Resources

Click here for the poster in PDF format (135kb)

There are nine presenters in all.  As their biographical details and abstracts are received they will be uploaded to these pages.

It is planned that after the conference their full papers will be uploaded to this site.

Dr Vicky Balabanski 

Her home page at Flinders University.

Dr Vicky Balabanski is senior lecturer in New Testament at the Adelaide College of Divinity, Flinders University of South Australia. She has lived and worked in various parts of Europe and the Middle East, including a year in Jerusalem as a post-doctoral fellow at the Hebrew University. She is a team member and editor of the international Earth Bible Project, which is producing a series of books that seek to read the Bible in the shadow of the ecological crisis facing the earth community. She has written for various feminist collections, including a chapter in the international project called The Lost Coin: Parables of Women, Work and Wisdom (Sheffield University Press, 2002). Her monograph Eschatology in the Making: Mark, Matthew and the Didache (Cambridge University Press, 1997) has recently appeared in paperback. She is married to Peter, an Anglican priest, and has two school-age daughters.

Exclusivism and inclusivism in the Gospel of John: John 14:6 as an interpretive test case for Christian hermeneutics.

In the Gospel according to John, 14:6, we encounter Jesus speaking the following words: “I am the Way and the Truth and the Life; no one comes to the Father except through me.” This is one of the most explicit absolute claims in the Scriptures of the New Testament to Jesus being not only a way to God, but apparently the only way to God. It appears starkly exclusive of other ways, and as such, it becomes an interesting interpretive test case. How Christians interpret this claim reflects much about their hermeneutical methods, as well as about their attitudes to the world and to other faith traditions. This paper examines the historical context in which these claims are made, the literary context of the saying, and moderates the exclusivism of this claim with the inclusivism of John 1:3-5: ‘All things came into being through [the Word], and without [the Word] not one thing came into being. What has come into being in [the Word] was life, and the life was the light of all people. The light shines in the darkness, and the darkness did not overcome it.’

Dr Carl Belle  

After obtaining a Bachelor of Arts degree at the Australian National University (Canberra), Dr Belle joined the Australian Department of Foreign Affairs. He served between 1976-1979 in the Australian High Commission, Kuala Lumpur, where he developed a keen interest in Malaysian politics and society. He completed his Doctorate dissertation, (Thaipusam in Malaysia: A Hindu Festival Misunderstood?) at Deakin University in 2004.For several years he was the Australian Correspondent for the journal Hinduism Today, but he has also written on religion and politics for other journals. His book, An Australian Spiritual Journey, exploring his interest in Hindu culture and society, was published in Kuala Lumpur in 1992. He was appointed inaugural Hindu Chaplain at Flinders University, Adelaide in 2006.

Colonialism and an Imagined Hinduism

The imagined Hinduism of the period of the British colonialism is where the sort of hierarchy of Hindu scriptures and the ideal of "pure" Hinduism was first presented in an "ordered" narrative - an Orientalist narrative which continues to have great currency in the West, and which has to a surprising degree been accepted by some Hindus themselves. But there are other aspects which enter into this equation; for example, 200 years of attempts to evangelise all of India, ranging from the infamous Macaulay Minute on Education to the perceived assaults of US fundamentalists on the Hindu "homeland" (which of course, affect minority traditions such as the indigenous Assyrian Church as much as they do Hinduism).

While the Vedas have always been central to all Great Tradition Hinduism, the Great Epics - the Ramayana, The Mahabharata, the Puranas - have had for centuries a major place in the Hindu heart, and form an indispensable part of the received corpus of Hindu knowledge (of respective traditions). But the imagining of a literal rather than a metaphorical sacredness (e.g. Ayodhya as the actual birthplace of Rama) is a new development, and part of the process which has its genesis in the imagined Hinduism of the colonial era. The fact that it is now used for a narrow political objective - at least in Northern India - is of growing concern. Download as PDF (73kb) or Word (81kb)

Rev Geoff Boyce 

Uniting Church Chaplain to Flinders University

“Flinders Multifaith Chaplaincy: from exclusion to pluralism – Christian theological reflections”

The individual chaplains at Flinders have grown together as a multifaith team on the basis of their pastoral responses to issues confronting them. In so doing they have not sought to become unfaithful to their own faiths or paths; rather, the process has thrown them back on their own scriptures and traditions; these experiences as a “community of colleagues” have challenged their own prejudices and assumptions.

