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Books on the topic 'Australian Christian Church'

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Author: Grafiati
Published: 4 June 2021
Last updated: 10 February 2022

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1

Tabbernee, William. Ministry in Australian churches. Melbourne [Australia]: Joint Board of Christian Education, 1987.

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2

Australian Christian life from 1788: An introduction and an anthology. Edinburgh: Banner of Truth Trust, 1988.

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3

Australian Council of Churches. Commission for Church and Society. Crosstalk: Topics of Australian church and society : a project of the Church & Society Commission of the Australian Council of Churches. Bowen Hills, Brisbane, Qld: Boolarong Publications, 1991.

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4

James, Franklin. Catholic values and Australian realities. Bacchus Marsh, Vic: Connor Court Pub., 2006.

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5

Cameron, Rod. Karingal: A search for Australian spirituality. Homebush, NSW: St. Pauls, 1995.

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6

Hoju Changnohoe sŏnʼgyosadŭl ŭi sinhak sasang kwa Hanʼguk sŏnʼgyo, 1889-1942. Sŏul: Hanʼguk Kidokkyo Yŏksa Yŏnʼguso, 2007.

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7

Leavey, Carmel. Gathered in God's name: New horizons in Australian religious life. Sydney: Crossing Press for the Institute of Religious Studies, 1996.

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8

Angus, Lawrence B. Continuity and change in Catholic schooling ; an ethnography of a Christian Brothers College in Australian society. London: Falmer Press, 1988.

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9

Reconciling our differences: A Christian approach to recognising Aboriginal land rights. Brunswick, Vic: Jesuit Publications/David Lovell Pub., 1992.

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10

Higgins, Rory. Botthian and Amphian: De La Salle Brothers in Australia 1864-1867. [Bankstown, N.S.W.]: De La Salle Brothers District of Australia, New Zealand, Pakistan and Papua New Guinea, 2011.

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11

Back to basics: Studies on the basis of union of the Uniting Church. Melbourne: Uniting Church Press, 1996.

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12

Panel, Anglican Church of Australia Doctine. Faithfulness in fellowship: Reflections on homosexuality and the church. Mulgrave, Vic: John Garratt Pub., 2001.

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13

An open book: The story of the distribution and production of Christian literature by Lutherans in Australia. Adelaide, S. Aust: Lutheran Pub. House, 1988.

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14

Coldrey, Barry M. Child migration to Catholic institutions in Australia: Objectives, policies, realities, 1926-1966. Box Hill, Vic: Tamanaraik Publishing, 1995.

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15

Cameron, Peter Scott. Heretic. Sydney: Doubleday, 1994.

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16

Christian Conference of Asia. Asia Conference on Church and Society. Faith and life in contemporary Asian realities: Report of the Asia Conference on Church and Society of the Christian Conference of Asia, Darwin, NT, Australia, September 23-30, 1999. Hong Kong: Christian Conference of Asia, 2000.

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17

Tony, Swain, Rose Deborah Bird 1946-, and Australian Association for the Study of Religions., eds. Aboriginal Australians and Christian missions: Ethnographic and historical studies. Bedford Park, S. Aust., Australia: Australian Association for the Study of Religions, 1988.

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18

Seasons of Hope: Christian Faith and Social Issues (An Australian Original). HarperCollins Publishers, 1987.

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19

Cameron, Rod. Karingal: A search for Australian spirituality. St. Pauls, 1995.

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20

Social justice in everyday life: An issues paper from the Australian Catholic Social Justice Council. Nortth Blackburn, Vic: CollinsDove, 1990.

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21

1932-, Houston Jim, ed. The Cultured pearl: Australian readings in cross-cultural theology and mission. Melbourne: Victorian Council of Churches, 1986.

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22

Kelley, Jonathan, and M. D. R. Evans. Australian Economy and Society 2002: Religion, Morality and Public Policy in International Perspective 1984 - 2002. Federation Press, 2004.

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23

Foster, Douglas A. Restorationists and New Movements in North America. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780199683710.003.0012.

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By the end of the nineteenth century, Dissent had gained a global presence, with churches from the Dissenting traditions scattered across the British Empire and beyond. This chapter traces the spread of Dissenting denominations during this period, through the establishment of both settler churches and indigenous Christian communities. In the settler colonies of Australia, New Zealand, and the Cape Colony, colonists formed churches that identified with and often kept formal ties with the British Dissenting denominations. The particular conditions of colonial society, especially the relatively weak place of the Church of England, meant that many of the Dissenting denominations thrived. At the same time, these conditions forced Dissenting churches to adapt and take on new characteristics unique to their colonial context. Settler churches in the Dissenting tradition were part of a society that dispossessed indigenous peoples and some members of these churches engaged in humanitarian and missionary work among indigenous communities. By the end of the century, many colonial Dissenting churches had also begun their own missionary ventures overseas. Beyond the settler colonies, Dissenting traditions spread during the nineteenth century through the efforts of missionaries, both indigenous and non-indigenous. Examples from Dissenting churches in the Pacific and southern and western Africa show how indigenous Christian communities developed their own identities, sometimes in tension with or opposition to the traditions from which they had emerged, such as Ethiopianism. Around the world, the nineteenth century saw the formation of new churches within the Dissenting traditions that would give rise, in the twentieth century, to the truly global expansion of Dissent.
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24

Heintzman, Paul. Recreation and Leisure. Edited by Joel D. S. Rasmussen, Judith Wolfe, and Johannes Zachhuber. Oxford University Press, 2017. http://dx.doi.org/10.1093/oxfordhb/9780198718406.013.6.

