Relevant bibliographies by topics / Church and the press – Anglican Church of Australia

Academic literature on the topic 'Church and the press – Anglican Church of Australia'

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Published: 10 December 2022
Last updated: 29 January 2023

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Journal articles on the topic "Church and the press – Anglican Church of Australia"

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Withycombe, Robert S. M. "Imperial Nexus and National Anglican Identity: The Australian 1911–12 Legal Nexus Opinions Revisited." Journal of Anglican Studies 2, no. 1 (June 2004): 62–80. http://dx.doi.org/10.1177/174035530400200107.

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ABSTRACTThe legal Opinion of eminent English Counsel on the legal nexus of the Australian Anglican colonial dioceses to their Mother Church in England was delivered on 20 June 1911. It provoked a decade of debate in diocesan, provincial and national synods that revealed how leading Australian Anglicans identified themselves before and after World War One. Great diversity appears among the responses of bishops, clergy and laity. Both enthusiasm for change and wariness of it were confined to no one region or diocese. Lay understandings and participation in these debates, along with churchmanship anxieties and long traditions of colonial diocesan independence, were among important factors that governed the Australian Anglicans' long march towards constitutional autonomy in 1962. Lambeth archives, printed Synod Reports, Australian secular and religious press reports are quarried to reconstruct these images of a diverse and uncertain pre-1921 Australian Anglican identity.
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Perth, Peter. "Baptism of Fire. By John Harrison. Pp. 136 incl. ills. Melbourne: Uniting Church Press, 1986. 0 85819 604 2 - Godliness and Good Order. A history of the Anglican Church in Southern Australia. By David Hilliard. Pp. xii + 169 incl. ills and map. Adelaide: Wakefield Press, 1986. A$18. Available from Canterbury Books, 44 Currie Street, Adelaide, S. Australia 5000. 0 949268 45 3." Journal of Ecclesiastical History 41, no. 3 (July 1990): 509–11. http://dx.doi.org/10.1017/s0022046900075461.

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Blake, Garth. "General Synod of the Anglican Church of Australia." Ecclesiastical Law Journal 11, no. 1 (December 10, 2008): 101–3. http://dx.doi.org/10.1017/s0956618x09001744.

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The 14th General Synod of the Anglican Church of Australia was held in Canberra, against a backdrop of a number of important circumstances. Within the Anglican Church, the Appellate Tribunal had determined by a 4 to 3 majority that there was nothing in the Constitution to prevent a woman becoming a diocesan bishop. Within Australia, there were issues of drought and climate. Within the Anglican Communion, there was the ongoing international turmoil over human sexuality.
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Condie, Richard. "Response to Bishop Keith Joseph’s ‘The Challenge of Gafcon to the Unity of the Anglican Communion’." Journal of Anglican Studies 20, no. 2 (October 24, 2022): 139–49. http://dx.doi.org/10.1017/s1740355322000328.

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AbstractThis is a response by Bishop Richard Condie, the Bishop of Tasmania and Chairman of Gafcon Australia, to the article by Bishop Keith Joseph (the Bishop of North Queensland, Australia) published in the Journal of Anglican Studies in May 2022. It engages with the nature and limits of unity in the Anglican Church before discussing the unique context of the Jerusalem Declaration and recent developments in the Anglican Church of Australia.
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Blake, Garth. "General Synod of the Anglican Church of Australia." Ecclesiastical Law Journal 18, no. 1 (December 10, 2015): 98–101. http://dx.doi.org/10.1017/s0956618x15000940.

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The 16th General Synod of the Anglican Church of Australia was held in Adelaide from 29 June to 3 July 2014. This report covers the major pieces of legislation dealt with at this session, as well as resolutions relating to the Anglican Communion, Church discipline and the Royal Commission into Institutional Responses to Child Sexual Abuse.
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Blake, Garth. "Child Protection and the Anglican Church of Australia." Journal of Anglican Studies 4, no. 1 (June 2006): 81–105. http://dx.doi.org/10.1177/1740355306064520.

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ABSTRACTIn the last decade the sexual abuse of children by some clergy and church workers in the Anglican Church of Australia has become a serious public issue. There have been criminal convictions, civil litigation, inquiries, Church discipline and resignations. Initial responses in the 23 dioceses were reactive and inconsistent. Beginning in 2001 the General Synod took initiatives to develop national strategies to respond to this growing crisis. The culmination of these initiatives occurred at the 2004 General Synod. By the passing of several resolutions and canons the Church at a national level expressed a commitment to, and set out detailed comprehensive and uniform strategies for, the protection of children.
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Blake, Garth. "Women Bishops in the Anglican Church of Australia." Ecclesiastical Law Journal 14, no. 3 (August 22, 2012): 413–17. http://dx.doi.org/10.1017/s0956618x12000397.

