Observing different faiths, learning about ourselves : practice with inter-married Muslims and Christians

The present article offers practitioners initial ideas for work with clients in mixed-faith relationships. Based on local, empirical research that investigated Muslim-Christian marriages, six patterns of adaptation to a mixed-faith marriage are outlined. In addition, from a practice-oriented review of the data, four questions are identified that can be used by practitioners to clarify their thinking and practice focus. Increasingly technical, these reference questions are: (i) how is the public-private divide being understood and managed; (ii) how is identity and selfhood being practiced; (iii) how may practitioners position themselves with respect to asymmetries related to gender; and (iv) should religious differences be reframed? Rather than practitioners seeking to be experts on the other, the belief animating the current contribution is that work with diverse clients offers workers a mirror upon which we practitioners can better observe our own outlines. In contrast with the pursuit of imperial generalisations, the authors of the present study commend the benefits of reflectively denaturalising our own positions.

The impact of religious affiliation while growing up on substance use by African-American crack cocaine users

This paper explores the relationship between church attendance while growing up and the substance use issues reported by 159 African American crack cocaine users in Houston Texas. It was found that more frequent juvenile attendance at church was associated with being less likely to suffer withdrawal symptoms or to take drugs to avoid withdrawal. However/ there were no differences between regular/ irregular and non-attendees in respect of number of substance use issues reported or attendance at a self help group for substance use/ even though these are often faith-based. The relevance of including questions on religious participation when young in screening instruments to be used with adult substance abusers is questioned.

Spirituality and sexual abuse: issues and dilemmas for survivors

Sexual abuse profoundly affects survivors to the extent that they are unable to maintain previously held viewpoints or ways of being, including those relating to their spirituality. Certainly the experience has considerable potential to complicate the spiritual lives of survivors. For Christian survivors, this may include how they perceive and relate to both themselves and God as well as affect participation in sacraments such as eucharist and reconciliation. Spiritual traditions often promote the embracing of silence, but this may be problematic for survivors who have been silenced and unable to give expression to their experiences. Similarly, socialization resulting in beliefs that Christians should always forgive and/or never be angry needs to be overcome. While negotiating these pitfalls may result in explorations of spirituality being even less straightforward for survivors of sexual abuse than it is for others, a transformative spirituality within a Christian framework can be realized.

The Body of Christ : blasphemy, eroticism and transgression in Martin Scorses's The Last Temptation of Christ

Martin Scorsese’s film The Last Temptation of Christ (1988) has polarised critics and audiences for almost two decades. The film is most often remembered for offending the religious sensibilities of fundamentalist Christians, who objected to Scorsese’s representation of Christ as a neurotic figure who struggles to reconcile his divinity with his sexual impulses.

Even critics who reject the fundamentalist accusations of blasphemy are divided about the film’s value. For example, Rolando Caputo praises the film as an unrecognised masterpiece, which confirms Scorsese’s status as an auteur. Conversely, Leonard W. Levy, dismiss the film as having little artistic merit. This paper re-evaluates the film as a serious theological text by re-examining the film in the light of Michel Foucault’s essay ‘A Preface to Transgression,’ arguing that the film can be read as a sophisticated attempt to examine the connections between corporeality, divinity and human subjectivity.

Refuge in the land of liberty : France and its refugees, from the revolution to the end of asylum, 1787-1939

France has a long tradition of asylum for refugees. Since the Revolution, this has made it the land of liberty (pays de la liberte) and the land of asylum (la terre d'asile)." "In practice, responses have been shaped less by principle than by political and social conditions. Various refugee movements - from the late eighteenth-century Lowlands, to Spanish and Italian liberals in the 1820s, Polish nationalists in the 1830s. German social revolutionaries of 1848-9, anti-Bolsheviks from the Russian Revolution, Christians from the former Ottoman Empire, and Jews from Nazi Germany - have met with mixed responses, which shifted uneasily between sympathy, principle, pragmatism, and open hostility." "This book examines the tensions between refugee rights and political responses to refugees, and between humanitarian concern for their plight and hostility to their imposition on the state. Increasingly punitive measures against refugees saw, in 1939, the end of asylum in the internment of republican exiles from the Spanish Civil War.

