The Uniting Church in Australia (1977) faces the challenge of both being faithful to its inherited traditions (Methodist and Reformed), and taking the opportunity to draw on contemporary ecumenical liturgical scholarship in the preparation of new liturgies. The eucharistic liturgies follow the basic shape of Dix; the Great Prayer may be used in either the Western Catholic tradition, or prefaced by a Reformed “warrant.” There is a wide variety of baptism and related services, including some resources for an adult catechumenate. There is provision for both adult and infant baptism, as appropriate; some material for an adult catechumenate is included, but the church has not yet shown evidence of increased baptism of adults. The first phases of the renewal process involved the production of two worship books, in 1988 and 2005, covering the full range of word, sacrament, and occasional offices, and were increasingly supported by authorized CD-ROM and web-based resources. Inclusive language is used throughout. The liturgical forms are regarded as models, to be varied or supplemented with material with the same theological intent. There is now an increasing move toward local worship leaders (lay and ordained) devising liturgies using resources, including musical, with other theological bases. This raises the question of the theological integrity of the result, in words spoken and sung. The complex task of providing its liturgies for non-European cultures, including indigenous, has hardly begun, though there are services now translated into other languages. The dearth of scholarly liturgical study in theological colleges makes it difficult to see how this can be addressed. Without such historical, theological, and practical study of worship, many other developments will be prey to fashion and individual styles.
Robert W. Gribben
John C. Blakeman
Issues of church and state are an important element of American religious history and politics. Church–state issues frequently concern the extent of government regulation over religious groups and individuals, and they address fundamental issues, from the constitutional limits on government regulation of religiously inspired conduct to state and local government zoning of religious congregations and property owned and used by religious groups. Space is often a part of church–state issues. Beginning with early debates over religious liberty in the Puritan colonies in the 1600s, and again during the American Revolution and framing of the U.S. Constitution between 1775 and 1790, spatial conceptions of the proper role between church and state, and between government and religion, are prominent. Two fundamental thinkers on American religious liberty, the Puritan minister Roger Williams and the constitutional framer James Madison, illustrate this dimension of church–state relations. Disputes over space, church, and state are often resolved by the court system through litigation, or through the political process. Such disputes often stem from government policies and regulations that affect how a congregation or religious group uses its own property. For instance, zoning and other municipal ordinances may affect and burden how a religious group uses its property and even interfere with a group’s religious mission. Religious beliefs may compel a congregation to use its property to engage in charitable works, yet it may be prohibited from doing so due to government regulations on how its property can be used. Or when a congregation seeks to expand its facilities to attract more members, or even build a new worship center elsewhere, it may encounter government policies that regulate its ability to do so. Other disputes over space arise when government regulation of public property affects a religious group’s use of it. For example, some religious groups stake a sacred claim to land or other space owned by the government. However, government regulations concerning how the land is used might interfere with a group’s ability to act upon its sacred beliefs. In some cases, religious groups may seek to use public property for religious purposes and activities, such as the display of a religious symbol or for proselytizing to the public, and government policies may prevent that in order to avoid violating the Constitution’s ban on government establishment of religion in the First Amendment. A final view of space and church–state issues is more conceptual and less grounded in tangible space, land, and property. Some religious groups seek a more abstract, intangible space between them and government regulation. Groups such as the Old Order Amish that seek to separate from the world will erect a buffer space between themselves and government regulation, so as to preserve the purity, and sanctity, of their way of life that is inextricably linked to their specific religious beliefs.