Civil Religion in New Zealand

The analysis begins by examining the speeches of Lord Bledisloe, who served as Governor-General of New Zealand. His thirty-eight speeches consistently included religious references, ranging from brief mentions like 'the laws of God' and 'God's blessing' to extensive use of religious imagery and expressions. These references are predominantly Christian, featuring quotes from the Bible and allusions to Christian values. The frequency and nature of these references, particularly in speeches given to organizations such as the Girl Guide Movement and New Zealand Freemasons (of which Bledisloe was Grand Master), suggest a deliberate integration of religious language into official pronouncements. This contrasts with later speeches, indicating a shift in the public use of religious discourse in official settings over time.

The study observes a noticeable decline in public religious references in official speeches as time progresses. This is presented as an expected phenomenon, reflecting broader societal shifts. The contrasting styles of Bledisloe's overt Christian expressions and the more restrained approaches of later Governors-General and Prime Ministers illustrate this trend. While speeches from Bledisloe, Savage, Holland, and Fraser all contain elements that could be considered characteristic of a civil religion, the overall decreasing prominence of religious language in official contexts suggests a gradual distancing from a direct intertwining of religious belief and state pronouncements. This decrease, though expected given social change, is still relevant in its implications for understanding how national identity and values are articulated in New Zealand. The analysis suggests a changing relationship between the state and religious expression.

The analysis directly connects the observations about religious language usage in speeches to the concept of civil religion. It proposes that the specific expressions and linguistic patterns found in speeches by Bledisloe, Savage, Holland, and Fraser might well be expected from a civil religion. The presence of religious language, even in subtle forms, suggests that religious concepts might be implicitly woven into the fabric of New Zealand's national identity and official narratives. The research uses the style and frequency of religious references as evidence to explore the subtle ways religious beliefs may be integrated within the public sphere. The study's findings regarding the decline in explicit religious references nevertheless provide crucial context for understanding how other elements—such as national symbols, rituals, and historical events—might serve to fulfill similar functions within a potential civil religion.

The analysis examines the presence or absence of religious imagery in the election manifestos of the National Party. From 1963 onwards, the manifestos show a complete lack of religious ideas or imagery. This contrasts sharply with the more explicit religious references found in the speeches of some earlier New Zealand leaders. The party's avoidance of religious language and symbolism in their political platform suggests a deliberate strategy to maintain a secular image and appeal to a broad electorate. This absence, in itself, is significant for the study and warrants consideration within the larger context of religious and secular influences on New Zealand's political landscape. The contrast with other parties’ approaches is also relevant to the overall examination of religious expression in New Zealand politics.

In contrast to the National Party's avoidance of religious themes, the New Zealand Social Credit Political League showed more forthright religious expressions in its publications, although these remained infrequent. A 1952 booklet, 'Social Credit is the Way Out,' disparaged 'financial orthodoxy' and used phrases such as 'the good news would spread to the ends of the earth'—language evocative of religious evangelism. This suggests that, while religious expression in political discourse was not ubiquitous, some parties were more willing to integrate religious language and sentiments into their messaging. This forthrightness, however limited, provides a valuable counterpoint to the overall trend of cautious or absent religious language in most New Zealand political parties. The contrast highlights the diverse strategies and beliefs of various parties in integrating religious ideas into their political messaging.

The study highlights the varying degrees of religious expression across different New Zealand political parties. While the Social Credit League demonstrated more explicit religious undertones, the National Party exhibited a marked aversion to religious imagery in their policy documents. This difference in approach is analyzed within the broader framework of civil religion. This demonstrates the diversity of approaches to religious expression within the political landscape, suggesting that, even in the absence of a formal civil religion, religious beliefs and values can still manifest, albeit subtly and in varying degrees, across the political spectrum. The study notes that the absence of religious expression itself can be a significant factor in understanding the dynamics between religious belief, political ideology, and the formation of national identity.