Muslim - Christian relations and the third crusade : medievalist imaginings

This article takes as its starting-point the responsiveness of children's literature to socio-political events, considering how contemporary anxieties about relationships between Muslim and Christian individuals and cultures inform three historical novels set in the period of the Third Crusade (1189-92): Karleen Bradford's Lionheart's Scribe (1999), K. M. Grant's Blood Red Horse (2004), and Elizabeth Laird's Crusade (2008). In these novels, encounters between young Christian and Muslim protagonists are represented through language and representational modes which owe a good deal to the habits of thought and expression which typify orientalist discourses in Western fiction. In effect, the novels produce two versions of medievalism: a Muslim medieval world which is irretrievably pre-modern, locked into rigid pracices and beliefs against which individuals are powerless; and a Christian medieval world which offers individuals the possibility of progressing to an enhanced state of personal fulfilment. The article argues that the narratives of all three novels incorporate particularly telling moments when Christian protagonists return to England, regretfully leaving Muslim friends. The impossibility of  enduring friendships between Muslims and Christians is based on the novels' assumptions about the incommensurability of cultures and religions; specifically, that there exists
an unbridgeable gulf between Islam and Christianity.

Identity and autonomy of the indigenous community within Christianity

[No Abstract]

Importance of the contribution of Australians to the penetration of China by the China Inland Mission in the period 1888-1953, with particular reference to the work of Australian women missionaries

