Sura 3:15, 3:198, 15:45-­‐48, 81:1-­‐
15; Hell – Sura 2:24, 4:56, 14:16-­‐17, 22:1; Paradise, heaven and hell – Sura 56:60-­‐61. See: http://www.hti.umich.edu/k/koran/ Judaism: There is a stronger focus on living an upright life on this earth than there is on describing life after death. In this, Judaism is unique among the major religious traditions. The Torah often uses imagery in relation to death such as dust (Ecc 3:19-­‐20) and water (2 Sam 14:14). Those who die in an unfavourable state are condemned to Sheol, a dark or shadowy place, as in Psalm 88:4-­‐7 and Is 14:9-­‐
10. A belief in the resurrection of the dead and an afterlife developed after the Torah was complete and is explained, for example, in Maimonides 13 Articles of Faith. See: http://www.religionfacts.com/judaism/texts.htm --
SACC Year 10 RE
M.Williams
Classroom Outcomes It is intended that students will be able to: V consider the ethical teachings of religious traditions K outline the ethical teachings of religious traditions S explain the ethical teachings in the lives of adherents from religious traditions Essential Reading for Teachers ETHICS: Christianity Study the ethical teachings of Christianity. Buddhism Ethical principles are a response to the search for understanding the meaning of suffering. Suffering includes not only great tragedies such as the 2004 Boxing Day tsunami, but also any action which makes life less than perfect. The fourth of the Noble Truths (http://www.buddhanet.net/4noble.htm) of Buddhism refers to following the Eightfold Path (http://www.thebigview.com/buddhism/eightfoldpath.html) to overcome desire which is seen as the cause of suffering. The Five Precepts (http://www.thebigview.com/buddhism/precepts.html) are the rules that every Buddhist must follow. Buddhist monks and nuns follow an additional five precepts. A useful source of current information is the Journal of Buddhist Ethics at http://jbe.gold.ac.uk/ Hinduism Samsara is the Hindu belief in the cycle of life, death and rebirth. Release from this cycle is known as moksha which is only achieved through wisdom. Karma refers to the good and evil actions of a person that determine their persona in the next life. A good life leads to a better life, an evil life to a lower reincarnation perhaps as an animal or insect. Karma emphasises the consequences of individual actions as well as providing an explanation for suffering. Dharma is the duty that is determined by a person’s social position. The Four Varnas provide guidance for the principal ethical teaching of Hinduism. http://www.hinduism.co.za/ethics.htm Islam The Shari’a is the ethical law governing all actions. There is no distinction between the religious and secular as every thought and action is directed towards submission to the will of Allah. Central to this is jihad, a concept which is often misrepresented, particularly in the Western media. It is the challenge of living a righteous life according to the will of Allah. The Shari’a is drawn from four sources: The Qur’an, The Sunna and Hadith, The ijima – the consensus of the ummah (community), Qiyas – the use of analogy as the basis of fiqh (understanding). Students will also be aware of the terms halal, which means that which is permitted. Haram refers to those things that are not permitted in Islam. Judaism Students will be familiar with the origins and message of the Ten Commandment (E9-­‐2 and Ch 12 of Yr 9 KWL.) This Stage 6 unit can further extend their understanding of the Jewish ethical system by considering material such as the 613 mitzvot or rules that govern every aspect of life. The food regulations in Leviticus, for example, are a reflection of how Israel was to respond to the gift of God’s creation. The law code in Deuteronomy chapters 12-­‐26 is a strenuous summons to live according to the conditions of the Covenant. The teachings of the Prophets can also be examined in relation to the ethics of social justice. The Book of Proverbs highlights Jewish beliefs in regard to the role of wisdom, righteousness, purity and generosity of spirit. A good resource for exploring specific areas of Jewish ethics can be found at: http://www.torah.org/learning/ethics.php3 --
SACC Year 10 RE
M.Williams
Suggested Assessment Teacher Observation Monitor student responses when discussing the ethical position of religious traditions in regard to the issues chosen. Ensure respect for the teachings of other traditions that may be unfamiliar to your students. Suggested Teaching/Learning Strategies 
Distinguish between ethics and morality. 
