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Chapter 4
Section III — Religious Tradition Depth Study
Extended Response Questions
Tips for answering the extended responses
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Ensure that you answer the question for your remaining Religious Tradition. Do NOT
answer for the same tradition as chosen in Section II.
Read the question very carefully and underline the key words.
Plan your answer. This will guard against rambling off the point! It also assists you to
answer the questions in a clear and logical way.
As far as possible use syllabus language and terminology when answering the
question. This shows that you have understood the course.
2007 Paper
Question 1 — Buddhism (20 marks)
Analyse how ONE significant practice expresses the beliefs of Buddhism.
Choose from: pilgrimage; temple puja; Wesak.
Outcomes assessed: H1, H2, H4, H5, H8, H9
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MARKING GUIDELINES
Criteria
For Buddhism, provides detailed and accurate information about the
selected significant practice
Demonstrates a comprehensive understanding of the components and
implications of the significant practice, in relation to the Buddhist beliefs it
expresses
Integrates specific terminology relevant to the significant practice
Presents ideas clearly in a well-structured answer
For Buddhism, provides accurate information about the selected
significant practice
Demonstrates a competent understanding of the components and
implications of the significant practice, in relation to the Buddhist beliefs it
expresses
Integrates terminology relevant to the significant practice
Presents ideas in a well-structured answer
For Buddhism, provides some information about the selected significant
practice
Demonstrates some understanding of the components and implications
of the significant practice, in relation to the Buddhist beliefs it expresses
Uses some terminology relevant to the significant practice
Presents ideas in a structured answer
Makes basic and/or descriptive statements about the significant practice
and/ or the beliefs of Buddhism
Presents a generalised answer
Makes some statements about significant practices or the beliefs of
Marks
17–20
13–16
9–12
5–8
1–4
Chapter 4: Religious Tradition Depth Study Extended Response Questions 59
Buddhism
Question 2 — Christianity (20 marks)
Assess the effect on Christianity of ONE significant person or school of thought in
Christianity, other than Jesus.
Outcomes assessed: H1, H2, H4, H5, H8, H9
MARKING GUIDELINES
Criteria
• For Christianity, provides detailed and accurate information about the
contribution of ONE significant person or school of thought, other than
Jesus
• Provides a comprehensive judgement of their effect on Christianity
Integrates specific terminology relevant to the significant person or
school of thought
Presents ideas clearly in a well-structured answer
• For Christianity, provides accurate information about the contribution of
ONE significant person or school of thought, other than Jesus
• Provides a competent judgement of their effect on Christianity
• Integrates terminology relevant to the significant person or school of
thought
• Presents ideas in well-structured answer
• For Christianity, indicates some information about the contribution of
ONE significant person or school of thought, other than Jesus
• Provides some judgement of their effect on Christianity
• Uses some terminology relevant to the significant person or school of
thought
• Presents ideas in a structured answer
• For Christianity, sketches in general terms features of the chosen
significant person or school of thought, other than Jesus
• Makes basic and/or descriptive statements about the significant person
or school of thought
• Presents a generalised answer
• Makes some statements about a significant person(s) or school(s) of
thought of Christianity
Marks
17–20
13–16
9–12
5–8
1–4
Question 3 — Hinduism (20 marks)
Assess the significance of ONE Hindu practice.
Choose from: marriage ceremony; pilgrimage; temple worship.
Outcomes assessed: H1, H2, H4, H5, H8, H9
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MARKING GUIDELINES
Criteria
For Hinduism, provides detailed and accurate information about the
selected practice
Provides a comprehensive judgement of the significance of the selected
practice in Hinduism
Integrates specific terminology relevant to the significant practice
Presents ideas clearly in a well-structured answer
Marks
17–20
60 HSC Checkpoints Studies of Religion
• For Hinduism, provides accurate information about the selected practice
• Provides a competent judgement of the significance of the selected
practice in Hinduism
• Integrates terminology relevant to the significant practice
• Presents ideas in a well-structured answer
• For Hinduism, indicates some information about the selected practice
• Provides some judgement of the significance of the selected practice in
Hinduism
• Uses some terminology relevant to the significant practice
• Presents ideas in a structured answer
• For Hinduism, sketches in general terms features of the selected practice
• Makes basic and/or descriptive statements about the selected practice in
Hinduism
• Presents a generalised answer
• Makes some statements about significant practices
13–16
9–12
5–8
1–4
Question 4 — Islam (20 marks)
Discuss Islamic ethical teachings in ONE area.
Choose from: bioethics; environmental ethics; sexual ethics.
Outcomes assessed: H1, H2, H4, H5, H8, H9
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MARKING GUIDELINES
Criteria
For Islam, accurately indicates the main issues in the ethical teachings in
the chosen area
Provides accurate and detailed information about Islamic ethical
teachings in the chosen area
Integrates specific terminology relevant to the chosen area and ethical
teachings
Presents ideas clearly in a well-structured answer
For Islam, accurately indicates the main issues in the ethical teachings in
the chosen area
Provides accurate information about Islamic ethical teachings in the
chosen area
Integrates terminology relevant to the chosen area and ethical teachings
Presents ideas in a well-structured answer
For Islam, indicates some features of the ethical teachings in the chosen
area
Provides some information about Islamic ethical readings in the chosen
area
Uses some terminology relevant to the chosen area and ethical
teachings
Presents ideas in a structured answer
For Islam, indicates in general terms features of the selected area and/or
ethical teaching
Makes basic and/or descriptive statements about the selected area
and/or ethical teaching in Islam
Presents a generalised answer
Makes some statements about the area and/or ethical teaching in Islam
Marks
17–20
13–16
9–12
5–8
1–4
60
Chapter 4: Religious Tradition Depth Study Extended Response Questions 61
Question 5 — Judaism (20 marks)
Discuss Jewish ethical teachings in ONE area.
Choose from: bioethics; environmental ethics; sexual ethics.
Outcomes assessed: H1, H2, H4, H5, H8, H9
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MARKING GUIDELINES
Criteria
For Judaism accurately indicates the main issues in the ethical teachings
in the chosen area
Provides accurate and detailed information about Jewish ethical
teachings in the chosen area
Integrates specific terminology relevant to the chosen area and ethical
teachings
Presents ideas clearly in a well-structured answer
For Judaism, indicates the main issues in the ethical teachings in the
chosen area
Provides accurate information about Jewish ethical teachings in the
chosen area
Integrates terminology relevant to the chosen area and ethical teachings
Presents ideas in a well-structured answer
For Judaism, accurately indicates some features of the ethical teachings
in the chosen area
Provides some information about Jewish ethical teachings in the chosen
area
Uses some terminology relevant to the chosen area and ethical
teachings
Presents ideas in a well-structured answer
For Judaism, indicates in general terms features of the selected area
and/or ethical teaching
Makes basic and/or descriptive statements about the selected area
and/or ethical teaching in Judaism
Presents a generalised answer
Makes some statements about the area and/or ethical teaching in
Judaism
Marks
17–20
13–16
9–12
5–8
1–4
62 HSC Checkpoints Studies of Religion
2008 Paper
Question 1 — Buddhism (20 marks)
Buddhist ethics are based on the principles of causing no harm to living beings and striving
for the welfare of all beings.
With reference to this statement, explain Buddhist ethical teachings on bioethics OR
environmental ethics OR sexual ethics.
Outcomes assessed: H1, H2, H4, H5, H8, H9
MARKING GUIDELINES
Criteria
• For Buddhism, provides detailed characteristics and features of the ethical
teachings on the chosen area
• Provides comprehensive reasons for the Buddhist ethical teachings on the
chosen area
• Integrates reference to the statement within a well-structured answer
• Integrates specific terminology relevant to the chosen area and ethical
teachings
• For Buddhism, provides characteristics and features of the ethical
teachings on the chosen area
• Competently provides reasons for the Buddhist ethical teachings on the
chosen area
• Makes reference to the statement within a well-structured answer
• Integrates terminology relevant to the chosen area and ethical teachings
• For Buddhism, indicates some characteristics and features of the ethical
teachings on the chosen area
• Provides some reasons for the Buddhist ethical teaching in the chosen
area
• Presents ideas in a structured answer, may make reference to the
statement
• Uses some terminology relevant to the chosen area and ethical teachings
• For Buddhism, provides some general statements about ethical teachings
and/or the chosen area
• Writes in general terms about the area or ethical teachings in Buddhism
Marks
17–20
13–16
9–12
5–8
1–4
Question 2 — Christianity (20 marks)
Analyse how Christian religious practices influence the lives of adherents. In your answer
refer to ONE of the following: baptism; marriage ceremony; Saturday/Sunday worship.
Outcomes assessed: H1, H2, H4, H5, H8, H9
MARKING GUIDELINES
Criteria
• For Christianity, comprehensively draws out and relates the implications of
religious practices for the lives of adherents
• Provides detailed information about the components of the selected
practice
• Integrates specific terminology relevant to the practice in a well-structured
answer
Marks
17–20
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Chapter 4: Religious Tradition Depth Study Extended Response Questions 63
• For Christianity competently draws out and relates the implications of
religious practices for the lives of adherents
• Provides information about the components of the practice
• Integrates terminology relevant to the selected practice in a well-structured
answer
• For Christianity demonstrates some understanding of the implications of
the religious practices for the lives of adherents
• Provides some information about the components of the practice
• Uses some terminology relevant to the selected practice in a structured
answer
• For Christianity, provides statements about the selected practice and/or
the lives of adherents
• For Christianity, writes in general terms about the selected practice and/or
the lives of adherents
13–16
9–12
5–8
1–4
Question 3 — Hinduism (20 marks)
Hindus have long looked to holy men and women to instruct them on how to obtain liberation
from the endless cycle of life and death.