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SC, Garth Blake. "The General Synod of the Anglican Church of Australia." Ecclesiastical Law Journal 8, no. 36 (January 2005): 95–96. http://dx.doi.org/10.1017/s0956618x00006086.

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Parkinson, Patrick N., R. Kim Oates, and Amanda A. Jayakody. "Child Sexual Abuse in the Anglican Church of Australia." Journal of Child Sexual Abuse 21, no. 5 (September 1, 2012): 553–70. http://dx.doi.org/10.1080/10538712.2012.689424.

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Blake, Garth. "The Confidentiality of Confessions in the Anglican Church of Australia." Ecclesiastical Law Journal 17, no. 1 (December 11, 2014): 46–52. http://dx.doi.org/10.1017/s0956618x14000908.

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On 1 July 2014 the General Synod of the Anglican Church of Australia passed the Canon Concerning Confessions 1989 (Amendment) Canon 2014, which creates a further exception to the confidentiality of a confession. Under this further exception, a member of the clergy is only required to keep the confession of a ‘serious offence’ confidential where reasonably satisfied that that the penitent has reported the serious offence to the police and, if the penitent is a church worker or a member of the clergy, to the Director of Professional Standards (section 2A(2)). In moving this Bill, I argued that the fundamental theological principle to which it gave expression is that the safety of the members of the Church and the public should be of paramount concern when considering the issue of the confidentiality of confessions, and that accordingly confessions must not operate as a cloak for the concealment of serious criminal offences.
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Dissertations / Theses on the topic "Church and the press – Anglican Church of Australia"

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Osborne, Paul James. "Sunday journalism in a Saturday world : a case study of Anglican and mainstream journalism in Australia / Paul James Osborne." Thesis, Queensland University of Technology, 1998.

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Journalists in the Australian Christian press are constrained by a range of factors from playing an emancipatory, or socially responsible, role similar to that played by their mainstream counterparts. This study examines the social theory ojjournalism and the role of the mainstream journalist, with particular regard to the social responsibility model ofpress. It then examines how this compares with the social theory and practice of religion and the role of the Christian press journalist, and specifically, those journalists working within the Anglican Church of Australia's diocesan news press. Following a case study involving Anglican and mainstream journalists, it concludes that factors relating to resources, professionalism and proprietors play the most significant role in constraining Anglican journalists from fulfilling an emancipatory, or socially responsible, role within the Church.
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Melville, William Ian. "An historical analysis of the structures established for the provision of Anglican schools in the diocese of Perth, Western Australia between 1917 and 1992." University of Western Australia. Graduate School of Education, 2006. http://theses.library.uwa.edu.au/adt-WU2006.0032.

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[Truncated abstract] Within the State of Western Australia, from its early years, education has been provided not only by the State, but also by religious denominations, particularly the Catholic Church, the Anglican Church and other Christian groups. This thesis is concerned with Anglican education in the State from the years 1917-92. The particular focus is on the structures established for the provision of Anglican education in the Diocese of Perth throughout the period. The central argument of the thesis is as follows. During the period 1917-92, the structures established for the provision of Anglican education in the Diocese of Perth changed across four subperiods: 1917-50, 1951-60, 1961-80 and 1981-92. During the first subperiod, provision was made under structures which allow for the schools which existed to be classified according to three ‘types’: ‘religious-order schools’, ‘parish schools’, and ‘schools of the Council for Church of England Schools’. The first two types continued during the second subperiod and were joined by two new types, namely, ‘Perth Diocesan Trustees’ schools’ and ‘synod schools’, while ‘schools of the Council for Church of England Schools’ceased as a type. During the third subperiod ‘synod schools’ continued as a type, but the other three types ceased to exist. At the same time, one new type emerged, namely, ‘schools of the Church of England Schools’ Trust’. During the fourth subperiod there were also two types of schools within the Diocese, but the situation was not the same as in the previous subperiod because while ‘synod schools’ continued as a type, ‘Perth Diocesan Trustees’ schools’ ceased to exist. Furthermore, a new type was established, namely ‘schools of the Anglican Schools Commission’. This two-type structure for provision which was established during the sub-period 1981-92, is still that which exists to the present day for the provision of Anglican education within the Diocese of Perth.
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Hazlewood, Roy Maxwell. "Characteristics and correlates of Anglican religiosity in the dioceses of Sydney and Newcastle an historical and sociological study /." Connect to thesis, 2008. http://adt.ecu.edu.au/adt-public/adt-ECU2008.0019.html.

