September 7

Spiritual Beliefs Religious Freedoms

Spiritual Beliefs Religious Freedoms

Nearly three quarters of Australians checked None on their Religious. Questions at the last census, an increase from 19% in 2006. Many people don’t realize that although some Nones. While they may be atheists and agnostics are out there, many others have faith. It’s not mainstream religion, as we commonly understand it.

In the west, there seems to be a rise in people who identify as spiritual but not religious. McCrindle’s 2017 report indicates that 14% of Australians fall into this category. A Pew Research Study in the USA found that 27% of Americans identify as spiritual, up 8% from five-years ago.

Maybe Australia’s faith understanding is changing not because certain groups are winning or losing adherents. But because the idea of organize religion has been increasingly discard.

This trend, regardless of it cause, especially relevant given the Ruddock review on religious freedom. Because Australia’s religious identity changing, I believe that religious freedoms should also be extend to those with spiritual beliefs.

Supreme Court Of The United States

The Supreme Court of the United States was ask during the Vietnam War. Whether conscripts who did not believe in a Supreme Being. But held spiritual beliefs that opposed war, could be eligible for “conscientious objectionor status. In that case, the Court ruled that even those who do not believe in God. Can have spiritual beliefs that are worthy of protection and recognition.

Common spiritual beliefs include divination (such astrology or tarot card readings), alternative healing (such as crystals and Reiki), nature having a spiritual essence and reincarnation. There is also the possibility to communicate with the spirits of those who have passed on. One testament to the influence and interest of these spiritual seekers is the popularity of the New Age or Mind and Body sections in bookstores.

They all have one thing in common, they choose their own spirituality. This means that they pick and choose particular beliefs from many religious traditions, then add, on an individual basis, ideas from what might be call folklore, pseudoscience or personal intuition. This is what Rebecca French, a legal scholar, calls grocery cart religion.

The West developed the fundamental right to freedom of religion alongside toleration, which is the notion that a country can allow multiple religious groups to freely operate within its borders. However, the assumption was that religion was practice by organizations.

Violated Their Religious Right

When courts ask about whether someone has violated their right to freedom from religion, they request proof that the beliefs were religious in nature and that an individual held them sincere. This usually requires proving membership in a religious group which has established moral obligations that the person was trying to adhere to.

Courts have always considered idiosyncratic religious beliefs unworthy of protection. The argument, implicit or explicit, is that people with spiritual beliefs don’t necessarily have to be religious, as any beliefs they may have been lightly adopt can be easily discard.

A 2013 American case involved a spiritual counsellor named Psychic Sophie. Her beliefs were influence by the New Age movement and Jesus teachings, natural healing and metaphysics. Because she use multiple religions and philosophical systems to create her worldview, her religious freedom claim to be exempt from licensing and zoning requirements was reject by the courts. These influences on Psychic Sophie’s inner flow did not make her personal philosophy a religion, according to the courts.

However, I believe that the judicial understanding and application of freedom of religion must evolve along with religion. It doesn’t matter if those beliefs are as real to the “spiritual, but not religious” person as they are to regular church attendees.

Freedom of religion is founded on the belief that the government should not burden conscience matters. Which are the most deeply held moral beliefs and values a person might have without their consent. More people should be allowed to shelter in the umbrella of the freedom of religion doctrine. Which is characterized by a spirit of generosity and tolerance.

September 7

Religion And Spirituality Australian Teens Have Complex

Religion And Spirituality Australian Teens Have Complex

The 2016 Census suggested about a third of Australian teens had no religion. But ask a teenager themselves about religion, rather than the parent or guardian. Filling in the census form, and the picture is slightly different.

According to our new national survey, at least half of teens say they are religious. None those who do not identify with a religion or religious group. Digging deeper, we found a more complicated picture of faith and spirituality among young Australians. Most Gen Z teens have little to do with organised religion in their personal lives. While a significant proportion are interested in different ways of being spiritual.