This section focuses on Norman Kirk, a former Prime Minister of New Zealand, and explores the suggestion that his impact resonates with the notion of civil religion. Kirk is compared to John F. Kennedy in the United States for inspiring a similar sense of national idealism. His statements, such as 'Our greatest enemy is indifference,' and his emphasis on dignified ways of life for recipients of development aid, are cited as examples of his appeal to a broad audience. The extensive media coverage of his life and death, highlighted by the 30 pages of news across Christchurch's 'The Press' and 'The Star', underscore his profound influence on the nation. This public mourning is explored as a potential manifestation of civil religion, implying a national outpouring of grief for a leader representing shared values beyond strict religious affiliation.

The analysis also examines Kirk's personal religious background and beliefs. While his parents were staunch Salvation Army members, and he briefly identified with the faith, Kirk is described as not religious in later life. Nevertheless, he cultivated close ties with religious leaders across various denominations and shared their conservative stances on issues like abortion and homosexuality. His deep compassion for those in need is emphasized as a key attribute that resonated with a large portion of the population, regardless of their religious affiliation. This nuanced portrayal acknowledges the complex intersection of personal faith, public image, and the potential for secular leadership to evoke feelings associated with civil religious fervor. This complexity needs to be understood to assess Kirk's role in shaping the dynamics of New Zealand’s national identity.

The section concludes by assessing the possible link between Kirk's legacy and the concept of civil religion. The outpouring of national mourning following his death is considered a pivotal event. The study suggests that his ability to activate shared values, potentially through secular means, might explain his widespread appeal. This is contrasted with a lack of religious imagery in his speeches. His image as a 'Big New Zealander,' embodying compassion and concern for the people, suggests a potential civil religious dimension to his public persona. The extensive public reaction to his death, analyzed in conjunction with his non-religious approach, points to the complex nature of civic identity and collective values in New Zealand. It also suggests that the idea of civil religion might encompass a broader range of values and expressions that extend beyond traditionally defined religious practices.

The analysis uses Anzac Day as a significant case study to explore the potential existence of civil religion in New Zealand. It traces the evolution of Anzac Day ceremonies, noting a shift from earlier, more explicitly Christian services (as described in Maureen Sharpe's 1922 account of an Auckland parade) to a less overtly religious, yet still deeply meaningful, commemoration. The original services, featuring speeches by bishops and chaplains, hymns, prayers, and a benediction, contrasted sharply with the 1980s ceremony, which incorporated national anthems, addresses focused on remembrance, and a period of silent prayer. The subtle shift away from explicit Christian elements is highlighted. The persistent symbolic importance of the day, despite the decline in overtly religious aspects, becomes a focal point in considering its place within a broader understanding of civic identity and shared memory.

The section further examines the ambiguous nature of Anzac Day ceremonies. The description of a 1980s service highlights its unique character: held near, but not in, churches; with God rarely mentioned and Christ not at all. It's described as neither fully Christian nor purely secular but possessing a profound symbolism deeply meaningful to participants. This hybrid nature, combining secular and quasi-religious elements, makes Anzac Day an interesting lens through which to investigate the potential for less conventional forms of civil religion. The changing nature of the event, as evidenced by the 1966 Anzac Day Act that allowed some activities after 1 p.m., is also examined, suggesting a move from a day of heightened sanctity to more of a public holiday. The study notes that this shift highlights the changing social values and their relation to the evolving meaning of the day.

The traditional male-dominated nature of the Anzac Day ceremony is noted, alongside the historical shift towards greater community involvement. The conflict between sporting events and the observance of Anzac Day is presented as an example of how seemingly secular activities can intersect with, and even challenge, the parameters of civil religious commemoration. The 1966 Anzac Day Act relaxed restrictions, permitting sports and race meetings on the day. This highlights the evolving tension between different aspects of New Zealand's culture and the potential for civil religion to encompass diverse elements beyond the conventionally understood religious practices. The increasing popularity of sports in New Zealand and their potential relationship to a sense of collective identity are viewed as crucial elements in the complex interplay between secular pursuits and the enduring symbolic power of Anzac Day.

