ACCESS ministries: Engaging with People of Other Faiths.

Characteristics of religion

If Religion is a human response to the sense that there is something beyond the ordinary and that this sense gives meaning and purpose to life,

it follows that we have to have some organised way of responding to and explaining the sense of mystery, the holy, the sacred, the

transcendent, or the ultimate reality. These responses are what are called the characteristics of religion. Four such characteristics are:

Beliefs and believers

o All religions are sustained by beliefs and believers (both living and dead). The notion of believers varies from tradition to

tradition, and sometimes within traditions as well.

Sacred texts and writings

o All religions have at the centre oral and/or written sacred texts, writings or other types of stories.

Ethics

o Ethics are central to any religion and their purpose is to clarify what is right, what is wrong and what the followers of each

religion should do or refrain from doing.

Rituals and ceremonies.

o Religions rituals and ceremonies are practical expressions of worship and identity which, individually and communally, define

and shape the daily, weekly, monthly, annual and life cycles of that religion. They are directly linked to superhuman beings or

forces.

Some scholars would add that any list of characteristics for religion would also need to include: structures and institutions, sacred sites and

times, sacred symbols and figures, and many others.

Engaging with people of other faiths

By its very nature, the role of Chaplaincy and the work of pastoral care makes itself available to all people. The needs of any one individual in the midst of

the diversity, creativity, success, progress and brokenness of humanity will require a unique response, steeped in careful engagement and respectful

relationship. In light of this, the following reflections bring helpful insight and principals to the concepts of Pastoral Care and Christian Mission.

a dialogue in which we treat everyone we meet as individuals who we can learn from and perhaps teach, rather than reducing people to the

same massive and clumsy categories such as Christian, Islamic and so on. Indeed, we see this model of treating everyone in a singular way in the

life of Jesus For in this type of mission, we are all transformed and have less pressure upon us to provide all the answers. In Christian mission the

goal is not that some people out there are brought closer to God by our work, but rather that we are all brought closer to God.

(P. Rollins, How (Not) to Speak of God, London, UK: Paraclete Press, 2006, pp 53-54)

Religion provides its adherents with a source of meaning that both transcends and contains their life and world. In the final analysis, religion is

that which binds or connects human beings back to what is most central, essential and meaningful in their relationship to that which transcends

human existence.

Religion offers believers a specific set of beliefs and practices that gives meaning to their lives. Religious adherents use sacred texts, key beliefs,

ethical systems, rituals and ceremonies to confirm their beliefs, and to provide them with guidance on how to live their lives. Religion helps to bind their

lives to their God/gods, to their beliefs and to their religious community. (Living Religion, page 4)

Chaplaincy is about engaging with all people. In response to the ever increasing diversity in Australian society, requiring engagement with people of all

walks of life and world views, we want to provide some basic resource material for chaplains to hold on to.

We acknowledge that the material presented is very basic in nature, and even amongst the various religions covered, there will not be total agreement. We

have, however, sought to provide information that we believe is acceptable to most adherents of the various faiths, and also to provide access to further

information and resources from well respected local sources.

It is possible to distinguish two types of religious world views. The first is a world view that holds beliefs in a divine power and/or powers beyond

the human dimension. This corresponds to the world view held by Judaism, Christianity and Islam. The followers of these religious traditions

believe in the One God who exists beyond the human and yet guides humanity throughout its everyday existence.

The second world view maintains a belief in a divine being or powers dwelling within the individual. Such a world view is characteristic of Buddhism

and Hinduism. Here it is useful to recall Paul Tillichs definition of religion as the state of being grasped by an ultimate concern. In the case of

Buddhism, for example, it is important not to look for a Buddhist equivalent of God but for an ultimate goal or principle, such as nirvana or

dhamma that gives Buddhist lives a sense of ultimate meaning. (Living Religion, page 5).

The Flag of Aboriginal Australia

BLACK: represents the Aboriginal people of Australia

RED: represents the red earth and spiritual relation to the land

YELLOW: represents the Sun, the giver of life and protector

Australian Indigenous Spirituality

The Indigenous peoples of Australia are the traditional owners of this land and its longest standing residents. Their cultural identity is largely

shaped and informed by their connection to the land, their ancestors and their history (all bound up in the Dreaming).

Diversity has always been a feature of Aboriginal society there are several hundred distinct languages (two-thirds of which are now extinct);

songs, stories, dances, ceremonies, Dreamings and paintings are all owned in different ways depending on complex laws. In spite of the

diversity, it is possible to speak of common features of Australian Aboriginal cultures; highly developed, deeply religious, and closely associated

with nature and the land...

Today, many Aboriginal groups prefer to identify themselves in local terms drawn from the language or territory group to which they belong.