One of the challenges ahead of this affiliation of university chaplains is to reflect on their journeys within the structures of their own religious traditions, but also to bring these reflections together seeking a common basis and common language for common ministry.

The purpose of this paper is to begin to undertake such a reflection from a Christian viewpoint. Download as PDF (392kb) or Word (615kb)

Cameron Freeman 

Cameron Freeman has just submitted his doctoral thesis in Philosophical Theology from Flinders University and the Adelaide College of Divinity, a project that focuses on the teachings of Jesus Christ from a post-metaphysical perspective. In addition to his central interest in bringing the Christian faith tradition into dialogue with modern and post-modern world, he has numerous other research interests, including: post-Kantian continental philosophy, the relationship between theology and Derrida’s deconstruction, process theology and the evolutionary story of the universe, esoteric or contemplative spirituality, psycho-analysis, and Zen Buddhism, to name just a few. He also runs a Christian meditation group and has a weekly radio show on Radio Adelaide.

“Zen and the Paradoxical Language of Jesus”

In this paper, I want to preserve the authority of the New Testament scriptures by revealing a “stable pattern” that underpins virtually all of the recorded teachings of the historical Jesus. In showing that all of Jesus’ most memorable parables and one-liners give expression to the same paradoxical structure – a dynamic pattern of “bi-polar reversals”, I will argue that it is now possible to identify a ‘source code’ for the New Testament that can provide a valuable insight into what is authentic about those teachings of Jesus that have been handed down to us. By disclosing the revolutionary logic that informs the very texture of Jesus’ own experience of the Kingdom of God, this paper will therefore seek to both re-activate the dangerous memory of Jesus’ most provocative teachings and simultaneously discard from these sacred texts the demand for a “pre-given” truth set in stone from above that constitutes the exclusivist mind set of fundamentalist literalism in the Church today. And following this, I will show that the same stable pattern that inspires the teachings of Christ also holds true for many of the teachings at the heart of the Zen Buddhist tradition, thereby demonstrating that the paradoxical structure of ultimate truth disclosed here has arisen independently in numerous different religious traditions at different points in history. And consequently, this paper will conclude that it is possible to propose a trans-historical or universal approach to questions of ultimate meaning that can balance our own faith tradition’s readings of Scriptures with the challenge of inter-spiritual dialogue with other world faiths. Download as PDF (362kb) or Word (93kb)

Ian Fry 

Currently a PhD candidate at the Melbourne College of Divinity, Ian Fry has pursued the study of relationships between the Abrahamic faiths for thirty-three years.  He published Trouble in the Triangle in 2000 and has presented proposals for the reassessment of fundamental theological concepts with Jewish, Christian and Muslim scholars working in collaboration at conferences in Australia and overseas. He helped establish the JCMA (Jewish-Christian-Muslim Association of Australia) in 2003, was its honorary secretary until commencing postgraduate research, and continues as a member of the Victorian Council of Churches’ Commission on Living Faiths, Dialogue and Community.  His professional career spanned the agricultural chemical industry, the Presbyterian Board of Local Mission, and journalism. He retired as general manager of Word Publishing Co (publisher of The Times of Papua New Guinea) in 1996.

“Parallel Intertextual Study of the Sacred Texts in Historical Context”

The current crisis in international relations reflects conflict between the peoples of the Abrahamic faiths resulting from their patterns of conduct over an extended period.  In turn, their conduct reflects self-understandings resulting from the influence of competitive doctrinal and institutional development.

A continuum in the evolution of systematic religion with the development of a series of parallel streams of faith and/or religious understanding and practice can be demonstrated in the context of evolution overall.

