Dissertations / Theses on the topic 'Melkite Church in Australia'
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1
Reeves, Elizabeth Ann, and res cand@acu edu au. "The Church First Called Christian: the Melkite Church of Antioch." Australian Catholic University. School of Theology, 2006. http://dlibrary.acu.edu.au/digitaltheses/public/adt-acuvp147.26072007.
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The Catholic Church is made up of many church communities of different rites, with the main classifications being the Roman rites and the Eastern rites of the Catholic Church. With the influx of migrants especially since the Second World War there has been growth in Australia, in the number of Catholics belonging to the many Eastern rites including Byzantine Catholics, Coptic Catholics and Chaldean Catholics. The Second Vatican Council documents encouraged members of the Catholic Church of the Latin traditions to know and understand the rich traditions of the Easterners so that the full manifestation of the catholicity of the Church and full knowledge of its divinely revealed heritage are preserved. One can ask how familiar are Catholics of the Roman rites with the beliefs, practices, liturgy, devotions and historical development of the other rites in the Catholic Church? The aim of this thesis is to give understanding about the Melkite Catholic Church in Australia. It takes the reader on a journey from Antioch in Syria to Australia in the third millennium, showing that the Melkites trace their roots to Antioch where believers were first called Christians. This thesis elaborates on who the Melkites are by firstly looking at the origins of this church community and thereby establishing the authenticity of this church community since it was established by the apostles and their co-workers, with the apostles being empowered by the Holy Spirit at Pentecost. The thesis enumerates the key aspects of the early church at Antioch including theology, liturgy and the structure of the church, with these findings being foundational for the Melkite Church in Australia today. The thesis describes worship in the Melkite Church with emphasis on the development of this worship especially for the sacraments of Baptism, Chrismation and the Eucharist. It explains important ritual, symbols, architecture and artwork and concluded that these express the key beliefs of this church community. The fundamental dogmas in the Melkite Church are the teachings on the Holy Trinity and the Incarnation. The thesis elaborates on these dogmas explaining how they were important in the early church at Antioch and how understanding of them was developed by important theologians revered in the Melkite Church, in previous eras and today. The Christian faith is a living faith. In writing this thesis the importance of Tradition for God’s revelation to His holy people is emphasised. In its study of the sacraments of Baptism, Chrismation and the Eucharist, the thesis was able to show that the celebration of these sacraments was linked to the early church at Antioch. It especially looked at what was happening at the time of St John Chrysostom at Constantinople. This time frame saw the beginning of the development of the Byzantine Rite. There is elaboration on the link between the Byzantine rite (the rite of the Melkites today) and the Antiochene liturgy. As well the thesis expounded on the understanding of the three fold ministry of bishop, priest and deacon at Antioch and the importance of the ordained ministry today. It concluded that the four sacraments discussed above were foundational in the early church and are essential in worship in the Melkite Church today. The thesis explained important details about the sacraments of Marriage, Penance and the Anointing of the Sick. It especially explained the development of the Sacrament of Penance. The thesis acknowledges the validity of all rites in the Catholic Church and concluded that encouragement must be given for the preservation of the various rites in the Church. This is important for the Eastern Church communities as they contain a rich heritage, which is an integral part of the Church of Christ. An important conclusion was that the development of the church at Antioch must be understood in the light of Tradition the living and lived faith, which passes on all that the church believes and celebrates in its worship of the Holy Trinity. The Melkite Church of Antioch was first called Christian.
2
Dahdouh, George A. "The Melkite quest for Orthodox unity." Theological Research Exchange Network (TREN), 1998. http://www.tren.com.
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Schoof, Steven K. "Reaping the harvest for Christ in Australia." Theological Research Exchange Network (TREN), 1992. http://www.tren.com.
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Xia, Changhua. "Strategies of churches planting of Chinese Methodist Church in Australia." Online full text .pdf document, available to Fuller patrons only, 2003. http://www.tren.com.
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Maximova, Galina, and res cand@acu edu au. "Russian Orthodox Music in Australia: The translation of a tradition." Australian Catholic University. School of Arts and Sciences, 1999. http://dlibrary.acu.edu.au/digitaltheses/public/adt-acuvp217.04092009.