The most widely used local terms are:

Koori(e) south-eastern Australia; Nunga South Australia; Nyoogah or Nyungar South-west Western Australia; Anagu Central

Australia; Murri Queensland; Yolngu Arnhem Land region, Northern Territory... (See appendix 1 map).

Note: it is important to remember that these terms apply to specific groups and should not be misapplied. For example, Koori is not a

synonym for Aboriginal and should not be applied to groups from various parts of Australia. (Living Religion, page 12).

Dreaming

Dreaming is the centre of Aboriginal religion and life; it is the closest translation of the Aboriginal concept of how the world works. Dreaming

is the past, the present and the future.

Dreaming is the beginning of all things. It is when all the things we know in the world today were formed.

Dreaming refers to events and places, rather than what Westerners would call time. The Aboriginal sacred stories are stories about

events of the Dreaming and how Ancestral (Spirit) Beings formed the land and founded life on the land.

Dreaming is the unseen spirit world. This spirit world is not obscure and in the past. It is what gives life and reality to the visible world.

Dreaming affects all of life. The performance of ceremonies that were first performed by Ancestors in the Dreaming brings to life the

power of the Dreaming. Dreaming is experienced in the songs, stories, rituals and symbols.

Dreaming is both personal and communal. A particular Aboriginal group may speak of the Dreaming with which it has been linked

from the beginning, but each person may also speak of my Dreaming...

Dreaming is reflected in a special way in the land. To Aboriginal people, the land is not just soil or rock or minerals, but the whole

environment... all related and linked by the Dreaming. Humans are not separate from their environment, but indivisibly united with it.

Aboriginals reflect a constant awareness that they are in the presence of the Dreaming whenever they travel, hunt, gather food, or

reside. The Aboriginals are part of the land and it is part of them.

Religion

It is worth noting that in the 2006 Census, 70% of Indigenous people identified Christianity as their religion, and 1% identified Traditional

Aboriginal beliefs.

Introduction: Buddhism is a living world religion that has manifested in many different forms almost since it began sometime during the sixth to fifth

centuries BC in north east India. Originally responding to the demands of different cultural groups in India, it spread rapidly throughout Asia absorbing

difficult cultural and religious elements from a variety of cultures, in the process becoming the very vibrant and rich religious movement it remains today.

Buddhism has been extremely successful as a missionary religion because it has easily been able to adapt itself to cultural and political conditions quite

different from those of its country of origin. This is problematic however when trying to define a homogenous form of Buddhism. Despite its wide variety of

forms and practices a number of basic features can be isolated that are recognisable throughout its history and across its geographical spread.

Origins: Buddhism began as a religion sometime during the life of Buddha who lived in either the sixth or fifth century BC. Buddha began a wandering life

that lasted for forty five years until he died at the age of eighty one. During this time he converted many people as both monks/nuns and lay Buddhists,

adopted a conspicuously different clothing style from his Hindu colleagues and oversaw much property and wealth being granted to monks/nuns he had set

up. This means that in terms of doctrine, external physical appearance and institutional support, Buddhism was beginning to develop an identity somewhat

different from other religious movements. What we know about Buddhas life is derived from a series of biographies composed several hundred years after

his death. The bare facts are that Siddhartha Gautama was born in Lumbini, in south east Nepal in 566/63 BC. He was raised in well to do circumstances;

married and fathered a son; became disillusioned with life and isolated himself to study various philosophers and yogins. Documents tell us that after years

of study and frustration at the lack of enlightenment he stopped at Bodh Gaya and placed himself under a tree resolving not to move until he had attained

enlightenment. Having now claimed this state he travelled to Benares, ordained five monks and then preached a sermon called The Turning of the Wheel

of the Law which introduced the Four Noble Truths.

Principal Teachings: The ideals at the heart of Buddhism are collectively known as the Three Jewels. 1. The Buddha: refers to the historical Buddha and to

the ideal that the buddhahood is open to all. 2. Dhamma signifies the totality of Buddhas teachings. 3. The Sangha in its broadest sense means all Buddhists

in the world and those in the past and the future.

At the centre of Buddhas dhamma lies his diagnosis of the human condition given in the form of a rather abstract set of propositions which are called The

Four Noble Truths.

First Noble Truth - The Truth of Suffering: Suffering, he said, may be physical or mental. The Buddha's most important teachings were focused on a

way to end the suffering he had experienced and had seen in other people. His discovery of the solution began with the recognition that life is

suffering. Suffering is a fact of life. There are four unavoidable physical sufferings; birth, old age, sickness and death. There are also three forms of

mental suffering; separation from the people we love; contact with people we dislike and frustration of desires. Happiness is real and comes in

many ways, but happiness does not last forever and does not stop suffering. Buddhists believe that the way to end suffering is to first accept the

fact that suffering is actually a fact of life.

