State schools are seen as an area of growth for religious studies by a recently formed organisation for teachers of the subject.
After 25 years coming to be, the Religious Studies Teachers Association of Aotearoa New Zealand (RSTAANZ) was officially launched on November 24 at the University of Auckland.
Interim executive committee chairperson Philomena Clare defined the group as a subject association representing the voice of teachers of religious studies nationally. Ms Clare is the religious education advisor (secondary) of the Auckland Catholic diocese.
“In schools, there will be subject associations representing English teachers associations, or biology teachers associations. Religious studies has never had that representative voice,” she said.
The association is an interfaith group. The committee is made of representatives from three Catholic schools, a Presbyterian school, a Christian integrated school and an Islamic school.
“It took a very long time to negotiate with NZQA to get religious studies recognised as a significant subject for integrated schools. In the end, it took the personal intervention of Prime Minister Helen Clark to get the final stamp of approval in order for religious studies credentials to be formally recognised in 2009,” Ms Clare explained.
The association currently has 185 members — who are a mixture of secondary teachers and university academics.
According to the Ministry of Education’s Te Kete Ipurangi website, “the religious studies standards have been developed for a diverse Aotearoa New Zealand and need to be able to be used by all schools and all students – by those with a specific religious affiliation as well as by those who have none but wish to acquire knowledge and understanding of religions”.
The religious studies achievement standards have four broad strands: key belief, sacred texts, history and ethics.
Ms Clare said Catholic schools are already accessing these standards. She said, though, more and more state schools are accessing these standards.
“They may or may not name them religious studies in their discipline. They may name it philosophy or social studies or classics but they access religious studies standards,” she said.
She added that some state schools are situated in areas where the community is predominantly Christian in their beliefs, like Tangaroa College in south Auckland.
“It makes a lot of sense why they are accessing the standards because they are very linked to the culture of the community for whom the school serves,” she said.
Ms Clare said there are 18,000 students nationally who are assessed using religious studies standards.
Between Tibetan monks and English Benedictines, there have been noticed less differences than between Anglican and Catholic mainstream denominations. Since then much Ecumenism has followed.
Tibetan Monks and Benedictines could communicate easily.
Faith with its two defining aspects, poses a question: Is it one which is experiental faith or if it is simply doctrinal?
Again, faith in a small child appears distinctive in its trust, as little children often do not need the vast knowledge of their adult peers to discern falsehood, quite is noticeable in their discernment. By foisting on children attitudes and values these little children can grow up with a certain prejudice, and this stays with them.
Mysticism cannot be taught (‘faith is caught not taught’), and it provides the individual with a certain knowledge that cannot be obtained from intermediaries.
Sadly, movements within the west have eroded this ‘listening’, and while overtly liturgical practices have filled in a time slot, much of this does not sink further than the eye or the ear.
It poses a question for those in ministry about encouragement of prayer, the latter always immediately invites the presence of the supernatural, when so many other devices in the world act to the contrary.
It may be of interest for Marian followers at least, to recall that a SUFI mystic predicted a whole year in advance the events of Medjugorje which has now grown to 40,000,000 million pilgrims. Again, in Zeitoun, Egypt, over the church of the nativity both Moslems and Coptics saw the blessed Virgin, in 1964, where she was also both photographed and televised. As an experiential event, this impression survives long after simple reading of doctrinal statements. Most importantly it was MARY who was seen, as the main heavenly visitor. It was an event about a woman, an “Input” by a woman. Many times Mary has appeared throughout history, so is it fair to say that ALL faiths deserve to reflect on 1) when these occurred, 2) Why they happened, 3), what was asked of those seers who were present. Much can be shared, about miracles, which are about faith.
Perhaps also questions can be asked of REPRESENTATIVES of different denominations as to what EXACTLY does their faith mean 1) to the equality of the sexes 2)does it support abiding by the laws of the land 3) Is this faith is regarded as a matter of free will and choice 4) Is this faith supportive of individuals integrating into the NZ society5),has this faith effect on the civil law and sentiment that follows it- is Sharia for example compatible with the NZ flag and its three saints 6)Is there any discrimination between members of different faiths 7) Is separation of state and faith impossible?
Irish mass rocks meant a great deal to the Irish, once upon a time. It was said, all about faith, and the hymn “Faith of our fathers living still, in spite of dungeon fire and sword”, was well known in a generation of Catholics. To them, faith meant large families, the beatitude, and giving to the community.