Within the Christian Churches the legitimacy of that development of multiple streams of religious belief and ethical and philosophical thought, illustrated by a continuum in prophetic activity, interaction, and the chronology of the Sacred Scriptures has not generally been acknowledged. 
Stability and harmony in world relations requires recognition that the development and study of religious creeds, dogmas and doctrines must be subjected to the same rigorous epistemological considerations as other fields of knowledge and a legitimate and faithful response, notably by the church, to the claims of science.
This requires a reassessment of the fundamental concepts around which the Abrahamic faiths divide, and such a reassessment is only achievable with scholars from institutions within Judaism, Christianity and Islam working in collaboration under the scrutiny of scholars of each of the other faiths.
Intertextual study of the sacred texts in a chronological historical context must therefore become a top priority for scholars, and clergy, of all faiths. Download as PDF (1.1Mb) or Word (4.5Mb)

Ron Hoenig 

Ron Hoenig is the Jewish Co-Chair of the Council of Christians and Jews (SA) and a member of the Beit Shalom Board of Management. He was born of Hungarian Jewish refugee parents in Israel. His family moved to Australia in 1952, and he studied English in Melbourne and did a masters at the City College of  New York on Jewish novels of the 1930s. This began a continuing dialogue with his cultural background which has led him from what he describes as “religious” atheism to a more nuanced understanding, involvement and appreciation of his own and others’ religion and culture. He has a background in the arts and multiculturalism, having worked as a teacher, playwright, actor, community arts administrator and arts bureaucrat. Since 1996, he has worked as an editor and journalist in the SA education department. For some time, his interest in multiculturalism has increasingly taken the form of an active engagement with interfaith activities. As a member of a minority group, he believes he brings some different perspectives to the challenges of identity and cultural cohesion which underlie some of the discussion about fundamentalism.

“Holocaust, Scriptures, and a personal Jewish Response”

In a personal talk Ron explores some of the themes and issues which confront him in his complex relationship with a Jewish heritage. Contemporary Jewish experience is, for Ron, a continuous dialogue between contemporary values and attitudes and the wisdom mined in an ancient text. But both gain power and complexity as they are read through lenses of communal history and personal biography. Competing interpretations of the sacredness of the texts are driven by the pressures of community survival as much as by theological understandings. The impact of the current moment is part of the pattern of continuous writing, erasure and re-writing of the text. Download as PDF (41kb)

Rev Andrew Lam

Rev. Andrew Lam is a Ph.D. student of the Flinders University. His interest is in Inter-religious Dialogue specially between Confucianism and Christianity. Presently he is researching on the topic of ‘Ultimate Reality’ in Christianity and Confucianism:a Comparison of Paul Tillich and Chu Hsi. The paper presented is a part of the work undertaken to fulfil the requirement for the degree Doctor of Philosophy. He is now pastoring a Chinese Church in Adelaide.

“Confucian Use of Chinese Classics”

This paper is about the use by Confucians of the Chinese Classics. Confucians treated the Classics with reverence if not sacred. Classics were valued because it was a record of the past and were thought to contain the heavenly principles. If a person wants to know how to live, one should refer to the Classics.
Classics are divided into Ancient Classics and records of sayings. The Ancient Classics are more important. The reasons of the Confucians to follow the Classics are that they want to be recognized as students of Confucius. Hence the transmission of the way was developed. There are four roles played the Classics, viz. being the key textbooks, being the source of life, being a foundation for building one’s teaching and serving for political purpose.
The development of selection of classics is an interesting history. Before the Sung Dynasty in China, there were five classics and later the number was extended to 13.
However, since the time of Chu Hsi, he selected four books in addition to the five classics and wrote commentaries on them. His work was so important that they became the standard text for Government Civil Servants Examination up to the beginning of 20th Century. Confucians normally do not create new terms. What they do is to go to the Classics and find a suitable term for their use and expand its meanings. That enables the Confucians to give new meaning from an old term. Download as PDF (56kb)

Dr Alan Mauger 

Dr Alan Mauger, Principal Geologist in the Geological Survey Branch of PIRSA, has served the South Australian Government for 18 years. Specialising in the analysis of satellite and airborne data for mineral exploration Dr Mauger contributes to the ongoing research to find ways to discover South Australia’s hidden wealth beneath the concealing desert sands of the outback. A member of the Bahá’í Faith for thirty five years, Dr Mauger originally came from Perth, WA, via sojourns in Sydney, Bangkok (Thailand), Wuhan (China) and London before settling with his family in Adelaide. A member of the Board of the Bahá’í Centre of Learning, SA for four years before election to the Bahá’í Council for South Australia in 2001, Dr Mauger’s interests in the Bahá’í Community lie with human resource development and training.