Identify the codes that inform decision making on ethical issues: Christianity Hinduism Buddhism Judaism Islam 
Working on their own, students respond to the statement: Religious traditions have the right to define the ethical beliefs of their adherents. Use pairs, small group and whole class process to clarify the significant points of discussion. 
Use this as the basis for exploring the ethical stance of the particular religious tradition on at least one issue. Topics that engage students and provide links to contemporary issues include sexual ethics, bioethical ethics and capital punishment. 
Students explore how these teachings are interpreted in art and popular culture. Where possible use visual media to initiate discussion, eg. Bosch The Haywain Triptych, dealing with sex and judgement; Film Dead Man Walking, on capital punishment. 
Provide students with relevant information from reliable sources on the issues chosen. This would be an opportunity to engage a guest speaker from another religious tradition. Teacher Assessment Students’ presentation of how ethical teachings are interpreted in art and popular culture. Buddhism Karma, the law of cause and effect that operates in both the ethical and physical domains of humankind, is the key to understanding Buddhist ethics. Simply stated this means doing what is ‘right’ will result in good. Hinduism Law of karma, the acts of this life determine what life forms one experiences in the future. The ultimate goal, Moksha, union with Braham, the Supreme One. Islam Muslims are required to strive for the greater jihad in their everyday life; this is the inner struggle to overcome negative inclinations and faithfully fulfill the requirements of Islam in every aspect of life. Respect for life, the role of the family, hospitality and concern for those in need are features of Muslim ethics. The Shari’a provides guidance in these areas. Muslim medical ethics, including the oath taken by doctors can be found at: http://www.islamicmedicine.org/ethics.htm . A useful site regarding sexual ethics in Islam is: http://www.al-­‐islam.org/sexualethics/ Judaism The foundation for all ethical thinking is that human beings are made in the image of God (Gen 1:27). A Midrash says: Everything I have created has been created for your sake. Think of this, and do not corrupt it, there will be no one to set it right after you’. This quotation in itself could provide the basis of discussion. The family is the centre of all aspects of Jewish life and together with 613 mitzvot provides the guidelines for living an upright life. --
SACC Year 10 RE
M.Williams
Classroom Outcomes It is intended that students will be able to: V reflect on the contribution of Christianity and other world religions to promoting peace K examine the contribution of Christianity and other world religions to promoting peace S demonstrate how the world religions assist their adherents to foster peace Essential Reading for Teachers This outcome is about peace in the life of the individual person and in the global context. Current national and international issues have led to a heightened awareness of the interconnection between religion and the socio-­‐political aspects of life. The emphasis should be on the shared human and religious aspiration for peace. Students are encouraged to have an informed understanding of the teachings of religions in regard to these issues. The Global Ethics and Religion Forum has significant information on this area: http://www.gerforum.org/ Christianity: ‘Peace ... is rightly and appropriately called "an enterprise of justice" (Is 32:7). Peace results from harmony built into human society by its divine founder, and actualised by people as they thirst after ever greater justice.’ Gaudium et spes, 78. The command to ‘love one another’ is central to the message of Jesus – the Gospels are filled with examples of Jesus doing just that. In every situation Christians are asked to apply this law of love. Archbishop Oscar Romero said: ‘Peace is not the product of terror or fear. Peace is not the silence of cemeteries. Peace is not the silent result of violent repression. Peace is the generous, tranquil contribution of all to the good of all. Peace is dynamism. Peace is generosity.’ For a more detailed explanation of Catholic teaching, including an explanation of Just War Theory, go to: http://www.mcauley.acu.edu/~yuri/ethics/war.html Buddhism: Peace and non-­‐harm are fundamental to Buddhism. Maitri and Karuna (friendliness and charity) are the two pillars on which Buddhism is built. Karma, the law of cause and effect that operates in both the ethical and physical domains of humankind, insists that what is ‘right’ will result in good. Consequently what is ‘right’ is the path to peace. The first of the Five Precepts states: ‘I abstain from harming all sentient beings’ meaning that a Buddhist can never harm another living person or creature. For the Buddhist ‘Hatred is never appeased by hatred. Hatred is only appeased by love. This is the eternal law.’ (Pali Dhammapada v5) Hinduism: Peace is the path of Seva (service). Hindus believe that every action elicits results in this life and the next. Good leads to good, evil to suffering. Moksha – release from this cycle -­‐ can only be obtained by replacing ignorance with wisdom. Service is a sign of wisdom. It is compassion in action which states that real happiness of heart cannot be attained without giving up the ‘I’ and the ‘mine’. Karma-­‐
marga is the path of action which is a way premised on individual ethical responsibility and duty to society. Mahatma Gandhi said that ‘Earth has enough for everyone’s need but not enough for everyone’s greed’ His Seven Deadly Sins were: wealth without work, pleasure without conscience, knowledge without character, commerce without morality, science without humanity, worship without sacrifice, politics without principle. Islam: Islam means submission to the will of Allah. It derives from the words salaam (peace) and silm (the condition of peace). The Qur’an stresses the centrality of peace to Islam: ‘And the servants of the Beneficent God are they who walk on the earth in humbleness, and when the ignorant address them, they say: Peace’ (Sura 25.63). The emphasis on mercy and compassion is evident throughout the Qur’an, with all but one of the suras beginning with ‘In the name of Allah, the Compassionate’ (called the Bismillah). Indeed the 99 Beautiful Names of Allah stress peace. These can be viewed in beautiful calligraphy form at: http://www.arthafeez.com/Gallery/99_Names_of_Allah/Thumbnails/01.htm . The Caliph Ali wrote in the formative years of Islam: ‘Three things cannot be retrieved: The arrow once sped from the bow; The word spoken in haste; The missed opportunity’. Judaism: A core precept of Judaism is that humankind must not damage or corrupt what God has created. When God created the first man, He led him all around the trees in the Garden of Eden. God said to him: ‘See my works, how beautiful they are. Everything has been created for your sake. Think of this and do not corrupt it, there will be no one to set it right after you.’ (Midrash). This call to live in harmony is clearly stated in the Commandments: ‘Thou shalt not kill’ (Exodus 20:13) and in the call of the prophets: Amos: the God of saving justice. Hosea: the God of love. Isaiah: the God of holiness. Jeremiah: the God of hope and the new covenant. The Talmud (the written interpretation of the Jewish sacred texts) says: 'What is hateful to you, do not to your fellowman. That is the law: all the rest is commentary' (Shabbat 31a). --
SACC Year 10 RE
M.Williams
Suggested Assessment Suggested Teaching/Learning Strategies Peer Assessment 
Student explanations of connection between personal and global peace. 
Teacher Observation 1.
2.
During the group process, identify teachings of world religions regarding peace. Pay special attention to any student biases, positive or negative. Student’s contribution to the preparation of the liturgy in this unit. 
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Student Self Assessment Self-­‐review component of major assessment task. Teacher Assessment Response to Pope John Paul II’s words at Assisi. 