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For over 50 years the presence of Russian people has been significant in Australia and the Russian Orthodox Church has been established in 24 centers in all states and territories. The richness of the musical heritage of the Russian Orthodox Church is well known; it has a tradition extending over many centuries and one which embraces an enormous repertoire of various styles of chant together with a vast repertoire of polyphonic music, much of it by famous composers. At this point in time there has been virtually no documentation of the history and practice of Russian Orthodox liturgical music in Australia. There are three histories of the Russian church in Australia (Protopopov 1997, 1998, 1999) but the topic of music is not addressed. This is also true of Galina Zakrjevsky's history of St Nicholas Russian Orthodox Cathedral (1998). Studies of Russian immigration to this country include the dissertation by Maria Frolova (1996) and the book by Elena Govor (1997). While liturgical music is not a concern of these writers, their studies nevertheless provide useful background material for an investigation into Russian Orthodox Liturgical music as practised in this country. There are of course numerous studies of Russian church music, notably by Gardner (1980) and Morosan (1991). Their focus is understandably Russian and these books are essential for any understanding of the Australian experience of such liturgical music. This study thus seeks to document the practice of Russian Orthodox liturgical music in Australia from 1926 to 1999. The central research questions are: What is and has been the makeup of Russian Orthodox church choirs in Australia? What is the repertoire of these choirs? What training is available for choristers? To what extent have Australian choirs been able to maintain the traditions of Russian Orthodox liturgical music? What changes have taken place in performance traditions during the time of settlement? In order to achieve these aims there has been a heavy reliance on surveys by means of a questionnaire and interviews with choirmasters, choristers and clergy in five states. Extensive use has been made of archival sources and church magazines such as Word of the Church and Australiada: A Russian Chronicle. Material for a background study of Russian Orthodox music has been drawn from Secondary sources such as Gardner, Morosan, Brill, and Rasumovsky and for a background history of Russian Orthodox church in history of the Russian Orthodox church in Australia from 'A short history of the first Russian Orthodox parish in Sydney' by Soovoroff. For the discussion in Part 2: The Australian Scene special consideration has been given to four choirs: SS Peter & Paul's Cathedral (Sydney), St Nicholas Cathedral (Brisbane), St Nicholas Church (Adelaide), Holy Dormition Church (Dandenong), Holy Virgin Protection Cathedral (Melbourne), the reason being that these represent the different levels of choral standards in this country. Thus these embrace one choir of a large cathedral church, one of a moderately sized cathedral church, one of a very small cathedral church and one of a tiny parish church. The approach adopted involves an examination of the makeup of these selected choirs throughout the time frame of the study. This is followed by an analysis ofthe their repertoire, based on repertoire lists supplied by choir directors. Due to the paucity of source material and fading memories of informants, it has often been impossible to identify key persons by their name: only the surname and initial can be given.
6
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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Lightbody, Margaret. "Financial managers in a church organisation : understanding their experience /." Title page, contents and abstract only, 2000. http://web4.library.adelaide.edu.au/theses/09PH/09phl7236.pdf.
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Claassen, Oliver J. Gauder J. Winston D. "A course for launching prospective church planters." Theological Research Exchange Network (TREN), 1988. http://www.tren.com.
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Long, Robert Douglas, of Western Sydney Nepean University, and Faculty of Education. "The development of themelic schools in Australia." THESIS_FE_XXX_Long_R.xml, 1996. http://handle.uws.edu.au:8081/1959.7/142.
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This thesis investigates a new kind of conservative Protestant schooling that emerged in Australia after 1962.Themelic schools developed out of a reaction to secular humanist trends which emerged after World War II. The author argues that these schools constitute a system which warrants greater research. Historical, philosophical and theological work is integrated with a considerable methodological basis in oral history. The research seeks to introduce the schools, clarify their theoretical positions, evaluate their theological and social position and offer criticism and recommendations regarding their educative value. One of the central arguments is that the themelic system of schooling is one of fear and confusion.It is argued that the themelic system is laden with numerous contradictions that have not been addressed and that the schools are reactionary, authoritarian and educationally limited. Some recommendations are made that address organisational and language issues. Though criticism offered is sometimes negative, the intended outcomes of the thesis are positive so as to help these schools establish better environments for educationDoctor of Philosophy (PhD)
10
Dalseno, Michael Peter, and n/a. "Made in the Image of the Church: The Transmission of Church-Based Values." Griffith University. School of Curriculum, Teaching and Learning, 2003. http://www4.gu.edu.au:8080/adt-root/public/adt-QGU20030731.102027.
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Following the completion of four minor research projects as part of a doctoral program at Griffith University, Brisbane, Australia, the writer developed an interest in the church-based values and beliefs held by students in Ministry Training Colleges (MTCs). The four minor projects revealed that a strongly embedded culture seemed to exist within the Assemblies Of God (AOG) in Australia. The aim of this study was to investigate the transmission of church-based values to students in an AOG, Ministry Training College (MTC) context. It undertakes this task by asking five Research Questions: What values are transmitted in AOG church contexts? ; From what principal sources do the values come? ; Why are the values transmitted in AOG church contexts? ; How, and by what means, are these values transmitted? ; and How and why would students choose to acquire these values? After briefly describing the religious context in Australia, defining the meaning of values, and examining various models of transfer, the dissertation includes a review of the literature relevant to values processes. The review is organized according to the Research Questions. From this, a theoretical explanation is produced that anticipates how values processes may impact on MTC students in an AOG context. A suitable method was selected, namely interactive interviews, from which to obtain data relevant to the Research Questions. Six student subjects from a MTC in Australia, as a selected group of AOG participants, were subsequently interviewed and the data were organized, presented and analyzed. The data analysis and interpretation confirmed the theoretical position taken as far as their overall applicability to values transfer was concerned, namely: the values transmitted are primarily charismatic values, with some lesser emphasis on character values; the sources from which the values come are primarily Christian-influenced; the values are transmitted in AOG contexts because AOG churches, departments and ministries aim to be change agents in the community, to promote church continuance, and to a lesser extent, to motivate their members; the values are transmitted through various AOG communicative methods and through utilizing suitable venues for facilitating transmission. Low-Road conditions (i.e., transferring values across highly similar situations) are utilized; and MTC students choose to acquire values because of their personal interests and passions, including their desire to be accepted within the AOG church. However, the data also indicate that the unique, personal characteristics of MTC students strongly impact on the way they engage with values processes. In short, the students are highly compliant and committed to the church. However, each student respondent has his/her own set of reasons and characteristics for cooperating with church-based values. The dissertation concludes by identifying a number of issues raised by the data, that need further investigation, and by discussing some of the implications arising from the data. Its key finding is that AOG students tend to eagerly acquire church-based values, even though they have different reasons for doing so, and that they present themselves to the AOG church as highly compliant. In this sense, students may be seen as "made in the image of the church".