Second Noble Truth The Truth of the Cause of Suffering: After the Buddha learnt that suffering is a part of life, he realised he could not find a way to end suffering without finding out what causes it. Buddhists study that the Buddha learnt this just like a doctor learns about what's wrong with his patient by listing their symptoms, finding out what makes them worse and studying other cases before prescribing a cure. By watching people Buddha found out that the causes of suffering are craving, desire and ignorance. The way to end suffering in life is to understand what causes it. Craving and ignorance are the two main causes of suffering. People suffer with their craving for the pleasures of the senses and become unsatisfied and disappointed until they can replace their cravings with new ones. People suffer too when they are unable to see the world as it really is and live with illusions about life and fears, hopes, facts and behaviors based on ignorance. Craving and misunderstanding can be solved by developing the mind, thinking carefully and meditating.

Third Noble Truth: The Truth of the end of Suffering: After the Buddha realized the Truth about suffering and its causes, he spent six years committed to discovering a realization about the end of suffering that, and his achievement of Nirvana, were his ultimate achievements. In those six years, the Buddha tried all the methods available to end suffering without success. Eventually He found his own solution to the problems of life and they are now the core of Buddhist thought, teachings and practice. This is what he discovered: there is an end to suffering; it can happen to anybody, anywhere, here and now; and the key to ending all suffering is to remove all desire, ill will and ignorance. Without these causes of suffering we can experience absolute happiness, perfect wisdom, peace and all the qualities of Enlightenment. Nirvana cannot be described; it is only understood truly by a person who has experienced it.

Fourth Noble Truth: The Truth of the Path Leading to the End of Suffering: Not long before he achieved his insights and attained enlightenment, he realized both these extreme ways of life were as fruitless as each other. He realized that the true way to happiness was to avoid these extremes, to follow a moderate a way of life. He called this way of living the Middle Path. It is an Eightfold Path involving understanding and practice of Right Speech, Right Action, Right Livelihood, Right Effort, Right Mindfulness, Right Concentration, Right Attitude and Right View. These eight elements can be divided into three ways of practice; Good Conduct, Mental Development and Wisdom. The goal of the Noble Eightfold Path is to bring a true understanding of the Four Noble Truths and deliver their ultimate Teaching - the end of suffering.

Sacred Texts & Writings: TRIPITAKA. The oldest complete Buddhist canon is the Pali Canon used primarily by Monks. It is divided into three sections. (1)

Sutta Pitaka comprises discourse of the Buddha. (2) Vinaya Pitaka includes the complete rules regulating behaviour of the monks. (3) Adhidhammapitaka

lists of states of mind; a description of the basic elements of existence and other material elaborating the Buddhas teachings. Of these the third body of

texts is really only of interest to monks devoted to philosophical study, the second is in part memorised by monks who must know by heart the rules of

conduct and parts of the first are known by both monks and lay people. The first is the most popular because it contains the actual teachings of Buddha in

his own words.

Other significant Texts are the Lotus of the Good Law a series of anecdotal stories showing how the Buddha in metaphorical terms rescued an individual

or family group from a situation or disaster.

Tibetan Book of the Dead Is primarily a collection of funeral liturgies which records the stages of death and rebirth.

Core Ethical Teachings: Buddhist ethics do not consist of a set of rules or commandments imposed from above. The Buddhist scriptures certainly provide

general guidelines for ethical behaviour. The Vinaya or monastic code are aimed at a monastic audience and so are not always relevant to the Buddhist lay

person. For both, however, the ethics are based on the twin principles of causing no harm of any sort to living beings and striving for the welfare of all

beings. If the Vinaya stands on the basis of abstention by monks/nuns from many areas of life the five abstentions laid down for lay people are much more

universal, i.e. abstention from: killing living beings; taking what is not given; engaging in sexual misconduct; speaking falsely; taking substances that confuse

the mind.

Personal Devotion in the Home: Buddhism is full of rituals and there is a distinction between the rituals associated with monks and those performed by lay

people. Buddhist worship that takes place in the home is not foreshadowed in the early Buddhist texts and is likely to be a later development. Many

Buddhist homes will contain a small shrine (Puja) holding either pictures or images of Buddha or of a prominent living monk. The taking of refuge in the

Three Jewels is a brief ritual that can be performed in private or in public by the laity and is popular because of its simplicity. It reaffirms a persons

commitment to the Buddhist path and is done usually before an image of the Buddha. Flowers, lights and oil lamps are especially important in the

household Puja as they signify the Buddhas attainment of enlightenment and the removal of ignorance respectively. For most lay Buddhists the primary

aim of devotion in the home is to acquire good karma and prevent evil influences entering into their house.

