This book provides new perspectives on the relationship between religious thought and social reform in Australia. It argues that religious thought can be found in many intellectuals in Australia, both in the religiously inclined and in those who were not conventionally religious. Drawing together existing and new research, this book opens up new perspectives and re-thematises the field in six exploratory studies. Each study is revisionist in some respects. Shapes of disbelief are explored in intellectuals of many types. The concept of sacral secularity is used to complex and contest discussions of 'the secular' in Australia. Religious liberalism is interpreted as transnational and as often a source of social reform. Interactions between religious thought and philosophy are discussed in some detail, as is the development of theology, which has received relatively little attention from historians. Account is also taken of what might perhaps be called post-secular consciousness in many intellectuals. Taking religious thought more seriously suggests possible revisions to the way the national story has been told. There was more serious intellectual life in Australia than some historians have claimed, and a considerable part of it was in a broad sense 'religious'

This book is the first major historical study of Australian religious thought, arguing that religious thought can be found in many of Australia's intellectuals, both in the religiously inclined and in those who are not conventionally religious. Drawing together existing and new research, the book opens up new perspectives and re-thematizes the field in six exploratory studies. Each study is revisionist in some respects. Shapes of disbelief are explored in intellectuals of many types. The concept of sacral secularity is used to promote and to contest discussions of 'the secular' in Australia. Religious liberalism is interpreted as being transnational and as often being a source of social reform. Interactions between religious thought and philosophy are discussed in some detail, as is the development of theology, which has received relatively little attention from historians. Account is also taken of what might perhaps be called post-secular consciousness in many intellectuals. Taking religious thought more seriously suggests possible revisions to the way the national story has been told. There has been more serious intellectual life in Australia than some historians have claimed, and a considerable part of it was in a broad sense 'religious.' The book provides new perspectives on the relationship between religious thought and social reform in Australia. *** "Learned and precise, this book shows what's wrong with the old boundary between secular and sacred in Australia. The implications for rethinking our past, present and future are enormous." -- Alan Atkinson *** Librarians: ebook available on ProQuest and EBSCO (Series: Monash Studies in Australian Society) Subject: History, Australian Studies, Religious Studies, Philosophy]

Does the Anzac ethos have roots in atheism? Does prayer have a place in Parliament? Should 'creation science' be taught in Australian schools? The Australian Book of Atheism is the first collection to explore atheism from an Australian viewpoint. Bringing together essays from 33 of the nation's pre-eminent atheist, rationalist, humanist, and sceptical thinkers, it canvasses a range of opinions on religion and secularism in Australia.

The official religion brought to Australia with the First Fleet was Evangelical Christianity, the 'vital religion' then shaping public policy through William Wilberforce and his fellow evangelicals. That it has shaped Australian history ever since, making a substantial contribution to the public prosperity of the nation, is an untold story. Christian values and identity were the main components of Australian values and identity. Evangelical 'moralising' may be understood as a concern to address the 'hard' cultures associated with convicts, the liquor industry, and male misogyny. The movement provided opportunities for women to work in reform, charitable, evangelistic and missionary organisations, thus laying strong foundations for feminism. In their concern for 'Christlike citizenship', evangelicals cared for the nation's children in Sunday schools and its youth in societies for young people such as the YMCA, YWCA, and Christian Endeavour. The major component of the humanitarian movement, evangelicals ensured that the convict settlement of Australia was more humane than is generally recognised. They did most of the all-too-little that was done to protect the Indigenous population and to educate settlers, keeping alive in the latter a conscience over maltreatment of the former. In a profusion of charities, evangelicals in the nineteenth century, as today, provided most of the welfare for the population's disadvantaged. The Fountain of Public Prosperity presents propositions which require a radical revision of received understandings, an appreciation of unmined riches in the Australian experience, and reconnection with an often buried past. Drawing on these untapped resources is the safest route to reimagining a future for Australia.

