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Student Number: …………..………………….….

2006PRELIMINARY

Sample Examination Paper

STUDIES OF RELIGION II

General Instructions Reading Time – 5 minutes Working Time – 2.5 hours Write using blue or black pen Write your student number at the top of

this page

Total marks – 80

Section I15 marks Attempt all questions Allow about 28 minutes for this section

Section II30 marks Attempt TWO questions Allow about 56 minutes for this section

Section III20 marks Attempt ONE question Allow about 38 minutes for this section

Section IV15 marks Attempt Question 22 Allow about 28 minutes for this section

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© Reed International Books Australia Pty Ltd 2006 Product code: 734970

Studies of Religion II Preliminary 2006

All care has been taken to ensure that this sample examination paper is error free and that it follows the style, format and material content of the current NSW syllabus. Candidates are advised that the authors of this examination paper cannot in any way guarantee that the actual Board of Studies Examination will have a similar content or format.

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Section I15 marks

Allow about 28 minutes for this section

Select the alternative A, B, C, or D that best answers the question. Fill in the response sheet clearly.

1 X

If you think you have made a mistake, blank out the incorrect answer and fill in the new answer.

1 X X

If you change your mind and have crossed out what you consider to be the correct answer, then indicate the correct answer by writing the word correct and drawing an arrow.

1 X X

Correct

3


Section I15 marks

Attempt all questions Allow about 28 minutes for this sectionUse the multiple choice answer sheet for Questions 1–10

1 Religion provides its adherents with

A a source of meaningB images and artworkC concepts of time and spaceD places to pray

2 Which of the following are characteristics of religion?

A Anzac Day, Christmas DayB Beliefs and crystalsC Rituals and ceremoniesD Sacred texts and founders

3 Which of the following questions does religion attempt to answer?

A Is there life after death?B When will I die?C How can I be successful in life?D Is prayer necessary?

4 All major religious traditions have

A a known founderB a cyclic view of lifeC one godD sacred texts and writings

5 The belief in one god or deity is known as

A AnimismB MonotheismC MonogamyD Polytheism

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6 Ethics can be understood as

A a method of moral conductB an examination of individual decision makingC the reasoning behind moral behaviourD interaction with society

7 For indigenous Australians the land is

A Dreaming storiesB Terra NulliusC their main source of shelterD the core of all Spirituality

8 The Dreaming is

A the same for all Aboriginal peopleB the basis for all aspects of lifeC to provide guardiansD to keep people safe

9 Aboriginal art and ritual objects have an important role because they

A preserve sacred laws passed down from the pastB are about ancestral beingsC show the importance of totemsD are about a first creator

10 What is a sacred site?

A A place where ancestral spirits interact with creationB A place where Aboriginal people prayC A waterhole for totem animalsD A temporary place

5


Question 11 (5 marks)

Explain the contribution of religion to society and culture.

End of Section I

6


Section II15 marks

Attempt TWO questionsAllow about 38 minutes for this section

Answer the question in a writing booklet

Marks

Question 12 – Buddhism (15 marks)

(a) Describe the principal events in the life of Siddhartha Gautama. 3

(b) Explain the significance of the sacred writings in Buddhism. 6

(c) Outline the principal ethical teachings of Buddhism. 6

Question 13 – Christianity (15 marks)

(a) Describe the principal events in the life of Jesus Christ. 3

(b) Explain the significance of the sacred writings in Christianity. 6

(c) Outline the principal ethical teachings of Christianity. 6

Question 14 – Hinduism (15 marks)

(a) Describe the origins of Hinduism. 3

(b) Explain the significance of the sacred writings in Hinduism. 6

(c) Outline the principal ethical teachings of Hinduism. 6

Question 15 – Islam (15 marks)

(a) Describe the principal events in the life of Muhammad. 3

(b) Explain the significance of the sacred writings in Islam. 6

(c) Outline the principal ethical teachings of Islam. 6

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MarksQuestion 16 – Judaism (15 marks)

(a) Describe the principal events in the life of Abraham. 3

(b) Explain the significance of the sacred writings in Judaism. 6

(c) Outline the principal ethical teachings of Judaism. 6

End of Section II

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Section III20 marks

Attempt ONE questionAllow about 38 minutes for this section


Question 17 – Buddhism (20 marks)

Describe puja, as celebrated in the home, and explain its role in Buddhism, with reference to the principal beliefs of Buddhism.

Question 18 – Christianity (20 marks)

Describe personal prayer and explain its role in Christianity, with reference to the principal beliefs of Christianity.

Question 19 – Hinduism (20 marks)

Describe puja, as celebrated in the home, and explain its role in Hinduism, with reference to the principal beliefs of Hinduism.

Question 20 – Islam (20 marks)

Describe the Five Pillars of Islam and explain their role in Islam, with reference to the principal beliefs of Islam.

Question 21 – Judaism (20 marks)

Describe Shabbat observance and explain its role in Judaism, with reference to the principal beliefs of Judaism.

End of Section III

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Section IV15 marks

Attempt Question 22Allow about 28 minutes for this section


Marks

Question 22 (15 marks)

(a) Describe the arrival of a religious tradition, other than Christianity, in Australia. 3

(b) Explain the contribution of Christianity to social welfare in Australia prior to 1945. 6

(c) Discuss the contribution of one religious tradition to education in Australia prior to 1945. 6

End of paper

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Section I – Multiple choice

Answer sheet

A B C D

1

2

3

4

5

6

7

8

9

10

12


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IMPORTANT NOTE

The total number of marks for this examination is 80

RELIGIONS OF ANCIENT ORIGIN

Schools should note that no question has been included in this examination paper to examine the syllabus topic – RELIGIONS OF ANCIENT ORIGIN.

The possible diversity of options makes this difficult to set a specific question to cover the range of options.

Schools should carefully examine the topic (p. 28 and 29) and the assessment guidelines in the 2005 syllabus document (see Section 11, pages 53 to 61).

The topic, RELIGIONS OF ANCIENT ORIGIN, is an ideal part of the course where an ORAL PRESENTATION or a RESEARCH TASK (similar to the Interest Study Project for the HSC in the 1999 SOR syllabus), could be used.

Should a school wish to use an examination to assess this topic of the course, careful consideration should be given to the relevant pages of the syllabus (pp 28 and 29).

Religions of Ancient Origin has a weighting of 20/100

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Mapping grid

Question Mark Content Outcome Band

1 1 Nature of religion and beliefs P1 2–3


3 1 Nature of religion and beliefs P1, P2 3–4








11 5 Nature of religion and beliefs P1, P2, P6, P8

4–5

12 15 Depth Study – Buddhism P3, P4, P5, P6, P8, P9.

1–6

13 15 Depth Study – Christianity P3, P4, P5, P6, P8, P9.

1–6

14 15 Depth Study – Hinduism P3, P4, P5, P6, P8, P9.

1–6

15 15 Depth Study – Islam P3, P4, P5, P6, P8, P9.

1–6

16 15 Depth Study – Judaism P3, P4, P5, P6, P8, P9.

1–6

17 20 Depth Study – Buddhism P3, P4, P5, P6, P8, P9

1–6

18 20 Depth Study – Christianity P3, P4, P5, P6, P8, P9

1–6

19 20 Depth Study – Hinduism P3, P4, P5, P6, P8, P9

1–6

20 20 Depth Study – Islam P3, P4, P5, P6, P8, P9

1–6

21 20 Depth Study – Judaism P3, P4, P5, P6, P8, P9

1–6

22 15 Religion in Australia – pre-1945 P3, P4, P5, P6, P8, P9

1–6

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AnswersSection I

1 A2 C3 A4 D5 B6 C7 D8 B9 A10 A

Marking guidelinesSection IIQuestion 11 – Nature of Religion and Beliefs

Criteria Marks

Provides clear reasons for the contribution of religion to society and culture. Uses at least two appropriate examples. Integrates specific and appropriate terminology.

5

Provides some reasons for the contribution of religion to society and culture. May use some examples. Uses correct terminology. 3–4

Describes the contribution of religion to society and culture. Provides a generalised response. Uses basic terminology. 1–2

Suggested answer

Culture created by a religion is so encompassing that the culture ultimately becomes more important than the religion – or culture becomes the religion. Religion helps bind societies together, gives a sense of identity, and influences politics, legislation, economic issues, development of art, music, architecture and education.

The characteristics of religion enable religion to be practical and concrete and these characteristics change over time and affect the society and culture in which that change takes place. This helps create a dynamic and living society in which that particular religion exists. It pervades the whole of society.

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Question 12– Buddhism

Question 12(a)Marking guidelinesOutcomes assessed: P3, P4, P6, P8, P9.