“A Baha’i Perspective on Sacred Scripture”

Examination of the value of using Sacred Scripture to address the issues in today’s world is an imperative religious leaders of today ignore at their peril. As custodians of Divinely revealed guidance for humanity there is an obligation to apply the teachings of the world’s religions to the dire needs of society. Translating that “value” to “adoption by the world at large” requires a new paradigm within which all revealed scripture is considered of equal value by its peer religions and claims of exclusive access to the Truth are totally renounced. In comparing Faiths it is useful to consider the nature of the Sacred Scripture as having a double helix of, on the one hand, spiritual and moral teachings, while on the other, social instructions suitable to the age and place in which they were revealed. Understanding this dichotomy allows for the appreciation of religion as a singularity with evolutionary tendencies. Science and religion have to revisit their relationship and understand their complementary and unique roles in assisting humanity pursue its innate drive to discover the nature of existence and their position within creation. Fundamentalist literalism, although prevalent in today’s world, usually arises in times of stress and change and should not be considered a healthy response to meeting the needs of humanity especially given the propensity for this behaviour to develop into war. Download as PDF (64kb) or Word (70kb)

Matthew Stuart 

Matthew is a 26 year old third year Theological Student at the Adelaide College of Divinity.  His artistic training has been through studying under the mentorship of professional and fringe artists for the last ten years.  When he am not studying or spending time in the studio, he is involved in the Army Reserves as a soldier.  He has been doing this for the past 9 years.  His focus is on how to express the theological and exegetical in the visual form, and encourage the church to see them as legitimate forms of study and expression.

“Art and Sacred Scriptures”

Showing the World the Sacred

“To me, the word ‘street’ means the river of cleverly organized chaos in which I am always trying to ride my bike. It is the common space that connects everyone to everyone else in one way or another.” – SWOON (New York Street Artist)-

When we think of art in the western world we think of the greats such as ‘Mona Lisa’ by Leonardo, ‘David’ by Michelangelo, the ‘Burghers of Calais’ by Rodin, ‘Starry Night’ by Van Gogh, ‘The Old Guitar Player’ by Picasso, and perhaps even the likes of the ‘Cambell’s Soup Can’ by Andy Warhol.

When we think of scripture, in the western world today, it wouldn’t surprise me if people tend to think of big heavy books written in size 8 ‘Times New Roman’ fonts.  Not much Sacred about that.

There is something we need to learn from our forebears and their illuminated scriptures.  The illuminated manuscripts produced in the early centuries are breath taking and awe inspiring, something that scriptures today are missing. 
There is something we can learn from our Jewish friends and with their Torah covers. 
There is something we can learn from the art of calligraphy that our Islamic friends have mastered.

The visual sense of the Sacred is something that is greatly missing from our Scriptures.

I make no apology, but during this time people may be challenged.  But I hope all of you will leave with a new openness to how we could ‘show’ the world our Sacred Scriptures.

The western world is becoming more and more visual.  Our eyes are being bombarded by advertising, it seems everywhere we turn there is a new image trying to sell us something we don’t really need.  And yet, the world religions remain relatively quite on this front.  It is important to ask the questions such as “Why should the world pay attention to what our Holy Books teach?” and “Is fundamental literalism the only way to preserve the authority of sacred texts?” But I believe that in there we need to ask the question “How do we show people the Sacred Scriptures?”

The time has come were the world religions need to look to the secular world and adapt their ways to help show the Sacred Scriptures.  I am not talking about churches, mosques or synagogues purchasing billboards or TV spots.  But I do believe there is a range of opportunities for us to ‘show’ the world the sense of Sacred.
During this time I want to challenge you all to look at the fringe genre of ‘Street Art’, and see the possibilities of showing an unaware culture the Sacred. Download as PDF (1Mb) or PowerPoint (2Mb)