AREA OF STUDY 2
Contemporary challenges and their impact
Past societies often had a dominant religion inseparable from the political, legal, economic and social dimensions of that society, and to which most of the population adhered in some way. Modern societies that are multicultural, pluralist and democratic, confront religious traditions with types of challenges religions did not have to face at other times and in other places. Today modern multicultural, pluralist and democratic societies have a large number of religious traditions that co-exist within a political and legal system which may not privilege any of them. Confronted by attitudes, beliefs, principles and values that contradict or are in tension with theirs, religious traditions may then attempt to implement their vision for society by transforming it. These visions encompass the way society should be developed over time, and stem from the religious beliefs of religious traditions concerning ultimate reality, the nature and purpose of human life, the meaning of life and death, the relationship between ultimate reality and humanity, the relationship between humans and the relationship between human life and the rest of the natural world.
In this area of study, students examine the visions for society held by religious tradition/s that are confronted by contemporary social or moral issues. They investigate the contributions that religious traditions may bring to debates on major social and moral issues, and the impact these may have on the religious tradition/s and the wider society. Through a discussion of at least one contemporary example, students demonstrate the ways that religious tradition/s are confronted by and respond to challenges of modern society. This response by the tradition may at times be manifest through a religious community within the tradition or be manifest as a broader response. The contemporary challenge selected may have a history but students focus on its current context. The challenge should be at a stage where its impact on the tradition and on the wider society is apparent and able to be evaluated.
Outcome 2
On completion of this unit the student should be able to analyse the interplay between religious
beliefs and their developed vision of religious tradition/s for society in response to contemporary
challenge.
To achieve this outcome the student will draw on key knowledge and key skills outlined in Area of Study 2.
Key knowledge
This knowledge includes:
• contemporary challenges to religious traditions generally, including:
– the causes of these challenges and the responses of the religious traditions
– the ways religious traditions confront and respond to specific major social or moral issues that
challenge their vision for society
– the impact of the response/s of a religious tradition on the tradition itself and on the wider
society
• a specific contemporary challenge to one or more than one religious tradition, including:
– the vision of human society implied in the religious beliefs of the religious tradition/s studied
and articulated in ethical principles and moral values
– the nature of the specific major social or moral issue/s selected
– the relationship between the selected issue/s and the religious tradition/s’ vision for society
– the causes of these challenges and the responses of the religious traditions
– the impact of the response/s of the religious tradition/s to the issue on the tradition itself and
on the wider society.
Key skills
These skills include the ability to:
• explain why religious traditions respond to contemporary challenges generally
• explain ways that religious traditions respond to contemporary challenges generally and the impact
of their response
• explain the vision of human society held by the religious tradition/s studied
• describe and analyse how and why a specific major social or moral issue/s has been addressed by
the religious tradition/s
• evaluate the impact of the response/s to the issue/s on the religious tradition itself and on the wider
society
• interpret and synthesise source material.
• explain why religious traditions respond to contemporary challenges generally
• explain ways that religious traditions respond to contemporary challenges generally and the impact of their response
Religion and Society
A religion is a system of meaning and belief that gives a context for understanding interpreting both life’s larger questions and significant human experiences. Religions express their beliefs through sacred writings, rituals, social structures, myths and stories, symbols and moral codes of behaviour and ethics. While religions in the some societies are inseparable from the legal, political, social and economic fabric, this is not so in contemporary western societies. Modern societies, that are multicultural, pluralist and democratic, have political, legal, economic and social dimensions. They are complex, and evolving, usually with a large number of religious traditions that co-exist within a political and legal structure, which may not privilege any of them.
The Relationship between Religion and Society
The relationship between religion and society is complex, dynamic, mutually interactive, sometimes positive and other times negative. Either may attempt to dominate the other. At times, and over certain issues, religion and society may be diametrically opposed. Society can offer a critique of the actions and comments of religious leaders. On occasions social critics can contribute to tensions and disunity within religion and between religious traditions and the society in which they exist. While this can be newsworthy, it is not the only, or even the main, expression of the relationship. The realities of modern societies lead to religious reflection, inspiration and initiative. Religions and social institutions, like arms of government, may work cooperatively for the betterment of the whole society. This is evidenced in the many welfare and health partnerships between religious and state agencies. Religion contributes to social cohesion and can work for social transformation. The diversity of religious faith is an expression of the pluralism and multiculturalism that defines modern societies.