Criteria Marks

Comprehensive description of the life of Siddhartha Gautama 3

Sound description of the life of Siddhartha Gautama 2

Simple description of the life of Siddhartha Gautama 1

An upper band response may include the following material:

Siddhartha Gautama (approx 6th century BCE) Born about 560 BCE Indian prince – protected life Married at 16 Aged 29 – search for meaning in life The four sights – a sick man, an old man, a dead man, a holy man Practice of asceticism before the discovery of ‘the Middle Way’ Meditation under the bodhi tree – the discovery of enlightenment ‘The Buddha’ (enlightened one) Died at 80 after 40 years of teaching Development of the sangha (community) Later development of the Tripitaka (Pali Canon) – based on, and including, the teachings

of the Buddha

Question 12(b)Marking guidelinesOutcomes assessed: P3, P4, P5, P6, P8, P9.

Criteria Marks

Comprehensive explanation of the significance of sacred writings in Buddhism

Uses relevant examples to support explanation Writings named Appropriate use of language

5–6

Some explanation of the significance of sacred writings in Buddhism An example given to support explanation Writings named or implied Appropriate use of language

3–4

A description of the significance of sacred writings in Buddhism No examples given to support explanation 1–2

This question calls for an ‘explanation of the significance’ of the sacred writings; simply listing the writings is insufficient.

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An upper band response should acknowledge the variants within the religious tradition and suggest examples of the differences between the variants.

Buddhism has many writings that are considered ‘sacred texts’. They are not seen as the final authority in many matters and are not considered to be divinely inspired as the Semitic texts are, but they are the accumulated wisdom of the Buddha and other sages, and they are thus considered important guides for Buddhists.

Among the recognised sacred texts are The Tripitaka (Pali Canon), which are recognised by all Buddhists. The Tripitaka contains the teaching of the Buddha and is the primary text for Therevada Buddhism. Mahayana Buddhism has additional Shastras which are accepted, one of the most significant being the Lotus of the Good Law. Vajrayana Buddhism also accepts the Tibetan Book of the Dead as one of its sacred texts.

Sacred texts are ‘guides’ to wisdom in life, helping the Buddhist adherent find ‘the middle way’ and a guide to achieving enlightenment. Thus an exposition of ‘the middle way’ is contained in the Mahavagga 1:17 to 30.

In devotional practice, the Buddhist is reminded from the writings, ‘You must be lamps to yourselves. Rely on yourselves and do not rely on external help.’ (Digha Nikaya 2:99) and ‘You are the lamp to lighten the way. Then hurry, hurry. When your light shines purely you will not have been born and you will not die.’ (Dhammapada 18)

When considering issues, such as death, the writings state, ‘The untrustworthy lord of death waits not for things to be done or undone ... my merit alone shall protect me then, but upon that I have never relied.’ (Shantideva 2:33, 41). Or, as stated in the Tibetan Book of the Dead, ‘At this moment know yourself; and abide in that state … recognising the voidness of your own intellect to be Buddhahood, and looking on it as being your own consciousness, is to keep yourself in the state of the divine mind of the Buddha.’

While the writings may not be so significant to Buddhists, they accept the guidance given as wise teaching. Study of the sacred texts is part of the Buddhist community (sangha), but more emphasis is given to the practical application of the dharma (teachings of Buddhism).

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Question 12(c)Marking guidelinesOutcomes assessed: P3, P4, P5, P6, P8, P9.

Criteria Marks

Comprehensive outline of the ethical teachings of Buddhism Detailed description of the sources, application or implications of Buddhist

ethics Uses relevant examples Appropriate use of language

5–6

Some outline of the ethical teachings of Buddhism Some description of the sources, application or implications of Buddhist

ethics An example given to support explanation Appropriate use of language

3–4

Basic outline of the ethical teachings of Buddhism No examples given to support explanation

1–2

This question asks students to ‘outline’, which means to ‘sketch in general terms’, that is, to indicate the main features. Relevant examples would be expected in an answer that achieves a better mark.


As an atheistic religion, Buddhism does not entertain the idea that ethics are ‘god-based’. So the guidelines given in Buddhist writing are simply that – guidelines. Buddhism is considered by many to have the greatest emphasis on ethics of all the major religious traditions. The basis for ethics in Buddhism is the respect for life: to not harm a living being and to ensure the welfare of all is maintained.

Ethics, to a Buddhist, means the relief of suffering. The avoidance of suffering is important as outlined in the Four Noble Truths, and practically outlined in the Noble Eightfold Path.

The Five Precepts are a source for ethical guidance and a guide to ethical behaviour. Monks are guided by another Five Precepts that are especially relevant for them (resulting in a list called the Ten Precepts). These precepts are not commandments but are expectations of behaviour, and are expressed as undertakings. The Ten Precepts have been described as ‘a comfortable bed’, providing security and comfort for those who wish to ensure an ethical lifestyle.

Monastic Buddhism has several factors that should be considered – the Vinaya is a guide to monastic life, which directs monastic behaviour. The Vinaya Pitaka is the first book of the Tripitaka and has particular application to the Sangha, the Buddhist monastic community. In Theravada Buddhism the Vinaya includes 227 vows.

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Buddhists are responsible for their own decisions. Because of the lack of a singular source of authority in Buddhism, each person must make their own decision about an ethical course of action. The avoidance of suffering or harm to others is a vital key in the application of Buddhist ethics to particular situations.

Buddhism has little in the way of guidance for marriage. Many monks choose to remain celibate. However, as Buddhists wish to maintain harmony, inappropriate sexual expression is to be avoided. Divorce is acceptable as long as attempts are made to avoid hurt to the parties involved.

Buddhists believe in compassion and the avoidance of violence. The first of the Ten Precepts is the avoidance of the taking of life. Right conduct suggests Buddhists should be opposed to violence. The Dhammapada states ‘hatred does not cease by hatred, hatred ceases only by peace’.

Buddhists seek to maintain a harmony in the world that applies to environmental issues as well. The fact that all species depend on each other is a matter of concern to balance in the world. As in other areas of life, the environment should be treated with compassion and careful consideration of implications. To take life and to take what is not yours are breaches of the precepts. The Middle Way suggests exploitation of the environment is one of the excesses of life to be avoided.

In work situations, the overriding Buddhist principle of not causing harm is to be followed. Similarly, the application of Right Livelihood (from the Noble Eightfold Path) suggests that ethical behaviour should be the hallmark of a Buddhist. Thus ethical investments should be made and the avoidance of exploitative companies and practices and also of manufacturers of armaments. Stealing from the workplace is condemned, exploitation of employees and false advertising are also seen as violations of a Buddhist ethical code.

Buddhist ethics do not depend on a ‘Biblical code’, rather a thoughtful application of Buddhist principles to aspects of life, particularly the avoidance of harm or suffering. Some limited examples have been given here and students could give many more.

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Question 13 – Christianity


Criteria Marks

Comprehensive description of the life of Jesus Christ 3

Sound description of the life of Jesus Christ 2

Simple description of the life of Jesus Christ 1


Born approx 6 BCE, died approximately 30 CE Jewish background Born to Mary – considered a virgin birth by Christians, God being the real father of Jesus Jesus of Nazareth – life recorded in the Gospels Began his public ministry at about 30 years of age Jesus’ life included miracles and teaching He spoke of an intimate relationship with God, his father, identified with the poor and

proclaimed the coming of the Kingdom of God His death and resurrection were the two most important events of his life After his death on Good Friday, he rose again on Easter day (Sunday) and 40 days later

ascended into Heaven His death resulted in the offer of salvation He appointed his disciples (the Church) to continue his work The role of the early Church, especially St Paul


Criteria Marks

Comprehensive explanation of the significance of sacred writings in Christianity


5–6

Some explanation of the significance of sacred writings in Christianity An example given to support explanation Writings named or implied Appropriate use of language

3–4

A description of the significance of sacred writings in Christianity No examples given to support explanation 1–2


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Christian sacred writings include the Bible, made up of the Old Testament (OT) (the same as the Jewish Tenach), dealing with events before the birth of Jesus, and the New Testament (NT) written after the time of Jesus and dealing with the life of Jesus Christ and the early Church. Catholic and Orthodox Christians also accept the Apocrypha, 12 books largely dealing with the time between the OT and the NT.

Christians believe the Bible to be ‘inspired by God’ and thus of the highest authority in daily life and practice. While Christians have a range of sources of authority in Christian life and practice, the sacred writings are the primary source. For example, in ethical instruction, the Christian will turn to the Bible for guidance.

The Ten Commandments, contained in the Book of Exodus, in the OT, is considered to be the foundation, not only of the individual’s life, but of the Judaeo-Christian ethic that underpins Western society. It is in the Ten Commandments that instructions, such as ‘do not kill’ and ‘do not commit adultery’, occur.