How did the concept of the secular state emerge and evolve in Australia and how has it impacted on its institutions? This is the most comprehensive study to date on the relationship between religion and the state in Australian history, focusing on the meaning of political secularity in a society that was from the beginning marked by a high degree of religious plurality. This book tracks the rise and fall of the established Church of England, the transition to plural establishments, the struggle for a public Christian-secular education system, and the eventual separation of church and state throughout the colonies. The study is unique in that it does not restrict its concern with religion to the churches but also examines how religious concepts and ideals infused apparently secular political and social thought and movements making the case that much Australian thought and institution building has had a sacral-secular quality. Social welfare reform, nationalism, and emerging conceptions of citizenship and civilization were heavily influenced by religious ideals, rendering problematic traditional linear narratives of secularisation as the decline of religion. Finally the book considers present day pluralist Australia and new understandings of state secularity in light of massive social changes over recent generations.

In this major new contribution Stuart Piggin and Robert Linder tell the story of how Australian evangelical Christians responded to the decline of the British empire and to the expanding international reach of their religious mission and beliefs, of how these Christians reacted to the challenges of secularism, and of how they have sought to 'attend to the national soul' sensitising the national conscience and helping to shape the national consciousness. The authors offer an extensive treatment of evangelical involvement in World Wars I and II and in the wars in Korea, Vietnam and Afghanistan. They consider Alan Walker and Billy Graham and the development of an energetic evangelism more calculated to address global fears and personal anxieties. And they show that by the beginning of the 21st century conservative, progressive and Pentecostal branches had each learned the necessity of bringing a prophetic ministry to bear on social issues. This ambitious study seeks to recognise the influence of 'the public opening up of the word of Christ to the world', 'to tell the truth about his influence' on Australia's social and cultural history, and to show that evangelical Christianity continues to be as much a public ethic as a personal credo.

“Everyone who cares about the human adventure will find new information and new angles of vision.”—Martin E. Marty, The New York Times Book Review This extraordinary work delves into the subject of religion in the prehistoric and ancient worlds—humankind’s earliest quests for meaning. From Neanderthal burials to the mythology of the Iron Age, to the religions of Mesopotamia, Egypt, Greece, Israel, India, and beyond, it offers both an appreciation of the wide-ranging diversity of religious expression—and a consideration of the fundamental unity of religious phenomena. “Will arouse the interest of all historians of western religion, since it includes chapters on the religions of Canaan and Israel. However, the book must be read cover to cover if one wants to grasp the significance of its gigantic historical scope.”—Church History

Donald Wiebe critically examines the pervasive assumption that theology is a form of religious thought that is both compatible with and supportive of religious faith. The irony, he argues, is that theology is in fact detrimental to religion and the religious way of life.

Through various realignments beginning in the Revolutionary era and continuing across the nineteenth century, Christianity not only endured as a vital intellectual tradition contributed importantly to a wide variety of significant conversations, movements, and social transformations across the diverse spheres of intellectual, cultural, and social history. The Oxford Handbook of Nineteenth-Century Christian Thought proposes new readings of the diverse sites and variegated role of the Christian intellectual tradition across what has come to be called 'the long nineteenth century'. It represents the first comprehensive examination of a picture emerging from the twin recognition of Christianity's abiding intellectual influence and its radical transformation and diversification under the influence of the forces of modernity. Part one investigates changing paradigms that determine the evolving approaches to religious matters during the nineteenth century, providing readers with a sense of the fundamental changes at the time. Section two considers human nature and the nature of religion. It explores a range of categories rising to prominence in the course of the nineteenth century, and influencing the way religion in general, and Christianity in particular, were conceived. Part three focuses on the intellectual, cultural, and social developments of the time, while part four looks at Christianity and the arts-a major area in which Christian ideas, stories, and images were used, adapted, changes, and challenged during the nineteenth century. Christianity was radically pluralized in the nineteenth century, and the fifth section is dedicated to 'Christianity and Christianities'. The chapters sketch the major churches and confessions during the period. The final part considers doctrinal themes registering the wealth and scope through broad narrative and individual example. This authoritative reference work offers an indispensible overview of a period whose forceful ideas continue to be present in contemporary theology.