11
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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Pitman, Julia Louise. "Sea of faces : the development of multiculturalism in the Uniting Church in Australia /." Title page, contents and introduction only, 1997. http://web4.library.adelaide.edu.au/theses/09AR/09arp685.pdf.
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Philp, Robert Henry Haldon. ""Steel all through" the Church of England in central Queensland : transplantation and adaptation, 1892-1942 /." Connect to this title online, 2002. http://elvis.cqu.edu.au/thesis/adt-QCQU/public/adt-QCQU20031117.164918/index.html.
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McNamara, Laurence James. "Just health care for aged Australians : a Roman Catholic perspective /." Title page, contents and abstract only, 1997. http://web4.library.adelaide.edu.au/theses/09PH/09phm1682.pdf.
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Oswald, Murray. "The emergence of new low-fee Protestant independent schools in South Australia since 1972 /." Title page, summary and contents pages only, 1990. http://web4.library.adelaide.edu.au/theses/09ED.M/09ed.mo86.pdf.
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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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Evans, Ruth Lynette. "Picnics, principles and public lectures : the social, cultural and intellectual role of the Baptist Church in South Australian country towns /." Title page, contents and introduction only, 1993. http://web4.library.adelaide.edu.au/theses/09AR/09are919.pdf.
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Thesis (B.A.(Hons.))--University of Adelaide, Dept. of History, 1994?"Extensive use of written records including both minute books and published matter has been supplemented with oral histories." Tapes include conversations with members of various local communities, with an index to these: leaves 41-42. Includes bibliographical references (leaves 41-44).
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Burch, John S. "An elder training program for Australian Presbyterian churches." Theological Research Exchange Network (TREN), 1996. http://www.tren.com.
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Pollard, Susan J. "An investigation of the Catholic Leadership Education Programme in South Australia /." Title page, contents and abstract only, 1991. http://web4.library.adelaide.edu.au/theses/09EDM/09edmp772.pdf.
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Thesis (M. Ed.)--University of Adelaide, Dept. of Education, 1992.Analyses the Catholic Leadership Education Programme in the archdiocese of Adelaide in terms of the work of Paulo Freire and Carl Jung. Spine title: The Catholic Leadership Education Programme. Includes bibliographical references (leaves 255-260).
20
Hall, Margaret, and N/A. "Todays Song for Tomorrows Church: The Role Played by Contemporary Popular Music in Attracting Young People to Church." Griffith University. School of Popular Music, 2007. http://www4.gu.edu.au:8080/adt-root/public/adt-QGU20070912.141700.
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This thesis is a phenomenology highlighting the phenomenon of declining youth attendance at mainstream churches where traditional church music is used in worship and the emergence of megachurches where young people are attending and contemporary popular styles of music is used in worship. An Australian Broadcasting Authority survey in 1999 revealed that music is a major influence in the lives of youth, assisting in their identity creation, in their making friends, and in relieving their stress. The survey also notes that youth prefer contemporary popular music and, in particular, rock. This is in stark contrast to the traditional music played and sung in mainstream churches, which tends to be neither meaningful nor relevant to youth, largely because they do not identify with it. An increasing proportion of youth are rejecting the mainstream traditional churches such as Anglican, Catholic, Baptist, Uniting Church. National Church Life Surveys in Australia show that by 2001, only fourteen percent of church attenders were young adults. Young non-attenders complained they found church services boring and unfulfilling. This declining youth membership does not auger well for the mainstream churchs future. It is clearly evident that, in Australian society a culture gap has emerged between the secular world and the mainstream Christian church. This thesis examines the role of contemporary popular music in attracting young people to church. Although, in comparatively recent times there has been some movement towards contemporizing worship services in mainstream churches, the change has met strong resistance, but that resistance is based on invalid arguments and the mainstream church is yet to respond effectively to the increasing culture gap and growing alienation of the young. Mainstream congregations are not adequately encouraged to participate in singing praise and thanks to God. Although the lyrics of songs that focus on thanks and praise can teach a Christian message, as well as promote an awareness of the presence of God, the importance of this aspect of worship appears to have been overlooked, even though music has always been a part of worship, with multiple biblical scriptures cementing its pivotal role. In 1980 twelve people began Christian City Church (CCC), a new church which was not one of the mainstream churches, with a vision to communicate the Christian message to the whole of Sydney. CCC used contemporary music as a vehicle to make their message relevant. That church has been strikingly successful, and had grown to five thousand members by 2004. This thesis focusses on a case study of the music of CCC to test a hypothesis that the use of contemporary popular styles of music, with a focus on thanks and praise, can play a significant role in attracting young people to join and remain as members, and that such music can be influential in communicating an experiential understanding of the Christian message. The aim of the case study was to discover whether the music was similar in style to young peoples preferred styles of music, whether they actively participated in its performance, whether it communicated to them, whether the lyrics conveyed a Christian message, and finally whether the congregation was both increasing and retaining young people as members. The songs examined in the study revealed that the music and paramusical aspects of the songs were similar to those of contemporary popular songs. The lyrics of the songs included themes of thanks and praise to God, and as such conveyed a Christian message. Thirty percent of the worship service was devoted to music praising God, and forty-nine percent of the churchs 5,000 members in 2004, were under twenty-five years. Further, the congregation participated enthusiastically in singing, an emphasis on belonging to small groups encouraged fellowship, and sermons addressed problems relevant to young people. It is proposed that CCC provides a pattern that mainstream churches could adapt, including the encouragement of congregational singing and worship, creation of effective small groups, relevant preaching, education opportunities, and culturally appropriate music. It is clear that contemporary and culturally appropriate music has played a significant and vital role in CCCs successful development. To attract and retain youth membership, music needs to be contemporary, and culturally appropriate, thereby filling the gap between the secular world and the church. Contemporary popular music could provide todays song for tomorrows church.