Jesus’ teaching introduced an important ethical dimension that inspires many Christians. These include the Beatitudes (Matt 5:1–12), calling for a more spiritual and radical approach to life – ‘blessed are the poor in spirit’ and ‘blessed are the peacemakers’. Similarly, Jesus’ command to love is contained in several passages – Mark 12:30, 31 calls on Christians to love God and ‘love your neighbour as yourself’. John 13:34, 35 – ‘A new commandment I give you, love one another, just as I have loved you’. John 15:13 – ‘The greatest love you can have for your friends is to give your life for them’

The NT develops Jesus’ teaching further such as the passage on love in 1 Corinthians 13 and call to welcome others as Christ did (Romans 15:7).

Christians look to the Bible as the source of authority in every aspect of life and practice.

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Criteria Marks

Comprehensive outline of the ethical teachings of Christianity Detailed description of the sources, application or implications of Christian


5–6

Some outline of the ethical teachings of Christianity Some description of the sources, application or implications of Christian


3–4

Basic outline of the ethical teachings of Christianity No examples given to support explanation 1–2



The main source of Christian ethics is contained in the sacred writings and especially in the teachings of its founder, Jesus Christ. As Christianity grew from Judaism and includes the Tenach as the Old Testament in the Bible, the Ten Commandments are also a vital source of the teachings for Christian ethics.

The Ten Commandments, or Decalogue (ten words), are recorded in Exodus 21:1–17. They have become an important statement of ethical behaviour, focused on the worship of God and respect for other people.

Jesus Christ also taught extensively about ethical behaviour. Among the most important ethical statements are:• the Two Great Commandments• the Beatitudes and the Sermon on the Mount• the New Commandment including the commandment to love.

The Two Great Commandments (Mark 12:30, 31) are Jesus’ summary of the Law. He drew together two passages from the Jewish scriptures – to love God with all your heart, soul, mind and strength (Deuteronomy 6:5) and to love your neighbour as yourself (Leviticus 19:18).

The Beatitudes (Matt 5:1–12) are part of the Sermon on the Mount, which is a section from St Matthew’s Gospel, chapters 5 to 7, where Jesus discusses the lifestyle of his followers. He examines the motivation of behaviour to ensure it is not self-serving. Jesus provides in the Sermon on the Mount a way of life for Christians in the world. The Sermon on the Mount also includes the verse often referred to as the Golden Rule (Matthew 7:12 ‘Do to others what you would have them do to you’).

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Jesus’ commandment of love or the New Commandment is contained in John 13:34, 35. Jesus’ new commandment is for his followers to love each other as Jesus loved them. This lifestyle was to set Christians apart in the world. This idea is picked up in the New Testament where Paul calls Christians to live life motivated by love (1 Corinthians 13).

Thus the primary motivation for Christian ethical behaviour is ‘love’. Christians also draw on the conscience as a guide to ethical behaviour and the guidance of other Christians including Church Councils.

Examples of the application of ethics to particular situations include –

Christians have held marriage to be a lifelong union between a man and a woman. Genesis 2:24 suggests this permanence in marriage with the phrase ‘one flesh’. The importance and permanence of marriage is re-iterated by Jesus (Mark 10:6–9) and in the other New Testament writings (1 Corinthians 7:10). Marriage reflects the relationship between Jesus and the church.

In work situations, Christians call upon all involved to be honest, just and compassionate in their practices. Christians are concerned about the ethical practice of business and recognise the implications of their behaviour. But many Christians reject extreme views and call for a balance where social justice is maintained, welfare provided for those who need it and a rejection of the depersonalisation of all human beings.

Christians recognise the world as part of God’s creation and that human beings are stewards or caretakers of the world (Genesis 2:15). For some, this role of caretaker means living in an environmentally friendly and sustainable way. Genesis 1:28 also gives human beings the responsibility to ‘have dominion’ over the world. Some Christians believe this involves a duty of care.

Christianity has a strong and explicit ethical dimension that affects the everyday life of adherents. Some limited examples have been given here and students could give many more.

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Question 14 – Hinduism


Criteria Marks

Comprehensive description of the origins of Hinduism 3

Sound description of the origins of Hinduism 2

Simple description of the origins of Hinduism 1


Hinduism has no individual founder Its origins can be seen in the Indus valley (approx 4000–2000 BCE) The Harappan (Dravidian) civilisation (approx 3000 BCE) – pre-emerging ideas and gods

seen later in Hinduism Aryan invasion approx 1700 BCE – development of Vedism (Brahmaninism), then the

emergence of what is considered ‘Hinduism’ Understanding of the many gods of Hinduism Early Sanskrit writings – the Vedas (the Sruti writings) Approx 500 BCE to 500 CE, development of ‘classical Hinduism’. Growth of Epics (Smrti writings) (approx 500 BCE to 1000 CE)


Criteria Marks

Comprehensive explanation of the significance of sacred writings in Hinduism


5–6

Some explanation of the significance of sacred writings in Hinduism

An example given to support explanation Writings named or implied Appropriate use of language

3–4

A description of the significance of sacred writings in Hinduism

No examples given to support explanation

1–2


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Hindu scared writings include the sruti writings, such as the Vedas and the Upanishads, as well as the smrti writings such as the epics, the Mahabharata (including the Bhagavad Gita) and the Ramayana.

While the sruti texts are fixed and typically used in a ritual context, the smrti texts are more readily adapted to different cultural and more local situations. They are more easily adapted to application in varied situations of life.

Sacred writings give guidance to the adherents of Hinduism in a wide range of areas of daily life, including ethics, devotional life, beliefs, significant practices and the understanding of the events and issues of daily life (such as suffering and death).

For example, Hindu women can find inspiration from the story of Sita in the Ramayana. Sita is presented there as a model of a wife and is shown to be a woman of great courage, loyalty and strength. Sita is the example of duty, loyalty and self-sacrifice.

Examples may also include the instructions given to the devotional life of Hindus in the Bhagavad Gita where the motivation of ‘love’ in puja is desired, rather than the actual object of sacrifice (‘He who offers to me with devotion only a leaf, or a flower, or a fruit, or even a little water, this I accept from that yearning soul, because with a pure heart it was offered with love.’ (Bhagavad Gita 9:26))

During public puja, a priest recites the sacred writings, particularly the Vedic texts. Verses from the smrti writings are often recited in an individual’s private meditation. It is believed that the use of mantras has power in itself. One example is the Gayatri Mantra, a passage from the Rig Veda, is commonly used to begin puja and is recited by many Hindus, even though they may not be aware of its actual meaning. The power of the sacred text exists in its recitation.

Meditation upon the sacred word OM is one important individual ritual, a concept developed in the Upanishads.

Hindu festivals were originally related to the agricultural cycle. They find their meaning and purpose in the stories of the great heroes of the Hindu sacred writings. Within the Hindu sacred writings there are often descriptions of rituals that worshippers can perform.

Thus to a Hindu, the sacred writings are of great significance because they, for example, can link their practice of puja to their daily life, their religious beliefs, their worship and their heritage.

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Criteria Marks Comprehensive outline of the ethical teachings of Hinduism Detailed description of the sources, application or implications of Hindu


5–6

Some outline of the ethical teachings of Hinduism Some description of the sources, application or implications of Hindu


3–4

Basic outline of the ethical teachings of Hinduism No examples given to support explanation 1–2



Ethics in Hinduism is not based on the sacred writings as significantly as in other religious traditions. Rather, the ethical system is made up of a number of key concepts and key terms. One term that is often used is varnasrama-dharma – that is, the duties and obligations according to the caste and life stage of the individual.

Varna has often been translated as ‘caste’ and is a significant part of Hinduism. Each varna is in fact divided into thousands of castes. Each caste has elaborate regulations to determine the behaviour and relationships in Indian society. Varna and the associated duties control almost every aspect of Hindu life and there are strong ethical dimensions that relate to fulfilling the duties within each varna.

Hindus also refer to a separate series of stages of life that are called ashramas. There are four ashramas – the student, the householder, the hermit and the ascetic. There are various dharma (duties) that apply to each of these ashrama (stages) that have an ethical dimension.

The main sources of Hindu ethics are: Dharma – the religious and moral duty that includes caste, conduct, morality and the

seeking of moksha The Manusmrti – the sacred writing that delineates duty in the varnas The Ten Commitments – an ethical system developed in the 2nd century BCE listing

right and wrong behaviour.

There is a larger concern about behaviour and right practice in Hinduism as in all religious systems. This transcends the various varna and ashramas.

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Violence and war have not been problematic to Hindus. The Mahabharata, one of the great Hindu epics, has its major focus the duty of war and the Bhagavad Gita develops that theme of duty. One of the four castes in Hindu society was a warrior caste. The highest virtue, however, is ahimsa, non-violence, and many Hindus seek to practise it in their relationships with others and opposition to wars.

Hindus seek to fulfil the four aims of life of which several are related to work and ethics. Thus prosperity should be gained only in ways that fulfil ethical and religious duty. Hindus, then, are concerned to conduct business in an ethical manner, and to work in an honest and fair way, to ensure good karma.