Resources:

Buddhanet www.buddhanet.com

Buddhist Council of Victoria www.bcv.org.au

Introduction: Most world religions are considered by believers and scholars alike to have been founded by someone and they often seek to find the essence of a particular religion in the teachings of its founder. But what about religions that have no person or figure who could be regarded as having

performed a founding role? The best known example of such a religion is Hinduism which, having no founder and many distinct forms has often been

described not as a coherent religion in itself, but as a multiplicity of related religions. Hinduism is the process that allows a remarkable variety of

phenomena to be held together and to be recognised by Hindus as making up a particular cultural system, whatever name it might be given.

Origins: The term 'Hindu' was derived from the river or river complex of the northwest, the Sindhu. Sindhu is a Sanskrit word used by the inhabitants of the region, the Aryans in the second millennium BCE. Later migrants and invaders, the Persians in the sixth century BCE, the Greeks from the 4th century

BCE, and the Muslims from the 8th century CE, used the name of this river in their own languages for the land and its people.

The term 'Hindu' itself probably does not go back before the 15th and 16th centuries when it was used by people to differentiate themselves from followers

of other traditions, especially the Muslims (Yavannas), in Kashmir and Bengal. At that time the term may have simply indicated groups united by certain

cultural practices such as cremation of the dead and styles of cuisine. The 'ism' was added to 'Hindu' only in the 19th century in the context of British

colonialism and missionary activity.

Principal Teachings: It is incredibly difficult to isolate a list of particular teachings that are early representatives of Hinduism. There is not a universal doctrinal orthodoxy i.e. set of beliefs established to which believers must give assent at the risk of losing membership if they question or deny. Only total

rejection of the validity of the Vedas could merit exclusion . The following however would be considered common to most Hindus.

Atman: Ultimate Reality or Inner Self Hindus will assume that there is no absolute beginning, and end to either their own lives or to the existence of the

world. They assume the cycles of birth, death, and rebirth effect all aspects of existence.

Brahman: is the Ultimate Reality behind all appearances. It is neutral in gender Both Male and female not neutral or impersonal, and is defined as eternal,

conscious, irreducible, infinite, omnipresent, spiritual source of the universe of finiteness and change and yet a person. The majority of Vedic followers

believe in a personal God and strive to love and serve the Supreme Lord not because of any complexity in understanding Brahman.

Dharma Artha Kama Moksa: Dharma is not a precise doctrine to believe in, rather a complex set of teachings to be understood and practiced from

beginning to end of ones life. Karma is the notion that all actions have consequences that not only affect oneself and others in the immediate sense but

shape the spiritual and even material future of a person. Moksa refers to the liberation from the cycle of death and rebirth (samsara) which is the view that

human life is a state of bondage to a recurring process of rebirth. (Even though final liberation is possible it is difficult to attain and therefore a better

rebirth is considered by some to be a more realistic goal.) Again this is not the belief of the majority of Vedic followers, in fact the highest goal is to know

the absolute truth .God.

Sacred Texts & Writings:

The Vedas

These are the most ancient religious texts which define truth for Hindus. The Veda are many thousands of years old and were put in a written form 5000

years ago, originating in India. Hindus believe that the texts were received by scholars direct from God and passed on to the next generations by word of

mouth. Vedic texts are sometimes called shruti, which means hearing. For hundreds, maybe even thousands of years, the texts were passed on orally.

The Vedas are made up of four compositions, and each Veda in turn has four parts which are arranged chronologically.

The Samhitas are the most ancient part of the Vedas, consisting of hymns of praise to God.

The Brahmans are rituals and prayers to guide the priests in their duties.

The Aranyakas concern worship and meditation.

The Upanishads consist of the mystical and philosophical teachings of Hinduism.

The Upanishads -The Upanishads were so called because they were taught to those who sat down beside their teachers. (upa=near, ni=down, shad=sit).

These texts developed from the Vedic tradition, but largely reshaped Hinduism by providing believers with philosophical knowledge.

Bhagavad Gita: The Bhagavad Gita, or "Song of the Lord GOD" is part of the sixth book of the Mahabharata, the world's longest poem. Spoken 5000 years

ago at the start of the Kali Yuga Age the Mahabharata is an account of the wars of the house of Bharata. It is one of the most popular Hindu texts and is

known as a smriti text (the remembered tradition).

The Ramayana: One of India's best known tales, the Ramayana tells the story of Prince Rama who was sent into exile in the forest with his wife, Sita and his

brother, Lakshamana. Sita was abducted by the evil demon Ravana but ultimately rescued by Prince Rama with the help of the Monkey God, Hanuman. The

symbolism of the story has been widely interpreted but basically is the story of good overcoming evil.