Evaluate the relevance of this statement to the contribution to Hinduism of ONE significant
person or school of thought other than the Vedas.
Outcomes assessed: H1, H2, H4, H5, H8, H9
MARKING GUIDELINES
Criteria
• Provides detailed information about the contribution to Hinduism of the
selected person or school of thought other than the Vedas
• Makes an informed judgement about the relevance of the statement in
relation to the contribution
• Integrates specific terminology relevant to the selected person or school of
thought within a well-structured answer
• Provides relevant information about the contribution to Hinduism of the
selected person or school of thought other than the Vedas
• Makes a judgement about the relevance of the statement in relation to the
contribution
• Integrates specific terminology relevant to the selected person or school of
thought within a well-structured answer
• Provides some information about the contribution to Hinduism of the
selected person or school of thought other than the Vedas
• May make a judgement about relevance of the statement in relation to the
contribution
• Uses some relevant terminology within a structured answer
• Provides statements about the contribution to Hinduism of the selected
person or school of thought
• Writes in general terms about the selected person or school of thought
Marks
17–20
13–16
9–12
5–8
1–4
Question 4 — Islam (20 marks)
Analyse how Islamic religious practices influence the lives of adherents. In your answer refer
to ONE of the following: Friday prayer at the mosque; funeral ceremony; Hajj.
Question 4
Outcomes assessed: H1, H2, H4, H5, H8, H9
64 HSC Checkpoints Studies of Religion
MARKING GUIDELINES
Criteria
• For Islam comprehensively draws out and relates the implications of
religious practices for the lives of adherents
• Provides accurate information about the components of the selected
practice
• Integrates specific terminology relevant to the practice in a in a wellstructured answer
• For Islam, draws out and relates the implications of religious practices for
the lives of adherents
• Provides information about the components of the selected practice
• Integrates terminology relevant to the practice in a well-structured answer
• For Islam, demonstrates some understanding of the implications of
religious practices for the lives of adherents
• Provides some information about the components of the selected practice
• Uses some terminology relevant to the practice in a structured answer
• For Islam, provides statements about the selected practice and/or lives of
adherents
• For Islam, writes in general terms about the selected practice or the lives
of adherents
Marks
17–20
13–16
9–12
5–8
1–4
Question 5 — Judaism (20 marks)
Assess the extent to which a significant person or school of thought, other than Abraham or
Moses, has challenged and/or upheld Jewish tradition.
Outcomes assessed: H1, H2, H4, H5, H8, H9
MARKING GUIDELINES
Criteria
• Provides detailed information about the contribution to Judaism of the
selected person or school of thought other than Abraham or Moses
• Makes an informed judgement about how the selected person of school of
thought has challenged and/or upheld Jewish tradition
• Integrates specific terminology relevant to the selected person or school of
thought in a well-structured answer
• Provides information about the contribution to Judaism of the selected
person or school of thought
• Makes a judgement about how the selected person or school of thought
has challenged and/or upheld Jewish tradition
• Integrates terminology relevant to the selected person or school of thought
in a well-structured answer
• Provides some information about the contribution to Judaism of the
selected person or school of thought
• May make a judgement about how the selected person or school of
thought has challenged and/or upheld Jewish tradition
• Uses some terminology relevant to the person or school of thought in a
structured answer
• Makes general statements about the person or school of thought and/or
their contribution to Judaism
• Writes in general terms about the selected person or school of thought or
Jewish tradition
Marks
17–20
13–16
9–12
5–8
1–4
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Chapter 4: Religious Tradition Depth Study Extended Response Questions 65
2009 Paper
Question 1 — Buddhism (20 marks)
[Nirvana] can only be reached, not produced, by the Path . . . it transcends
the intrinsic nature of matter . . . being attainable through special insight
effected by strong effort.
BUDDHAGHOSA, 5th century India
[Proper meditation is] single-minded intense sitting without burning incense,
worshipping, reciting . . . , practising repentance, nor reading sutras.
DOGEN, 13th century Japan
With reference to the quotations, analyse how Buddhist ethics and/or practices are informed
by different expressions of the Buddhist belief system.
Outcomes assessed: H1, H2, H4, H5, H6, H8, H9
MARKING GUIDELINES
Criteria
• Demonstrates comprehensive knowledge and understanding of the
relationships between relevant beliefs and/or significant practices of
Buddhism
• Provides clear references to the different expressions of Buddhism using
accurate and detailed examples
• Makes explicit reference to the quotations
• A well-structured response integrating accurate and relevant terminology
• Demonstrates knowledge and an understanding of the relationships
between relevant beliefs and/or significant practices of Buddhism
• Makes reference to the different expressions of Buddhism using accurate
examples
• Makes some reference to the quotations
• A well-structured response using accurate terminology
• Describes relevant beliefs and/or ethics and/or significant practices of
Buddhism
• May refer to the quotations
• A descriptive response using some relevant terminology
• Provides general statements about relevant beliefs and/or ethics and/or
significant practices of Buddhism
• Limited use of terminology
• Makes general statements about Buddhism as a religious tradition or
about Buddhism in the lives of adherents
Marks
17–20
13–16
9–12
5–8
1–4
66 HSC Checkpoints Studies of Religion
Question 2 — Christianity (20 marks)
Now it came to pass, as he sat at the table with them, that he took bread,
blessed it and broke it, and gave it to them. Then their eyes were opened and
they knew him; and he vanished from their sight. And they said to one
another, ‘Did not our heart burn within us while he talked with us on the
road, and while he opened the Scriptures to us?’
Luke 24:30–32, New King James Bible
With reference to Luke’s post-resurrection account in the quotation, assess Christianity as a
living religious tradition in the life of its adherents.
Outcomes assessed: H1, H2, H4, H5, H6, H8, H9
MARKING GUIDELINES
Criteria
• Demonstrates comprehensive knowledge and understanding of the religious
tradition
• Makes a judgement of Christianity as a living religious tradition
• Makes reference to the quotation
• A well-structured response integrating accurate and relevant terminology
• Demonstrates knowledge and understanding of the religious tradition
• Attempts a judgement of Christianity as a living religious tradition
• May make reference to the quotation
• A well-structured response integrating relevant terminology
• Describes the religious tradition, Christianity
• Identifies Christianity as a living religious tradition
• May refer to the quotation
• A descriptive response using some relevant terminology
• Provides some general statements about the religious tradition, Christianity
OR
• Provides general statements about Christianity as a living religious tradition
• Limited use of terminology
• Makes general statements about Christianity
Marks
17–20
13–16
9–12
5–8
1–4
Question 3 — Hinduism (20 marks)
Do those deeds that are without blame.
Taittiriya Upanishad 1.11.1–3
Discuss the relevance of the quotation to Hindu ethics and/or practices.
Outcomes assessed: H1, H2, H4, H5, H6, H8, H9
MARKING GUIDELINES
Criteria
• Demonstrates a comprehensive knowledge and understanding of relevant
beliefs and ethics and/or practices of Hinduism
• Provides detailed points for or against the relevance of the quotation to
ethics or practices of Hinduism
• A well-structured response integrating accurate and relevant terminology
• Demonstrates knowledge and understanding of relevant beliefs and ethics
and/or practices of Hinduism
Marks
17–20
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Chapter 4: Religious Tradition Depth Study Extended Response Questions 67
• Provides some points for and/or against the relevance of the quotation to
ethics and/or practices of Hinduism
• A well-structured response using relevant terminology
• Describes the beliefs and/or ethics and/or practices of Hinduism
• May link the quotation to ethics and/or practices of Hinduism
• A descriptive response using some relevant terminology
• Provides general information about relevant beliefs and/or ethics and/or
practices of Hinduism
• May refer to the quotation
• Writes in general terms about Hinduism as a religious tradition
13–16
9–12
5–8
1–4
Question 4 — Islam (20 marks)
The ultimate guidance is the Qur’an given by God through Muhammad . . .
The Qur’an enables humans to see and understand the guidance God has
inbuilt in creation.
H COWARD
With reference to the quotation, analyse the role played by the revelation through the
Prophet in the life of Muslims.
Outcomes assessed: H1, H2, H4, H5, H6, H8, H9
MARKING GUIDELINES
Criteria
• Demonstrates comprehensive knowledge and understanding of Islam
• Makes explicit references to the Qur’an as the source of revelation in
Islam
• Clearly illustrates how the Qur’an guides the lives of adherents
• A well-structured response integrating accurate and relevant terminology
• Demonstrates knowledge and understanding of Islam
• Makes reference to the Qur’an as a source of revelation in Islam
• Describes how the Qur’an guides the lives of adherents
• A well-structured response integrating relevant terminology
• Describes the connection between the Qur’an and the lives of adherents
AND/OR
• Attempts to connect the Qur’an and the lives of adherents
• A descriptive response using some relevant terminology
• Provides general statements about the Qur’an in the lives of adherents
• Limited use of relevant terminology
• Makes general statements about Islam as a religious tradition or about
Islam in the lives of adherents
Question 5 — Judaism (20 marks)
And this is the Instruction – the laws and the rules – that the Lord your God
has commanded [me] to impart to you, to be observed in the land which you
are about to cross into and occupy . . . Hear O Israel! The Lord is our God,
the Lord alone, You shall love the Lord your God with all your heart and with
Marks
17–20
13–16
9–12
5–8
1–4
68 HSC Checkpoints Studies of Religion
all your soul and with all your might. Take to heart these instructions with
which I charge you this day.