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Students explain individually. Examine the statement “Personal peace and global peace are connected”. Individual creative response. Explain the connection between personal and global peace. Personal reflection for students: Am I a person of peace: within myself? at home? at school? at sport? at work? in friendship? What do I do to become more of a person of peace? Why is it difficult to be a peace builder? Does it take courage and strength to be a person of peace? Jesus promised his followers ‘a peace beyond understanding’: what did he mean? Teachers may lead students in breathing, meditation and visualisations. See: www.wcmn.org Discussion: How are personal peace and global peace connected? What is peace? What prevents peace? Is it a ‘pipedream’ to think of a peaceful world? Why is it so difficult for humankind to live at peace? What would the world be like if total peace was achieved? The UN declared the period from 2000-­‐2010 as the Decade of Peace and Non-­‐violence. Explore teaching of Scripture and Tradition on Peace: eg: Deuteronomy 10:18-­‐22; Mark 12:28-­‐34. Challenge of unity and peace within Christianity and Identify the key principles of Catholic Social Teaching. http://1.salsa.net/peace/ provides information on the Decade of Peace, teaching strategies, peace symbols and prayer services from the major religious traditions. A process for exploring the contribution of world religions to peace: 1. In groups students use large sheets of cardboard to identify the teachings regarding peace that world religions have in common. Encourage the use of symbols, images, graphic connectors (eg. flowcharts, multi-­‐directional arrows) to fully explain the group’s thoughts and add visual interest. 2. Display the completed work and allow time for viewing. 3. In groups discuss areas of commonality that were observed. Contribute to whole class discussion. You may again refer to any points that arise in relation to the initial activity of this unit on preconceptions. 4. List the significant points that have arisen from these reflections. 5. Provide students with a copy of the World Religions’ Commitment to Peace (http://www.theharmonyinstitute.org/new.shtml) which arose from the meeting of 250 religious leaders in Assisi in 2002. Provide some background on the historical significance of this gathering. Compare the Assisi statement with your class summary. Is this message ‘just wishful thinking’? 6. Students working on their own or in pairs are asked to investigate a religious figure who has contributed to world peace. 7. For example http://www.betterworldlinks.org/book35e.htm provides links to figures such as the Dalai Lama, Dietrich Bonhoeffer, Thomas Aquinas, and other ‘religious’ peacemakers. 8. Students complete an individual response in written or visual form to Pope John Paul’s words at the end of the Assisi statement: ‘Violence never again! War never again! Terrorism never again! In the name of God, may every religion bring upon the earth justice and peace, forgiveness and life, love!’ Explore the theme of peace and light: Peace is not an absence of the darkness of war. It is the presence of the light of hope. This approach could incorporate sacred texts, reflections from religious figures, artworks and media resources. This may provide a significant point of connection for students studying art for the HSC. Initial references from sacred texts include: All things appear, illumined by Brahman’s Light. (The Upanishads); And there was light! (Gen 1); God is Light, and in God there is no darkness at all (1John 1:5); Light upon light, Allah guides to His light whom he wills (Sura 24:35). Students contribute to the class prayer in this unit. It is based on Mark 12:28-­‐34 and the Assisi statement on the World Religions’ Commitment to Peace. --
SACC Year 10 RE
M.Williams
Classroom Outcomes It is intended that students will be able to: V reflect on the role of inter-­‐faith dialogue in relation to issues of unity and peace K examine initiatives in inter-­‐faith dialogue in relation to unity and peace S evaluate the importance of inter-­‐
faith dialogue in striving for unity and peace Essential Reading for Teachers The Bishops at the Second Vatican Council stated in the Declaration of the Relationship of the Church to Non-­‐Christian Religions (Nostrae Aetate) that all peoples with their various religious traditions form a single human community. Christians can profit from dialogue by learning to appreciate better “those elements of truth and grace which are found among peoples, and which are, as it were, a secret presence of God”. (CCC, 856) The 1991 statement, Dialogue and Proclamation, from the Pontifical Council for Inter-­‐religious Dialogue set further direction. Proclamation of the Good News and Dialogue with other religions are part of the one evangelising mission of the Church. The tributes and attendance at the funeral of Pope John Paul II (April 2005) by representatives of all the major world religions and other Christian denominations attest to a movement for dialogue and mutual understanding that has been growing in recent years By working together for harmony the words of Isaiah may be fulfilled, ‘And they shall beat their swords into plowshares, and their spears into pruning hooks: nation shall not lift up sword against nation, neither shall they learn war any more.’ (Is 2:4) It is important to provide students with relevant, contemporary examples of people of different faiths working together to share a common purpose. The following websites will provide relevant material to support your teaching: World Council of Churches overview of interfaith dialogue: http://www.wcc-­‐coe.org/wcc/what/interreligious/diction.html National Council of Churches of Australia (also sponsors inter-­‐faith initiatives) http://www.ncca.org.au Christian Muslim Dialogue including links to Australia: http://folk.uio.no/leirvik/Chrismusint.html Council of Christians and Jews: http://www.ccjaustralia.org/eng/ All world religions teach the central place of inner peace and building a peaceful world. It is a challenge for every person of faith (adherent) to be faithful to this call to peace. 