Core Ethical Teachings: The term "Hinduism" encompasses an incredibly diverse array of beliefs and practices, to the point that Hindus in one part of India might hold particular beliefs and engage in particular practices that would be virtually unrecognizable in another part of India. That said, there are two

underlying principles in the Hindu world that are and have been shared by virtually all Hindus: dharma and karma. These principles fundamentally inform

Hindu conceptions of moral thought and action.

Dharma is one of the most complex and all-encompassing terms in all of Hinduism: it can mean religion, law, duty, order, proper conduct, morality,

righteousness and justice. As such, dharma fundamentally underlies conceptions of morality and ethics in Hinduism. Dharma puts things in their proper

place, creates and maintains order and balance. In the vast compendium of literature of this topic, dharma is examined from virtually every imaginable

angle, from the proper performance of sacrifice, kingly duties, cultural norms, sexual relations, and everyday social rules such as manners.

To act dharmically is, in essence, to act appropriately; what is appropriate is determined by the context in which the action is to be performed and who is

performing it. Different people have different dharmas; one's caste, one's position in life, ones gender, all determine what is dharmic in a particular

instance. The ethical and moral guidelines for a caste are different than those for a Brahmin (priestly caste) which are in turn different from those for a

Shudra (farmer or manual laborer) this is known as ones own, personal dharma. Ones caste is not determined by birth but by ability and desire hence the

Dharma is linked to ones desire or proclivity. Thus in Hinduism specific ethical and moral guidelines vary; the general ethical and moral principle does not,

however. That amounts to a simple moral and ethical imperative: act properly (dharmically).

Karma is intimately associated with dharma in this regard. Karma is understood in Hinduism as a universal law of cause and effect. Positive actions produce

positive effects; negative actions produce negative effects. To act dharmically is to act in a karmically positive manner, therefore. When one acts

dharmically, one necessarily produces positive karma. This karma is cumulative: one accrues karma, positive and negative, not only throughout the course

of one's life, but throughout the course of one's multiple rebirths. It is karma and desire that determines one's rebirths.

Personal Devotion in the Home: Hindu worship, or puja, involves images, prayers (mantras) and diagrams of the universe. Central to Hindu worship is the image, or icon, which can be worshipped either at home or in the temple. Hindu worship is primarily an individual act rather than a

communal one, as it involves making personal offerings to the deity. Worshippers repeat the names of their favorite gods, goddesses and demigods, and

repeat mantras. Water, fruit, flowers and incense are offered to the Supreme Godhead. The majority of Hindu homes have a shrine where offerings are

made and prayers are said. A shrine can be anything: a room, a small altar or simply pictures or statues of the deity. Family members often worship

together. Rituals should strictly speaking be performed three times a day. Some Hindus, but not all, worship wearing the sacred thread (over the left

shoulder and hanging to the right hip). This is cotton for the Brahmin (priest), hemp for the Kshatriya (ruler) and wool for the vaishya (merchants).

Pilgrimage is an important aspect of Hinduism. It's an undertaking to see and be seen by the deity. Popular pilgrimage places are rivers, but temples,

mountains, and other sacred sites in India are also destinations for pilgrimages, as sites where the gods may have appeared or become manifest in the

world. Once every 12 years, up to 10 million people share in ritual bathing at the Kumbh Mela festival at Allahabad where the waters of the Ganges and

Jumna combine. Hindus from all walks of life gather there for ritual bathing, believing that their sins will be washed away.

Introduction: Islam, which is the Arabic word for submission, is now considered the second largest religion in the world with nearly 1.5 billion people adhering to some form of Islam and the majority of those from outside the Arab world. Islam established itself very quickly partly because it had a founder

(Muhammad), partly because it had a foundation document (the Quran) and partly because it had a political aspect. Its name is almost inseparable from

Muhammad, the prophet who preached it. For more than fourteen centuries, Islam has grown and spread from seventh century Arabia to a world religion

whose followers are found across the globe. Characterised by an uncompromising belief in the one true God (Allah), through his revelation and his Prophet,

Islam developed a spiritual path whose law, ethics, and theology made it a rapidly growing world religion both in the past and today.

Origins: Pre Islamic Arabia was a diverse culture with social organisations and identity based on tribal membership of extended families (clans) led by a Chief. Gods and goddesses served as protectors of the tribes and their spirits were associated with sacred objects, e.g. trees, stones, springs. Local tribal

gods were feared and respected and were the object of rituals sacrifice, pilgrimage and prayer. Beyond these local tribal gods there was a shared belief in

Allah, a supreme high god the creator and sustainer of life but remote from everyday concerns.

The Prophet Muhammad received the first of his many revelations from God in 610 CE on a night referred to as The Night of Destiny in the ninth month of

the Muslim Hijri Calender (what is known as the month of Ramadan). Prior to these revelations Muhammad was a reflective and well respected member of

his society who would often retreat to contemplate life and seek greater meaning and insight. He continued to receive revelations over a period of twenty

three years. These messages were collected and arranged in what is now the Quran, Islams sacred scripture.