Deuteronomy 6:1, 4–6, Torah
Analyse the connection between ‘the laws and the rules’ and the love of God, referred to in
the quotation, as a guide in the life of adherents.
Question 5 — Judaism
Outcomes assessed: H1, H2, H4, H5, H6, H8, H9
MARKING GUIDELINES
Criteria
• Demonstrates comprehensive knowledge and understanding of the
religious tradition
• Demonstrates a comprehensive understanding of the relationships
between the ‘laws and rules’ and the beliefs of Judaism
• Makes explicit links between the ‘laws and rules’ and the guidance offered
in the lives of adherents
• A well-structured response integrating accurate and relevant terminology
• Demonstrates knowledge and understanding of the religious tradition
• Demonstrates a sound understanding of the relationships between the
‘laws and rules’ and the beliefs of Judaism
• Makes reference to the ‘laws and rules’ and the guidance offered in the
lives of adherents
• A well-structured response integrating relevant terminology
• Describes the connection between the Torah and the lives of adherents
•Uses examples to illustrate the connection between the Torah and the lives
of adherents
• A descriptive response using some relevant terminology
• Provides general statements about the Torah in the lives of adherents
• Limited use of relevant terminology
• Makes general statements about Judaism as a religious tradition or about
Judaism in the lives of adherents
Marks
17–20
13–16
9–12
5–8
1–4
2010 Paper
Question 1 - Buddhism
Buddhists just go simply.
To what extent does this statement illustrate the influence of Buddhism on individuals and
the Buddhist community?
Criteria
• Presents a sophisticated, critical judgement on how the statement reflects
the influence of Buddhism on the lives of adherents and the community
• Supports the interpretation with detailed, relevant and accurate information
concerning significant people/schools of thought, AND/OR ethics AND/OR
significant practice
Marks
17–20
68
Chapter 4: Religious Tradition Depth Study Extended Response Questions 69
• Uses relevant and accurate terminology in a cohesive response
• Attempts to present a reasoned judgement on how the statement reflects
the influence of Buddhism on the lives of adherents and the community
• Supports the interpretation with accurate information concerning significant
people/schools of thought, AND/OR ethics AND/OR significant practice
• Uses relevant terminology in a well-structured response
• May make some judgement on how the statement reflects the influence of
Buddhism on the lives of adherents and the community
• Supports the interpretation with relevant information concerning significant
people/schools of thought, AND/OR ethics AND/OR significant practice
• Attempts to use relevant terminology in a largely descriptive, structured
response
• Presents a general response with some information about significant
people/schools of thought, AND/OR ethics AND/OR significant practice
• May use relevant terminology
• Makes general statements about Buddhism
• Provides limited relevant detail
13–16
9–12
5–8
1–4
Question 2 – Chrsitianity
Question 2
By this all will know that you are my disciples, if you have love for one another.
John 13:35
New King James Version
With reference to the quotation, evaluate the influence of Christianity in the life of
adherents and the Christian community.
Criteria
Mark
 Presents a sophisticated, critical judgement, based on criteria, with
reference to the quotation, concerning the influence of Christianity in
the life of adherents and the Christian community
 Supports the evaluation with detailed, relevant and accurate
17–20
information concerning significant people/schools of thought,
AND/OR ethics AND/OR significant practice
 Uses relevant and accurate terminology in a cohesive response
 Attempts to present a reasoned judgement, based on criteria, with
reference to the quotation, concerning the influence of Christianity in
the life of adherents and the Christian community
 Supports the evaluation with accurate information concerning
13–16
significant people/schools of thought, AND/OR ethics AND/OR
significant practice
 Uses relevant terminology in a well-structured response
 May make some judgement, based on criteria, with reference to the
quotation, concerning the influence of Christianity in the life of
adherents and the Christian community
 Supports the evaluation with relevant information concerning
significant people/schools of thought, AND/OR ethics AND/OR
9–12
significant practice
70 HSC Checkpoints Studies of Religion
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Attempts to use relevant terminology in a largely descriptive
structured response
Presents a general response with some information about
significant people/schools of thought, AND/OR ethics AND/OR
significant practice
May use relevant terminology
Makes general statements about Christianity
Provides limited relevant detail
5-8
1-4
Question 3 – Hinduism
To what extent does this quotation express the distinctive Hindu answer to the enduring
questions of human existence?
–
Question 3 –Hinduism
Question 3 — Hinduism Criteria
Marks
•Presents a sophisticated, critical response considering how the
statement reflects the distinctive Hindu answer to the enduring questions
of human existence
• Supports the interpretation with detailed, relevant and accurate
17–20
information concerning significant people/schools of thought, AND/OR
ethics AND/OR significant practice
• Uses relevant and accurate terminology in a cohesive response
• Attempts to present a reasoned response considering how the
statement reflects the distinctive Hindu answer to the enduring questions
of human existence
13–16
• Supports the interpretation with accurate information concerning
significant people/schools of thought, AND/OR ethics AND/OR
significant practice
• Uses relevant terminology in a well-structured response
• May make a limited response as to how the statement reflects the
distinctive Hindu answer to the enduring questions of human existence
• Supports the interpretation with relevant information concerning
9–12
significant people/schools of thought, AND/OR ethics AND/OR
significant practice
• Attempts to use relevant terminology in a largely descriptive structured
response
• Presents a general response with some information about significant
5–8
people/schools of thought, AND/OR ethics AND/OR significant practice •
May use relevant terminology
1–4
• Makes a general statement about Hinduism • Provides limited relevant
detail
70
Chapter 4: Religious Tradition Depth Study Extended Response Questions 71
Question 4 – Islam
In the name of God, Most Gracious, Most Merciful, ...to You alone do we turn for
help. Guide us along the straight path.
Qur’an 1:2–6
To what extent does this quotation express the distinctive Islamic answer to the enduring
questions of human existence.
Question 4 — Islam Criteria
Marks
• Presents a sophisticated, thorough response considering how the
quotation expresses the ways in which Islam provides a distinctive
response to the enduring questions of human existence
• Supports the interpretation with detailed, relevant and accurate information
17–20
concerning significant people/schools of thought, AND/OR ethics AND/OR
significant practice
• Uses relevant and accurate terminology in a cohesive response
• Attempts to present a reasoned response considering how the quotation
expresses the ways in which Islam provides a distinctive answer to the
enduring questions of human existence
13–16
• Supports the interpretation with accurate information concerning
significant people/schools of thought, AND/OR ethics AND/OR significant
practice • Uses relevant terminology in a well-structured response
• May attempt a limited response considering how the quotation expresses
the ways in which Islam provides a distinctive answer to the enduring
questions of human existence
• Supports the interpretation with relevant information concerning significant
people/schools of thought, AND/OR ethics AND/OR significant practice
9–12
• Attempts to use relevant terminology in a largely descriptive structured
response
• Presents a general response with some information about significant
people/schools of thought, AND/OR ethics AND/OR significant practices
5–8
• May use relevant terminology
• Makes general statements about Islam • Provides limited relevant detail
1–4
Question 5 – Judaism
From generation to generation, Judaism teaches us how to deepen our lives, to improve the
world and to join with others who have the same lofty aims.
With reference to the quotation, explain how Judaism as a living religious tradition
gives depth and meaning to the life of the individual and the Jewish community.
Question 4 — Judaism Criteria
• Presents a sophisticated, thorough response with reference to the
Marks
72 HSC Checkpoints Studies of Religion
quotation, providing an explanation as to how and/or why Judaism as a
living religious tradition gives depth and meaning to the life of adherents
and the Jewish community• Supports the account with detailed, relevant
and accurate information concerning significant people/schools of thought,
AND/OR ethics AND/OR significant practice
• Uses relevant and accurate terminology in a cohesive response
• Attempts to present a reasoned response, with reference to the quotation,
providing an explanation as to how and/or why Judaism as a living religious
tradition gives depth and meaning to the life of adherents and the Jewish
community
• Supports the account with accurate information concerning significant
people/schools of thought, AND/OR ethics AND/OR significant practice •
Uses relevant terminology in a well-structured response
• May attempt a limited response providing an explanation as to how and/or
why Judaism, as a living religious tradition, gives depth and/or meaning to
the life of adherents and/or the Jewish community
• Supports the account with relevant information concerning significant
people/schools of thought, AND/OR ethics AND/OR significant practice
• Attempts to use relevant terminology in a largely descriptive structured
response
• Presents a general response with some information about significant
people/schools of thought, AND/OR ethics AND/OR significant practice
• May use relevant terminology
• Makes general statements about Judaism • Provides limited relevant detail
17–20
13–16
9–12
5–8
1–4
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Section III — Religious Tradition Depth Study Extended
Response Questions Sample Answers
2007 Paper Sample Answers
Question 2 — Christianity (20 marks)
Hildegard von Bingen (1098 to 1179) was a Benedictine nun who had a significant effect on
Christianity during the 12th Century. She achieved this by conveying her radical ideas
through writing, poetry, medicine, music and art. More significantly Hildegard was unafraid to
challenge the traditional religious beliefs, especially as she questioned and confronted the
problems faced by the Christian church at that time. Furthermore it can be said that
Hildegard of Bingen’s influence can still be felt by some Christian groups in the
contemporary setting, most significantly amongst Christian women.
