Trends in Faith and Church

Rev Dr Philip HughesChristian Research Association

Trends in Tasmania

1996 2001 2006 20110

100,000

200,000

300,000

400,000

500,000

600,000

Population

Christians

No Religion

Other Religions

Comparison of Denominations 2006 - 2011

2006 2011

Anglican

Catholic

UnitingOther Chris-tian

Other re-ligion

No religionNot stated, other

0-14 15-24 25-34 35-44 45-54 55-64 65-74 75-84 85 years0

5

10

15

20

25

30

35

40

45

Denominational Identification

by Age Group

Anglican

Uniting Church

Catholic

Baptist

Pentecostal

Salvation Army

Percent of Population

Ag

e

Some Points of Interest

Tasmanian population is growing slowly Throughout Australia, the number of Christians continues to

rise, but not at the same rate as the population Now just over 13 million or 61% of the population, up by 3% in 10 years

Across Australia, other religions have risen faster than Christianity, by 60% over 10 years, but are still only 2% of the Tasmanian population

Most of the increase has been because of immigration of young families Hinduism is the most rapidly growing religion in Australia Immigrants, however, are also moving to 'no religion' in significant numbers

Across Australia, 'no religion' counts for 22% of the population – compared with 29% in Tasmania

Much of the increase in 'no religion' is due to people who did not answer the question in 2006 describing themselves as 'no religion' in 2011

Denominationally

Anglicans declining across Australia

Baptists growing in most places

Catholics growing because of immigration

Pentecostals continue to grow, but now at the same rate as the population nationally

Uniting Church, Presbyterians and Salvation Army is in decline nationally

Immigrants in Tasmania

Immigration a major factor in religious change

People from other religions from 5 to 7% Australians, but just 2% Tasmanians

About 2,000 a year to Tasmania

Largest group – Chinese

Then UK and New Zealand.

Also many Indians and Malays

0

20

40

60

80

100

Y:2009Y:1998Y:1993Y:1969

Attendworshipmonthlyormoreoften

Believe inGod,at least sometimes

IdentifywithaChristiandenomination

23%

16%

61%

47%

70%

50%

Changesin Identification,Belief inGodandAttendanceatWorship1969to2009.PercentageofAustralianAdults

Source:International Social ScienceSurveyProgramforAustralia.

33%

87%

88%

We see some gradual trends …

They reflect some revolutionary changes

We are at a special moment in human history

In the ways, we have thought of our identity

Partly as a result of globalisation of humanity

In the ways we deal with the past

And our understanding of tradition

In the ways we put together our view of the world, previously through religion

As something determined by individuals

Our Identity

For millennia, hunter gatherers were associated with tribes and extended families

The individual was entirely absorbed by the tribe

Often, every member of the tribe wore the same distinctive dress

World 'beyond sight' was seen in terms of a great variety of spirits, in natural world, ancestors, within

Spirits could help or hinder, required acknowledgement

Remnants of hunting and gathering communities remain

Asian and African tribal peoples

Aboriginal traditions

But also in more sophisticated cultures where other traditions have been over-laid like the Thai

From animist times of hunter –

gatherers:a spirit

house in Laos

\

Development of Settled Communities … Nations … Empires

As farming communities developed, tribes increased in size, and settlement led to the formation of 'towns' and 'nations'

Within these nations, people had diverse roles And social classes emerged But identity was of class and occupation within

the nation With communities came belief in gods With larger and more powerful nations, belief

in more powerful gods

Cybele

Greek: Artemis Roman: Diana Goddess of hunting

and fertility

Around 5th Century BC

Religion changed from paying homage to the gods to living morally

Isaiah and other prophets challenged Israel Socrates and Plato challenged Greek society Buddha challenged the Indian subcontinent Confucius challenged the Chinese empire

Been continuing 'reminders' of the moral dimension of religion

Jesus, Mohammed, Gandhi

These Prophets Brought a Moral Dimension to Religion

They challenged people to reflect on the way they lived … rather than simply requiring 'acknowledgement' as had the spirits and gods

Other Developments

Religions moved from being national to being global

Jesus and Christianity Buddha and Buddhism Mohammed and Islam Baha'i faith

Religions became increasingly focussed on holy texts with the advent of printing

Protestantism Sikhism

Rise of Educated Trading Class Middle class emerged as an independent part of

society in 15th century in Europe Development of own educational institutions Development of independent religious

organisations - denominations Authority seen to reside in religious texts Meaning found through roles in society, nation

and religion, in occupation, in denomination and in obedience to the religious texts

Faith provides the basis for belief in an ordered, structured world

For example, Presbyterians, Lutherans, Baptists

Rise of Industrial Communities

Rise of the working classes in 19th century Development of 'small groups' Emphasis on personal religious experience Authority resides in religious experience,

but is interpreted by the community Faith provides the basis for belief in a

personal God who is a 'friend' in times of need

For example, Methodism and Pentecostalism

Rise of Post-Industrial, Global Communities

Middle class morphs into society of individuals

Life becomes an evolving biography Series of different occupations Series of relationships Series of voluntary personal interests Organised religion becomes personal

spirituality

Today, personal identity is no longer primarythe individual's relation to nations or classes

Identity is formed reflexively And is continuously variable

When we describe ourselves … Often speak of our biography Jobs we have done Places where we have lived Our family