Why Religious Traditions May Be Confronted By Contemporary Challenges
In contemporary societies religions may be confronted by attitudes, beliefs, principles and values that contradict or are in tension with theirs. As religious communities strive to adhere to the tenets and traditions set forth in their doctrines, they continually come into contact with the opposing viewpoints of, not only the contrasting religious philosophies of other faiths, but also, from the non-religious or secular world. The major religions of the Western world face difficult issues every day that challenge the foundations of their faiths. Group members ask guidance of their leaders and discuss issues among themselves. They seek approaches about how the religious community might address the issues while continuing to uphold the faith. Religious traditions may even seek to implement their vision for society hoping to transform society into new entity based on religious values of the tradition. Sometimes, religious traditions work with other religious-based groups to promote a particular social direction. On other occasions religious traditions view social transformation differently.
Ways that religious traditions respond to challenges include:
Impact of the actions of religious traditions for itself and for its relationship with society
The actions of a religious tradition can tend to either polarise or harmonise faithful adherents. On the one hand, it may be that a strong affirmation of the ancient faith may disaffect those seeking change within the tradition and have a polarising effect. Similarly, the actions of a religious tradition that flow from a reinterpretation or a shift in emphasis concerning traditional doctrines may disaffect the traditionalists, who may claim that this is a step too far. In this way the approach of religious leaders can appear to be at odds with the ancient vision and draw the leadership of the faith into question. Again the faithful are polarised. On the other hand, the actions of leaders may have a harmonising effect. The actions may bring renewal in belief and its expression for adherents. Believers may be solidified or galvanised against a perceived social evil or opposition. The actions may offer a new and hopeful vision of the faith for its followers.
A religion is a system of meaning and belief that gives a context for understanding interpreting both life’s larger questions and significant human experiences. Religions express their beliefs through sacred writings, rituals, social structures, myths and stories, symbols and moral codes of behaviour and ethics. While religions in the some societies are inseparable from the legal, political, social and economic fabric, this is not so in contemporary western societies. Modern societies, that are multicultural, pluralist and democratic, have political, legal, economic and social dimensions. They are complex, and evolving, usually with a large number of religious traditions that co-exist within a political and legal structure, which may not privilege any of them.
The Relationship between Religion and Society
The relationship between religion and society is complex, dynamic, mutually interactive, sometimes positive and other times negative. Either may attempt to dominate the other. At times, and over certain issues, religion and society may be diametrically opposed. Society can offer a critique of the actions and comments of religious leaders. On occasions social critics can contribute to tensions and disunity within religion and between religious traditions and the society in which they exist. While this can be newsworthy, it is not the only, or even the main, expression of the relationship. The realities of modern societies lead to religious reflection, inspiration and initiative. Religions and social institutions, like arms of government, may work cooperatively for the betterment of the whole society. This is evidenced in the many welfare and health partnerships between religious and state agencies. Religion contributes to social cohesion and can work for social transformation. The diversity of religious faith is an expression of the pluralism and multiculturalism that defines modern societies.
Why Religious Traditions May Be Confronted By Contemporary Challenges
In contemporary societies religions may be confronted by attitudes, beliefs, principles and values that contradict or are in tension with theirs. As religious communities strive to adhere to the tenets and traditions set forth in their doctrines, they continually come into contact with the opposing viewpoints of, not only the contrasting religious philosophies of other faiths, but also, from the non-religious or secular world. The major religions of the Western world face difficult issues every day that challenge the foundations of their faiths. Group members ask guidance of their leaders and discuss issues among themselves. They seek approaches about how the religious community might address the issues while continuing to uphold the faith. Religious traditions may even seek to implement their vision for society hoping to transform society into new entity based on religious values of the tradition. Sometimes, religious traditions work with other religious-based groups to promote a particular social direction. On other occasions religious traditions view social transformation differently.
Ways that religious traditions respond to challenges include:
- refrain from comment and/or action
- promote discussion,
- research, (questioning, evaluation, re-evaluation)
- develop a position, position papers, public statements
- initiate or participate in internal and or public debate,
- instigate a major gathering for debate/discussion, for example, a conference and/or councils.