During the 12th century the Christian church had become morally and financially corrupt and
increasingly patriarchal in nature. Hildegard responded to this situation not only by
questioning the patriarchal nature of church but by challenging the injustices and corruption
that were occurring at the time. In some sense Hildegard could be thought of as a prophet,
warning of dire and dismal consequences if the focus of the established church did not
change.
At a time where the status of women was still subject to Aristotelian philosophy where
women were considered the ’weaker sex’, Hildegard sought to dispute this misogynistic
attitude as she argued that women were at least through the eyes of God spiritually equal to
men. She expressed pain and anguish at being a female member of the church considering
herself ‘wretched and more wretched in my existence as a woman’ showing her anguish at
being a voiceless female in male-dominated hierarchical church. Hildegard aimed to dispute
this attitude at least in a religious sense by putting forward the idea that God was both
masculine and feminine, thereby arguing that the status of women within the eyes of God
was equal to that of men. Hildegard’s words and ideas are echoed by contemporary feminist
theologians who use her as a role model for their cause.
It is important to note that Hildegard’s influence extended beyond the walls of the convents
that she built and managed – also unheard of at this time. Hildegard gained influence not
through insurgence but rather through gentle persuasion. A visionary from an early age,
Hildegard wrote to Bishops (Bernard of Clairvaux), Popes (Eugenius III), statesmen and
emperors. In doing this she gained the respect of men allowing her to have a significant
influence on them.
Having received the approval of Pope Eugenius III, Hildegard’s visions were eventually
turned into published works such as Scivias (Know the Ways of the Lord) this was unheard
of for women of the time. Other works include her medical treatises Physica and Causae et
Curae – she is attributed to having written the first clinical description of a migraine and of
the circulatory system. In particular she described medical conditions peculiar to women.
Most significantly Hildegard strove to voice her very significant opinions on corruption within
the church and on the lack of a moral conscience amongst the clergy at the time, a clergy
who had become morally abusive and in some cases very wealthy. She moved beyond
concerns about the status of women declaring: ‘What the individual heart needs is to be
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flooded with love, and what the church needs is to be holy.’ She believed that the answers to
the significant issues facing the church lay not in the words of the clergy but by returning to
the fundamental teachings highlighted within the scriptures and the teachings of Jesus. At a
time when few people were educated and most were illiterate, Hildegard educated by writing
and producing morality plays such as Ordo Virtutum (Play of the Virtues).
Her visions inspired many of her greatest works, such as the artwork Trinity Man in Sapphire
Blue which represented the Trinity. This motif of light was represented in many of her works
including her art, music and plays, which in turn further developed the established idea of
light’s purpose as a symbol of God and enlightenment. This imagery was linked closely to
her own visionary experiences of light experienced through her physical condition –
migraines. Additionally, her music was revolutionary at this time. She believed that music
and art were another means of exalting God: ‘Every element has a sound, an original sound
from the order of God; all those sounds unite like the harmony from harps and zithers.’ Her
words were poetically haunting an she embodied a keen and sensitive understanding of
nature and the natural world. In fact Hildegard is held in high esteem by modern
environmentalists
Overall Hildegard made significant contributions to Christianity and continues to do so today
as exemplified through her written works, her travels and her teachings. Hildegard never lost
sight of what it meant to be truly Christian, she had a profound understanding of what church
was meant to be and of the role that women should hold within this church. She did this both
through her spiritual teachings and through practical means.
Question 4 — Islam (20 marks)
The ethical teachings of Islam are founded on the sacred texts of Islam, the Quran the
Sunna and the Hadith. The ethical teachings reflect the traditions, stories and beliefs that are
held within these sacred texts. In Islam, adherents believe that humans have been given
responsibility for the planet, and should thereby act as Khalifs or stewards for the
environment. It was Muhammad himself who said: ‘Every one of you is a guardian and is
responsible for his charges. The ruler who has authority over people is a guardian and is
responsible for them.’
The single most important concept to Islamic beliefs is that of Tawhid, essentially a belief in
the wholeness and oneness of God. Muslims believe that Allah created the earth and since
the earth is the creation of Allah everything within it should be held ‘sacred’. This concept is
exemplified in the teachings of the Quran Surah 64:1 – ‘Whatever is in the heavens and on
earth, doth declare the Praises and Glory of Allah: to Him belongs dominion, and to Him
belongs praise: and He has power over all things.’ Therefore Muslims believe that caring for
the earth and all that is in it is a form of worshipping the oneness of Allah, as the earth is
totally his creation.
Second to this concept in Islamic ethics is the concept of umma – the greater Islamic
community and the responsibility that all Muslims hold for one another. Accountability to
Allah and responsibility to humanity are a strong part of Islamic wisdom regarding
environmental ethics. One of the principal Islamic beliefs is that when the Day of Judgement
(al Akhira) occurs, all Muslims stand before Allah to be judged on their life and actions where
they will be rewarded for the good and punished for the bad. The Quran, considered by
Muslims to be the exact words of Allah, revealed to Muhammad by the Angel Jibrael,
assigns Muslims as ‘viceroys of the earth’ (Surah 27:62). This position of ‘Khalifa’, or trustee
gives believers a position of responsibility for the Earth. Thus proper treatment of the
environment and adherence to the Shari’a law and correct jurisprudence regarding the
environment will place a Muslim in good standing on the Day of Judgment.
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Chapter 4: Religious Tradition Depth Study Extended Response Questions 75
There is evidence of the umma (Islamic community) acknowledging this responsibility when
looking at the 1986 Assisi Declaration; an interfaith initiative for the environment. Many
Muslim adherents attended the pilgrimage to Assisi, home of the Christian saint, Francis. As
part of this initiative, a Muslim representative made a declaration on ‘religion and nature’.
One part of his assertion was ‘unity cannot be had by setting one need against another... it
is maintained by balance and harmony.’
The balance and harmony that was addressed in the Assisi declaration is another aspect of
Islamic teaching that has been applied to environmental ethics. Muslims believe that one of
their key concerns regarding the environment should be sustainability. Islamic jurisprudence
informs believers of ways in which to maintain a protected and balanced environment which
was put in place when Allah created the Earth. This is affirmed in the Quran, in Surah 15:
‘and he produced therein all kinds of things in due balance’.
One area of environmental ethics that the Islamic faith addresses is the treatment of
animals. Blood sport, or the killing of animals for fun is haram (forbidden) under Sharia law.
Similarly if an animal is to be slaughtered for food it must be done so with a sharp knife so
that the animal feels only a small amount of pain. Any cruelty to an animal is considered a
destruction of the ‘sacred garden’ (Earth) and the things within it, which goes against the will
of Allah. This is a departure from the true meaning of Islam, ‘submission to Allah’.
Muslims believe in the protection of animals, as their own community extends beyond the
individual. One example of a larger body of people becoming involved animal rights as part
of environmental ethics is the Sultan and government of Oman. He became concerned with
the Islamic ethical teachings and their relationship with the environment throughout the
1970s, at which time he implemented a number of environmental policies. Relating to the
treatment of animals was the 1975 law, which banned hunting for sport. This adherence to
Islamic environmental ethics continued with the Ministry of the Environment was set up in
1984. Under the laws and policies implemented Oman has become one of the world’s most
closely studied nations in the areas of management and conservation, indicating the
eagerness of the umma to embrace Islamic ethical teachings in relation to the environment.
The Muslim response to environmental ethics has been strongly based on Islamic teachings.
The way in which environmental problems are related to the principle beliefs of Islam
demonstrates how the umma is able to apply its beliefs to environmental issues today.
Question 5 — Judaism (20 marks)
Sample Answer 1 (Sexual Ethics)
Jewish ethics are primarily derived from their legal tradition, Halachah, merging the law of
God and rabbinic teachings held within the Torah, Talmud, Gemara and the Mishnah as a
means to address an expansive range of moral questions. The concepts of marriage,
adultery, homosexuality and contraception are approached in these texts, however there are
various interpretations depending upon the denomination of Judaism.
The Torah represents sex as involving the heart, mind, and the body. There is also a sacred
element present as it is believed that a man and a woman are to become ‘one flesh’,
indicating that the sexual act symbolises the union of those created in God’s image. Genesis
2:18 states: ‘It is not good for man to be alone; I will make a fitting helper for him’. According
to this then, Jews understand that marriage and companionship are essential and that the
act of marriage completes a person. Therefore sex is a means of strengthening that marital
bond. Added to this understanding is the teaching that pre-marital sex is prohibited because
sex is considered holy (Kiddushin) and should be expressed only in the context of marriage.
Thus, the sexual desire between married couples is a mitzvah (blessing), as it is seen to
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reinforce the bonds of love and companionship, binding the couple together. In addition, sex
is believed to be an act of commitment and responsibility with emotional and physical
elements.
Adultery and homosexuality are prohibited in Judaism. For instance, adultery was forbidden
(Exodus 20:14) and punishable by death along with incest due to its abhorrence.
Homosexuality is also prohibited because it undermines the Jewish ideal of family life. It is
considered unnatural, as it is impossible for procreation to occur due to ‘the spilling of the
seed’. The teaching expressed in the story of Onan in Genesis 38:8–9 can be applied here.
