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Cultural Change, Contemporary Teenagers and Religious Education Rev Dr Philip Hughes Christian Research Association, Australia Www.cra.org.au Christian Research Association Formed in 1985 to conduct research for churches and their agencies of all denominations On the nature of faith in the Australian context Senior Members: Anglican Diocese of Melbourne Baptists of Victoria Catholic Bishops Conference ACCESS Ministries Converge (International) Lutheran Church, Australia Prahran Mission Salvation Army Seventh-day Adventists Tabor College (Victoria) Uniting Church, Synods of Victoria and NSW Activities Major research projects of interest to all parts of the church Contracted research 'Clearing house' for research related to faith in the Australian context through 'Pointers' Major product: Australian Religious Communities: A Multimedia Exploration – Encyclopedia of 174 religious organisations. Used everywhere from Federal Parliamentary library, to universities, secondary schools to primary schools. Christian Research Association Research An on-going process Rapidly changing world Current major projects General trends in religion and spirituality Responses to spirituality Issues arising from migration Youth ministry in local churches Sports chaplaincy Recent Books Relevant to Schools Serving Schools Feedback to schools on the spirituality of students Sense of self Sense of purpose Sense of social justice Commitment to principles of life Religious faith and influence in life Have surveyed about 75 schools Survey some annually, bi-annually, 5 years … Also surveys of staff and alumni Attitudes to Religious Education Up to 25% enthusiastic 50% put up with it 25% to varying extents hostile Depends on proportion of immigrants Selective policies of enrolment as the biggest influence is that of attitudes to religion in the home Little variation with teacher or how taught Attitudes Vary with Topics Most enthusiasm among most students about ethics and social justice Least enthusiasm in topics related to the church such as sacraments Not particularly enthusiastic about other religions Enthusiasm is related to how relevant the topic is seen to be Why is there such negativity? When teaching about the very basic questions such as who we are? What is our purpose in life? What is it that gives life and hope …? 2009 – More spiritual than religious in Australia Religious and spiritual 17.7 Can't choose 14.5 Religious not spiritual 15.4 Neither 29.8 Totals: Spiritual: 40% Religious: 33% Neither: 44% Spiritual not religious 22.6 Widespread and Growing Suspicion of Religion in Many Parts of the World but Particularly European Decline in confidence in religious institutions Belief that religion contributes more to violence than to peace Largely because of recent terrorism and role of religion in wars 'Discomfort' with some values of religions Sexual abuse has been a major issue Particularly sexual ethics & environment Belief in God makes little sense for some To Identify Trends ... Looked at the percentage of people over 60 who described themselves as 'religious' and 'spiritual' Compared with the percentage under 60 who described themselves that way Use '60' because find major differences between people over 60 and under 60 (people born before or after 1950; people after 'Boomer Generation') Religious Trends in 44 Countries Spiritual Trends Some Observations In almost every country except Israel, young people are less likely than older people to describe themselves as religious Note that few Middle Eastern and African countries were included In some countries younger people were more likely than older people to describe themselves as spiritual Although in many countries this was not so – particularly Catholic countries Major Caveat Many countries have no parallel to northern European sense of spirituality (eg Thailand) Many migrants from these countries into Australia do not understand the European individualised spirituality Churches (and religiosity) are growing primarily among migrants in Australia Between 2001 and 2011, migration accounted for 200% of the growth in numbers of Christians What Do These Trends Mean? Different meanings of spirituality in different countries For some (especially in Catholic countries), it is a more personal belief in the supernatural For others (particularly in Northern Europe and America), it is an individualistic approach to 'religion' Spirituality growing most where it is NOT related to belief in a personal God Heelas and Woodhead Life was seen in 'life as' terms Identity was given by one's gender, ethnicity, social status, etc Identity now seen in terms of fulfilment of 'subjective life' Life is now what we want to make it as individuals and no longer determined by personal or social characteristics See this in relationships, occupation, etc. Origins of Change in 1960s and 1970s Change in worldview arose from Change in methods of raising children: raised as individuals, rather than as part of community or even as subject to family Due to smaller families (and the pill) and capacity to pay attention to needs of individual child plus advice from Spock, etc.. Change in early life experiences – more 'pluralistic' due to pluralism in local communities, TV, etc. Post-modern individualism has deep roots in early childhood Other Influences on Rejection of Institutionalised Religion / Pro Spirituality Mass media – introduced more pluralism and sought to develop 'consumeristic' attitudes Protest against institutions, including government and church, which seen to have wrong values in 1960s and 1970s Failure of government in relation to war Repression by churches of sexuality Both seen to fail in terms of women's rights Increasing options for individuals in relation to occupation, etc. Consumeristic Styles of Thinking Has origins in child-rearing and the focus on the needs of each individual child Child begins thinking from the premise of what does it mean for me Not necessarily focussed on consumption of material goods Joins in activities (including religious) on basis of perceived benefits … for themselves and others Social Media Increased mobility and availability of electronic forms of communication in 70s meant decreased significance of local communities Social media in last few years has increased contact with specific chosen 'friends' rather than people meet face to face Shared assumptions develop in these communities Religious communities have become less significant in the formation of community Three Movements in the Rebellion Rejection of belief: Personal God no longer Make sense in age of science Rejection of values: Asceticism, sexuality Rejection of institutionalised religion: Authority structures / rejection of women Additional Factors in Last 15 Years Terrorism with religious base Sexual abuse and cover-up by religious authorities Concern re exclusion of homosexuals New Age New Age ideas were influenced to some extent by the occult New Age movement was partly a movement against some of the values of institutionalised religion Advocated freedom in personal expression Especially sexual expression Advocated linking with nature Focus