Marriage is regarded as the norm for Hindus unless one wishes to become an ascetic (withdrawing from society to follow a god through self-discipline) and adopt that lifestyle. Marriage is regarded as a permanent state and cannot be dissolved. As the gods of Hinduism marry, it is a special privilege for human beings to marry and reflect the divine relationships.

While ethics in Hinduism relate more to daily life and the concept of dharma (duty) than an external ethical guideline, as in the Semitic religious traditions, there is a strong ‘ethic’ in Hinduism. In many ways this is related to the hoped for moksha (release), the aim of every Hindu’s life, based on the accumulation of good karma (actions). Some limited examples have been given here and students could give many more.

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Question 15 – Islam


Criteria Marks

Comprehensive description of the life of Muhammad 3

Sound description of the life of Muhammad 2

Simple description of the life of Muhammad 1


Muhammad (approx 570 to 632 CE) Born and lived in Mecca, as a member of the Quraysh tribe Orphaned while young, he became a trader with the Caravans Married to Khadija About 610 CE received a revelation from Allah (God) through Gabriel – results in the

Qur’an Muhammad declared a prophet Tried to restore worship of Allah at the Ka’ba in Mecca Moved to Medina in 622 CE, following rejection in Mecca (journey called the Hijra) Became leader in Medina and conquered Mecca in 630 CE, rededicated the Ka’ba and

destroyed idols Spread Islam through Arabian Peninsular during his lifetime Died in Medina 632 CE Saw roots of Islam in Judaism and believed Abraham was the father of Islam, through

Ishmael and thus a Muslim interpretation of Abraham’s story

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Criteria Marks

Comprehensive explanation of the significance of sacred writings in Islam


5–6

Some explanation of the significance of sacred writings in Islam


3–4

A description of the significance of sacred writings in Islam No examples given to support explanation 1–2



The Muslim sacred text is the Qur’an (sometimes spelt Koran). The Qur’an was revealed to Muhammad by the angel Gabriel, and is believed to be the final revelation of God (Allah), replacing all other sacred texts. While it contains references to people and events in the Jewish Tenach and Christian Bible, the Qur’an is the most authoritative revelation of Allah. All expressions of Islam accept the authority of the Qur’an.

Islam has also collected the words and actions of Muhammad into the Hadith, also considered to be a sacred text by Sunni Muslims. Shi’ite Muslims include the words and actions of the Imams in their slightly different Hadith.

Muslims are one of the ‘peoples of the book’, and thus place great emphasis on the sacred texts.

The Qur’an has three major themes: The absolute authority of Allah The accountability of human beings for their actions The fact that life is not permanent.

These themes are reflected in all that a Muslim does. The final authority in every aspect of life is Allah, and his revealed will in the Qur’an. Accountability is to be considered in the light of the Qur’an and thus life is governed by its guidance. As life is transitory, preparation for the next, more permanent existence in the afterlife, is governed by the information contained in the Qur’an.

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Death is certain for all people. Allah appoints the time and following death will be the judgment: ‘To every people is a term appointed.’ (Surah 7:34) The soul continues after death at the resurrection: ‘O soul … enter my heaven.’ (Surah 89:27–30)

Thus the physical Qur’an itself is treated with great respect and its integrity is maintained in it only being authoritative in the original Arabic text. It is read and recited regularly and life should be lived in submission to its demands.

Muslims draw their understanding of Allah from the Qur’an and their life in response to what is revealed there.

Allah is presented as a loving God. One of his ninety-nine names is ‘the loving one’: ‘He is the oft-forgiving, full of loving-kindness.’ (Surah 85:14) The Qur’an and Hadith have much to say about love. Love for Allah is expected and reciprocated: ‘If you do love Allah … Allah will love you and forgive your sins; for Allah is oft forgiving, most merciful.’ (Surah 3:31) Muslims are expected to love others and especially the poor, displayed in acts of kindness.

All aspects of life are governed by the Qur’an and it has words that are taken as guidance for almost every situation in life. Where they may not be explicitly discovered, the supplementary text of the Hadith is also considered an authority.


Criteria Marks

Comprehensive outline of the ethical teachings of Islam Detailed description of the sources, application or implications of Islamic


5–6

Some outline of the ethical teachings of Islam Some description of the sources, application or implications of Islamic


3–4

Basic outline of the ethical teachings of Islam No examples given to support explanation

1–2



Ethics are essentially grounded in the Qur’an and are supported by those other writings that give guidance, such as the Hadith.

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Ethical teaching in Islam, as might be expected, reflects the beliefs of Islam. Thus the importance given to the worship of Allah and the importance of the Muslim community are reflected in the concepts of Ibadat (duties to Allah) and Mu’amalat (duties to others).

Jurisprudence refers to the science or philosophy of law. Islamic jurisprudence refers to the study or interpretation of law from a Muslim perspective. The two main aspects to Muslim life include the theology of Islam (what to believe) and the legal/ethical traditions (how to behave). The development of this legal/ethical system is the development of the sacred law, Shari’a.

Shari’a law draws from a number of sources: the Qur’an – believed to have existed eternally and thus the ultimate authority the Sunna – (including the Hadith (the Sunna of Muhammad). The Sunna is ‘the

practice of the Prophet’. It includes what Muhammad said, did or permitted. ijma’ – the consensus of Muslim scholars or the Muslim community qiyas – legal precedents that have been reasoned through over time, usually from

the first three sources.

In daily practice, however, Muslims have long subjected themselves to Shari’a law in their daily life. The principles of Halal and Haram apply to many aspects of daily life, the most obvious being the Muslim dietary laws. Halal refers to that which is permitted; Haram refers to that which is forbidden.

The Eight Ethical Principles are considered by many Muslims to be the foundations of Muslim ethics. They touch on issues such as a code of honest behaviour, family and community relationships and a generally ethical approach to all areas of life, including work, family and individual integrity. Based on the importance of honesty, they set out guidelines for behaviour in the family, community and in everyday situations such as the workplace.

Marriage, for example, is the foundation of Muslim society. The Qur’an encourages monogamy. Marriage is a protection against sexual permissiveness. Divorce is permitted but is discouraged. Surah 2:228–242 is an extensive discussion on divorce. Celibacy is also discouraged: ‘Marry those among you who are single’ (Surah 24:32).

The Qur’an calls for honesty in business practice (Surah 17:35), so Muslim business ethics encourage honesty, justice and equity.

Islam, despite current media portrayals, seeks to encourage peace. One of the meanings of the word ‘Islam’ is in fact ‘peace’. Jihad has its greatest significance in the individuals striving against personal evil and in ethical behaviour.

General ethical principles that would guide Islam include the fact that this world is created by Allah. The world has been created for the good of humankind. Human beings are made ‘heirs to the earth’ (Surah 6:165), which implies due care for the world and all who inhabit it. Modern scholars suggest the Qur’an speaks of a balance in nature that should be maintained (Surah 55:7–8).

Islam has a strong and explicit ethical dimension that affects the everyday life of adherents. Some limited examples have been given here and students could give many more.

Question 16 – Judaism

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Criteria Marks

Comprehensive description of the life of Abraham 3

Sound description of the life of Abraham 2

Simple description of the life of Abraham 1


Abraham the Patriarch (father) of Judaism (also of Christianity and Islam) Lived to approx 1800 BCE Revelation of God to Abraham Abraham called by God to become the father of God’s people Covenant – the promise of a land, a great nation, a blessing to the nations Israel chosen as God’s people Abraham left Ur, his birthplace, Haran, his home, and journeyed to Palestine, ‘the

promised land’ Birth of his first son, Ishmael, and then his ‘true son’ Isaac, through whom the covenant

would be fulfilled. Told to sacrifice Isaac, but saved an example of obedience Abraham died at approx 175 years old (according to Biblical records) The other patriarchs of Israel include Isaac and Jacob Jacob goes to Egypt, through the influence of his son Joseph, resulting in the people of

Israel becoming slaves Rescued by Moses and the Exodus – the covenant and the law The Promised Land The Tenach (Hebrew Bible) – God’s salvation history

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Criteria Marks Comprehensive explanation of the significance of sacred

writings in Judaism Uses relevant examples to support explanation Writings named Appropriate use of language

5–6

Some explanation of the significance of sacred writings in Judaism


3–4

A description of the significance of sacred writings in Judaism

No examples given to support explanation

1–2



The sacred writings of Judaism are called ‘The Bible’ by Jews, but to avoid confusion with the Christian sacred texts a more helpful term is the ‘Hebrew Bible’ or the ‘Tenach’. The Tenach are the same books of the Christian Old Testament in a slightly different order. The term Tenach comes from the three sections – Torah (law), Neviim (prophets) and the Ketuvim (writings).