The teaching on homosexuality can be found in Leviticus 20:13 which states, ‘If a man has
sexual relations with another man, they have a done a disgusting thing, and both shall be
put to death. They are responsible for their own death.’ However, even though Judaism
condemns these practices, it does not condemn the individuals involved. This is evident
especially through Reform and Conservative Jewish communities. They work on the concept
of an ‘inclusive community’ which is the welcoming of individuals no matter who they are or
what they have done in order to create equality.
Regarding women and homosexuality, the Talmud states that women who practice
lesbianism and prostitution forfeit their right to marry the high priest which is reinforced
through Moses Maimonides who wrote that it was a ‘practice of Egypt’ and sign of
rebelliousness therefore leading it to being forbidden. In Deuteronomy 23:17 specifically,
regarding prostitution, Jews are taught that ‘No Israelite, man or woman, is to become a
temple prostitute.’
In relation to the significant injunction to ‘be fruitful and multiply’ (Genesis 1:28) it is believed
that a sexual act should be performed in order to procreate. This requires a married couple
to produce at least two children. However, Judaism does not completely disallow birth
control. It is acceptable as long as there is a commitment to children. Thus, the contraceptive
pill is accepted however any methods that destroy or block the passage of the seed are not
accepted. This law derives from the story of Onan who was killed by God for practising
coitus interruptus (Genesis 38:8–9). In addition, condoms are not permitted as it prevents a
man and woman from becoming ‘one flesh’. Masturbation is also forbidden due to the spilling
of semen which is stated in the Talmud ‘…in the case of a man, the hand that reaches below
the navel should be chopped off’. However, female masturbation does not relate to this as
no semen is able to be lost. Moreover, the Torah expressly forbids any man from performing
a sexual act with a niddah (a woman menstruating). Thus, the Talmud extended this to
include any kind of touching between married couples. However, before any sexual act can
be performed, at the end of a woman’s niddah they must perform a mikveh (purity bath) to
purify and cleanse their bodies. This practice remains highly valued in Orthodox Judaism
today, whereas Reform and Conservative Jews are more flexible.
In conclusion, Jewish teachings on sexual ethics vary within the different branches of
Judaism. However, in all branches of Judaism, marriage is considered the key aspect in
which proper sexual relations are permitted to take place.
Sample Answer 2 (Environmental Ethics)
Jewish ethics are based upon the principal belief that human beings are created in God’s
image and that in understanding this, humans are obliged to be stewards or caretakers of
the environment, in a covenantal relationship with God. Sources of Jewish ethical teachings
include the Torah, the Mishnah and the Talmud as well as guidance from the Jewish legal
tradition known as Halachah and other traditional sources. Jewish ethical teachings in
regards to environmental ethics are based upon an understanding firstly, that God has
expressed himself through the Torah and through the creation of the universe, and secondly
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that human beings are stewards of the environment. Jews receive guidance from these
sources on the most suitable course of action when dealing with environmental concerns.
The main ethical teachings are based on the Ten Commandments or Decalogue that provide
a guide on how to live life dutiful to the word of God. Significantly teachings on the
environment also stem from within the 613 mitzvot, where more specific recommendations
are made in order to follow the correct moral and ethical guidance when dealing with the
protection of the environment.
Environmental ethics is the branch of ethics that is concerned with both the human world
and the non human world including the plants, animals and the physical environment. Psalm
24:1 establishes the relationship between God, humanity and the environment – ‘The earth
is the Lord’s and everything in it, the world, and all who live in it’. Humans have been
bequeathed the environment and are therefore complying with God’s decree, by accepting
the responsibility to become caretakers of the earth. It is also understood as a result, that
God can hold humans accountable for their treatment of the planet. In addition it is clearly
stated that God calls for people to not only make use of the land, but to sustain and preserve
it for future generations. The Torah nevertheless, encompasses more than the first five
books of the bible and is often used to reference the entire Hebrew Scriptures Tenach.
Environmental ethics is a relatively new branch of ethical study and because of this ethical
teachings have been reinterpreted to comply with traditional teachings. This process of
interpreting the authoritative sources is fundamental in maintaining the emphasis placed on
environmental concerns, in contemporary society and in the lives of the Jewish believers.
While the Torah, Talmud and Halachah remain relevant as points of reference, for several
modern environmental issues including the protection of nature, the conservation of
resources, urban planning and pollution. Jewish people look towards other sources for
guidance in this domain of ethics.
The Talmud as an authoritative source is significant to Jewish environmental ethical
teachings. The Talmudic traditions exemplify the ethical teachings in reference to the
environment through an understanding of bal tashchit interpreted as ‘Do not destroy’ derived
from Deuteronomy 20:19. Humans are instructed not to harm trees ‘Do not destroy its trees
by putting an axe to them. Although you may take food from them you must not cut them
down.’ The belief that all of God’s creation has a purpose reflects the need to maintain the
delicate balance upon which this earth revolves. Talmudic traditions also embody the
attitude that we must treat the environment with reverence. Sustainability is therefore a key a
key factor concerning the environment. Tikkun olam is a Hebrew phrase that means
‘repairing the world’. Originating in the early rabbinic period this term has had its meaning
reconstructed over time and is currently used particularly by members of the Kabala
movement in order to explain an ethical stance in relation to the environment. Tikkun olam
ensures that the environment is restored.
Tu B’Shevat, is a minor Jewish festival introduced in the Mishnah and put into practice it is a
practical moral and spiritual duty to enact the process of tikkun olam, ‘repairing broken
world’. Tu B’Shevat, the New Year for the trees, celebrated in February. During Tu b’Shevat
adherents to Judaism arrange to look at the natural world, and to rejoice in the abundance of
Earth’s incredible resources. During celebrations, congregations read from the scriptures
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e.g. Ecclesiastes 1:4: ‘One generation goes, another comes, but the earth remains the same
forever.’ This festival resonates especially with Jewish people today as environmental
concerns face people and they come to an understanding that unless they can ’repair the
world’ the earth will not be the same for future generations. The day is marked by tree
planting, ceremonies and is keenly celebrated by environmentalists and is known as Jewsih
Earth Day. The Jewish National Fund, is an example group that have actively involved
themselves in the maintaining of the environment, they also look to restoring the damage
caused by human interaction due to carelessness or lack of foresight. The JNF are
particularly concerned with deforestation, and are active in attempting to rectify the results of
deforestation in Israel. In response, the JNF have planted some 240 million trees, caring for
over 100 000 acres of woodland.
Jewish environmental teachings derive from a variety of sources but they ultimately establish
that creation is God’s gift to humanity and we are called to be stewards for all of creation.
They deal with the quality of life for the present and the future. Jewish teachings can be
summed up in tikkun olam; they are trying to ‘repair the world.’
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2008 Paper Sample Answers
Question 2 — Christianity (20 marks)
Baptism is a Christian rite that admits a candidate into the Christian community. Baptism is
the ceremonial immersion in water of an individual, or application of water to an individual as
a way of showing they have joined, or are joining, the Christian community. Most individuals
in the early Christian community experienced baptism as adults however the ritual has
changed over time and today it is best described as a rite of initiation welcoming a person
into the church family. It may be executed, according to denominational beliefs, as infant or
believers’ baptism. Baptism expresses the beliefs of Christianity through symbols, actions
and rituals, as well as having huge significance for the individual and the community at large.
The significance of Baptism to the adherent is central to beliefs as it initiates candidates into
their specific Christian communities as well as acting as a beginning into a complete
Christian life. An individual is cleansed from original sin and through baptism the individual is
allowed the opportunity of spiritual rebirth as a son or as a daughter of God. The act of
baptism shows that the individual has a desire to follow the example set by Jesus at his own
baptism by John the Baptist. It also demonstrates that the person is devoted to following the
instruction of Jesus, ‘All authority in heaven and on earth has been given to me. Therefore
go and make disciples of all nations, baptising them in the name of the father and of the son
and of the Holy Spirit, and teaching them to obey everything I have commanded you, to the
very end of the age’ (Matthew 28:18–19).
Baptism is significant to the individual and the community alike. Through the person
absorbing themselves in the act of baptism they are sending out the public message that
they are devoting themselves to the faith and to the rest of the Christian community. During
the ceremony of Baptism the community bears witness to the individual as he/she is initiated
into the faith. While community members may have witnessed the ritual on many occasions,
they feel blessed to observe the induction of a new adherent. John quotes Jesus as saying
to Nicodemus, ‘No one can enter the kingdom of God without being born of water and the
spirit.’ The baptismal rite in the Christian church is the first step in this transformation.
Through witnessing this sacramental rite of baptism individuals within the community feel
that it helps their own faith to grow and strengthen as it renews their own baptismal
promises. Catholics for example renew their baptismal promises each year during the Easter
vigil services, where, as a community, they aid each other to remain faithful and immersed in
the Gospels and they remember the central tenets of Christianity exemplified through the
life, death and resurrection of Jesus.
In addition, the baptismal ceremony is accompanied with the significant use of symbolism. In
many cases the individual taking part in the ritual wears white garments either as an adult or
as a child. In the orthodox traditions these garments are applied after the immersion of water
and the cleansing of sins acting as a symbol of purity. The communal significance of baptism
is highlighted through the role of the sponsors/Godparents of the individual; these
contributors are part of the Christian community and act as guides into the new Christian life
as well as mentors for the neophyte as they face the challenges and difficulties of life. The
entire community bears responsibility for the faith life of the new adherent; this is why many
churches have announcements of upcoming baptism and actual services performed during
community gatherings. ‘For all of you who were baptised into Christ have clothed yourselves
with Christ. There is neither Jew nor Greek, slave nor free, male nor female, for you are all in
one Jesus Christ’ (Galatians 3: 27–28). The belief is that through baptism, Christians are not
80 HSC Checkpoints Studies of Religion
only born into a new community, but they are born into a single community committed to
sharing the mission of Jesus in the world.