We are individuals All of us are different, unique, creating lives

Changes in society

Ethnicity no longer clear for many of us People are highly mobile geographically Increasingly see ourselves as part of a

global humanity No longer clear class divisions

People are highly mobile socially Financial division not linked so clearly to

certain occupations or family history

Understanding of history and tradition

Personal identity used to be determined largely by one's history and its traditions

Still is for many people, such as the Indigenous people of Australia

Every child learnt at series of stories, patterns of behaviour, which determined how one lived

Today, most of us feel that we can pick and choose what traditions we adopt

Personal Challenge

Some individuals take advantage of the freedom of our age

Find satisfying occupations Develop worthwhile relationships Find sense of purpose Nurture their own sense of spirituality

Some individuals struggle to find what suits Fail to find place in society, relationships

with others Life becomes aimless

In last 50 years

Religion as Institution Hierarchical

leadership Associated

with ethnic heritage

To Spirituality as

Sets of resources

Individual 'ownership'

Developed individually

Massive Turn in Western CultureOthers ... argue that we are witnessing a tectonic shift in the

sacred landscape that will prove even more significant than the Protestant Reformation of the sixteenth century. What we are living through, they argue, is nothing less than radical change in which

religion - namely Christianity - has been eclipsed by Christianity ... what Charles Taylor calls 'the massive subjective turn of modern culture'. ... It is a turn away from life lived in terms of external or 'objective' roles, duties and obligations, and a turn towards life

lived by reference to one's own subjective experiences (relational as well as individualistic).

Paul Heelas and Linda Woodhead, The Spiritual Revolution: Why Religion is Giving Way to Spirituality, Blackwell Publishing, Oxford,

2005. Introduction.

What Does 'No Religion' Mean?

Fundamentally, it means 'not identifying with a religious organisation'

For some, it means not identifying with a particular religious denomination

For some, it means 'spirituality' rather than denomination

For others, it is the rejection of anything beyond

For most Australians

Religion is simply not on the agenda Most do not feel any need for it

Except as encouraging care Around 25% of the population 'do not know'

if there is a God, and another 35% are not at all sure

And have no particular reason to solve the issue

Believe in God

Believe without doubts 26%

Believe, but doubt 22%Believe in higher power 20%

Don't know if God exists 15%

Do not believe 16%

Source: Australian Survey of Social Attitudes, 2009

Why?

Can live without reference to whether God exists or not

Although sometimes, belief in God gives some additional hope, eg in sickness

Widespread lack of confidence in the churches – worse than Federal govt!

Many see hypocrisy, and 'judgement' Science provides adequate picture of the

world for most purposes

Hence

Increasing scepticism about religious institutions

Some turn to 'spirituality' Others do not feel the need for either

spirituality nor religion

The Ministry of the ChurchIn a Disinterested Age

Plenary discussion:

1. List the major types of ministry

2. How well received are each of these and among who?

Group discussion:

1. What does the Census and survey data and the reception of ministries tell us about the population's

perspectives of religion?

2. How should we respond theologically? (What works should not necessarily determine directions.)

3. What should be our directions for ministry in the future?

4. Are there forms of ministry in which we can better do together than as separate denominations?

Some of my conclusions

Build on effective ministries such as Education Welfare Chaplaincy

These offer connections But all of these more effective if the spiritual

and communal dimension is integrated

Thai Church Story

Examined the Thai Church as it related to culture in order to reflect on how we should be relating to culture

On the surface, the Thai church looked American

Architecture Dress of minister Liturgy style Music

Thai Church Dismissed as 'Non-Thai'

At heart, in the practice of faith ...

Thai church was very Thai Most sermons were developments of the

theme 'Do good, receive good; do evil, receive evil' – the law of Karma

People placed Bibles under their pillows to 'get better'

People thought of God as the great and most powerful 'Spirit Lord'

Consequently The Thai Church appeared to be 'foreign'

and unattractive to most Thai The Thai Church did not offer real

alternative ways of dealing with the challenges of life

Except in terms of patronage from a 'higher spirit'

And hence most Thai felt Christianity was an alternative to Buddhism

And, mostly, Buddhism was adequate

Just 1% of Thai people are Christians.

In the West

To what extent do we 'dress' Christianity in a 'foreign' cultural dress?

Forms which made more sense in the 19th or early 20th century, eg in architecture, music, liturgy?

To what extent do we offer a really different way of meeting the challenges of life?

That might be meaningful to people who are struggling?

Provide Opportunities for Exploration of Faith

Many people want to explore options for life, including faith

But not willing to be supportive of 'heavy' institutions

Provide new options through small groups, courses, immersion experiences

Note success of 'The Abbey' Also success of Alpha Groups

Build on Openness to Spirituality

Through schools Through welfare Through community activities Shown how attention to the spiritual can

enhanced most aspects of life

Variety in Forms of Engagement Do not put all resources into 'local

community congregations' What about festivals of faith? Immersion experiences? Retreats? Offer small groups advertised through

mass media What about engaging people in the spiritual

dimension of our present economic problems, environmental issues, healthcare, etc.

What can be done together better than separately?

Festivals of faith? Programs of engagement through

education, music, retreats, immersion experiences …?

What about small rural communities? Ecumenical congregations?

Social welfare activities?

Christian faith was never meant to be static

As the church moved out of Palestine The church faced many new challenges

Now as the church faces a post-modern and individualistic society

So there is a need to develop new expressions

A matter of building the new alongside the old

I believe, as we do, we will find God ahead of us