Muhammad experienced a difficult time in the early years at Makka as his messages were not all together welcomed. His attack on polytheism and the

values he expressed did not agree with the money making policy of the rich merchants of the city. He denounced neglect and exploitation of the poor, the

needy, and the oppressed and that the rich had an obligation to help these people. Muhammad and a group of followers migrated from Makka to Madina

in 622 CE and with this established the first Islamic community.

Following the unexpected death of Muhammad in 632CE the Islamic community was plunged into crises as they were not prepared for a successor.

Leadership was successively held by four Rightly Guided Caliphs (successors to the Prophet appointed to be sovereign leaders) over a thirty year period.

During the rule of the last of the Rightly Guided Caliphs, Ali, a major split occurred within the Islamic community between those that supported the Caliph

and those that opposed him for political reasons. These strong political divisions eventually led to the creation of the branch of Islam known as the Shia

(from Shiite Ali, or party of Ali). The orthodox Sunni branch of Islam represents over 85% of the worlds Muslims. Whilst Sunni and Shiite Muslims share

the same core beliefs (and are thus all considered Muslim), the political differences have also led to differences in faith and practice. Principal

Teachings: While it is difficult to summarise the beliefs of Islam the following would be a general summary. Allah: There is a belief in the oneness and unity of Allah who is the creator of all that exists but was not himself created; he is Eternal. No one else is worthy of worship and no other being should be

associated with Allah. Angels: are central to the religion of Islam beginning with the belief that the Quran was dictated to Muhammad by the angel Gabriel.

Prophets are considered incredibly important as they are the messengers of Allah particularly with their connection to the Books of Allah. Six of the most

important Prophets include, Adam, Noah, Abraham, Moses, Jesus and Muhammad. Muhammad is known as Allahs last Prophet who brought the final and

complete message from Allah to humanity that is preserved in the Quran. Divine Will & Decree: Muslims believes that only Allah has knowledge of the

future and the unseen, and are required to patiently submit themselves to the will of Allah. The Last Day: Life, death, and the world to come - Allah

inhabits heaven which is the domain where all believers will find their eternal happiness. The current world is passing and will come to a dramatic end on

the Last Day, however there is no urgency about the end of the world. A third tier is a place of suffering which will be the resting place of the wicked.

Sacred Texts & Writings: The Quran (meaning recitation) was originally revealed to Muhammad over a twenty three year period. Muslims do not speak of Muhammad writing the Quran but of his receiving and reciting it. It is central to Islam and Muslims hold that the Arabic text can be explained but

not translated and renderings in English, while a guide to understanding its content do not have authority. It is the eternal, infallible, and literal word of God

as a guide for humankind. The Quran is treated with the greatest respect with some Muslims not opening it without washing their hands; some wrapping it

in a special cloth; others not placing any other book above it on a bookshelf. It is to be recited and chanted during daily prayers and this is done in Arabic.

Another important religious source is the Hadith and-the Sunnah of the Prophet. The Hadith are the authentic recorded sayings or statements of the

Prophet, and the Sunnah refers to the way Muhammad lived his life. The Hadith and Sunnah are the second source of Islamic law. Both this and the Quran

are indispensable; one cannot practice Islam without consulting both of them. .

Core Ethical Beliefs: The ethical teachings of Islam effect the beliefs and teachings of Islam which is characterised by the importance of right action and the laws that govern those actions. These fall into two categories; one body of law that governs the behaviour of Muslims towards God, e.g. prayer, fasting, pilgrimages etc. The second body of law directly regulates the ways in which human beings treat one another. The Muslims whole life is governed

by Sharia which means the straight path. It regulates all aspects of a Muslims life; the performance of ritual, personal morality, etiquette, family and

inheritance laws; rules for social and political order. The three worst offences a Muslim can commit are disbelief, worshipping another idol and not trusting

Allah.

Personal Devotion in the Home: Muslim belief is put into practice through the five pillars of faith.

Shahada: declaration of faith. The first duty of a Muslim is to declare his/her faith. I testify that there is no god but God and I testify that Muhammad is the

true Messenger of God

Salat: daily prayer. It is obligatory for every Muslim, male and female five times a day. It is considered a distinctive mark of believers and it provides them

with opportunities for direct communion with God and helps to avoid too much attachment to non essential things.

Zakat: obligatory almsgiving. The payment of alms is a compulsory welfare contribution for the needy wherever they might live. It is an act of devotional

duty of worship and obedience and is paid in Allahs favour. The Quran also encourages the voluntary giving to help the poor and needy.