Baptism is the only common sacrament across all denominations (except Quakers) of
Christianity. Baptism is physically a public act; spiritually it is personal evangelisation. People
who are baptised are appointed to serve Jesus and the world he died for. It acts as a
metaphorical link between Christian life and rebirth into new Christian life. Through the
community an individual is welcomed and taught the Christian way and is lead onto the path
of Christian life. It can be seen how important baptism is in both the lives of adherents and
the community as well as how it expresses Christian beliefs. It is a fundamental part of any
Christian’s life and is a fulfilling act of obedience to God that is an entry point into the
oneness of the church of Jesus. Baptism is a rite of passage, and marks transition from
outside the community via initiation into new life in the Christian church. Salvation is the key
teaching of baptism, ‘Repent, and let each of you be baptised in the name of Jesus Christ for
the forgiveness of your sins; and you shall receive the gift of the Holy Spirit’ (Acts 2:38). It is
through baptism that a person is welcomed and initiated into sharing the mission of Jesus
into the world.
Question 4 — Islam (20 marks)
The Hajj is a pilgrimage that Muslims are encouraged to take if they have the physical and
monetary capacity to do so. The pilgrimage ‘is the place where on Abraham once stood; and
whoever enters it finds inner peace. Hence pilgrimage unto the Temple is a duty owed to
God by all people who are able to undertake it‘ (Quran Ch3 V97). The rituals performed in
the Hajj assists the pilgrim to move towards a perfect submission to Allah which is the
ultimate goal of Islam.
To begin this most important ritual, one must be in a state of ihram or purity, so each pilgrim
dons the white garment which is symbolic of their equality and unity before God regardless
of their economic status in their ordinary life. This is further emphasised through the
performance of the initial Tawaf at the Ka’ba, where they recite, ‘Here I am at your service,
O God. Here I am!’ This is a reminder to each person that it is Allah who should be the
centre and source of their lives.
The rituals of Hajj are many and complex, with each having a significant influence in the lives
of the adherents. Some of the most powerful are examined below.
At Mt Arafat, the place where Adam and Eve sincerely repented and received forgiveness for
their mistake committed in Paradise, pilgrims turn up to repent for their sins and ask
forgiveness. The plea and petition of millions of people at the same time is a compelling
spiritual force that begs forgiveness. An ordinary action of prayer by individuals makes them
feel extraordinary when they receive forgiveness. According to Muhammad, God will not
return a sincere pilgrim asking forgiveness empty handed, the promise is that, ‘His or her
sins will be wiped off and they will attain the sinless state of a newborn’. Once on Mt Arafat,
they pray, ‘O Allah, I have done great wrong to myself. There is none to forgive the sins but
thou only. Grant me pardon from thyself, have mercy upon me for thou art much for forgiving
and compassionate’. The importance of Arafat is emphasised in the Qur’an: ‘And when you
surge downward in multitudes from Arafat, remember God at the holy place and remember
Him as the One who guided you after you had indeed been lost on your way’ (Quran C2
V128). Through praying in such a powerful way and being cleansed from sin, one
experiences the forgiveness from Allah to lead a better life.
Another ritual involved in the practice of Hajj is the Tawaf-al-Isadah, the stoning of the pillars.
Pilgrims throw stones at the pillars at Mina which symbolise the devil. Pilgrims will challenge
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evil desires and the Satan whispers by walking to Jamarah to stone seven times in a
symbolic way. The Greater Jamarah is called Aqaba Kubra, i.e. the largest obstacle. When
they stone this seven times, they are weakening the Satanic calls and whispers within them
in order to overcome a large obstacle in their life. When pilgrims reach the greater Jamarah
they try to imagine that they are standing face to face in front of Satan emulating Abraham
when he stood in front of Satan who was trying to dissuade Abraham from sacrificing his
son. Stoning the wall pilgrims say to the Satan ‘from now on, you won’t be able to seduce
me’. It is a display of the hatred of evil and their desire to live better lives. Temptation is an
obstacle to the goal of submission and must be overcome. In rejecting the devil the Muslim
is able to more sincerely submit to the will of Allah. The ritual of stoning the pillars has
significance in its representation of the struggle against temptation and the ultimate goal of
submission to Allah. This action allows them to become free from sin and assists them from
succumbing to temptation throughout the Hajj experience.
The Hajj also provides a significant experience of community. Over two million pilgrims take
part in Hajj each year. They come from all regions of the world and represent virtually every
nationality. The experience of the Hajj is a significant expression of the diversity of Islam, yet
at the same time it is a powerful witness to the unity of Islam with millions of people, of every
race and nationality uniting in one goal of submission to Allah. The central aim is exalting,
glorifying and praising God, individually and collectively. They say ‘you are greater than
myself and above the whole of humanity; here we are ready to worship you in mass’. They
glorify God by going around the Kaba, stating, ‘we only obey you the Absolute One worthy of
worship’. Inner spiritual peace and contentment reach their peak removing stress and any
sign of depression. Leaving everything behind for a long period of time provides the effect of
true recreation for the mind and spirit. Therefore, this is able to create the action of bringing
people of the world together, and helps ordinary people to feel extraordinary when they
experience unity with others in submitting to Allah. As explained by an Australian Muslim
adherent, ‘The fact that everyone is there to do exactly the same thing in praising their
creator, Allah, just elevates and magnifies the feelings, so that it feels as though your heart
is going to leap out of your chest with joy. Nowhere else have I felt such a strong sense of
rightness and belonging.’
Question 5 — Judaism (20 marks)
Moses Maimonides was a noteworthy person who had a significant impact on Judaism in the
12th century and who continues to do so today. Maimonides exercised substantial influence
and authority over the Jewish tradition at that time and is regarded as the greatest Jewish
philosopher of the middle ages. Maimonides was born in 1135 CE, in Cordoba, Spain which
was the centre of Jewish learning and understanding and also a hub for Islamic culture. This
period was known as the Golden Age. During this time the three monotheistic traditions of
Judaism, Christianity and Islam lived peacefully under Muslim rule. However the peace
between the differing faiths perished when a group of fundamentalist Muslims named the
Almohades instigated divergence and caused great spiritual disturbance in Spain leaving
Moses Maimonides and his family no other option but to flee Spain to escape Muslim
persecution.
Maimonides then lived in Egypt and by the age of sixteen he had written a manuscript on the
proper use of theological terms, demonstrating an appreciation and interest in the philosophy
embedded within Judaism. As he grew older he pursued his interest in religion and focused
on enhancing his understanding of Judaism. This led him led him to write a major
commentary to the Mishnah. Maimonides never let his interest in religions weaken, not even
when he trained to be a physician as a means of gaining financial security. Because of his
intellect, and his ability to work as a medical doctor he soon became the official physician to
Saladin, the ruler of Egypt. Maimonides proved himself physically and mentally capable as
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an influential figure in the area of medicine, however his primary concern was still founded
on the Jewish faith.
Maimonides was exposed not only to Jewish ideology but to Arab and Greek beliefs on
philosophy and religion. Living in the ‘melting pot’ of North Africa, Maimonides was motivated
by the people of different faiths and cultures that mixed together in this metropolitan hub.
Controversial at the time, Maimonides believed that the true prophecy was not confined to
the Jews. He set out to promote unity with all faiths and was successful in his attempts at
bringing the Greco-Roman, Arab, Jewish and Western cultures together. This made
Maimonides one of the most broadminded religious leaders at the time. In many ways
Maimonides challenged his own religious principles by implying that other religions were
equally influential.
One of his most significant works was The Guide for the Perplexed. In this he draws from the
ideas of the Jewish, Islamic and ancient Greek philosophers. This work was contentious
when it was first written and it continues to be one of the major works of Jewish literature.
Maimonides was very sincere and realistic in his teachings; he called upon his extensive
knowledge of Judaism when considering the best approach for sustaining the faith of the
people and keeping them interested in God. In doing so he drew upon the conventional
sources of teaching as well as developing controversial and newer ideas of philosophy and
science to justify his reasoning. Maimonides teachings flourished in the area of Jewish law
which enabled him to create the code of Jewish law known as the Mishneh Torah, one of his
greatest works. Maimonides’ Mishneh Torah gave hope to many Jewish communities, as it
helped them interpret the Torah and advised them on how to live an ethically moral life. He
received letters from Jewish people all over the known world seeking his advice in regards to
Jewish beliefs, rituals and practice.
Within the Mishneh Torah a central and significant piece of writing known as the ‘Thirteen
Articles of Faith’ is found. Even today this important summary is considered the premise of
Jewish belief. It speaks of the existence of God, his unity, his eternity and the coming of the
Jewish Messiah. One of his other famous works is called Guide to the Perplexed. ‘The
general object of the law is twofold: the well being of the soul and the well being of the body.’
This is from the purpose of law and deliberates the idea of the individual focusing on spiritual
and physical wellbeing.