Migration, diversity, secularisation and a burgeoning spiritual marketplace challenge the notion that we are a “Christian” country. More than any other group, teenagers are at the forefront of this remaking of Australian religion. Their daily experience of secondary school and social media sees them bumping into all kinds of difference. Teens are forming their own strong views about existential matters.

Our national study by scholars from ANU, Deakin and Monash the AGZ Study comprises 11 focus groups with students in Years 9 and 10 (ages 15-16) in three states, a nationally representative telephone survey of 1,200 people aged 13-18, and 30 in-depth, follow-up interviews.

So what do we know about the religious and spiritual lives of Generation Z teens? We deployed a powerful form of statistical analysis to identify six different “types” that move beyond conventional understandings of religious or nonreligious identity. The categories take into account religious and spiritual beliefs and practices, self-understandings and attitudes to the universe.

To ensure the types were more than computer-generated assumptions, we interviewed at least five teens from each group, checking that it all made sense.

Here Are The Six Spirituality Types We Found

This-worldly. This largest group accounts for 23% of Australian teens. “This-wordly” young people have no space in their worldview for religious, spiritual or non-material possibilities. They never or rarely go to services of worship and don’t identify with a religion.

Because none of them believes in God, they are technically atheists. But not all of them identify with that label, nor do they see themselves as humanists or secularists.

They have no truck with other spiritual possibilities, whether that is belief in reincarnation or horoscopes. The majority of them agree with the statement that the physical world is the only thing that exists. Their thinking is entirely “this-worldly”, or as one of them put it: “science-y”.

Religiously committed. Making up 17% of Australian teens, the religiously committed stand in stark contrast to the “this-worldly” teens. Religious faith, whether that is Christian (mainly Pentecostal and evangelical), Islam or something else, is a big part of their lives.

Services Of Worship Religion

The very large majority of this group attend services of worship regularly, report affective religious experiences, and believe there is life after death. Almost all of them agree that religious faith is important in shaping how they live their lives.

Seekers. Intriguingly different from both these “committed” groups are the exploratory Seekers, a small but vital 8% of teens. Their worldview is decidedly eclectic. They almost all self-describe as “spiritual”. This finds expression in belief in life after death, and repeated experiences of a presence or power that is different from their everyday selves.

Seekers have a decidedly eclectic worldview, seeking out their spiritual truth. They most likely consult their horoscopes, have seen a psychic, or both. At the same time, they identify with a religion and believe in God or a higher being.

This-worldly, Religiously committed and Seeker teens all represent decisive groupings of religious, nonreligious and seeker spirituality. The remainder of Australia’s teens are oriented towards one of these trajectories, but with less conviction.

Spiritual but not religious. Sitting between the This-worldly and Seekers is a group we call Spiritual but not Religious, represented by 18% of teens in Australia. God, faith and religion are not important to them, but the door is open to spiritual possibilities, including issues such as life after death, reincarnation, and belief in a higher being (but not really God).

Largely Indifferent Or Undecided Religion

Indifferent. As might be expected, one group is largely indifferent or undecided about all of it: religion, spirituality and atheism. Following the lead from scholars overseas, we call this group Indifferent. They comprise about 15% of Australian teens.

Nominally religious. This group is largely culturally religious, following the religious identity of their parents, guardians or community (for example, a Catholic or Islamic school). Certainly, they identify with a religion, and believe in God, but faith is not important in their daily lives and they don’t often darken the door of a temple, church or mosque. At the same time, they don’t care for spiritual ideas either, such as reincarnation or horoscopes.

In short, dig a bit deeper and there is a lot of diversity among our teens on matters of faith and spirituality. And that sits comfortably with them. Our data show they are genuinely open to diversity in other people. While only a minority follow a faith with strong conviction, as a whole they are not anti-religious. As we heard often: “It’s all good.”

Tellingly, teens are wary of attempts by some to dictate to others what they can and cannot do, or who are disrespectful of those not like themselves. Didactic politicians beware.