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Cox, H. T. "From program to purpose moving a plateaued program-driven Anglican church towards a growing purpose-driven church /." Theological Research Exchange Network (TREN), 1999. http://www.tren.com.

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Connelly, James Timothy. "Ordained ministry as a second career : a study of attitudes and practices within the Anglican Church in Victoria and Tasmania." Monash University, Faculty of Arts, 2004. http://arrow.monash.edu.au/hdl/1959.1/5325.

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Kyme, Brian. "Six Archbishops and their ordinands: A study of the leadership provided by successive Archbishops of Perth in the recruitment and formation of clergy in Western Australia 1914-2005." Thesis, Edith Cowan University, Research Online, Perth, Western Australia, 2005. https://ro.ecu.edu.au/theses/631.

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This thesis seeks to tell the story of the evolution of ordained ministry in the Christian Church, with an emphasis on the work of the ministry in the Anglican Church of Western Australia since the arrival of the first settlers in 1829. After a brief look at the early days, the focus is on the efforts to recruit ordination candidates in Western Australia during the terms of each of the six Archbishops of Perth from 1914 up to the present time. An integral part of the narrative is the histories of the Perth Clergy Training College, later renamed St John's College, from 1899 to 1929 and John Wollaston Theological College, which has served varying roles from 1957 to the present time. Particular attention is given to the period 1972 to 1981, when Wollaston was home to the Interim Course for candidates who, in those years, were sent interstate for their primary theological education. They returned to Perth for a year's training and reflection in pastoral ministry before being ordained and appointed to parishes. The narrative relates how, with the exception of Archbishop Le Fanu, the Archbishops believed that there should be an ordination training programme in Western Australia. The first and third Archbishops believed that the priority was for ordinands to have a liberal education at University, so they could hold their own, as it were, with the leaders of other professions in the community. Archbishop Carnley, in particular, believed that the teaching of theology snould be university based, because it was a fundamental discipline. And so we follow the story to the present time when theological education is based at Murdoch University and is taught in an ecumenical setting with each participating church conducting its own programmes in the areas of pastoral care and ministry formation. The total process for the training of clergy presently in vogue is one in which the Church in Western Australia should have justifiable pride, yet the study does suggest that there are some areas that Church leaders might well consider ripe for further development.
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Hungerford, Catherine Lucy. "Rhetoric in testimonial stories associated with the debate over the ordination of women in the Sydney Anglican Diocese : form and function /." [St. Lucia, Qld.], 2003. http://www.library.uq.edu.au/pdfserve.php?image=thesisabs/absthe18054.pdf.

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au, collins6@westnet com, and Alexander Collins. ""A Veritable Augustus": The Life of John Winthrop Hackett, Newspaper Proprietor, Politician and Philanthropist (1848-1916)." Murdoch University, 2007. http://wwwlib.murdoch.edu.au/adt/browse/view/adt-MU20070903.105528.