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This chapter addresses attitudes towards recreation and leisure in nineteenth-century Christian thought using examples from the United Kingdom, North America, Australia, and Africa. Christianity influenced recreation through phenomena related to the animal welfare, temperance, Sabbatarian, Sunday school, Band of Hope, muscular Christianity, Young Men’s Christian Association, Christian resort, Church recreation, Saturday half-holiday, and open space movements. While Christian approaches to recreation were diverse, they may be categorized into four responses on a continuum from most negative to most positive: opposition, alternative recreation, societal change initiatives, and accommodation. Although these categories may overlap and are not always mutually exclusive they do provide a helpful framework. In general, over the course of the century, approaches to recreation tended to move towards the more positive or accommodation end of the continuum.
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25

Muriel, Porter, Thomson Cathy, and Anglican Church of Australia. Doctrine Commission., eds. Faithfulness in fellowship: Reflections on homosexuality and the church, study book. Mulgrave [Vic.]: Broughton Pub., 2003.

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26

Rex, Ahdar, and Leigh Ian. Religious Freedom in the Liberal State. Oxford University Press, 2013. http://dx.doi.org/10.1093/acprof:oso/9780199606474.001.0001.

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Examining the law and public policy relating to religious liberty in Western liberal democracies, this book contains a detailed analysis of the history, rationale, scope, and limits of religious freedom from (but not restricted to) an evangelical Christian perspective. Focussing on the United Kingdom, the United States, Canada, New Zealand, Australia, and the European Convention on Human Rights it studies the interaction between law and religion at several different levels, looking at the key debates that have arisen. Divided into three parts, the book begins by contrasting the liberal and Christian rationales for and understandings of religious freedom. It then explores central thematic issues: the types of constitutional frameworks within which any right to religious exercise must operate; the varieties of paradigmatic relationships between organized religion and the state; the meaning of ‘religion’; the limitations upon individual and institutional religious behaviour; and the domestic and international legal mechanisms that have evolved to address religious conduct. The final part explores key subject areas where current religious freedom controversies have arisen: employment, education, parental rights and childrearing, controls on pro-religious and anti-religious expression, medical treatment, and religious group (church) autonomy.
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27

The New Puritans: The Rise of Fundamentalism in the Anglican Church. Melbourne University Press, 2006.

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28

Maunder, Chris, ed. The Oxford Handbook of Mary. Oxford University Press, 2019. http://dx.doi.org/10.1093/oxfordhb/9780198792550.001.0001.

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The Oxford Handbook of Mary includes chapters on textual, literary, and media analysis; theology; Church history; art history; studies on devotion in a variety of forms: liturgy, hymns, homilies, prayer, pilgrimage, lived belief and practice; also cultural history; folk tradition; gender analysis; apparitions; and apocalypticism. These have been contributed by a range of scholars, established names in Marian Studies, writing about Mary the mother of Jesus from within their own expertise. The group is international in scope, from the three countries of North America; various nations in Europe; Jerusalem; Taiwan; Australia. As well as those of no religious affiliation, chapters have been written by Jewish, Muslim, and Christian academics, the last group including priests from within the Eastern Orthodox, Roman Catholic, and Anglican traditions. What is shared between everyone in this diverse group is a commitment to academic rigour as well as a special interest in Mary the mother of Jesus, who is known as the Theotokos, Mother of God. The Handbook looks at both Eastern and Western perspectives and tries to correct imbalance in previous books on Mary towards the West. There is also a chapter on Mary in Islam, and on pilgrimages shared by Christian, Muslim, and Jewish adherents. Mary can be a source of theological disagreement, but the emphasis of this volume is on Mary’s rich potential for inter-faith and inter-denominational dialogue and shared experience.
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29

Margaret, Rodgers, Thomas Maxwell, Anglican Church of Australia. General Synod., and Anglican Church of Australia. Doctrine Commission., eds. A theology of the human person. North Blackburn, Vic: CollinsDove, 1992.

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30

Strong, Rowan. Introduction. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780198724247.003.0001.

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The Introduction looks at the historical context of British and Irish Christianity in the 1840s when the Anglican emigrant chaplaincy began. It also looks at conclusions of historians examining British and Irish emigration in the nineteenth century. Scholars have known for many years that the Victorian period in Britain was one of massive religiosity. Yet, when historians describe emigrants from this highly Christian society arriving in British colonies, the settlers are often described as generally religiously indifferent, unchurched, and even hostile to religion. On this basis it becomes difficult to understand how so many churches were built by British colonists in Australia and other settler colonies; how colonial denominations became established so quickly and effectively; and how sectarianism began, let alone flourished. Finally, this Introduction provides a discussion of the strengths and weaknesses of the groups of sources that have been used in this study.
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31

Gennadios, Limouris, ed. Come, Holy Spirit, renew the whole creation: An Orthodox approach for the Seventh Assembly of the World Council of Churches, Canberra, Australia, 6-21 February, 1991. Brookline, Mass: Holy Cross Orthodox Press, 1990.

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