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Lui, Ka Shing Samuel. "Developing a long-term strategy for the enhancement of church health among Fellowship of Evangelical Free Church of Australia churches and other participating churches based on natural church development concepts." Theological Research Exchange Network (TREN) Access this title online, 2005. http://www.tren.com.
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Jenkins, Brian C. C. "Nuclear age church a study of recent trends in Australia & New Zealand in the light of world models and scriptural beginnings with a view to designing a contextualized model for a cell group church /." Theological Research Exchange Network (TREN), 1990. http://www.tren.com.
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Delaney, Elizabeth M. "Canonical implications of the response of the Catholic Church in Australia to child sexual abuse." Thesis, University of Ottawa (Canada), 2004. http://hdl.handle.net/10393/29095.
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Since the early 1980s the Church and society have been shocked and scandalised by incidents of child sexual abuse perpetrated by clerics and religious. During the past twenty years knowledge of sexual abuse has grown. With increased knowledge has come increased understanding of factors that affect offenders, that impact on the healing of victims. Church leaders in the church have not always responded well, to victims, to offenders and to communities. The Church has grown in understanding of how to respond to all who are affected by sexual abuse of children. Church and society continue to learn.
In 1996, the Australian Catholic Bishops' Conference and the Australian Conference of Leaders of Religious Institutes published Towards Healing, Principles and Procedures in Responding to Complaints of Sexual Abuse against Personnel of the Catholic Church in Australia. The following year, they published Integrity in Ministry: A Document of Ethical Standards for Catholic Clergy and Religious in Australia. The former document presents the principles and procedures for responding to complaints of misconduct and sexual abuse. The latter document presents standards for life and ministry for clergy and religious.
The Catholic Church in Australia responded to sexual abuse within the context of the Australian society, as did the church in each country. In presenting an overview of the response to child sexual abuse of both society and church in several countries besides Australia, the possibility exists not only for identifying similarities and differences, but also for understanding the reasons behind them.
In the 1980s knowledge of the complexities of sexual abuse and its impact on victims was very limited. Likewise familiarity with the church's penal law and related procedures was limited because it had not been used to any great extent. Increased and new usage of both penal law and procedural law identified areas that caused problems.
At the heart of the church's response to sexual abuse is the goal of responding to the dignity of the human person. Hopefully, identifying differences and problem areas will result in increased understanding and the upholding of the dignity of all people affected by sexual abuse.
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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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McKenna, Eugene. "The influence of ecclesiastical and community cultures on the development of Catholic education in Western Australia, 1846-1890." McKenna, Eugene (2005) The influence of ecclesiastical and community cultures on the development of Catholic education in Western Australia, 1846-1890. PhD thesis, Murdoch University, 2005. http://researchrepository.murdoch.edu.au/198/.
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Historians have generally tended to represent the pioneering Catholic mission in Western Australia as an homogenous ecclesiastical entity with little cultural diversity. With a few notable exceptions the nature of the Western Australian colonial Catholic mission is portrayed as a 'hibernised' form of Catholicism with an Irish clergy taking care of the pastoral needs of a predominantly working class Irish Catholic constituency. This thesis challenges the traditional paradigm as restrictive, and argues that it ignores significant contextual influences and veils the wider cultural tapestry in which the Western Australian pioneering Catholic mission proceeded.
The traditional analysis of the internal dynamics of the Catholic mission implies that there was a beneficial, almost symbiotic relationship between sympathetic bishops and their 'valiant helpers.' Internal conflicts concerning administrative issues have been represented as little more than mere personality clashes.
The thesis takes a more critical contextual approach and argues that the manifestation of internal dissension during this period can only be fully explained by taking account of external influences rather than local conditions. These influences include both Gallican and Ultramontane ecclesiastical perspectives as well as the individual community cultures that were transported from Europe to the Perth diocese by missionary personnel.
This new perspective corrects the more traditional approach which overlooked the different ecclesiastical approaches, orientations and community cultures that were represented within the colonial Catholic mission. This expansion of the existing interpretative paradigm through which historians view the West Australian Catholic mission in general and the development of the school system in particular marks a significant shifi in the existing historiography. As a consequence, scholars will in future take a more critical approach to the study of not only the Catholic education system but also the Western Australian Catholic mission in general. Rather than representing the definitive closing chapter it is intended that this work will invigorate renewed historical interest in the development of the Australian Catholic mission.
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Dragas, Alexander G. "The history of the Bulgarian Orthodox Diocese of the Americas and Australia from its beginnings to the schism in 1964." Online full text .pdf document, available to Fuller patrons only, 2002. http://www.tren.com.
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Protopopov, Michael Alex, and res cand@acu edu au. "The Russian Orthodox Presence In Australia: The History of a Church told from recently opened archives and previously unpublished sources." Australian Catholic University. School of Philosophy and Theology, 2005. http://dlibrary.acu.edu.au/digitaltheses/public/adt-acuvp87.09042006.
