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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
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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
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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
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An on-going process
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Rapidly changing world
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Current major projects
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General trends in religion and spirituality
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Responses to spirituality
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Issues arising from migration
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Youth ministry in local churches
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Sports chaplaincy
Recent Books Relevant to Schools
Serving Schools
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Feedback to schools on the spirituality of
students
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Sense of self
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Sense of purpose
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Sense of social justice
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Commitment to principles of life
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Religious faith and influence in life
Have surveyed about 75 schools
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Survey some annually, bi-annually, 5 years …
Also surveys of staff and alumni
Attitudes to Religious Education
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Up to 25% enthusiastic
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50% put up with it
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25% to varying extents hostile
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Depends on proportion of immigrants
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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
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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?
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When teaching about the very basic questions
such as who we are?
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What is our purpose in life?
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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
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Decline in confidence in religious institutions
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Belief that religion contributes more to violence
than to peace
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Largely because of recent terrorism and role
of religion in wars
'Discomfort' with some values of religions
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Sexual abuse has been a major issue
Particularly sexual ethics & environment
Belief in God makes little sense for some
To Identify Trends ...
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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
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In almost every country except Israel, young
people are less likely than older people to describe
themselves as religious
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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
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Although in many countries this was not so –
particularly Catholic countries
Major Caveat
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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
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Between 2001 and 2011, migration
accounted for 200% of the growth in
numbers of Christians
What Do These Trends Mean?
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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
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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
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See this in relationships, occupation, etc.
Origins of Change in 1960s and 1970s
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Change in worldview arose from
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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
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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
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Failure of government in relation to war
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Repression by churches of sexuality
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Both seen to fail in terms of women's rights
Increasing options for individuals in relation to
occupation, etc.
Consumeristic Styles of Thinking
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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
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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
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Terrorism with religious base
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Sexual abuse and cover-up by religious authorities
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Concern re exclusion of homosexuals
New Age
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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
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Advocated freedom in personal expression
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Especially sexual expression
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Advocated linking with nature
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Focus on wellbeing here rather than after
death
Influence of the New Age Movement
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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
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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)
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Eclectic rather than particular in sources
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Focus on experience rather than dogma
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On this-worldliness rather than life-after-death
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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
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Eclectic – drawing on a variety of resources to
enhance personal life (8% of population in 2002)
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69% believe in spirit or life-force (17% in
God)
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8% attend a church monthly or more often
Nature – finds spirituality in nature and identity
with nature (9% of population in 2002)
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53% believe in spirit or life-force (21% in
God)
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4% attend a church monthly or more often
Is It Likely to Disappear?
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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
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Spiritual important in relationships
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And in inner wellbeing
As Something Personal ...
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People look for activities or events which will
nurture their spirituality
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Contribute to their wellbeing
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Assist them to fulfilment in spiritual life
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For some: yoga, meditation
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For others: art, music, drama, film
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For some: some form of community / small group
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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
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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
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Spiritual recognises there is 'something beyond'
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Sees this in mystery in human life and in universe
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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
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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
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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
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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
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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
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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
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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
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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 ...
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People will increasing connect with Christian
churches and other organisations through shortterm involvements
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Through specific task groups and activities
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Through festivals and one-off events
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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
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Chaplains in schools, hospitals, sporting clubs,
prisons, even local councils
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Non-denominational
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Non-demanding
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Often care unconditionally
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Focus on the wellbeing of the individual and their
immediate community
Should 'religious education' become
'spiritual education'?
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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'?
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Some understanding of the varieties of faith and
understanding of spirituality
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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
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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
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Develop own ways of making sense of life
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Ethical principles by which to live
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Develop communities in which continue the
exploration