Sawm: fasting. Muslim adults are required to fast from dawn to sunset during the month of Ramadan. They eat a light meal before dawn, then go without

food or drink all day until sunset. Exceptions include those who are too old, sick, people on long journeys or pregnant women. Ramadan is of special

significance for all Muslims. It is a time of moderation, forgiveness, patience, kindness and concern for the welfare of others.

Hajj: Pilgrimage. All able bodied Muslims who can afford to do so are required to undertake a pilgrimage to Kaba in Mecca, the house of Allah, at least once

in a lifetime. During this period all barriers of language, territory, colour, race and culture disappear and the bond of faith is uppermost.

Introduction: As Jews understand it the history of Judaism is the story of the dialogue of the Jewish people with God and the developing religious tradition. That story begins with Abraham and the Patriarchs and follows with Moses and the other great figures of the Hebrew Scriptures. After the

destruction of the Jerusalem Temple in 70CE the Rabbis emerged to establish normative Judaism. The rabbis were the inheritors of the traditions of the

Pharisees who flourished in the several hundreds of years before. They believed in the dual Torah: the Written Torah, i.e. the five books of Moses and the

Oral Torah, the debates, deliberations, elaborations and interpretation of the Written Torah. Through the ages Judaism spread its influence beyond its

birthplace, first to Babylon, Spain and then on to Europe. Notwithstanding a Golden Age in Spain much of Judaisms history has been shrouded in

oppression under both Islamic and Christian rulers. The emergence of the modern state of Israel in 1948 has re-established a Jewish homeland although a

significant and majority number of Jews lives in the USA. Though today we see Judaism to be a single normative religion movements have interpreted the

Jewish tradition in varying ways. Even today Judaism has an enormous diversity expressed in forms such as Orthodox, Progressive, and Conservative

Judaism.

Origins: Abram (Abraham) the first of the Patriarchs led a nomadic life with his family and tribe and after an encounter with God in which he was to sacrifice his son Isaac, God made a Covenant with Abraham that he would make his people a great nation and that nation will be blessed by God himself.

This special relationship with God is at the very heart of Jewish belief and practice even to this day. These early days were characterised by many significant

events none more so than the Exodus and the giving of the Torah (including the Ten Commandments). Both these events develop the importance of the

covenant in the Jewish story. Gods promise of a homeland to Abraham reaffirmed to Moses in the desert is also the origin of the Jewish affinity with the

Holy Land, the modern state of Israel founded in 1948 which holds a special place in the hearts and minds of all Jewish people.

Principal Teachings: Encapsulating the Jewish beliefs into a paragraph or two is difficult and again a general overview will have to suffice. God: There is but one God who has neither parents nor children. God always was and always will be. God is transcendent, immanent, incorporeal and is therefore

without form. God is separate from the world but remains involved with it and its people. Gods plan for creation is made known through the Hebrew

Scriptures with the Torah as its core. Moral Law: The Torah contains the moral law that binds Jews to their God. Woven with the Torah are 613

commandments of which 365 are negative i.e. things from which a Jew must refrain from doing. They cover all aspects of Jewish life and worship.

Covenant: The Covenant affirms a unique relationship between God and the Jewish people. The whole of the Torah is in fact an expression of the Covenant

and in Jewish belief the requirements of the covenant are known as halachah. In return for Gods steadfast love the Jew is bound by observance of

halachah. For the different stands of Judaism, the importance of the covenant can change and have a different emphasis. The messianic age, final

judgement: Judaism affirms the belief in the coming of a person who will be the Messiah (the Anointed One). The Progressive movement prefers to speak

of the messianic age of truth, justice and peace amongst all humankind. The importance in the belief in the bodily resurrection has declined in all but

Orthodox Judaism. More common today is the belief in the immortality of the soul without reference to the rejoining of the soul and body in the afterlife.

Practices surrounding burial reflect modern Jewish beliefs about the afterlife and judgement. For example there needs to be equality in the ritual

preparation, burial and gravestones to reflect the notion of everyone being equal before God. In addition the integrity of the body needs to be paramount

with cremation, organ transplants, embalming to be avoided.

Sacred Texts & writings: Jewish belief and practice is based on the teachings derived from many writings and teachers. The source of all these teachings however is the Tenach, the twenty four books that make up the Hebrew Scriptures. The form of the Hebrew Scriptures was completed around

100BC. At the core is the Torah (5) The Law of Moses the first five books of the Bible. The Neviim (8) - the Prophets. The Ketuvim (11)- the writings

including, Psalms, Proverbs, Daniel etc. The theme of the scriptures is centered on the special relationship the people of Israel had with God and the land.

Exile and return are major themes.

Other important writings: The Mishnah A compilation of the Oral law that had developed in the time of Second Temple Judaism. Talmud: The word

Talmud means study and is the generic term for the documents that comment and expand upon the Mishnah. It was written in Hebrew and Aramaic and

captures discussions, arguments, parables, stories, interpretations and logic of Rabbis in the 5-6 centuries leading up to approximately 600 CE.