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The Russian Orthodox community is a relatively small and little known group in Australian society, however, the history of the Russian presence in Australia goes back to 1809. As the Russian community includes a number of groups, both Christian and non-Christian, it would not be feasible to undertake a complete review of all aspects of the community and consequently, this work limits itself in scope to the Russian Orthodox community. The thesis broadly chronicles the development of the Russian community as it struggles to become a viable partner in Australia’s multicultural society. Many never before published documents have been researched and hitherto closed archives in Russia have been accessed. To facilitate this research the author travelled to Russia, the United States and a number of European centres to study the archives of pre-Soviet Russian communities. Furthermore, the archives and publications of the Australian and New Zealand Diocese of the Russian Orthodox Church have been used extensively. The thesis notes the development of Australian-Russian relations as contacts with Imperial Russian naval and scientific ships visiting the colonies increase during the 1800’s and traces this relationship into the twentieth century. With the appearance of a Russian community in the nineteenth century, attempts were made to establish the Russian Orthodox Church on Australian soil. However, this did not eventuate until the arrival of a number of groups of Russian refugees after the Revolution of 1917 and the Civil War (1918-1922). As a consequence of Australia’s “Populate or Perish” policy following the Second World War, the numbers of Russian and other Orthodox Slavic displaced persons arriving in this country grew to such an extent that the Russian Church was able to establish a diocese in Australia, and later in New Zealand. The thesis then divides the history of the Russian Orthodox presence into chapters dealing with the administrative epochs of each of the ruling bishops. This has proven to be a suitable matrix for study as each period has its own distinct personalities and issues. The successes, tribulations and challengers of the Church in Australia are chronicled up to the end of the twentieth century. However, a further chapter deals with the issue of the Church’s prospects in Australia and its relevance to future generations of Russian Orthodox people. As the history of the Russians in this country has received little attention in the past, this work gives a broad spectrum of the issues, people and events associated with the Russian community and society at large, whilst opening up new opportunities for further research.
28
Mckenna, Eugene. "The influence of ecclesiastical and community cultures on the development of Catholic education in Western Australia, 1846-1890." Murdoch University, 2005. http://wwwlib.murdoch.edu.au/adt/browse/view/adt-MU20070326.142406.
Full textAbstract:
Historians have generally tended to represent the pioneering Catholic mission in Western
Australia as an homogenous ecclesiastical entity with little cultural diversity. With a few notable
exceptions the nature of the Western Australian colonial Catholic mission is portrayed as a
'hibernised' form of Catholicism with an Irish clergy taking care of the pastoral needs of a
predominantly working class Irish Catholic constituency. This thesis challenges the traditional
paradigm as restrictive, and argues that it ignores significant contextual influences and veils the
wider cultural tapestry in which the Western Australian pioneering Catholic mission proceeded.
The traditional analysis of the internal dynamics of the Catholic mission implies that there
was a beneficial, almost symbiotic relationship between sympathetic bishops and their 'valiant
helpers.' Internal conflicts concerning administrative issues have been represented as little more
than mere personality clashes.
The thesis takes a more critical contextual approach and argues that the manifestation of
internal dissension during this period can only be fully explained by taking account of external
influences rather than local conditions. These influences include both Gallican and Ultramontane
ecclesiastical perspectives as well as the individual community cultures that were transported
from Europe to the Perth diocese by missionary personnel.
This new perspective corrects the more traditional approach which overlooked the different
ecclesiastical approaches, orientations and community cultures that were represented within the
colonial Catholic mission. This expansion of the existing interpretative paradigm through which
historians view the West Australian Catholic mission in general and the development of the
school system in particular marks a significant shifi in the existing historiography. As a
consequence, scholars will in future take a more critical approach to the study of not only the
Catholic education system but also the Western Australian Catholic mission in general. Rather
than representing the definitive closing chapter it is intended that this work will invigorate
renewed historical interest in the development of the Australian Catholic mission.
29
Hammond, Susan J. "Psalms, Hymns, And Spiritual Songs For The Use Of The People Called Christians." Costa Mesa, CA : Vanguard University of Southern California, 2007. http://dx.doi.org/10.2986/tren.034-0051.
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Gleeson, Damian John School of History UNSW. "The professionalisation of Australian catholic social welfare, 1920-1985." Awarded by:University of New South Wales. School of History, 2006. http://handle.unsw.edu.au/1959.4/26952.
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This thesis explores the neglected history of Australian Catholic social welfare, focusing on the period, 1920-85. Central to this study is a comparative analysis of diocesan welfare bureaux (Centacare), especially the Sydney, Melbourne and Adelaide agencies. Starting with the origins of professional welfare at local levels, this thesis shows the growth in Catholic welfare services across Australia. The significant transition from voluntary to professional Catholic welfare in Australia is a key theme. Lay trained women inspired the transformation in the church???s welfare services. Prepared predominantly by their American training, these women devoted their lives to fostering social work in the Church and within the broader community. The women demonstrated vision and tenacity in introducing new policies and practices across the disparate and unco-ordinated Australian Catholic welfare sector. Their determination challenged the status quo, especially the church???s preference for institutionalisation of children, though they packaged their reforms with compassion and pragmatism. Trained social workers offered specialised guidance though such efforts were often not appreciated before the 1960s. New approaches to welfare and the co-ordination of services attracted varying degrees of resistance and opposition from traditional Catholic charity providers: religious orders and the voluntary-based St Vincent de Paul Society (SVdP). For much of the period under review diocesan bureaux experienced close scrutiny from their ordinaries (bishops), regular financial difficulties, and competition from other church-based charities for status and funding. Following the lead of lay women, clerics such as Bishop Algy Thomas, Monsignor Frank McCosker and Fr Peter Phibbs (Sydney); Bishop Eric Perkins (Melbourne), Frs Terry Holland and Luke Roberts (Adelaide), consolidated Catholic social welfare. For four decades an unprecedented Sydney-Melbourne partnership between McCosker and Perkins had a major impact on Catholic social policy, through peak bodies such as the National Catholic Welfare Committee and its successor the Australian Catholic Social Welfare Commission. The intersection between church and state is examined in terms of welfare policies and state aid for service delivery. Peak bodies secured state aid for the church???s welfare agencies, which, given insufficient church funding proved crucial by the mid 1980s.