- support, embrace change, approve, condemn, argue against
- use of the media
- social action to address the problem
- promote public demonstrations
- invoke prayer – individually or as community witness
Impact of the actions of religious traditions for itself and for its relationship with society
- The actions of religious traditions impact on the potential future of the tradition
The actions of a religious tradition can tend to either polarise or harmonise faithful adherents. On the one hand, it may be that a strong affirmation of the ancient faith may disaffect those seeking change within the tradition and have a polarising effect. Similarly, the actions of a religious tradition that flow from a reinterpretation or a shift in emphasis concerning traditional doctrines may disaffect the traditionalists, who may claim that this is a step too far. In this way the approach of religious leaders can appear to be at odds with the ancient vision and draw the leadership of the faith into question. Again the faithful are polarised. On the other hand, the actions of leaders may have a harmonising effect. The actions may bring renewal in belief and its expression for adherents. Believers may be solidified or galvanised against a perceived social evil or opposition. The actions may offer a new and hopeful vision of the faith for its followers.
- That action of religious traditions impact on its relationship with society
• explain the vision of human society held by the religious tradition/s studied
Religious traditions have visions that encompass the way society should be developed over time, and stem from the religious beliefs of religious traditions concerning ultimate reality, the nature and purpose of human life, the meaning of life and death, the relationship between ultimate reality and humanity, the relationship between humans and the relationship between human life and the rest of the natural world.
Roman Catholic beliefs about God and about the nature and purpose of human life are integral to the Catholic understanding how human being should act in community of the church and in the world community. It is the integration of these beliefs that give Catholicism its particular vision within the Christian faith tradition. For Catholics the vision is found in scripture and the traditions of the Church.
The Catholic view of God is a tri-unity. Confirmed in the creeds of the church, Apostolic and Nicene, God is one and God is three persons, a community. This mystery of God is called the Trinity and is the foundational idea of God for Trinitarian Christians, like the Roman Catholics. God is Creator, Redeemer, and Spirit and is commonly referred to as Father, Son and Spirit. While this is a nod to a particular Christian biblical formula (Matthew 28:19), there are many other ways that God is referred to in the Bible. Wisdom or Sophia (Gk. Feminine) is a common characteristic for God as well, and it is used of Jesus, the wisdom and the power of God (1 Corinthians 24). God’s creative wisdom is built into the very fabric of the cosmos and particularly in the Christ. But God is also our mother, the shepherd, the rock of ages and the God of Israel. The Catholic vision of the ideal society is connected implicitly to this Divine community and this God is revealed for Catholics in both the bible and in the traditions of the church.
From Genesis, Catholics, Jews and other Christians believe that human beings have been created in the image of God and that human freedom is both of God and for God. God created man in His own image, in the image of God He created him; male and female He created them. (Genesis 1:-27) Humans are free to choose but the way of wisdom is God’s way. The family is the basic unit of the ideal society. Just as God is a relationship so humans are formed and grow in relationships. Humans are called to be in a relationship with the one who is creator of all, the one who calls all into relationships of love. Those communities of love reflect the love that pours forth from the one Trinity of love. There are creative expressions of the power of divine love.
In other Hebrew texts there is a vision for a new way of being. The prophecy of Isaiah imagines a time without war: “there will be no more training for war.” (Isaiah 2, 4-5) and later “The wolf shall live with the lamb” (Isaiah 11: 6-7) and later still, “He will swallow up death forever.” (Isaiah 25: 6-8)
From the gospels, Christians understand that God has entered fully into the experience of the created universe in the person and the mission of Jesus of Nazarath. For Christians, the Incarnation (the enfleshment of God) is the central metaphor of God’s being pouring out of Godself into the narrative of creation. In John’s gospel Jesus is the creative word of God made flesh to dwell among us. Jesus is presented as an authoritative teacher of the wisdom of his Father. His message remembered in parables and saying is about a new way. The Paschal Mystery is the central metaphor of God’s kingdom or basileia (Gk) of salvation, redemption and liberation. Christians are kingdom people. They are called to witness the death and resurrection of Christ (Christos Gk; Messiah or Mesia Hebrew) and to live Jesus’s vision of communities of fellowship or koinonia (Gk) of justice, peace, humility and service or diakonia (Gk). “love one another as I have loved you.” John 15: 12. This is the vision for our world.