on wellbeing here rather than after death Influence of the New Age Movement Asked about various influences on life in the Wellbeing and Security Survey (2002) 14% definitely, 19% probably 'God has a big influence on how I live' 10% definitely, 32% probably affirm the importance of 'being in tune with nature' 1% definitely, 3% probably affirm the influence of the New Age movement Spirituality Today in Anglo Countries Mostly rejected institutional forms because spirituality is 'individualised' New Age, Wicca and Pagan ideas have dissipated in weakened forms into the general community Thus – spirituality seen in nature, but few claim power of nature Focus on wellbeing has roots in New Age but accepted by many outside the New Age movement as an 'aim' in life Some Characteristics of Contemporary Spirituality (Fisk) Eclectic rather than particular in sources Focus on experience rather than dogma On this-worldliness rather than life-after-death Is practised and owned personally rather than collectively Is egalitarian in approach rather than dependent on hierarchies in institutions or in expertise; Takes a human-centred rather than a God-centred approach to life In Australia – 2 Main Types of Spirituality Eclectic – drawing on a variety of resources to enhance personal life (8% of population in 2002) 69% believe in spirit or life-force (17% in God) 8% attend a church monthly or more often Nature – finds spirituality in nature and identity with nature (9% of population in 2002) 53% believe in spirit or life-force (21% in God) 4% attend a church monthly or more often Is It Likely to Disappear? Lack of institutional forms makes spiritual very weak and amorphous Most people ignore the religious / spiritual in everyday life Thus, could be a step towards greater secularity However, many people aware that materialism is inadequate for dealing with life Spiritual important in relationships And in inner wellbeing As Something Personal ... People look for activities or events which will nurture their spirituality Contribute to their wellbeing Assist them to fulfilment in spiritual life For some: yoga, meditation For others: art, music, drama, film For some: some form of community / small group For many: 'holidays', relaxation What are the Implications for Christians and for Religious Education? Heelas and Woodhead, The Spiritual Revolution (2005): Churches Feeding the Subjective Self Doing Better Greater focus in the churches on the subjective self Mainstream churches focus on social justice and the community – which does not necessarily feed the subjective self Many evangelical churches have rigid ideas about how the self should be Charismatic churches often doing better in nurturing the subjective self How should respond depends on theology of mission, not on sociological description Emphases in contemporary spirituality with connections to Christian tradition Spiritual recognises there is 'something beyond' Sees this in mystery in human life and in universe Sense of mystery in line with the mystics of many religions including Christians (Antoon Geels) Antidote to Protestant tendency to anthropomorphise God and 'take out' the sense of mystery (Karen Armstrong) Recognition of Mystery in Natural World Present in the Psalms and prophets Problem arises when nature is seen as inherently mysterious rather than pointing to a transcendent Mystery Contemporary spirituality reminds Christians to recapture respect for creation and dedication to its care Experience Rather than Dogma Many Christians traditions have emphasised experience rather than dogma True within the Eastern and Oriental Orthodox In a different way, also true within Pentecostal and charismatic Christianity Hence Pentecostals and charismatic have connected better with post-60s people than other denominational traditions Protest against Institutionalism of Religion Has occurred frequently in Christian history Left-wing of the Reformation included such a protest Also present in Restorationism Need that protest again: to lighten the weight of Christian institutional baggage But the radical individualism of spirituality is a step too far! Agree with Contemporary Spirituality Need to re-charge our batteries and care for ourselves Need time for reflection, time to step aside from business of life Need to express ourselves through music, art and drama In functionalism of Protestantism, have lost sight of these reflections and celebrations of roots in the Mystery of God Protest against Contemporary Spirituality Find fulfilment not in focus on self-realisation through obeying 'inner impulses' Through contributing to one's relationship with others In contemporary society, all can develop own biography Biography becomes meaningful as make contribution to wellbeing of others and wider society But not stay with focus on self Most people recognise that fulfilment found in relationships with others – primarily friends and family Also in contributing to wider society, through paid occupations and through voluntary activities Surveys and interviews with teachers: enhance spirituality through international or national aid, pilgrimage, theological study, with family In Jesus' terms Purpose of Christian mission is to call people to love God and to love their neighbours as themselves Primary means of fulfilment of this is not attendance at worship services Numerous ways in which churches could open up ways for people to develop the relationship with God and with others Individualistic approach to life means ... People will increasing connect with Christian churches and other organisations through shortterm involvements Through specific task groups and activities Through festivals and one-off events Less involved in long-term involvement in congregations Churches need to prepare for this in training of leaders, development of communication systems, and in change in financial systems Growth in Chaplaincy Fits Contemporary Spirituality Chaplains in schools, hospitals, sporting clubs, prisons, even local councils Non-denominational Non-demanding Often care unconditionally Focus on the wellbeing of the individual and their immediate community Should 'religious education' become 'spiritual education'? Simply trying to 'pass on' the tradition no longer works Young people are convinced that they must own whatever they believe and how they live Yet, we are generally not doing much to prepare them to make their own wise decisions about faith or spirituality What is needed for 'spiritual literacy'? Some understanding of the varieties of faith and understanding of spirituality See this not in terms of 'world religions' but different ways of understanding the world Capacity to evaluate these Ability to understand the consequences of decisions of faith Willingness to make commitments and live by one's principles and understanding Spiritual Education Needed More than At Any Other Time in History In individualistic age, young people WILL make own decisions Tendency to base these on 'short-term' consumeristic preferences Education can give young people the capacity Develop own ways of making sense of life Ethical principles by which to live Develop communities in which continue the exploration