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Irish-born Sir John Winthrop Hackett (1848-1916) achieved substantial political and social standing in Western Australia through his editorship and part-ownership of the West Australian newspaper, his position as a Legislative Council member and as a layman in the Anglican Church. The thesis illustrates his strong commitment to numerous undertakings, including his major role in the establishment of Western Australia's first University. This thesis will argue that whatever Hackett attempted to achieve in Western Australia, his philosophy can be attributed to his Irish Protestant background including his student days at Trinity College Dublin. After arriving in Australia in 1875 and teaching at Trinity College Melbourne until 1882, his ambitions took him to Western Australia where he aspired to be accepted and recognised by the local establishment. He was determined that his achievements would not only be acknowledged by his contemporaries, but also just as importantly be remembered in posterity. After a failed attempt to run a sheep station, he found success as part-owner and editor of the West Australian newspaper. Outside of his business interests, Hackett’s commitment to the Anglican Church was unflagging. At the same time, he was instrumental in bringing about the abolition of state aid to church schools in Western Australia, which he saw as advantaging the Roman Catholic Church. He was a Legislative Council member for 25 years during which time he used his editorship of the West Australian, to campaign successfully on a number of social, industrial and economic issues ranging from divorce reform to the provision of economic infrastructure. As a delegate to the National Australasian Conventions he continually strove to improve the conditions under which Western Australia would join Federation. His crowning achievement was to establish the state’s first university, which he also generously provided for in his will. One of the most influential men in Western Australian history, his career epitomised the energy and ambition of the well-educated immigrant.
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Mayne, Patricia Anne. "A history of TAMAR (1996-2008) in relation to the Anglican Church of Australia in general and the Diocese of Sydney in particular. TAMAR (Towards A More Appropriate Response) was formed by a group of Sydney Anglican women to address the issue of sexual abuse in the Australian Anglican Church." Thesis, Australian Catholic University, 2016. https://acuresearchbank.acu.edu.au/download/eabcf422e231b2b679dae250ca2877917f8f111b144b5e0f343b2ca5a1e20c9c/35209611/Mayne_2016_A_history_of_tamar_in_relation_to.pdf.

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TAMAR (Towards A More Appropriate Response) was established in 1996 by a small group of Sydney Anglican women, many of whom belonged to the sexually abused community. These women through their experiences and led by their Christian spirituality, integrated with justice and mercy were compelled to address the issue of sexual abuse in the Anglican Church of Australia with particular reference to the Diocese of Sydney. Without power, authority and history these women were at the other end of the spectrum when compared with the Anglican Church of Australia...
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Lord, David J. "Priesthood in a ministering community: Towards an ecclesiology for the Third Millennium." Thesis, Edith Cowan University, Research Online, Perth, Western Australia, 2008. https://ro.ecu.edu.au/theses/214.

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Within the Anglican Communion a Ministering Community is where all the people of God, the baptised in a community of faith that gathers for worship each week, are the ministers. The people are the ministers by virtue of their baptism; each one being gifted by the Holy Spirit for the mission and ministry of the church in that place at that time. God will provide sufficient giftedness for that community at that time. There is no need to look outside of that community for ministry as the entire ministry that is required is present within that community. Some people within the community will be gifted to lead people in worship and prayer, some in pastoral care, some in outreach and mission, some in education and teaching, and others to lead people in whatever other ministry that is required for that community at that time. There are various out-workings of what is a Ministering Community around the Anglican Communion; however, one of the common difficulties is the vexed question of the Theology of Priesthood in a Ministering Community. All the other roles of ministry leadership within a Ministering Community are often supported and encouraged amongst a wide range of theological viewpoints; however, the theology of Priesthood in a Ministering Community opens up a wide range of views and theological beliefs. I believe that the differences in theology stems from a misunderstanding of what priesthood is and how the theology of priesthood has developed over time since the New Testament. It is my contention that the Theology of Priesthood in a Ministering Community is ontologically the same as priesthood in a Christendom model of ministry, gathering, consecrating, breaking, blessing and absolving. There is, however, a difference of function between Ministering Community Priesthood and Christendom Priesthood. Functionally a priest in a Ministering Community is not in charge, unlike a Rector or Vicar of a parish that is in charge of a cure. This thesis will endeavour to show that the difference between Christendom Priesthood and Ministering Community Priesthood is one of function and being in charge, the question of authority plays a large part in the theology of priesthood. Authority within the structures of the Anglican Communion has been under review and question for a number of years, therefore there are still outstanding questions with regard to exactly what are the authorities within an Anglican Church. Authority is not however, merely limited to outside influences; people are also subject to their own internal authorities. Fowler's Stages of Faith (1981) helps crystallise the issues of internal authority for a person in leadership in a Ministering Community. If people have not progressed beyond Stage Three on Fowler's Stages of faith then the best that they can be is a helper as she will always need to defer to a higher external authority, whereas a person who is in stage Four or beyond on Fowler's Stages of Faith will have sufficient internal authority to be involved in leadership. Priesthood in a Ministering Community should never be seen in isolation, but always in the context of their community of faith. Communities of faith who become Ministering Communities do so as a whole, with the community commissioned for their work together which includes all the positions of leadership. The leadership is then not hierarchical in nature but rather dispersed and collegial in style. This thesis will show that the Theology of Priesthood in a Ministering Community is very different from Priesthood in a Christendom model of ministry. It will show that Priesthood in a Ministering Community is closer to the presbyters that we find in the pages of the New Testament than the inherited theology of Christendom Priesthood.
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Books on the topic "Church and the press – Anglican Church of Australia"

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A church without walls: Being Anglican in Australia. North Blackburn, Vic., Australia: Dove, 1995.