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Across the world religions, there are many stereotypes, prejudices and misconceptions that serve to produce suspicion and fear, and to justify exclusion and hatred. It is a cause of scandal where there are inter-­‐religious conflicts. Various forms of dialogue can serve to promote unity and peace. 
At its most basic level, people are challenged to engage in the 'dialogue of life': the dialogue of everyday relations sharing our common humanity, the 'dialogue of action': the dialogue of collaboration to build a world of peace and justice. 
Peace is the fruit of justice. So true and lasting peace can only be achieved when there is also the building of a more just world. All world religions call their adherents to be just and compassionate. 
Achieving unity and peace through inter-­‐faith dialogue means that the leaders of each world religion must be seriously committed to this goal both by taking initiatives in dialogue and by promoting it in their teaching. 
In dialogue one must be willing to address the deep differences that may exist. These may include differences in religious understanding. In seeking unity and peace, more often these differences are about deeply held grievances about past and present injustices. Students could explore any number of inter-­‐religious conflicts and initiatives at dialogue (Jewish/Christian conflict, Jewish/Muslim conflict, Hindu/Muslim conflict) from various parts of the world. 
Inter-­‐faith dialogue cannot be considered in isolation from its cultural, economic and/or historical context. Religion is never isolated from its context, and conflict is rarely about religious truths. More often it is based on long-­‐standing suspicion, fear and hatred handed down from one generation to another. --
SACC Year 10 RE
M.Williams
Suggested Assessment Suggested Teaching/Learning Strategies Teacher Observation 
Student movement and discussion in relation to the +3, -­‐3 statements. 
Assessment Task 
Web dilemma: See Sample Teaching Strategy. Teacher Assessment 1.
2.
What have I learned about the religious tradition(s) that has/have been studied? 
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As a result of this study my attitudes to this/these religious tradition(s) has: a)
stayed the same? b)
changed in some way? 
c) Give reasons for your choice. 
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Students respond to the statements: “When it comes to other religions and cultures, all we need is tolerance, we don’t have to worry about inter-­‐faith dialogue.”; “Jesus said: ‘Love one another’. It’s as simple and as challenging as that.” Pose the question: who participates in inter-­‐faith dialogue? The Essential Reading provides many useful stimulus statement and points for reflection, eg. around the ‘dialogue of life’ and the ‘dialogue of action’. Facilitate a +3, -­‐3 process (large numbers around the room +3, 2, 1, 0 and -­‐3…). For each of the statements students move to the position that reflects their attitude +3 – strongly agree, -­‐3 – strongly disagree. After students have moved invite them to share reasons for their stance as a stimulus for discussion. Statements could include: World religions have more similarities than differences; All religions share the ‘secret presence of God’; We are only required to tolerate other world religions; World religions call their followers to be just and compassionate; Religious attitudes are handed down from generation to generation; Religious unity is possible; Acceptance of difference is the path to unity Wherever possible this outcome will benefit if there is dialogue with people of other faith traditions. If the opportunity arises to meet with people from other traditions at a social level. Be aware of food requirements such as halal, kosher and vegetarian. The DVD Journey of Promise produced by the National Council of Churches in 2004 (email for ordering [email protected]) is an excellent resource for exploring religious dialogue. 30 young people (Christians, Muslims and Jews) share the experience of living and worshiping together in an effort to seek greater understanding. Focus questions such as ‘What attitudes did the participants bring to the experience?’, ‘What challenges did they face during the experience?’ and ‘What message did the participants leave you with at the end of the experience?’ may assist student analysis. What is the teaching of the Catholic Church in regard to other world religions? Use the references from the Catechism on p2 of this document. Access statements and examples of inter-­‐faith initiatives from Pontifical Council for Interfaith Dialogue: http://www.vatican.va/roman_curia/pontifical_councils/interrelg/index.htm Create a list of 5 – 10 short statements using these statements. Leave a space for students to write where they think the statements originated and what their response to the statement is. When they have completed this, show them the source for each statement. Invite general discussion: what does this teach us about the Catholic Church and interfaith dialogue? Possible statements include: ‘Forms of religious expression, despite the ambiguities they often bring with them, are so universal that one may call man a religious being.’ (CCC 28); ‘All nations form but one community’ (CCC842); ‘There can be no peace among nations without peace among religions’ (2004 Social Justice Sunday Statement, Aust. Cath. Bishops); ‘Faced with the evils that affect our children, dear friends, we should unite our efforts, reminding people of the dignity of every human being whose existence is willed by God.’ and ‘May God pour down on you His blessings. May he strengthen your families…May he grant each one of you peace’ (last two statements from the Vatican’s message to the universal Muslim community at the end of Ramadan 2004). Discussion: Is there any tension between proclaiming the Good News of Jesus and entering into inter-­‐faith dialogue? Use up-­‐to-­‐date examples of inter-­‐religious dialogue in meeting this outcome. A media file will assist in this as will regular checking of the websites suggested in this unit. Internet searches will also yield examples of current initiatives. For example: The World Conference on Religions and Peace sponsored through the UN will often provide valuable links. Searches on Jewish-­‐Muslim (Arab-­‐Israeli) dialogue will often provide excellent material to balance that of the secular media, eg. Peace Child Israel which is an initiative to unite Arab and Israeli young people to address issues surrounding the conflict in the Middle East. See websites listed in Essential Reading and the Bibliography of this unit. Design a symbol to represent the contribution of inter-­‐faith dialogue to unity and peace OR create a wreath to represent everlasting unity. The symbols and wreaths (or any visual responses used in this unit) may be used during prayer and liturgy. --
SACC Year 10 RE
M.Williams
CELEBRATION: PRAYER AND LITURGY CELEBRATION BASED ON MARK 12:28-­‐24 – LOVE GOD AND LOVE OTHERS Preparation The liturgy outlined requires a Bible, a bell or gong, candles, and at least 10 incense sticks. Each one of the ten points from the ‘Assisi Declaration’ should be allocated to a different student prior to gathering. After each statement is read, a student lights an incense stick from a pre-­‐lit candle. A student sounds the bell or gong at the appropriate times A copy of the dismissal prayer (from the Assisi Declaration) for each participant, or a keynote. Marty Haugen’s Lord, Make Me an Instrument of Your Peace is on CD. If students have developed presentations in this unit, incorporate them into this celebration. Peace prayers from religious traditions can be found at http://www.salsa.net/peace/prayer14.tml The space, which is lit with candles, should allow for participants to sit comfortably in a circle. A container filled with sand is needed for incense. Gather in silence. Prayer Gathering: The bell or gong sounds once. (pause) Reader: We come into the presence of God seeking understanding, compassion and the way of peace. (pause) The bell or gong sounds once. (pause) Reader: We come aware that we owe much to our families and to all those who form our relationships. (pause) The bell or gong sounds once. (pause) Reader: We commit ourselves this day to building a world where violence will cease and justice will become reality for the poor, the outcast, the lonely and all who suffer persecution. (pause) The bell or gong sounds once. (pause) Reading: A student proclaims: Mark 12:28-­‐34 Response: In a reflective manner students read the statements from the Assisi Commitment to Peace – pause at the end of each one to allow the incense stick to be lit. After the 10 statements and lighting of incense, play Lord, Make Me an Instrument of Your Peace. Additional incense sticks could be provided for students to light at this time. [Alternatively, student Keynote or other visual/musical presentations that are conducive to the prayerful atmosphere could be incorporated at this point.] Dismissal Leader: All people are created in the image of God, a creation that God blessed as good. Today we pray that we will always recognise that goodness in others and work wholeheartedly to make the words of Pope John Paul II a reality: Reader: Violence never again! War never again! Terrorism never again! In the name of God, may every religion bring upon earth justice and peace, forgiveness and life, love! All: We will tirelessly proclaim that peace and justice are inseparable, and that peace is the only path that humanity can take towards a future of hope. In a world with ever more open borders, shrinking distances, we are convinced that security, freedom and peace will never be guaranteed by force but by mutual trust. May God bless our resolutions and grant justice and peace to the world. The bell or gong sounds once – pause – sound once again – pause – sound again. Finish. --
SACC Year 10 RE
M.Williams
Assessment idea: Question: To what extent do religions make a real difference to the quest for peace? Note: The question is deliberately open ended. It may be interpreted as peace for the individual, for religious communities or as peace in terms of global issues. Allow students time to make their own connections with the question. If their deliberations fail to capture the ‘big picture’ of religion and peace, it would be appropriate for the teacher to encourage more lateral thinking at some stage in the deliberation. 1.