There are other sacred writings that convey considerable authority within Judaism including the codes, such as the Mishneh Torah and the books of interpretation, such as Midrash, the Mishnah and the Talmud. Of these, the Talmud is particularly significant and considered of some authority. The Talmud includes the writings and interpretations of the Jewish Rabbis and were written largely from 200 to 500 CE, and was particularly influential in forming the basis of Jewish life.

The sacred writings are authoritative and influential in every aspect of life, as in the other Semitic religious traditions.

The key texts for Jews would include that known as the Shema, contained in Deuteronomy 6:4–6, the call to love God alone. This is central to the concept of covenant, the declaration of the special relationship between God and the Jews. ‘I will be your God and you will be my people.’ (Exodus 6: 7). That relationship is to be expressed in a daily life of obedience, ‘You shall keep my statutes and my ordinances; by doing so you shall live; I am the Lord.’ (Leviticus 18:5) and of holiness, ‘You must be holy, because I am holy’ (Lev 11:45).

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Jews learn the sacred texts to ensure they live according to its principles and have developed a way to live based on the 613 commandments of Judaism, called halachah (‘the way to live’ or ‘the going’).

Thus, daily life is governed by the Ten Commandments (Exodus 10:1–17) and the ethic contained in Micah 6:8, ‘What does God require of you but to do justice, love kindness and walk humbly with your God’.

Similarly, the sacred texts guide the rituals and rites of Judaism, from rites of passage such as circumcision (Genesis 17:10-14), to celebration of Shabbat (Ex. 20:8–11).

Even the Jewish experience of suffering is dealt with in the Book of Job, a suggested theodicy, where the conclusion is reached that in suffering, God is with his people.

As a ‘people of the book’, the experience of Judaism is grounded in the sacred texts and writings and expressed in obedience, and interpretation of those writings to the modern experience of those who seek to obey God.


Criteria Marks

Comprehensive outline of the ethical teachings of Judaism Detailed description of the sources, application or implications of Jewish


5–6

Some outline of the ethical teachings of Judaism Some description of the sources, application or implications of Jewish


3–4

Basic outline of the ethical teachings of Judaism No examples given to support explanation

1–2



The Jewish sacred text, the Torah, provides the basis for Judaism’s ethical system as it does for much of the beliefs, practices and lifestyle of its adherents. Judaism is a religion based on the divine revelation of its sacred writings and thus the commands and principles it contains are also considered divine in origin. Jews have a strong belief that they are in a covenant relationship with God and the implications of that relationship are to live as God has intended.

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Jews are called to be in a good relationship with God and also to be in a good relationship with other people. In Judaism, the term halachah (‘the going’ or ‘the way to live’) is used to refer to the way Jews are to live and is based on the 613 commandments or mitzvot that are contained in the Torah.

The essential basis of all Jewish ethics is the declaration that God is good (Psalms 100:5). If God is good, the people of God are to imitate and express this goodness. Jews should be kind and thoughtful to other people and not hurt them physically or emotionally.

The fundamental code that provides a guide to ethical behaviour is the Ten Commandments. The Ten Commandments, or Decalogue (ten words) are recorded in Exodus 21:1–17. They have become an important statement of ethical behaviour, focused on the relationship with God and respect for other people.

A number of attempts have been made to summarise the Ten Commandments into briefer and more relevant forms. Within the Tenach, Micah suggested ‘What does God require of you but to do justice, love kindness and walk humbly with God’ (Micah 6:8).

The Book of Proverbs is concerned about advice to good living, and ethical behaviour. It is concerned about wisdom expressed in daily living, purity in life and showing a generous spirit. Examples include:

Proverbs 8:1–36 – a song in praise of Wisdom (also Chapter 2, 3, 4 and 9) Chapters 5, 6 – warning about purity ‘Hatred stirs up strife while love covers all offences’ (10:12) ‘Better a dinner of vegetables where love is than a fatted ox and hatred with it’ (15:17) ‘A friend loves at all times and kinsfolk are born to share adversity’ (17:17)

Jews are called to live peaceful lives. Peace is the preferred way of life for a Jew. The word for peace, shalom, is a word of greeting in Judaism. There is a desire for peace expressed through the sacred writings of Judaism (See Numbers 6:26, Psalms 34:14, 122:6).

Marriage and fidelity within marriage are expected. In a marriage, the husband and wife are companions in a relationship designed for procreation and mutual comfort (Genesis 1:28, 2:18).

The teaching of the Tenach, particularly in the writings of the eighth-century prophets, has emphasised the need for ethical behaviour in commercial activity (see Amos 8:4–12, Micah 6:9–12).

Judaism has a strong and explicit ethical dimension that affects the everyday life of adherents. Some limited examples have been given here and students could give many more.

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Section IIIQuestion 17 – Buddhism Marking guidelinesOutcomes assessed: P3, P4, P5, P6, P8, P9.

Criteria Marks

A detailed description of puja in the home Demonstrates a comprehensive explanation of the role of

puja in Buddhism Demonstrates a clear understanding of relevant principal

beliefs of Buddhism Clear and relevant links made between the role of puja and

principal beliefs of Buddhism Clear link to the life of an adherent An appreciation of the diversity and underlying unity of

Buddhism Coherently written and logically structured Appropriate language and use of terminology

17–20

A sound description of puja in the home Demonstrates a sound explanation of the role of puja in

Buddhism Demonstrates an understanding of relevant principal beliefs

of Buddhism Relevant links made between the role of puja and principal

beliefs of Buddhism A link to the life of an adherent Some appreciation of the diversity and underlying unity of

Buddhism Well written and logically structured Appropriate language and use of terminology

13–16

A description of puja in the home Attempted explanation of the role of puja in Buddhism.

Overly descriptive at times Some understanding of relevant principal beliefs of

Buddhism Attempted link made between the role of puja and principal

beliefs of Buddhism Limited appreciation of the diversity and underlying unity of

Buddhism Little reference to the life of an adherent

9–12

Simple description of puja AND/OR the role of puja AND/OR principal beliefs of Buddhism

Limited link made between the role of puja and principal beliefs of Buddhism

Brief or inaccurate

5–8

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Criteria Marks

Simple description of one aspect of the question No attempt to link puja and beliefs of Buddhism Brief/inaccurate/erroneous

1–4

This question asks students to ‘describe’ AND ‘explain’. To ‘describe’ means to provide the characteristics and features. To ‘explain’ means to make the relationship between the things evident, provide why and/or how or cause and effect.

An answer that was simply descriptive would not achieve as high a mark as one that included some description AND explanation.

These points are intended to indicate the type of information that may form the basis of an upper band response. An upper band response should acknowledge the variants within the religious tradition and suggest examples of the differences between the variants.

Buddhism is in essence a private religious tradition. The practice of meditation, together with prayer, is the essential act of Buddhist worship or religious expression. Meditation is a practice of conducting an inward search to attain liberation from the cycle of rebirth. One form of yoga is the clearing of the mind and concentration on training the mind to reflect on the great world soul.

Meditation is the practice of training the mind in the path of concentration. The aim is to clear the mind, and thus the heart, of all distractions. The practice of meditation is to empty the mind of distracting influences so that the human mind can move towards enlightenment.

Personal devotion or ritual is called puja, as in Hinduism. In Buddhism, puja is seen as a way to engage the heart, all energies to purify the negativity and develop positive ‘energy’. It is a means to experience the otherness of life, that is, life free from suffering, and express gratitude, devotion and acknowledgement of the Buddha and bodhisattvas, those who are further in their journey. Meditation is the primary means of experiencing this positive energy and devotion.

Dependence of superficial rites and rituals is generally seen as a negative concept in Buddhism, although in many parts of the world, seasonal rituals are observed, or linked to the phases of the moon. Use of objects in a Buddhist home shrine are intended to focus energy on the positive. Thus the use of bells, statues, incense, and flowers are aids to meditation.

The shrine is not a place of worship but a place where meditation can be focused on the higher things of life and achieving positive energy.

Rituals do have their use in Buddhism. A monk, for example, may try to establish communication with the spirit of the Buddha, a ritual known as vinaya. Another form of meditation is when the mind is emptied of all distractions. A number of aids are used to assist in the practice of meditation, such as mandala and koans. The mind is then conformed to the mind of the Buddha and this helps in attaining enlightenment. This is known as Majjhima Nikaya.

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Meditation techniques also include vipasayana (insight) and samatha (calm). Samatha meditation aims to achieve calmness and concentration, which raises the perception of the person meditating. Calmness allows insights to be achieved. Vipasayana aims to achieve wisdom. Insight allows Buddhists to recognise what is really happening in their minds, that their thoughts and feelings and indeed all of life, are an illusion, and thus develop Right Understanding, one of the Noble Eightfold Paths.

Mandalas are used as an aid to meditation, principally in Vajrayana Buddhism. A mandala is a symbolic representation of the Buddhist worldview, a way of helping the Buddhist to achieve an understanding of the reality of the world. Sometimes they are made of coloured sand that are then blown away or allowed to deteriorate, representing the transient and impermanent nature of life.