From the other Christian biblical material we learn that the Church or Ekklesia (Gk) is “Chosen race, a royal priesthood, a holy nation, God's own people” 1 Peter 2:9-10. The ecclesial mission, the role of the Church is Jesus’ mission, the pouring out of God’s love, kingdom of God. The baptismal fragment referenced in Galatians is a vision of an inclusive community in Christ: There is no longer Jew or Greek, there is no longer slave or free, there is no longer male and female; for all of you are one in Christ Jesus. (Galatians 3:28) Whilst this kind of unity is the task of all Christians and constitutes the call to Christian discipleship (following Christ), leadership of the early Christian communities became an issue when the apostles were no longer alive. The author of Revelation has a vision of cosmic renewal in the return of Christ, the Parousia. “Then I saw a new Heaven and a new Earth” Revelation 21: 1a
In the tradition and from some diverse structures of service (ministry), a pattern evolved in Antioch that became normalised across the early Church. This was the three-tiered ministry of Bishop (Episcopoi), Priest (Presbyter) and Deacon (Diakonai). Theologies of these roles have varied over time but the ministry which is at the service of the kingdom has three aspects: teaching or proclaiming the sacred faith; sanctifying in prayer and the sacraments; and governing the faithful. The movement to ecumenical councils beginning with Nicea in 325CE led to doctrinal refinement of the Church and the faith of the Church. The Nicene Creed describes the church as One, Holy, Catholic, and Apostolic and looks forward to resurrection. It is a narrowing of a more expansive vision of the bible as a whole.
In Catholic Social Teaching that has evolved since Rerum Novarum, On Capital and Labour, the encyclical letter of Pope Leo XIII in 1893, there have been a series of ethical principles of Catholic social justice presented. Collectively, they present a coherent approach to delivering on the values of the kingdom and represent a Catholic vision for society. ‘Solidarity is a firm and preserving determination to commit oneself to the common good; that is to say to the good of each individual, because we are all really responsible for all’ (Pope John Paul, 1988, n.38). Concern for the Common Good is giving attention to the sum total of those conditions of social life which allow people as groups and as individuals to reach their proper fulfilment. (CCCC #407). Subsidiarity is the principle that decisions should be made as close as possible to the level of individual initiative in communities and institutions. Participation in decisions refers to the human right and duty to involvement in those decisions because of the the intelligence and free will of humankind. Preferential Option for the Poor calls for a commitment from individuals and communities at every level to engage actively in a struggle to overcome the social injustices. Dignity of Work and the human labour is always superior to capital since people are always superior to things. In more recent times this teaching has come to include Ecological Justice which reflects concern for the whole earth community living and non-living and sustainability. Earth’s resources must be used in ways that allow for regeneration and sustainability.
Roman Catholic beliefs about God and about the nature and purpose of human life are integral to the Catholic understanding how human being should act in community of the church and in the world community. It is the integration of these beliefs that give Catholicism its particular vision within the Christian faith tradition. For Catholics the vision is found in scripture and the traditions of the Church.
The Catholic view of God is a tri-unity. Confirmed in the creeds of the church, Apostolic and Nicene, God is one and God is three persons, a community. This mystery of God is called the Trinity and is the foundational idea of God for Trinitarian Christians, like the Roman Catholics. God is Creator, Redeemer, and Spirit and is commonly referred to as Father, Son and Spirit. While this is a nod to a particular Christian biblical formula (Matthew 28:19), there are many other ways that God is referred to in the Bible. Wisdom or Sophia (Gk. Feminine) is a common characteristic for God as well, and it is used of Jesus, the wisdom and the power of God (1 Corinthians 24). God’s creative wisdom is built into the very fabric of the cosmos and particularly in the Christ. But God is also our mother, the shepherd, the rock of ages and the God of Israel. The Catholic vision of the ideal society is connected implicitly to this Divine community and this God is revealed for Catholics in both the bible and in the traditions of the church.
From Genesis, Catholics, Jews and other Christians believe that human beings have been created in the image of God and that human freedom is both of God and for God. God created man in His own image, in the image of God He created him; male and female He created them. (Genesis 1:-27) Humans are free to choose but the way of wisdom is God’s way. The family is the basic unit of the ideal society. Just as God is a relationship so humans are formed and grow in relationships. Humans are called to be in a relationship with the one who is creator of all, the one who calls all into relationships of love. Those communities of love reflect the love that pours forth from the one Trinity of love. There are creative expressions of the power of divine love.