Australians, in the main, are unaware of the role which Australia played in the evangelization of China in the late nineteenth and the first half of the twentieth century. Most would never have heard of the China Inland Mission (CIM), the largest of the Protestant bodies which penetrated the Middle Kingdom, and few would know of the contribution that its Australian contingent, which consistently comprised about a tenth of the CIM's numbers, made towards the Christianization of that vast country. This thesis aims to raise the level of awareness in this area. Academic researchers have not totally neglected to examine the proselytization of China, and historians of the stature of Latourette have not let it escape their attention. However, most of the studies which have not merely fleetingly focused on the subject while viewing a larger canvas, have been North American, singling out the efforts of United States and Canadian bodies in introducing Christianity to the Chinese. Here, authors like Amerding, Bacon, Creighton, Gates, Hawkes, Ho, Ko, Mensendiek, Michell and Quale have left their mark. In the case of the present thesis, the outlook from which events played out in China are viewed is firmly based in Australia rather than North America. Earlier Australian research has been scarce, and is dominated by Loane and Dixon. Loane, evidently primarily working from Australasian Council minutes, mainly concentrates on the efforts of the CIM's Home Council, examining its endeavours decade by decade against a backdrop of contemporaneous events in China, and briefly referring to aspects of the lives of a cross-section of Australasian missionaries, without providing much idea about what they actually did in the field or what they achieved there. Because of its preoccupation with the Home Council, which never admitted women into its ranks, Loane's treatise is systemically biased towards men, though the more prominent of the women, like Mary Reed and Susie Garland, are given due recognition. The current thesis looks in detail at what Australians did in the field, the level of success they achieved, and at the particular contribution of Australian women towards the evangelization of China. Dixon took upon herself the formidable task of examining the endeavours of all missions in China which contained Australian missionaries. Because of the magnitude of her task, she could not focus to any great extent on particular missions, nor pursue in any detail the work of individual Australian missionaries. Like Loane, she was unable to explore what they actually did in the field or what they achieved there. Neither could she delve to any depth into the work of Australian women missionaries, though on the basis of the information she had accumulated, she drew the conclusion that Australian women had largely only brought about some unintended feminist consequences amongst Chinese women. This sweeping generalization failed to take into account the other very real social changes for Chinese women the Australian female missionaries quite purposely helped to bring about, and this thesis makes good that omission. This thesis studies aspects of the Australian missionary endeavour which both Loane and Dixon have neglected, thereby breaking new ground, and sets out to correct erroneous impressions which Dixon's dissertation has left on the historical record. One of these impressions concerned the longevity of the effect of the Australian effort in China. She had the View, writing in 1978, that the Chinese Church was moribund (a view shared by Varg and Lacy) , and that therefore the effects attributable to the endeavours of any nationality had proved fruitless, whereas the author is able to show, using modern-day sources, that the church has burgeoned in recent years thanks to earlier missionary endeavours and later neo-evangelistic efforts like Gospel radio, and now has a complement of perhaps 50 million adherents, making it second only to the United States in the size of its Protestant evangelical population. Another impression she left was that the Australian input into the evangelization of China can be largely dismissed because no totally Australian organization emerged, leaving the direction of Australia's effort in other hands. Contrary to that impression, the author shows that the Australian impact in China was significant and that Australians enjoyed more power than Dixon ever imagined. The author also shows that Australians were accepted as the equal of other nationalities in the CIM once they had acquired the necessary field expertise, a factor which doubtless also applied in respect of other missions with Australian components in China. Marchant has suggested that it is a fiction perpetuated by mission periodicals that Christianity spread and progressed in a determined manner in China. This thesis establishes that within the CIM's bailiwick, though there was some patchiness, Christianity progressed steadily and inexorably. One mission alone, the CIM, is concentrated upon, firstly in order to render the data manageable, secondly because it was the largest mission in China and had a sizeable Australian (including female) contingent, and thirdly because it exemplified many of the problems which would have been faced by missions in that country and their Australian components. The methodology employed is multifaceted. The written testimony of the missionaries themselves, contained in CIM periodicals, Field Bulletins, Monthly Notes, Annual Reports, autobiographies, personal files, diaries and letters is used to illustrate various aspects of the CIM's work in which Australians were engaged. This approach is augmented by other sources such as China and Australasian Home Council Minutes, missionary conference reports, Candidates' Books, biographies, and other selected material from archival holdings in Australia, Singapore, the United Kingdom, America and Canada. Statistics, especially ratio analyses and growth rate comparisons are used to demonstrate the relative success of different missions, missionaries and genders. Also employed are reminiscences of missionaries and descendants obtained by personal interview, and these are aggregated to provide some general conclusions. Data from these various sources have been synthesized to serve the central objective of demonstrating the importance of the contribution of Australians to the penetration of China by the CIM in the period 1888-1953 with particular reference to the work of Australian women missionaries.

The myth of belonging masks our insecurity

The realm of social interaction is undergoing profound changes and older forms of belonging are weakening, while other negative forms are strengthening. The absence of belonging is a significant reason for the rise of the evangelical churches, which provide a sense of shared community.

Catholic intermarriages in Australia : attitudes to children, identity and sharing household responsibilities

A cursory glance of the human history shows a changing view about marriage on various aspects and levels. One of which is the level of people’s exploration leading to marriage with a spouse that may have different articles of faith.

This study’s focal concern is on Australia’s Catholics’ and Christians’ interfaith marriages, and its level of influence on attitudes to children, identity, and sharing household responsibilities. Expectations are predetermined from both parties but it can be discerned that with sound values, relationships can be rockbed strong.

Raising a family for two individuals with distinct spiritual formation can bring multidisciplinary results. It may be a source of inspiration not only for children seeing their parents respecting each other’s belief— for the love of fellow, own children, and especially the love that has flourished through the union of faith.

Multifaith initiatives in Victoria

Following crisis events - including September 11, and the Bali and London bombings - religious communities in Australia increasingly initiated multifaith activities to dispel negative stereotypes promote and to understanding between people of diverse faith traditions. In Victoria in particular culturally, religiously and linguistically diverse (CRALD) communities collaborated with the state, including the police, aiming to build positive community relations informed by the principles of multiculturalism.