As Buddhism is not primarily concerned with a belief in God, puja is not primarily concerned with ‘worship’. Rather, as has been stated, it is concerned with ‘right mindfulness’.

Puja can also be used as a means of overcoming the issue of suffering, as expressed in the Four Noble truths. It is one way of expressing the ‘middle way’, of eliminating the desire that causes suffering.

Puja, particularly using aids such as the sand mandala, express the concept of anicca (impermanence). It is also a means of becoming aware of the fact of anatta (no soul), of becoming aware of those aspects of life that can interfere with achieving nirvana.

A life of devotion and puja is also a way of achieving karma, and ultimately, nirvana. It is an important path to enlightenment.

Puja, in Buddhism, is not worship of a particular god, rather a means of achieving self-enlightenment and ultimately, nirvana.

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Question 18 – ChristianityMarking guidelinesOutcomes assessed: P3, P4, P5, P6, P8, P9.

Criteria Marks

A detailed description of prayer Demonstrates a comprehensive explanation of the role of prayer in

Christianity Demonstrates a clear understanding of relevant principal beliefs of

Christianity Clear and relevant links made between the role of prayer and principal

beliefs of Christianity Clear link to the life of an adherent An appreciation of the diversity and underlying unity of Christianity Coherently written and logically structured Appropriate language and use of terminology

17–20

A sound description of prayer Demonstrates a sound explanation of the role of prayer in Christianity Demonstrates an understanding of relevant principal beliefs of Christianity Relevant links made between the role of prayer and principal beliefs of

Christianity A link to the life of an adherent Some appreciation of the diversity and underlying unity of Christianity Well written and logically structured Appropriate language and use of terminology

13–16

A description of prayer Attempted explanation of the role of prayer in Christianity. Overly

descriptive at times Some understanding of relevant principal beliefs of Christianity Attempted link made between the role of prayer and principal beliefs of

Christianity Limited appreciation of the diversity and underlying unity of Christianity Little reference to the life of an adherent

9–12

Simple description of prayer OR the role of prayer OR principal beliefs of Christianity

Limited link made between the role of prayer and principal beliefs of Christianity

Brief or inaccurate

5–8

Simple description of one aspect of the question No attempt to link prayer and beliefs of Christianity Brief/inaccurate/erroneous

1–4

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Christians perceive the act of prayer as vital for their own spiritual development. In the Bible there are many references to the importance of prayer and examples of prayer.

Prayer is essentially communication with God. Prayer has been a practice taken from the faith of Israel. The book of Psalms is largely a collection of prayers. Jesus Christ taught his disciples to pray, using what has been called the Lord’s Prayer (see Matthew 6:9–15 and Luke 11:2–4). Jesus himself frequently prayed, particularly in difficult times (Matthew 14:23, 26:36). He encouraged his followers to pray, a theme developed in the rest of the New Testament (Matthew 18:19, Colossians 4:2, 1 Thessalonians 5:17).

Prayer is considered to be a way of discovering the mind of God. It is a two-way process where the Christian offers prayer to God and receives answers. The aim of prayer is to express love and devotion to God, offer thanks to God for his continued care, or specific answers to prayer, confess wrongdoings (sins) and make known the requests of the prayer.

Prayer often follows the following structure: Adoration of God – expression of love and worship Confession – acknowledging wrong or sinful behaviour and thoughts Thanksgiving – for God’s generosity, provision and meeting of needs Supplication – requests to God for people and things that are needed.

Prayer is a very personal act and Christianity teaches that it is not the form of prayer that is important, rather the attitude and heart of the person praying (Matthew 6:5–6). In Christianity it is appropriate for all Christians to pray and those prayers are acceptable to God.

Prayer can be both a personal and public act of devotion as Christian services include prayer in their order of worship. However, the concept of personal prayer to God is an important expression of the relationship between the individual and God; expressed by Jesus as a child to its father.

Prayers are usually prayed ‘in Jesus’ name’, an expression of the belief that Jesus is God, and intercedes for people with God. This is one expression of the trinity and the relationship between the persons in the Godhead.

Christians pray as an expression of the relationship with God, the father, but also because it expresses the revelation of God as a god who hears prayer, and who responds.

It is a result of the salvation offered by Jesus Christ that Christians can approach God as father.

Prayer is an important expression of the relationship between God and His children. It is not only a ritual practice, but also firmly grounded in Christian beliefs.

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Question 19 – HinduismMarking guidelinesOutcomes assessed: P3, P4, P5, P6, P8, P9.

Criteria Marks

A detailed description of puja in the home Demonstrates a comprehensive explanation of the role of puja in

Hinduism Demonstrates a clear understanding of relevant principal beliefs of

Hinduism Clear and relevant links made between the role of puja and principal

beliefs of Hinduism Clear link to the life of an adherent An appreciation of the diversity and underlying unity of Hinduism Coherently written and logically structured Appropriate language and use of terminology

17–20

A sound description of puja in the home Demonstrates a sound explanation of the role of puja in Hinduism Demonstrates an understanding of relevant principal beliefs of Hinduism Relevant links made between the role of puja and principal beliefs of

Hinduism A link to the life of an adherent Some appreciation of the diversity and underlying unity of Hinduism Well written and logically structured Appropriate language and use of terminology

13–16

A description of puja in the home Attempted explanation of the role of puja in Hinduism. Overly descriptive

at times Some understanding of relevant principal beliefs of Hinduism Attempted link made between the role of puja and principal beliefs of

Hinduism Limited appreciation of the diversity and underlying unity of Hinduism Little reference to the life of an adherent

9–12

Simple description of puja OR the role of puja OR principal beliefs of Hinduism

Limited link made between the role of puja and principal beliefs of Hinduism

Brief or inaccurate

5–8

Simple description of one aspect of the question No attempt to link puja and beliefs of Hinduism Brief/inaccurate/erroneous

1–4

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Puja (worship) in Hinduism is a largely individual act. Home puja is its primary expression. Puja means ‘to honour’, thus puja is a way of honouring the gods.

Each Hindu home has a place set apart as a shrine. This could be a room, a corner or a shelf. Individuals practise their worship in a variety of ways. These include ways such as meditation and yoga; worship at home shrines or other ways of expressing personal devotion.

Family shrines would contain pictures or statues of particular gods. Vaishnavas focus their puja on the god Vishnu and his avatars. Shaivas focus on Shiva, usually emphasising one of his manifestations. It is not uncommon for other gods to be depicted and the inclusive nature of Hinduism allows for the worship or inclusion of the gods of other variants or even other religions, for example statues of Buddha or pictures of Jesus.

Individual puja is usually conducted in the morning or evening. Before puja, Hindus will wash and dress in clean clothes, or wear special garments. Lamps are also used because fire is an expression of the earliest Hindu deities. Holy water is used for purification. The fire (arati) ritual involves waving the fire before the image of the gods. As the worship continues, a bell is rung and offerings of flowers, food or incense are made.

Prayers are chanted to invite the deity to inhabit the images for the time of worship. The god is offered a variety of objects including food, clothes and water, as if they were a specially honoured guest. The actual ritual of worship usually includes:

Offering and waving of fire Prayers, chants and recitations of the holy names of the gods Offerings of food, flowers and incense The ringing of bells Meditation Prostration

Many Hindus perform their acts of worship themselves. Some invite a priest to perform puja for the family. Some Hindus carry out puja regularly, usually daily, and others will do so only on special occasions.

Prayer is an important part of the ritual and life of a Hindu. In performing puja, many Hindus chant sacred prayers (called stotras) listing the divine qualities of the gods. Prayers are said inviting the deities to come to the images of the gods. Prayers also include requests, affirmation of devotion and meditation. Prayers are also a means of making amends for wrongs committed. One prayer that is almost always used is known as the Gayatri Mantra (or simply Gayatri). This is a prayer taken from the Rig Veda and is chanted usually before the actual worship begins. Many Hindus will chant the prayer without actually knowing what it says, or means. The sound of the Rig Veda’s chants carry power and significance in themselves, regardless of meaning or the actual words.

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In puja, Hindus acknowledge the importance of communion between the Atman and Brahman. One aim of puja is to achieve the identification between the individual and the divine, adviata. An aspect of the devotion that is part of puja, is the complete surrender of the individual self to god.

Puja, as has been suggested, often focuses upon one of the aspects of Brahman, a particular god of Hinduism. Shrines carry pictures or statues of the particular gods.

Undertaking puja is part of duty (dharma) and is a means of achieving good karma. This is part of the belief in the way to achieve moksha.

Yoga, including meditation, is a means of effort that will assist in leading to moksha. The way of devotion (Bhakti yoga) and the way of meditation (raja yoga) are important beliefs expressed through puja.