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Anglicans in Australia. Sydney, N.S.W: UNSW Press, 2007.

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Miley, Caroline. The suicidal church: Can the Anglican Church be saved? Annandale, N.S.W: Pluto Press Australia, 2002.

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Women in the church: The great ordination debate in Australia. Ringwood, Vic., Australia: Penguin, 1989.

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Sydney Anglicans and the threat to world Anglicanism: The Sydney experiment. Burlington, VT: Ashgate Pub., 2011.

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Godliness and good order: A history of the Anglican Church in South Australia. Netley, S. Aust: Wakefield Press, 1986.

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Australia, Anglican Church of, and Anglican Church of Australia. Liturgical Commission., eds. In living use: Revised services from The Book of common prayer (1662) : morning prayer, evening prayer, prayers and thanksgivings, collects, Holy Communion. Alexandria, NSW, Australia: E.J. Dwyer, 1994.

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Reed, T. T. Anglican clergymen in South Australia in the nineteenth century. Gumeracha, S. Aust: Gould Books, 1986.

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Holden, Colin. Church in a landscape: A history of the Diocese of Wangaratta. Armadale, Victoria: Circa, 2002.

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Judd, Stephen. Sydney Anglicans: A history of the Diocese. Sydney, NSW: Anglican Information Office, 1987.

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Book chapters on the topic "Church and the press – Anglican Church of Australia"

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Tong, Robert. "The Anglican Church of Australia." In The Wiley-Blackwell Companion to the Anglican Communion, 387–406. Chichester, UK: John Wiley & Sons, Ltd, 2013. http://dx.doi.org/10.1002/9781118320815.ch35.

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Thompson, Mark D. "The Church Of God And The Anglican Church of Australia." In 'Wonderful and Confessedly Strange', 223–44. ATF Press, 2006. http://dx.doi.org/10.2307/j.ctv11cvzn2.16.

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"A Multiformity of Assumptions in the Anglican Church of Australia." In The Anglican Eucharist in Australia, 1–22. BRILL, 2021. http://dx.doi.org/10.1163/9789004469273_002.

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"Broughton and the Growth of the Church of England in Australia 1829–1860." In The Anglican Eucharist in Australia, 53–65. BRILL, 2021. http://dx.doi.org/10.1163/9789004469273_004.

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"From Anglican Gaol To Religious Pluralism: Re-Casting Anglican Views Of Church And State In Australia." In Church and State in Old and New Worlds, 287–305. BRILL, 2011. http://dx.doi.org/10.1163/ej.9789004192003.i-342.69.

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"Pentecostal Churches in Honiara: The Charismatic Schism in the Anglican Church of Melanesia." In Christianity, Conflict, and Renewal in Australia and the Pacific, 59–80. BRILL, 2016. http://dx.doi.org/10.1163/9789004311459_005.

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Schlenther, Boyd Stanley. "George Whitefield and New Birth Preaching." In The Oxford Handbook of Early Evangelicalism, 541—C27.P80. Oxford University Press, 2022. http://dx.doi.org/10.1093/oxfordhb/9780190863319.013.28.

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Abstract As an antidote to the supine faith that they believed had infected British Christianity, early Methodists framed their message around the concept of a “New Birth.” Its most vibrant version was manifest in the proclamations of the eighteenth-century’s most famous Anglophone preacher, George Whitefield. The three decades of his public ministry added a cutting edge to the Christian message, which both sharpened an appeal for individuals’ radical inward conversion and contributed a serious challenge to traditional patterns of ecclesiastical practice. In the process, Whitefield drifted from his Anglican moorings, clearly revealed by his open castigation of a number of Church of England clerics, including bishops. Although participating extensively in utilizing the printing press to disseminate his sermons and other writings, it is clear that his message was most effectively conveyed through his robust and notably dramatic preaching. Moreover, his arresting use of literary devices, such as metaphor and simile, together with homely anecdotes, made Whitefield’s public proclamations highly attractive, a dramatic demonstration of his central new-birth message. However, following his death, in Whitefield’s absence evangelical Christianity began to adopt a perhaps more balanced appeal to a Christian’s, and Christianity’s, life and work.
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