Core Ethical Teachings: The standards of ethical behaviour in Judaism are derived from the Talmud namely the Torah. The importance of the Torah in the everyday life of the believers is evidenced by the customary placement of the mezuzah on the doorpost of Jewish homes. The mezuzah is a small

cylinder containing a piece of parchment on which is written several verses of the Torah. It is reminder that the Torah is the guiding principle in the way

they conduct their lives. The commandments of the Torah halachah are many and complex. It is the fleshing out of the essence of ethical living so that it

can be understood and actually lived by the follower. A core summary of these teachings is found in Micah 6:8 ....to act justly...to love mercy....to walk

humbly with God. There is a strong emphasis on social justice and social order and doing deeds of loving kindness, e.g. caring for the sick, the old and the

poor.

Personal Devotion in the Home: In general terms the religious observance refers to the conformity with the laws and practices of a tradition. The Torah commands that the seventh day, known as Shabbat (Sabbath) belongs to God and as such no work is to be done. Among Orthodox Jews this is

applied very strictly. In Israel the country virtually closes down from sunset on Friday evening until the third star appears in the sky on Saturday at nightfall.

The family is an important part of the Shabbat ritual. Many preparations are completed well before the time and involves a Shabbat meal. This meal is very

structured and includes candles, blessings, readings, singing, and prayers. The synagogue, a Jewish house of worship also plays a significant role in Shabbat

religious observances in each Jewish community.

Tragedy and Loss

With thanks to the West Sydney Area Health Service website for information -

http://www.wsahs.nsw.gov.au/services/pastoralcare/relneeds.htm#_Toc524751358

Please note that all pastoral responses to tragedy must be done with close liaison with the family and the Principal of the school. Where the school

community is affected, the Principal will oversee the schools response and advise the Chaplain/SWW accordingly. Good communication is paramount

and Chaplains are well placed to facilitate this communication between the school and family.

Australian Aboriginal and Torres Strait Islanders: Further information at http://melbindigenouschurch.wordpress.com/imek-indigenous-ministry-

engagement-kit/

Close and extended family are very important at all times, and especially when someone is ill or dying, providing strong and vital ties within the community.

There may be a request to return an Aboriginal person to their spiritual land for their last days. Aboriginal people will almost always opt for burial, rather

than cremation.

Buddhists: Further information at http://www.urbandharma.org/udharma7/dyingneeds.html

Some Buddhists may refuse all medication at the end, to retain full awareness at the point of death (regardless of pain). Cremation is usually preferred to

burial.

Hindus: Further information at http://www.afan.uk.net/book/topic-material/hindu-perspective-pastrol-care

The family may be very particular about a dead body not being touched by a non-Hindu. The family will often take responsibility for washing and preparing

the body for cremation. Cremation is preferred and usually takes place within 24 hours of death.

Muslims: Further information at: http://www.afic.com.au/wp-content/uploads/2010/07/caring-for-muslim-patients.pdf

When a Muslim person is dying, the family may often gather to pray and recite the Quran. Burial (not cremation) usually takes place as soon as possible

ideally within 24 hours of death. Males will attend to the funeral and burial woman remain distant or not present at all.

Jews: Further information at http://www.ncracpe.org/interfaithresources/Jewishcare.pdf

If present when a Jewish person is dying, then it is a matter of great respect to remain until after death overcomes the person. A Rabbi may be called in to

pray in the last moments before death. Burial (usually not cremation) takes place as soon as possible. Some Progressive Jews may opt for burial or

cremation.

Melbourne Indigenous Church

252 Gordon St, Footscray, 3011 www.melbindigenouschurch.wordpress.com

Tony Riches - 0438 428 957; specialisedindigenous@hotmail.com

Buddhist Council of Victoria

PO Box 606 North Carlton, VIC 3054 www.bcv.org.au

Education Officer: Helen Ponder 0425 794 023; helen.ponder@bcv.org.au

www.buddhanet.com

Hindu Community Council of Victoria

PO Box 203, Southland, 3192 www.hinduccv.org.au

General Secretary: Bhakta Dasa 0431 829 463; info@hinduccv.org.au

Islamic Council of Victoria

66-68 Jeffcott St, West Melbourne, Vic, 3003

admin@icv.org.au; (03) 9328 2067 www.icv.org.au

Judaism

Executive Director of JCCV: Michelle Coleman - 0402 474 900; michelle.coleman@jccv.org.au

References: MT Hogan, The Eternal Search for God, Sid Harta Publishers, Melbourne, Australia, 2010

P Rollins, How (Not) to Speak of God, Paraclete Press, London, UK, 2006