Puja is an important individual practice to the Hindu and the beliefs of Hinduism are an important foundation to the practice of puja.

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Question 20 – IslamMarking guidelinesOutcomes assessed: P3, P4, P5, P6, P8, P9.

Criteria Marks

A detailed description of the Five Pillars of Islam Demonstrates a comprehensive explanation of the role of the Five Pillars of

Islam Demonstrates a clear understanding of relevant principal beliefs of Islam Clear and relevant links made between the role of the Five Pillars and

principal beliefs of Islam Clear link to the life of an adherent An appreciation of the diversity and underlying unity of Islam Coherently written and logically structured Appropriate language and use of terminology

17–20

A sound description of the Five Pillars of Islam Demonstrates a sound explanation of the role of the Five Pillars of Islam Demonstrates an understanding of relevant principal beliefs of Islam Relevant links made between the role of the Five Pillars and principal

beliefs of Islam A link to the life of an adherent Some appreciation of the diversity and underlying unity of Islam Well written and logically structured Appropriate language and use of terminology

13–16

A description of the Five Pillars of Islam Attempted explanation of the role of the Five Pillars of Islam. Overly

descriptive at times Some understanding of relevant principal beliefs of Islam Attempted link made between the role of the Five Pillars and principal

beliefs of Islam Limited appreciation of the diversity and underlying unity of Islam Little reference to the life of an adherent

9–12

Simple description of the Five Pillars OR the role of the Five Pillars OR the principal beliefs of Islam

Limited link made between the role of the Five Pillars and the principal beliefs of Islam

Brief or inaccurate

5–8

Simple description of one aspect of the question No attempt to link the Five Pillars and beliefs of Islam Brief/inaccurate/erroneous

1–4


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The Five Pillars are:

1. Shahada – Declaration of commitment to Allah

The Shahada is the declaration of faith that is said at least once a day by all Muslims over the world. The declaration is ‘There is no God but Allah and Muhammad is his prophet (or messenger)’. In this declaration a Muslim declares the monotheistic belief in one God that is central to Islam and the fact that Muhammad is the final revealer of the will of Allah.

2. Salat – Daily prayer

Salat refers to the regular practice of daily prayer in Islam, the second Pillar of Islam. In Islam, prayer is a means of a Muslim lifting the mind to seek Allah and his will. Salat is a religious duty and is not to be confused with personal prayer requests to Allah, which is an optional aspect of prayer. Salat is a way of bringing self-discipline into a Muslim’s life and is a reminder of dependence on Allah. It is a means of helping to mould a Muslim’s mind and thoughts to be more ‘godlike’.

3. Zakat – Giving alms to charity

Zakat refers to the practice of giving alms, or money, to the poor. Yet it is more than that. The actual word ‘zakat’ literally means ‘to purify’. It is a way of encouraging Muslims to let go of worldly possessions, which are likely to distract a Muslim from surrender to the will of Allah, to let go of greed. Zakat is a reminder that Islam is a community and that a community can be judged on the way it treats its poorer members.

4. Sawm – A month of fasting (Ramadan)

Sawm refers to fasting. Each year, during the ninth lunar month of Ramadan in the Muslim calendar, Muslims are required to fast between sunrise and sunset. For a period of approximately 30 days, Muslims are reminded of their dependence on Allah and to subdue their natural appetites. At sunset, the sunset prayer (maghrib) is said and a festive dinner is held at home or with other Muslims at the Mosque. Each night of Ramadan a section of the Qur’an is read in the Mosque. Fasting during Ramadan results in the forgiveness of sins and the chance for a fresh start.

5. Hajj – Pilgrimage

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The Hajj is the name given to the pilgrimage that every Muslim should undertake at least once in their life. During the twelfth lunar month of Dhul Hijjah Muslims from all over the world come to Mecca in Saudi Arabia for one of the largest religious gatherings in the world. The Qur'an states ‘perform the visit and pilgrimage to Mecca for Allah’ (Surah 2:196).

These Five Pillars of Islam are to be included in the life of all Muslims and reflect not only devotional practices, but also expressions of Muslim belief.

The Shahada captures the essential belief in Tawhid, the belief in one God (Allah). It also is a declaration of the importance of Muhammad, the prophet, but not equal with Allah.

Prayer (Salat) echoes the belief in the compassionate Allah who hears the requests of his people and receives their worship. Almsgiving (Zakat) also responds to this compassion and carries an expectation that there will be rewards for faithfulness in the afterlife.

Fasting during Ramadan (Sawm) and the Hajj (Pilgrimage) are again in response to Allah and his commands as revealed in the Qur’an.

For Muslims, one key belief is in the existence of life after life on earth, life in paradise. It is there that Muslims will receive the rewards for faithfulness in this life, for living out the Five Pillars of Islam.

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Question 21 – JudaismMarking guidelinesOutcomes assessed: P3, P4, P5, P6, P8, P9.

Criteria Marks

A detailed description of Shabbat observance Demonstrates a comprehensive explanation of the role of Shabbat in

Judaism Demonstrates a clear understanding of relevant principal beliefs of

Judaism Clear and relevant links made between the role of Shabbat and principal

beliefs of Judaism Clear link to the life of an adherent An appreciation of the diversity and underlying unity of Judaism Coherently written and logically structured Appropriate language and use of terminology

17–20

A sound description of Shabbat observance Demonstrates a sound explanation of the role of Shabbat in Judaism Demonstrates an understanding of relevant principal beliefs of Judaism Relevant links made between the role of Shabbat and principal beliefs of

Judaism A link to the life of an adherent Some appreciation of the diversity and underlying unity of Judaism Well written and logically structured Appropriate language and use of terminology

13–16

A description of Shabbat observance Attempted explanation of the role of Shabbat in Judaism. Overly

descriptive at times Some understanding of relevant principal beliefs of Judaism Attempted link made between the role of Shabbat and principal beliefs of

Judaism Limited appreciation of the diversity and underlying unity of Judaism Little reference to the life of an adherent

9–12

Simple description of Shabbat OR the role of Shabbat OR principal beliefs of Judaism

Limited link made between the role of Shabbat and principal beliefs of Judaism

Brief or inaccurate

5–8

Simple description of one aspect of the question No attempt to link Shabbat and beliefs of Judaism Brief/inaccurate/erroneous

1–4

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The observance of the Shabbat (that is from Friday sunset until sunset Saturday night) includes a personal and corporate aspect. The Shabbat service at the synagogue is one aspect, the other is the Shabbat celebrated in the home.

Shabbat observance focuses on the home. The family home is sometimes referred to as a ‘small temple’. So there is a personal dimension to the observance of Shabbat, but services and the enjoyment of Shabbat includes the local community, friends and family.

Shabbat (the Sabbath) is a special day in Judaism. The book of Genesis records the creation of the world in six days. The seventh day is a day of rest. (Genesis 2:1–3) In the Ten Commandments, Jews are commanded to rest because ‘God blessed the seventh day and made it holy’ (see Exodus 20:8–10 and Deuteronomy 5:12–14). The seventh day, the Sabbath, from sunset Friday to sunset Saturday, is a day that no work is allowed, and the day is focused on God and family.

Preparation for the Sabbath begins well before with the preparation of the Shabbat meal. A special loaf of bread, challah, is baked and the table set. Two candles are to be used (to remember and observe Shabbat). The table is set with a glass of wine and two challot. A clean white tablecloth is used and the cutlery and dishes are better than those used during the week. Before the Shabbat begins, the two candles are lit, usually by the woman. She lights the candles and says the blessing, waving her hands to usher in Shabbat. The husband blesses the family and recites a prayer, the kiddush, over the cup of wine. Hands are ritually washed, blessings said and the father of the house breaks a piece from the challah, dips it in salt and eats it. The salt is to remember how sacrifices were eaten in the days of the Temple. The challah is then passed around to each of the people at the meal who eat some of it. During the meal several prayers are said and songs are sung. Many passages are used from the sacred writings of Judaism, from the Torah and the other writings.

Synagogue services may be attended and time is taken to visit friends and family and study the Torah. Synagogue services are formal rituals and acknowledge the covenantal relationship between god and the Jews. Another synagogue service is held in the afternoon, and the day concludes after sunset with the havdalah, a blessing over wine and spices.

Shabbat acknowledges the belief in God the creator, who rested on the seventh day. In recognition of this belief, and in obedience to the specific commandment, the Sabbath is set apart for special recognition.

This day is also a day of rest, not only for people but for animals as well. It marks an expression of the need for all creation to be rested, an expression of concern for fellow human beings as well as the whole of creation.

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Shabbat is also one of the recognisable expressions of the covenant that exists between god and the Jews, a central belief of Judaism.

In Judaism there is an important connection between God, the individual and the community. The celebration of Shabbat is one expression of that central belief and is commanded in the authoritative sacred writings of Judaism.