September 7

Spiritual Care At The End Of Life Maintain Identity

Spiritual Care At The End Of Life Maintain Identity

Australian spiritual nursing homes are seeing an increase in older residents who are more frail and admitted later to care. However, more than half of the residents are suffering from depression. However, psychiatrists and psychologists can’t be reach easily and only a small number of homes offer pastoral or spiritual care.

Loss of meaning often link to depression at the end. Studies show that people who experience such loss are more likely to die than those who keep their purpose. You can help by nurturing your “spirit”, which is more than an abstract concept of the soul. Spiritual care, however, is a broad term that refers to structures and processes that give meaning and purpose to someone.

The strength of caring for the spirit is evident. Spiritual care can help people deal with grief, crisis, and illness, as well as increase their ability to live again and recover. It can also have positive effects on behavior and emotional well-being for people with dementia.

Feeling hopeless

People often feel hopeless when their social, physical and mental functions are impair. One 95-year-old man might wonder if it is worth living in a world without his wife and children.

These situations can cause suffering by threatening one’s “intactness” or by mourning the loss of self-identity and/or personal identity.

Although fear is common in those who are facing death, it is not uncommon for them to be afraid. Some people fear suffocating, while others fear ghosts. Some people may be afraid of seeing their mother-in-law dead again.

People are most afraid of the idea of dying alone or abandoned. However, a large number prefer to die alone. After the death of a loved one, anxiety about dying increases.

However, such losses can be overcome by encouraging people to pursue their goals for as long as possible, that is, by caring for the spirit poker pelangi.

What Is Spiritual Care?

Spiritual care is a controversial concept in a secular healthcare system because it has religious undertones. However, such care is available to all religious or not by pastoral specialists, psychologists, and carers.

Spirituality is define as the “way individuals seek and express meaning or purpose, and the way they feel connected to the moment, the self, the natural world, and the significant or sacred. The Japanese term “ikigai”, which means that something gives life meaning or gives you a reason to rise in the morning, best describes spirituality within the context of spiritual care.

The National Health Services in Scotland & Wales have guidelines for spiritual care in government agencies. They note that it begins with encouraging human contact in a caring relationship and then moves in any direction needed. The care provided is tailored to meet the individual’s needs and preferences.

Regalia Display

One person asked that her favourite football team’s regalia be displayed in her bedroom as she died. One person wanted her dog to be with her during her final hours. These aspects of identity can help to create meaning and overcome the anxiety and losses associated with death.

Spiritual care may include a spiritual assessment. There are many tools that can help clarify, for example, one’s values systems. These assessments should be reviewed as the person’s spiritual needs and condition change.

People may turn to religion when they are nearing the end of life or after experiencing a trauma. Others who have been in a long-lasting relationship with a church for their entire lives can leave their faith at any time.

Spiritual care may also include helping people access their lives and telling them about them; being present with them; understanding their sacred beliefs and helping them connect with them; mindfulness and meditation. Spiritual care may include praying and reading the scriptures.

Spiritual care within the health system

Because of limited resources or cost, pastoral care practitioners and psychologists may not visit residential homes as often as they would like. A person who lives in a residential care home must establish a trusting relationship to receive spiritual care.

A buddy system is the best way to do this. Frail residents will get to know a staff member and not be look after by the usual revolving doors of staff.

This is not the purpose of our reductionist model of health care. It is difficult to reconcile slowing down to address existential issues with the time poverty of frontline staff. However, health care systems around the globe, including the United States, Scotland, and the Netherlands are beginning to recognize the importance of spiritual care and have issued guidelines.

Comprehensive spiritual care guidelines for elderly care in Australia are being test in residential and home care organizations in 2016.

Individuals with mental illnesses, elderly people, frail, and disabled are entitled to comprehensive healthcare, despite the fact that their needs can be complex, expensive, and time-consuming.

It is difficult to find meaning in all phases of life, even when you are dying. It is easier to just get over death as soon as possible. New guidelines for spiritual care bring us closer to ensuring a meaningful life up to the end.