This section broadens the scope of what constitutes religious practice in New Zealand, questioning whether activities not traditionally considered religious could be interpreted as aspects of civil religion. The persuasiveness of the civil religion concept rests on its inclusive nature, incorporating activities previously viewed as secular. The examples given include widespread participation in rugby, the ecumenical movement, and nature conservation groups such as the Native Forest Action Council (NFAC). By including these seemingly diverse activities under the umbrella of ‘religious practices’, the study challenges conventional definitions and explores the potential for a more expansive understanding of religious engagement in New Zealand society. This expansion opens up avenues for examining diverse forms of community bonding and shared values, moving beyond traditional notions of religion.

The Native Forest Action Council (NFAC) is presented as a case study illustrating how environmental activism can manifest characteristics often associated with religious movements. The text points to NFAC's use of ceremonial practices, such as a campfire ceremony with a declaration signed by delegates, highlighting the symbolic significance of locations and events. NFAC's self-awareness of its ‘religious crusade,’ reflected in statements like 'The concept of the national park is an adventure of the spirit,' is also noted. The incorporation of the sacred or sublime in nature suggests a form of environmental reverence that shares features with traditional religious beliefs. This example, alongside others mentioned, illustrates how the broad interpretation of religious practice used in this study allows for the identification of alternative, non-traditional forms of religious or quasi-religious participation that can be analyzed within the context of civil religion.

The section concludes by reiterating the challenges in definitively classifying civil religion, acknowledging the difficulty in distinguishing it from other forms of social cohesion. The study raises the question of whether civil religion is an aspect of a broader “male mythology,” noting the militaristic elements present in some civil religious rituals, such as troops at Anzac Day ceremonies and the opening of Parliament. This observation, while not fully explored due to space constraints, suggests a potential link between civil religion, military practices, and traditional gender roles. This acknowledgment of complexity underscores the need for ongoing research to further refine the understanding of civil religion in New Zealand and its multifaceted interactions with social structures and cultural beliefs. The ultimate question remains whether the observed phenomena require new descriptive terms or can be adequately explained using existing ones.

The conclusion summarizes the study's key findings, highlighting the overall decline in public observance of events like Anzac Day, Remembrance Sunday, and Dominion Day. Conversely, some rituals, such as the parliamentary prayer and the Governor-General's use of the phrase 'divine guidance' in the Speech from the Throne, have remained consistent. The study identifies subtle but potentially significant links between these seemingly disparate events and the broader concept of civil religion. However, the crucial question remains: do these links represent a distinct phenomenon, separate from usual religious practices in New Zealand, or are they simply reflections of commonly held societal values? This ambiguity underlines the need for a careful consideration of whether existing terminology suffices or if a new descriptive framework is needed to accurately capture these complex dynamics.

The study's findings raise broader questions about the nature of civil religion and its implications for understanding New Zealand society. The observation that suggestions about civil religion mostly emerge from academic and professional circles prompts reflection on the perspective informing the analyses. The authors then cite Thomas and Flippen's (1972) research on American civil religion which found little direct evidence of the phenomenon in reality. This comparison suggests that the idea of a well-defined civil religion may be more of an intellectual construct than a widely held, active belief among the general populace. The study ultimately cautions against oversimplification, reminding us of the complexity inherent in defining and interpreting the interaction between shared societal values, religious practices, and the expression of national identity. It highlights that the study itself is part of an ongoing debate, leaving room for continued research and diverse interpretations.

The conclusion emphasizes the need for further research and a more nuanced understanding of civil religion in the New Zealand context. The study's inclusive approach, which considers a wide range of activities as potentially religious, requires a careful assessment of whether such a broad categorization is indeed accurate and helpful for advancing the study of civil religion. The study highlights the potential for increased diversification of opinion as the definition of religious practices evolves. This emphasizes that understanding the complex interplay between secular and religious aspects of New Zealand’s national life requires ongoing research and a thoughtful consideration of varied perspectives, going beyond the primarily academic viewpoints noted as a current trend. The authors suggest further research into how different groups within New Zealand society experience and understand notions of shared national values and identity, potentially challenging the current dominance of academically derived descriptions.