Maimonides was one of a small number of significant Jewish leaders whose teachings
influenced the non-Jewish world. Leaders from non-Jewish religious groups spoke about
Moses Maimonides, constructively suggesting his importance to not only his own faith but to
other religious faiths as well. The Christian leader Thomas Aquinas referred to him as Rabbi
Moses, (rabbi being Hebrew for teacher), implying his strength and influence as a man of
faith. There is also an adage in the history of Jewish dogma that states ‘from Moses to
Moses there was none like Moses.’ The first Moses was the great patriarch and prophet who
spoke with God, and the second referred to is Moses Maimonides.
However several critics disliked his attempts to codify Jewish law as they believed it to be
dangerous and even after his death there were differing opinions in regards to Maimonides’
contribution to Judaism. A well-known quote about Moses states, ‘From Moshe Moses to
Moshe (the son of Maimon) there arose none like Moshe.’ This shows the tremendous
impact that Maimonides had to Judaism and its followers, and as a Moses, Maimonides is
genuinely thought of as one of the most influential Jews in history.
Maimonides continues to challenge Jewish thought and teachings today and he is
considered as a controversial Jewish thinker among modern academics. He has been
adopted as a symbol and intellectual hero by almost all major movements in modern
Judaism. He impacted on Judaism by sharing his ideas and making sense of the Torah for
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Jewish people, bringing together many different cultures and expressing a rational idea of
the Jewish religion by uniting science, philosophy and religion. Through his texts and ideas
he has made the Jewish religion more well-known and accessible. Moses taught that
prophecy is the summit of human achievement and the goal of all who hope for religious
fulfilment, and is today considered a prophet himself.
84 HSC Checkpoints Studies of Religion
2009 Paper Sample Answers
Question 2 – Christianity (20 marks)
In the Gospel of Luke the post-resurrection account is commonly known to Christians as the
Emmaus story. In this account Jesus appears to his disciples after he has been crucified,
they are feeling sad and disconsolate as they travel on the road to Emmaus. The disciples
fail to recognise Jesus as he travels with them and it is not until he sits to share a meal that
they realise who he is. Surprised and excited they recall that Jesus himself had reminded
them of the stories of the scriptures as they had travelled along the road and they state ‘Did
not our heart burn within us while he talked with us on the road, and while he opened the
Scriptures to us?’ The story is one of faith and hope and one that is still central to Christian
teachings and beliefs today in that it can be readily applied to the Christian understanding of
practices such as baptism and environmental ethics.
Christians firmly believe that God sent his son named Jesus to earth, to save humankind
from sinful ways. Christianity is a faith that is based on the belief in one God and that Jesus
Christ was the Son of God. Christians therefore focus their lives and faith on the life, death
and resurrection of Jesus Christ. It is through this belief in the humanity and the divinity of
Jesus that Christians hope for forgiveness from sins and ultimately salvation. Significantly
Christians also adopt as part of their rituals a re-enactment of The Last Supper. This is also
evidenced in the quote when Jesus breaks bread with the disciples: ‘Now it came to pass, as
he sat at the table with them, that he took bread, blessed it and broke it, and gave it to them.’
Through this Christians believe that by breaking bread and drinking wine together in
community that Jesus becomes present amongst them. At this point Jesus is revealed to
them, these aspects of Christian beliefs are made evident through the Emmaus story.
Baptism is one Christian ritual practice that is central to most, but not all Christian churches.
Quakers and the Salvation Army do not baptise, believing that it is unnecessary. In addition
Christians from different denominations hold differing beliefs about the reasons for and the
importance of this ritual. The origins of Christian baptism stem from the bible, in particular
the baptism of Jesus by John the Baptist in the river Jordan. In accordance with this Jesus
said, ‘All authority in heaven and on earth has been given to me. Therefore go and make
disciples of all nations, baptising them in the name of the Father and of the Son and of the
Holy Spirit, and teaching them to obey everything I have commanded you. And surely I am
with you always, to the very end of the age” (Mathew 28:16-20). This echoes the sentiment
that Jesus is always present for Christians. It is through this rite that Christians reaffirm their
beliefs in the omnipresence of God reincarnated through his son Jesus Christ. In the
Catholic and the Orthodox Church infant baptism is practised, while in protestant churches
believers’ baptism or the baptism of an adult is performed. Most notably for all Christian
denominations, this important ritual places an emphasis on a welcome to the Christian
community. In addition the baptismal ceremony acts as a reaffirmation of Christian beliefs in
the trinity, salvation and the belief in one God. Baptism is significant for the individual and
the community alike. Baptism allows the Christian adherent to become fully initiated into the
Christian community and in doing so they are able to partake in other rituals and rites within
the community as fully fledged members of the community.
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During baptism members of the Christian community – godparents, sponsors and observers
– act as witnesses to the service. Baptism serves as a reminder of their own baptism, and it
represents a renewal of their own baptismal promises and their own personal relationship
with the ever-present Christ. Just as the Emmaus story tells us that Jesus is always present,
Baptism brings to mind the life, death and resurrection of Jesus, but most importantly
Baptism shows that Christianity is a tradition that is living and functional – ‘a living tradition’.
Ultimately it is through the act of baptism that faith for most Christians becomes experiential.
Hence baptism serves as a reminder and an acknowledgment for all Christians that the risen
Christ is, until the end of time, in their midst.
Christianity is a living tradition, in that it is guided by ethical strictures that Christians then
apply to everyday life. The role of ethics is to provide a guide for Christians in their lives.
Christian ethical decision-making is a result based on the ethical teachings of Jesus Christ
as well as Christian doctrine and church history. Christians are called to make moral
decisions about many aspects of their lives and in doing so they recall the teachings of
Jesus, in particular Christians are guided by the Ten Commandments and the Beatitudes. In
addition doctrine, conscience, natural law and the historical teachings of the church help to
form structures upon which Christians pin moral decisions. This may differ slightly from
denomination to denomination, but in essence Christianity’s main ethical goal is the
preservation and respect of all life.
One aspect of ethical decision making that is of particular relevance in the 21st century is the
environment and issues associated with the preservation and ongoing sustainability of planet
earth. Christians like never before are being called upon to make clear and rational decisions
about environmental issues such as global warming, water conservation and pollution. When
making decisions in regards to the environment Christians believe that moral decision
making must be based on the will of God and that God’s will is known and exampled through
the life and teachings of Jesus sourced from the Old and the New Testament. For Christians,
care and concern for the environment has become of paramount importance. A branch of
contemporary theology known as ecotheology explores the theology that surrounds
environmental issues. Ecotheologians make claims that the earth belongs ultimately to God
and in the words of Abraham Kuyper, ‘No single piece of our mental world is to be
hermetically sealed off from the rest, and there is not a square inch in the whole world
domain of our human existence over which Christ, who is sovereign over all, does not cry:
Mine!’ Bearing in mind that environmental ethics are a direct result of Christian stewardship,
Christians of all denominations have responded to environmental issues in a practical way
by applying the fundamental ethical teachings of Christianity in a practical sense ensuring
that the teachings of Jesus are carried out, particularly in the light of the most significant
Gospel teaching – to ‘Love one another’, thus ensuring that through this work Jesus is real
and ever-present in Christian lives. In order to mirror the teachings of Jesus, organisations
have been established to put stewardship into practice. Amongst these we find groups such
as Catholic Earthcare Australia whose mission it is to promote an understanding of the
sacredness and importance of the environment calling for a sustainable future so that the
environment is protected for future generations. This group was inspired by Pope John Paul
II’s call for an ‘ecological conversion’ of the world’s Catholics. Other programs have been
86 HSC Checkpoints Studies of Religion
undertaken in a global and ecumenical sense – for example groups such as Operation Noah
which address climate change.
Christianity is a living religious tradition that calls on the scriptures and the teachings of
Jesus to serve as a guide and inspiration for the faith and as guidance to life. As Christians
put faith into practice they reflect on the life of Jesus and remember that he died for their
ultimate salvation. The scriptures of the Old and in particular the New Testament serve as a
guide for Christians and allow them to accept Jesus as an integral part of their lives.
Question 4 – Islam (20 marks)
The Qur’an is the word of God as revealed to Muhammad. As such it is ‘the ultimate
guidance given by God’ enabling Muslim adherents to ‘see and understand the guidance
God has inbuilt in creation.’ Since Muhammad, significant people, important practices and
ethical teachings based on the Qur’an have ensured that Muslims continue to embrace and
follow the revelation of God in the Qur’an.
Rabi‘a al-‘Adawiyya based her life firmly on the Qur’an. She contributed greatly to the Islamic
religion through her influential teachings. She taught that rewards ‘block the way of Allah’.
She wanted to ‘burn the rewards of him’, not from fear of punishment or for the promise of
reward, but ‘simply for the love of Allah itself.’ Rabi’a was willing to give herself to the task of
communicating with Allah. She expressed the strict Muslim concept of not having desires or
wants or needs of any kinds other than serving Allah. She was central to the development of
a rigorous asceticism that required the abandonment of worldly pleasures – not out of fear of
hell but rather out of passionate love for God. She was in her own way comprehending the
Qur’an’s words, ‘whatever is in the heavens and the earth sings the praises of God.’ (Qur’an
59:1)
By committing herself to God, Rabi’a praised God first and foremost in her own being, by
living the faith she believed in with her entire will. Her poetry expressed not only her mystical
communion with Allah but also allowed her reader to experience God in a different way with
a different accent. She did not spread the message of Islam through large scale activity but
in the actions of her own behaviour. Therefore individuals developed an understanding of
Allah and experienced their faith in the presence of God, allowing the will of Allah to exist in
their own conscience and mind. As Muslims are encouraged to do this today, Islam is a
continuing living tradition in the lives of its adherents. She taught that total satisfaction in
Allah is present when one of his believers finds as much pleasure in misfortune as in
prosperity, as the Qur’an teaches ‘surely there is peace of heart in the contemplation of
God!’ (Qur’an 13:28) She tried to observe sacred law and acknowledged both the grace of
Allah and showed grace and goodness to others. Rabi’a taught mahabbah (divine love) and
uns (a direct personal experience of God). She was consistent in teaching and modelling
total surrender in order to gain a closer relationship with God.