Section IV

Question 22(a)

Marking guidelines

Criteria Marks

Comprehensive description of the arrival of a religious tradition Religious tradition other than Christianity

3

Sound description of the arrival of a religious tradition Religious tradition other than Christianity

2

Simple description of the arrival of a religious tradition Christianity described

1


Islam: Historians accept that Muslim contact with Australia predated White settlement.Macassan fishermen visited Australia’s north in search of trepang (sea slug). They traded with Aboriginal people and there is even evidence of intermarriage and burial sites.

Actual migration first took place with Muslim camel drivers, largely from Afghanistan. Others came from Pakistan, Northern India and Egypt. These camel drivers assisted Burke and Wills’ exploration of inland Australia and were subsequently employed supplying and carting materials.

Camel drivers, called ‘Ghans’, were particularly helpful on such projects as the Overland Telegraph Line between Adelaide and Darwin and the ‘Ghan’ railway that bears their name. Although they numbered fewer than 400 at any one time, they built the first mosque in Maree (SA) in 1882. A subsequent mosque was constructed in Adelaide in 1890, and the Broken Hill Mosque, built in 1891, is still in use today.

The greatest influx of Muslims was post-1945 with Middle Eastern migration, Lebanese and Turks following WWII and other Asian countries later.

OR

Buddhism: Believed to have come to Australia in the 15th century through contact between Aboriginal people and Chinese ships of the Ming Dynasty.

Greatest influx was in the 1850s when many Chinese came to work the goldfields. It should be noted that many Chinese were followers of traditional Chinese religions, such as Confucianism, as well as Buddhism – little distinction was made.

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A Buddhist Temple was built on Thursday Island in the Torres Strait in the late 19th century.

The introduction of the White Australia Policy (Immigration Restriction Act – 1901) saw many Buddhists leave and their immigration greatly lessen.

Early 20th century saw many Buddhist sympathisers – such as followers of the Theosophical Society, including Prime Minister Alfred Deakin, and other ‘Christian Buddhist’ groups – seeking to westernise Buddhism.

Buddhism began to re-emerge in Australia following the visit of Sister Dhammadinna in the 1950s and the rise in South East Asian migration in the 1970s.

Question 22(b)

Marking guidelines

Criteria Marks

Comprehensive explanation of the contribution of Christianity to social welfare in Australia

Uses relevant examples to support explanation More than one Christian denomination mentioned Appropriate use of language

5–6

Some explanation of the contribution of Christianity to social welfare in Australia

An example given to support explanation Appropriate use of language

3–4

A description of the contribution of Christianity to social welfare in Australia

No examples given to support explanation 1–2


The main ways Christianity influences social welfare is by the provision of a wide range of aid through Christian charities and the provision of material aid or counselling; and also by urging governments to introduce a social structure that is fair and equitable to all.

Christian Churches responded to particularly difficult times, such as the Depression in the 1930s.

Early efforts at providing social welfare depended largely on individuals who sought to address social ills, such as Caroline Chisholm. Mrs Chisholm began her work in 1836 to care for female migrants who were often exploited in the early colony.

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The Catholic Sisters of Charity worked in the female prison and the Parramatta Female Factory in the early 1800s and later established the St Vincent’s Hospital in 1857. The Catholic Church, through the St Vincent de Paul Society, is now one of the largest providers of social welfare. The Society has been helping the poor in Australia from the end of the 19th century. The St Vincent de Paul Society is involved in the provision of shelters for homeless men and refuges for women and children, Op Shops and the support of people in need with food, clothing and money.

The Anglican Church (called the Church of England at this time) worked for social reform, pensions and social justice since 1901. In 1939 the establishment of Hammondville Homes provided homes, work, and health care for unemployed people, and the Anglican Home Mission Society supported many needy people. Bush Brotherhoods worked in rural Australia.

The Baptist Church provided similar services to those above, with a special emphasis on solving the problem of gambling in Australia.

The non-denominational Sydney City Mission (now Mission Australia) was founded to help the poor in 1862 and has provided many social welfare programs in Sydney.

Since settlement in Australia, Christianity has been involved in providing social welfare for the people. In the early days, little welfare was provided by the government and the Churches pressed for government services. Today, there is more government support for the needy, but it is insufficient and the churches continue to fill the gap.

Question 22(c)

Marking guidelines

Criteria Marks

Comprehensive discussion of the contribution of one religious tradition to social education in Australia

Uses relevant examples to support explanation Appropriate use of language

5–6

Some discussion or explanation of the contribution of a religious tradition to education in Australia

An example given to support explanation Appropriate use of language

3–4

A description of the contribution of a religious tradition to education in Australia

No examples given to support explanation 1–2


Christianity: Christianity was the most obvious contributor to education in Australia prior to 1945. Influencing these areas fulfilled a desire by the Christian churches to bring the light of Christ to children in an ever-burgeoning colony and those in need of education and spiritual aid.

The first schools in the colony were run by churches, with some Government assistance.

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The Schools Estates Corporation Charter, 1825, gave one seventh of colonial land grants for Anglican churches and schools which meant that Anglican schools were supported by the Government. Archdeacon Broughton was a strong advocate of Anglican education. He believed that Church of England schools should be developed to teach ‘Apostolic Christianity’. The Anglicans had used the grants to establish schools such as King’s School, Parramatta.

Other Protestants and Catholics perceived this to be unfair and the Corporation was abolished in1833. Reverend Dunmore Lang argued that the Church of Scotland should be granted similar rights. By 1848, a dual education system had been established that allowed both denominational and non-denominational schools to develop. This was replaced by a national system of State schools and the removal of funding for religious schools (1862–1880).

The Catholic Church responded by developing their own parish-based system of schools. This development was a reaction against compulsory secular education which was famously denounced in 1879 as ‘seed plots of future immorality, infidelity and lawlessness’. Education, therefore, was strongly influenced by Christian denominations who believed that the future of their communities lay in the need to educate children in the Faith.

Governor Bourke was concerned about the poor education the colony’s children were receiving. Even with some Government support, denominations were struggling to provide trained teachers. The Church Act of 1836 gave financial support to Anglicans, Presbyterians and Catholics, based on numbers. No one was happy with this arrangement. It marginalised smaller groups such as Methodists and Dissenters. Undaunted by criticism, Governor Bourke attempted to create religious harmony and a system whereby the government paid for all schools, and religious education was supported. While arguments raged for years, the Anglicans, Presbyterians and Catholics ran their own schools with diminishing government support. Catholics under the leadership of Ullathorn and Polding set about establishing as many schools as possible, using nuns and brothers from overseas to staff them. The contribution of Mary MacKillop is significant through her work in establishing schools, firstly in South Australia and then later, the whole country. She was particularly concerned for the education of the poor and the combination of secular subjects and a religious environment.

From as early as 1852, Australian States began to abolish State Aid to religious schools. In 1880, NSW followed Victoria by introducing the Public Instruction Act, establishing a state school system which was ‘compulsory, secular and free’. The Act ended all state aid to church schools, but allowed denominations to send representatives into government schools to give religious instruction.

The result of this Act was that the Protestants closed their primary schools but kept a few high schools. They put their resources into providing religious instruction in state schools and establishing fellowship groups in schools. The Catholics decided to reject the state school system and intensified their efforts to establish a Catholic primary school in every parish, fully supported by the Catholic laity.

It can be seen that Christianity influenced education from the beginning of the colony. For most of the 19th century the churches were the only providers of education. When the government eventually established a state school system, religious people gave religious instruction in state schools, some Protestant high schools were operating at the end of the 19th century and the Catholic Church was concentrating on its own school system.

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As a result of the Public Instruction Acts in various States of Australia, by 1901 most Protestant denominations had withdrawn from primary education and retained a few, usually expensive, high schools. The Catholic Church, however, continued its push to have a primary school in every parish. They were able to do this by using nuns and brothers as teachers, thus avoiding the huge cost of salaries.

In NSW, there has always been provision for clergy or other religious teachers to provide religious instruction in State schools. The Anglican Church has had the training of voluntary scripture teachers as one of its main aims since the early part of the 20th century.

OR

Judaism: Jewish education was largely part of the early colonial life and not particularly differentiated. Prior to 1844, Jewish education was done in private homes by private tutors. When the first Synagogue was built in Sydney in 1844, little distinguished the Synagogue and its adherents from others in the Australian community, but the Sydney Jewish Academy was established.

In 1848, Zion House School was established and later, the Sydney Hebrew School was established in 1868, under the 1866 Schools act. It had an enrolment of 99 students. As a ‘Denomination School’ it received government funding until 1880, with the establishment of the Public Instruction Act.

In 1909 the NSW Board of Jewish Education was formed and the previously existing schools were amalgamated.

1942 saw the foundation of Moriah College at Bondi and with the post-WWII migration, many other Jewish schools were established.

End of paper

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