Use the internet sites provided. This cuts down on extraneous searching and provides parameters for the task. Students work in pairs to answer the focus question. You may decide to allocate one site only to each pair to streamline the process. This may depend on how you wish to structure your forum discussion. Sites for:  http://www.wcrp.org  http://www.idahoptv.org/bythepeople/resources/conservativecatholics.cfm  http://www.iis.ac.uk/learning/life_long_learning/religions_to_peace/religion_peace.pdf  http://www.learnline.de/angebote/litweb_schreiben/The-­‐Golden-­‐Rule.jpg Sites against:  http://www.theglobalist.com/DBWeb/StoryId.aspx?StoryId=3025  http://conflict-­‐religion.boker.tv  http://www.roadtopeace.org/resources/great_religions/religion_and_violence.htm  http://www.guyanajournal.com/GS_Relg.html 2.
3.
Use the findings as the basis of a class forum. Alternatively, this could be done as an inter-­‐class activity with each class taking one side of the case. Nominate a student, or panel of students, to conduct the forum. At the conclusion of the forum students complete their own response to the issue of religion and peace. Encourage a creative medium for this task. Consider a visual format: graphic organiser, artistic interpretation, discussion based on video clips or other media sources. Alternatively the areas listed could be distributed among the class. Possible foci for the response could include: a)
In terms of peace, religions can… b) Religions are the sum total of their individual adherents… c)
Religion and peace – the possible dream? http://www.wcc-­‐
coe.org/wcc/what/interreligious/diction.html d) Religions are saying: ‘Give peace a chance’ e)
‘God’s peace is not rest, but a driving force’ (Einstein) f)
What would the founders of the world’s religious traditions say to the violence, terrorism, human rights violations and wars with countless peoples dead and hurt? g)
To have peace and to keep peace, we must want peace – Do religions want peace? h) ‘All creatures are members of the one family of Allah’ (Muhammad) --
SACC Year 10 RE
M.Williams
RESOURCES To Know Worship and Love Catholic Studies (2006), James Goold House Publications, Melbourne, Vic To Know Worship and Love Catholic ethical thinking, (2005), James Goold House Publications, Melbourne, Vic Suggested Reading Catholic Adult Education Centre, Sydney, Inform 97, Christians and Islam Classroom Resources Flannery A, Vatican II Documents – Basic edition documents, LTP Ritual Sharma A, (1995), Our Religions, HarperCollins Beck M et al, (2001), Exploring Religion Earhart H, (1992), Religious traditions of the world, HarperCollins Publishers Inc, rd
Lovat T & McGrath J, (2005), New Studies of Religion (3 edition) rd
Mudge P et al Living Religions (3 edition) (2005), Pearson Education Unknown author, Finding a Way: Teachers’ book, HarperCollins Religious, East Melbourne, 2003 Multimedia ABC Radio National Website, The Religion Report, Encounter, The Spirit of things Hughes, Philip (ed), (2004), Australia’s Religious Communities CD Rom, Christian Research Association, www.cra.org.au National Council of Churches (Aust), (2004), Journey of Promise (Email orders: [email protected]) https://www.thetablet.co.uk/studies_religion_australia.shtml (articles from The Tablet archive sorted according to World Religion topics) http://www.worldprayers.org (prayers from the world’s religious traditions) http://www.dlibrary.acu.edu.au/staffhome/dacasey/theo262html (Powerpoint presentations on definitions of religion and the major world religions) http://www.ezsoftech.com/akram/women.asp (Information on women in Islam with reference to the Koran and links to a range of PowerPoint presentations). --