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Booth, Anna. "Buildings as historical documents : a study of church buildings within the southern inland agricultural area of South Australia /." Title page, contents and introduction only, 1989. http://web4.library.adelaide.edu.au/theses/09AR/09arb725.pdf.
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Thesis (B.A. (Hons))--University of Adelaide, 1990.Illustrations consist mainly of coloured photographs. Figure 9 & 10 are black and white photocopies. Includes bibliographical references (leaves 39-41).
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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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Belcher, Helen Maria. "Resisting the Welfare State: An examination of the response of the Australian Catholic Church to the national health schemes of the 1940s and 1970s." University of Sydney. School of Sociology and Social Policy, 2004. http://hdl.handle.net/2123/712.
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This thesis extends and refines a growing body of literature that has highlighted the impact of Catholic social principles on the development of welfare state provision. It suggests that Catholic social teaching is intent on preserving the role of the traditional family, and keeping power out of the hands of the state. Much of this literature, however, is concerned with European experience (Esping-Andersen, 1990; Castles, 1993; van Kersbergen, 1995). More recently Smyth (2003) has augmented this research through an examination of the influence of Catholic social thought on Australian welfare policy. He concludes that the Australian Church, at least up to the 1970s, preferred a �welfare society� over a �welfare state�, an outlook shared by the wider Australian community. Following the lead of Smyth, this thesis extends the insights of the European research through an examination of Catholic Church resistance to ALP proposals to introduce national health schemes in the 1940s and the 1970s. These appeared to satisfy the Church�s commitment to the poorest and most marginalised groups in the community. Why, then, did the Australian Church resist the proposals? The thesis concludes that there are at least two possible ways of interpreting Catholic social teaching � a preconciliar interpretation that minimises the role of the state, and a postconciliar interpretation that allows for an active, albeit limited, state. The adoption of either is informed by socio-political factors. The thesis, then, concludes that the response of the Church in the 1940s and the 1970s was conditioned by socio-political and historical factors that inclined the Australian Catholic Church towards a conservative view of welfare.
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Burley, Stephanie. "None more anonymous? : Catholic teaching nuns, their secondary schools and students in South Australia, 1880-1925 /." Title page, contents and abstract only, 1992. http://web4.library.adelaide.edu.au/theses/09EDM/09edmb961.pdf.
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Berber, Mujgan G. "The role of the principal in establishing and further developing an independent Christian or Islamic school in Australia." View thesis, 2009. http://handle.uws.edu.au:8081/1959.7/46255.
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Thesis (Ph.D.)--University of Western Sydney, 2009.A thesis presented to the University of Western Sydney, College of Arts, School of Education, in fulfilment of the requirements for the degree of Doctor of Philosophy. Includes bibliographies.
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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, Hacketts 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 states 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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Angelico, Teresa 1956. "Can research influence policy decisions? : a project evaluation of a study of the role of the Catholic Church in higher education." Monash University, Dept. of Anthropology and Sociology, 1999. http://arrow.monash.edu.au/hdl/1959.1/7955.
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Bond, Anne Cecilia. "From alienation to participation enabling participation in worship through embracing the "liturgy of the world" /." Chicago, IL : Catholic Theological Union at Chicago, 2008. http://dx.doi.org/10.2986/tren.033-0838.
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Bedford, Ian Alexander. "Reaching out beyond itself : a framework for understanding the community service involvement of local church congregations." Connect to digital thesis, 2004. http://eprints.unimelb.edu.au/archive/00000499.
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Hanafford, John, and res cand@acu edu au. "Two Australian Pilgrimages." Australian Catholic University. School of Arts and Sciences, 2001. http://dlibrary.acu.edu.au/digitaltheses/public/adt-acuvp5.19072005.
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In a time of rapid social change pilgrimages are resurfacing as significant and visible social phenomena. Australia has historically been noted as a very secular society but in recent years there has been some scholarly attention to forms of spirituality outside of the orthodox, Church religion. In matters of national identity and commitment to place it is argued that there could be an upsurge in spirituality, in contrast to the decline of those practising formal religion. In this dissertation it is argued that two journeys undertaken by contemporary Australians can be considered true pilgrimages with spiritual dimensions and are therefore part of a growing spirituality apart from formal Church. A survey of the theological and anthropological literature about pilgrimages allowed the development of an eight-point frame of criteria that could be used as a standard against which an assessment of contemporary journeys could be made. Pilgrimage is a non-local physical journey to a historically and or mythically significant site or shrine that embodies the centre of a persons most valued ideals. These ideals may or may not be theistic but must be portrayed within the limits of the culture. The shrine casts an image of the culture and has an expert shrine custodian, but has the capacity to absorb a multiplicity of discourses. Pilgrims go to a shrine to experience the place of past events, take home spiritual traces and to model a changed or improved future. In order to apply this frame to two Australian journeys, field trips were made to the plaster image of Mary at Our Lady of Yankalilla Church in South Australia and to Gallipoli in Turkey around the Anzac Day commemorations in 2000. Participant observations and interviews with six key informants, when considered in association with the historical context and media reports, provided thick description of the behaviour at the journey destinations and insight into participants experiences, motives and understandings. Both journeys, the sacred and ostensibly secular, satisfied the frame of criteria for a pilgrimage. Furthermore they may also exemplify some features that are distinctively Australian, in that in these pilgrimages spontaneity and egalitarianism jostled against bureaucratic structures and national hierarchies.