The practice of the Hajj is another way that enables the adherents of Islam to ‘see and
understand the guidance of God’. Most Muslims try to undertake Hajj at least once in their
lifetime. It is believed by Muslims that the rites of the Hajj were laid down by Allah to mark
historic events in the life of Prophet Ibrahim, which show his absolute and total submission to
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the will of Allah. The Hajj is designed to develop a highly tuned consciousness of Allah for
the pilgrim and a sense of spiritual uplifting. As Muhammad taught, a person who performs
Hajj properly ‘will return as a newly born baby free of all sins’. The Hajj provides a significant
experience of community. Over two million pilgrims take part in Hajj each year. They come
from all regions of the world and represent virtually every nationality. ‘And proclaim that the
people shall observe Hajj pilgrimage. They will come to you walking or riding on various
means of transportation. They will come from the farthest locations’ (Qur’an 22:27.8). The
experience of the Hajj is a significant expression of the diversity of Islam, yet at the same
time it is a powerful witness to the unity of Islam with millions of people, of every race and
nationality uniting in one goal of submission to Allah. The central aim is exalting, glorifying
and praising God, individually and collectively. The Qur’an commands, ‘You shall file
together, with the rest of the people who file, and ask God for forgiveness. God is Forgiver,
Most Merciful’ (2:199). The essence of Islam is surrender to Allah. Surrender is epitomised in
undertaking the Hajj. The pilgrimage ‘is the place whereon Abraham once stood; and
whoever enters it finds inner peace. Hence pilgrimage unto the Temple is a duty owed to
God by all people who are able to undertake it’ (Quran Ch3 V97). The rituals performed in
the Hajj make an ordinary person feel extraordinary, as the pilgrim is moving towards a more
perfect submission to Allah which is the ultimate goal of Islam.
Islamic bioethics derives from a combination of principles, duties and rights, and, to a certain
extent, a call to virtue. In Islam, bioethical decision-making is carried out within a framework
of values derived from revelation and tradition. It is intimately linked to the broad ethical
teachings of the Qur'an and the tradition of the Prophet Muhammad, and thus to the
interpretation of Islamic law. As taught in the Qur’an, ‘In Islam human beings are the crown
of creation and are God’s vicegerents on earth’ (2:30).
The Quran also states that ‘whoever saves the life of one person it would be as if he saved
the life of all mankind’ (5:32). A goal of all Muslims therefore, is to save life because it is the
sacred creation of God. In this light, organ donation is controversial, with scholars divided on
the question. It does allow a person to donate an organ in order to save the life of another,
however, there is a minority of Muslim scholars who forbid organ donation because it
violates the sacredness of the human body of both the donor and the person who receives
the transplanted organ. Organ donations are permitted in Islam if it is done within the
permissible limits prescribed by the Shari’ah. Sometimes the donor is alive and volunteers
their organ. If this is a true gift without a reciprocal arrangement such as payment then Islam
supports such a donation. However, the donated organ must not be a vital organ on which
his/her survival or health depends. The same Qur’anic verse (5:32) also makes it clear that
Euthanasia is not permitted because it is most definitely taking a life!
‘The ultimate guidance is the Qur’an’, as this sacred text provides assistance to Muslims in
all aspects of their lives. The Qur’an contains the essential teachings of the unity and power
of God. It is absolutely central to everything in Islam as illustrated through the chosen
examples.
88 HSC Checkpoints Studies of Religion
Question 5 – Judaism (20 marks)
Concrete examples of this connection can be found through the study of significant people,
significant practices and Jewish ethics. For the purposes of this essay I will examine the
contribution of Moses Maimonides, the Jewish practice of marriage and sexual ethics.
Moses Maimonides offers an excellent example of a significant person in Judaism who
dedicated his life to pondering and writing about the connection between ‘the laws and the
rules’ and the ‘love of God’. Born in Cordoba, Spain in 1135 CE, RaMBaM, (an acronym
derived from his given name: Rabbi Mosheh ben Maimon), spent his life trying to make this
connection more accessible to Jews of all classes. Maimonides’ writings are acclaimed by all
strands of Jewish tradition. His works are considered as a foundation of Orthodox Jewish
thought and study. He sought to consolidate Jewish communities in the face of the threats of
persecution from Muslim communities and the challenges of classical philosophy by advising
Jewish communities on significant areas of controversy and with his literary works.
The ‘13 Principles of Faith’, written by him, appear in most Jewish prayer books. They seek
to spell out for all Jews the most important beliefs about God and living life as a follower of
God. The most fundamental of these articles of Faith are ‘that God exists’, ‘that he is one,
has no body and is eternal’ and ‘that the worship of any other God is forbidden’.
Maimonides also wrote the Mishneh Torah and the Commentary on the Mishnah to facilitate
the study of the Torah and Talmud among Jewish communities thus strengthening these
communities in their love of God. His Guide for the Perplexed addressed the relationship
between religion and philosophy to demonstrate that Jewish beliefs had a sound basis in
rational thought. Of this Guide for the Perplexed, Maimonides himself wrote: ‘The design of
this work is rather to promote the true understanding of the real spirit of the Law, to guide
those religious persons who, adhering to the Torah, have studied philosophy and are
embarrassed by the contradictions between the teachings of philosophy and the literal sense
of the Torah.’ Probably his greatest work was the codification of the law in the Mishneh
Torah, so that every Jewish person could understand their obligations to God, each other
and creation, in order to live an ethical life based firmly on the ‘love of God’.
The practice of marriage also exemplifies how a Jewish person can fulfil the commandment
to ‘love the Lord your God with all your heart and with all your soul and with all your might.
Take to heart these instructions with which I charge you this day.’ Judaism considers
marriage a divine command, a sacred bond and a means of personal fulfillment. Marriage is
deemed the natural and desirable state of every adult. The Hebrew word for marriage is
kiddushin (‘kee-doo-SHEEN’), which means ‘sanctification’. The Jewish wedding ceremony
incorporates this sanctity, affirmation of love, as well as a pragmatic and down to earth
arrangement between two people to ensure justice, fairness and mutual responsibility.
Marriage fulfils God’s purpose that humans find companionship and fill the earth. ‘God
blessed them and said to them, "Be fruitful and increase in number; fill the earth’ (Genesis
1:28). There are three prime concepts expressed in a Jewish wedding ceremony; covenant,
love and holiness! So profound is the sanctity of the marriage ceremony that it is used as a
metaphor to describe the relationship between God and Israel – God as the groom and
Israel as the bride. The giving of the Torah on Mt Sinai is treated as a betrothal ceremony
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wedding God to the Jewish people – with all the duties incumbent on both and initiating a
relationship of love and unfailing trust and faithfulness throughout generations.
Marriage is therefore a fulfilment of a religious duty – Mitzvah, and is therefore considered a
sacred covenant – Brit, involving holy obligations and duties. Married couples are
responsible to both God and each other and couples are required to build their home
together as a ‘small sanctuary’ devoted to God (Ezekiel 11:16). There is therefore a moral
and religious component to marriage as well as the legal state upon which the couple agree.
Marriage is seen as the ideal state of existence as it is seen as the spiritual bond between
two people which inevitably fulfils God’s commandment of populating the earth. As a result it
is considered that a person without a spouse is incomplete.
In Judaism, there is a continual interaction between Halachah (Jewish law) and ethical
issues confronting society. This is represented by codes of positive and negative
commandments. Ethics is concerned with values and in part deals with normal behaviour.
Through the study of ethics, values and principles inherent in Jewish law are discussed.
Under this system of ethics, one acts in a certain way because that is in the Halachah and
the Halachah is God’s will.
Regarding sexual ethics, the Torah represents sex as involving the heart, mind, and the
body. There is also a sacred element present, as it is believed that a man and a woman are
to become ‘one flesh‘ indicating that the sexual act symbolises the union of those created in
God’s image. Therefore, pre-marital sex is prohibited due to the belief that sex is considered
holy and should only be expressed in the context of marriage. Thus, the sexual desire
between a married couple is a mitzvah, as it is seen to reinforce the bonds of love and
companionship. In addition, sex is believed to be an act of commitment and responsibility
with emotional and physical elements. Moreover, it is an experience of joy and blessing as it
binds the couple together.
There are a considerable number of sexual taboos that are specific mitzvot in the 613
mitzvot of the Torah. They are drawn from Leviticus 18:6–24; they are prohibitions
essentially against all forms of adultery, incest, homosexuality and bestiality. To even
consider them is to break the covenant with God as expressed in Deuteronomy 6:1, 4–6.
In conclusion, it can be seen that although at first glance this connection between ‘the laws
and the rules’ and the love of God, referred to in the quotation, as a guide in the life of
adherents seems almost impossible to fulfil. However, the faithful adherent is able to live it
out joyfully through their lives of commitment to the Torah.