In other Hebrew texts there is a vision for a new way of being. The prophecy of Isaiah imagines a time without war: “there will be no more training for war.” (Isaiah 2, 4-5) and later “The wolf shall live with the lamb” (Isaiah 11: 6-7) and later still, “He will swallow up death forever.” (Isaiah 25: 6-8)
From the gospels, Christians understand that God has entered fully into the experience of the created universe in the person and the mission of Jesus of Nazarath. For Christians, the Incarnation (the enfleshment of God) is the central metaphor of God’s being pouring out of Godself into the narrative of creation. In John’s gospel Jesus is the creative word of God made flesh to dwell among us. Jesus is presented as an authoritative teacher of the wisdom of his Father. His message remembered in parables and saying is about a new way. The Paschal Mystery is the central metaphor of God’s kingdom or basileia (Gk) of salvation, redemption and liberation. Christians are kingdom people. They are called to witness the death and resurrection of Christ (Christos Gk; Messiah or Mesia Hebrew) and to live Jesus’s vision of communities of fellowship or koinonia (Gk) of justice, peace, humility and service or diakonia (Gk). “love one another as I have loved you.” John 15: 12. This is the vision for our world.
From the other Christian biblical material we learn that the Church or Ekklesia (Gk) is “Chosen race, a royal priesthood, a holy nation, God's own people” 1 Peter 2:9-10. The ecclesial mission, the role of the Church is Jesus’ mission, the pouring out of God’s love, kingdom of God. The baptismal fragment referenced in Galatians is a vision of an inclusive community in Christ: There is no longer Jew or Greek, there is no longer slave or free, there is no longer male and female; for all of you are one in Christ Jesus. (Galatians 3:28) Whilst this kind of unity is the task of all Christians and constitutes the call to Christian discipleship (following Christ), leadership of the early Christian communities became an issue when the apostles were no longer alive. The author of Revelation has a vision of cosmic renewal in the return of Christ, the Parousia. “Then I saw a new Heaven and a new Earth” Revelation 21: 1a
In the tradition and from some diverse structures of service (ministry), a pattern evolved in Antioch that became normalised across the early Church. This was the three-tiered ministry of Bishop (Episcopoi), Priest (Presbyter) and Deacon (Diakonai). Theologies of these roles have varied over time but the ministry which is at the service of the kingdom has three aspects: teaching or proclaiming the sacred faith; sanctifying in prayer and the sacraments; and governing the faithful. The movement to ecumenical councils beginning with Nicea in 325CE led to doctrinal refinement of the Church and the faith of the Church. The Nicene Creed describes the church as One, Holy, Catholic, and Apostolic and looks forward to resurrection. It is a narrowing of a more expansive vision of the bible as a whole.
In Catholic Social Teaching that has evolved since Rerum Novarum, On Capital and Labour, the encyclical letter of Pope Leo XIII in 1893, there have been a series of ethical principles of Catholic social justice presented. Collectively, they present a coherent approach to delivering on the values of the kingdom and represent a Catholic vision for society. ‘Solidarity is a firm and preserving determination to commit oneself to the common good; that is to say to the good of each individual, because we are all really responsible for all’ (Pope John Paul, 1988, n.38). Concern for the Common Good is giving attention to the sum total of those conditions of social life which allow people as groups and as individuals to reach their proper fulfilment. (CCCC #407). Subsidiarity is the principle that decisions should be made as close as possible to the level of individual initiative in communities and institutions. Participation in decisions refers to the human right and duty to involvement in those decisions because of the the intelligence and free will of humankind. Preferential Option for the Poor calls for a commitment from individuals and communities at every level to engage actively in a struggle to overcome the social injustices. Dignity of Work and the human labour is always superior to capital since people are always superior to things. In more recent times this teaching has come to include Ecological Justice which reflects concern for the whole earth community living and non-living and sustainability. Earth’s resources must be used in ways that allow for regeneration and sustainability.
Websites
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Documents
| contemporarychallengesfromcheckpoints.pdf |
| contemporarychallengesnotesforsac2016.docx |
PracticeMiniSACS
| practiceminisac1._religionand_society.docx |
| practiceminisac2._whyconfronted.doc.docx |
| practiceminisac3._responses.docx |
| practiceminisac4._impact.docx |
| practiceminisac5._ntbiblicalvision.docx |
| practiceminisac6._trinityimagiodeiandvision.docx |
| practiceminisac7.inspirationgalatians.docx |
| practiceminisac8._insirationgs.docx |
| practiceminisac9._social_justice_statementsactivity.docx |
| practiceminisac10._evolutionofchallengeenviromentalawareness.docx |
| practiceminisac11._catholicresponseenviromentalchallenge.docx |
| practiceminisac12._impact.docx |