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Simons, Leah Valerie. "Princes men : masculinity at Prince Alfred College 1960-1965." Title page, contents and abstract only, 2001. http://web4.library.adelaide.edu.au/theses/09PH/09phs6114.pdf.
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Bibliography: leaves 264-273. Ch. 1: Introduction -- Ch. 2: Religion -- Ch. 3: Princes men -- Ch. 4. School culture and impact -- Ch. 5: Discipline -- Ch. 6: Competition and success -- Ch. 7: Conclusions. "This study is an oral history based on interviews with fifty men who left Prince Alfred College (PAC) between 1960-65. The aim was to define the codes of masculinity that were accepted and taught at the school and any other definitions of masculinity that were occurring simultaneously" -- abstract.
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Douglas, Steven Murray, and u4093670@alumni anu edu au. "Is 'green' religion the solution to the ecological crisis? A case study of mainstream religion in Australia." The Australian National University. Fenner School of Environment and Society, 2008. http://thesis.anu.edu.au./public/adt-ANU20091111.144835.
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A significant and growing number of authors and commentators have proposed that ecologically enlightened (greened) religion is the solution or at least a major part of the solution to the global ecological crisis. These include Birch, 1965 p90; Brindle, 2000; Callicott, 1994; Gardner, 2002, 2003, 2006; Gore Jr., 1992; Gottlieb, 2006, 2007; Hallman, 2000; Hamilton, 2006b, a, 2007b; Hessel & Ruether, 2000b; Hitchcock, 1999; King, 2002; Lerner, 2006a; McDonagh, 1987; McFague, 2001; McKenzie, 2005; Nasr, 1996; Oelschlaeger, 1994; Palmer, 1992; Randers, 1972; Tucker & Grim, 2000; and White Jr., 1967. Proponents offer a variety of reasons for this view, including that the majority of the worlds and many nations people identify themselves as religious, and that there is a large amount of land and infrastructure controlled by religious organisations worldwide. However, the most important reason is that religion is said to have one or more exceptional qualities that can drive and sustain dramatic personal and societal change. The underlying or sometimes overt suggestion is that as the ecological crisis is ultimately a moral crisis, religion is best placed to address the problem at its root.
¶
Proponents of the above views are often religious, though there are many who are not. Many proponents are from the USA and write in the context of the powerful role of religion in that country. Others write in a global context. Very few write from or about the Australian context where the role of religion in society is variously argued to be virtually non-existent, soon to be non-existent, or conversely, profound but covert.
¶
This thesis tests the proposition that religion is the solution to the ecological crisis. It does this using a case study of mainstream religion in Australia, represented by the Catholic, Anglican, and Uniting Churches. The Churches ecological policies and practices are analysed to determine the extent to which these denominations are fulfilling, or might be able to fulfil, the proposition. The primary research method is an Internet-based search for policy and praxis material. The methodology is Critical Human Ecology.
¶
The research finds that: the greening of these denominations is evident; it is a recent phenomenon in the older Churches; there is a growing wealth of environmentalist sentiment and ecological policy being produced; but little institutional praxis has occurred. Despite the often-strong rhetoric, there is no evidence to suggest that ecological concerns, even linked to broader social concerns (termed ecojustice) are core business for the Churches as institutions. Conventional institutional and anthropocentric welfare concerns remain dominant.
¶
Overall, the three Churches struggle with organisational, demographic, and cultural problems that impede their ability to convert their official ecological concerns into institutional praxis. Despite these problems, there are some outstanding examples of ecological policy and praxis in institutional and non-institutional forms that at least match those seen in mainstream secular society.
¶
I conclude that in Australia, mainstream religion is a limited part of the solution to the ecological crisis. It is not the solution to the crisis, at least not in its present institutional form. Institutional Christianity is in decline in Australia and is being replaced by non-institutional Christianity, other religions and non-religious spiritualities (Tacey, 2000, 2003; Bouma, 2006; Tacey, 2007). The ecological crisis is a moral crisis, but in Australia, morality is increasingly outside the domain of institutional religion. The growth of the non-institutional religious and the spiritual but not religious demographic may, if ecologically informed, offer more of a contribution to addressing the ecological crisis in future. This may occur in combination with some of the more progressive movements seen at the periphery of institutional Christianity such as the eco-ministry of Rev. Dr. Jason John in Adelaide, and the Creation Spirituality taught, advocated and practiced by the Mercy Sisters Earth Link project in Queensland.
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Bartel, Kenneth Cyril, and res cand@acu edu au. "Leadership in a Lutheran School: an Exploration of principal and school pastor worldviews and their potential impact on the transformation of the school learning community." Australian Catholic University. School of Educational Leadership, 2004. http://dlibrary.acu.edu.au/digitaltheses/public/adt-acuvp43.29082005.
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This ethnomethodological study focuses on the worldviews of Lutheran school principals and pastors. Essentially, these leaders in a Lutheran school provide direction and vision for the school learning community. The degree to which their worldviews coalesce will naturally result in positive or negative influences on the whole school community. These leaders within the Lutheran school can be seen as a hub for all kinds of learning experiences and interaction in the context of vital Christian communities in mission outreach and quality education. Any dissonance of worldview has potential for impact on school processes and relationships. The Lutheran Church has defined the role of the pastor in the school and the difference from his role in a congregation (Lutheran Church of Australia, 2002). Lutheran principals have a delegated authority from their school councils to be responsible for the complete oversight of the school’s direction, the observance of policies, and the assignment of tasks and duties of staff. The blurring of responsibility occurs over the pastor’s rightful responsibility in regards to a word and sacrament ministry. In a Lutheran school where the Gospel is to inform all learning, such tension can cloud school dynamics and transformation. The Lutheran church policy, Relative responsibilities of pastor and principal within the Lutheran school, identifies three critical areas of required mutual respect for the Principal and School Pastor: theological, professional and personal (Lutheran Church of Australia, 2001, p. 3). Thus, the ‘worldview’ dimensions considered in this research centre around the theological, the educational and the interpersonal domains. The school transformation themes of lifelong learning, postmodernism and curriculum, school organization and change, and school community relationships are used to challenge worldview dimensions of Principals and School Pastors through a series of online ‘stories’, or scenarios, backed by personal interviews and a document study. The identification of school leadership tension points brings about recommendations for action.
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Keenan, Anthony Michael. "The Boys' Reformatory Brooklyn Park : a history, 1898-1941." Title page, contents and abstract only, 1988. http://web4.library.adelaide.edu.au/theses/09ED.M/09ed.mk26.pdf.
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Foale, Marie Therese. "The Sisters of St. Joseph : their foundation and early history, 1866-1893." Title page, table of contents and abstract only, 1986. http://web4.library.adelaide.edu.au/theses/09PH/09phf649.pdf.
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Welch, Ian, and iwe97581@bigpond net au. "Alien Son : The life and times of Cheok Hong Cheong, (Zhang Zhuoxiong) 1851-1928." The Australian National University. Research School of Pacific and Asian Studies, 2003. http://thesis.anu.edu.au./public/adt-ANU20051108.111252.
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This thesis contributes to the ongoing discussion of modern Chinese identity by pro-viding a case study of Cheok Hong CHEONG. It necessarily considers Australian atti-tudes towards the Chinese during the 19th century, not least the White Australia Pol-icy. The emergence of that discriminatory immigration policy over the second half of the 19th century until its national implementation in 1901 provides the background to the thesis. Cheong was the leading figure among Chinese-Australian Christians and a prominent figure in the Australian Chinese community and the thesis seeks to iden-tify a man whose contribution has largely been shadowy in other studies or, more commonly, overlooked by the parochialism of colony/state emphasis in many histo-ries of Australia. His role in the Christian church fills a space in Victorian religious history.
Although Cheong accumulated great wealth he was not part of the Chinese mer-chant class of the huagong/huaquiao traditions of the overseas Chinese diaspora of the 19th and 20th centuries. His wealth was accumulated through property investments following the spectacular collapse of the Victorian banking system during the 1890s. His community leadership role arose through his position in the Christian Church rather than, as was generally the case, through business. His English language skills, resulting from his church association, were the key to his role as a Chinese community spokesman.¶
Cheok Hong Cheong left an archive of some 800 documents in the English lan-guage covering the major people, incidents and concerns of his life and times. His Let-terbooks, together with the archives of the various Christian missions to the Chinese in Australia in the 19th and early 20th centuries, shed light on one person’s life and more broadly, through his involvements on the complex relationships of Chinese emigrants, with the often unsympathetic majority of Australians.¶
This is a case study of a Chinese identity formed outside China and influenced by a wider set of cultural influences than any other Chinese-Australian of his time —an identity that justifies the description of him as an ‘Alien Son’. Cheong’s story is a con-tribution to the urban and family history of an important ethnic sub-group within the wider immigrant history of Australia.¶
While Cheong remained a Chinese subject his identification with Australia cannot be questioned. All his children were born in Australia and he left just twice after his arrival in 1863. He visited England in 1891-2 and in 1906 he briefly visited China. Identity and culture issues are growing in importance as part of the revived relation-ship between the Chinese of the diaspora and the economic renewal of the People’s Republic of China and this thesis is offers a contribution to that discussion.
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Jarrett, Jennifer Ann. "Catholic bodies a history of the training and daily life of three religious teaching orders in New South Wales, 1860 to 1930 /." Connect to full text, 2003. http://hdl.handle.net/2123/5673.
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Ritchie, Samuel Gordon Gardiner. "'[T]he sound of the bell amidst the wilds' : evangelical perceptions of northern Aotearoa/New Zealand Māori and the aboriginal peoples of Port Phillip, Australia, c.1820s-1840s : a thesis submitted to the Victoria University of Wellington in fulfilment of the requirements for the degree of Master of Arts History /." ResearchArchive@Victoria e-Thesis, 2009. http://researcharchive.vuw.ac.nz/handle/10063/928.
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Steley, Dennis. "Unfinished: The Seventh-day Adventist mission in the South Pacific, excluding Papua New Guinea, 1886-1986. (Volumes I and II)." Thesis, University of Auckland, 1990. http://wwwlib.umi.com/dissertations/fullcit/9100749.
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The Seventh-day Adventist Church, incorporated in the United States in 1863, was driven by the belief that it was God's 'remnant church' with the work of warning the world of the imminent return of Christ. When that mission was finished the second coming would occur. In 1886 following a visit by an elderly layman, John I Tay, the whole population of Pitcairn Island desired to join the SDA church. As a result in 1890 Adventist mission work began in the South Pacific Islands. By 1895 missions had been founded in six island groups. However difficulties, both within and without the mission's control, ensured that membership gains were painfully slow in the first decades of Adventist mission in Polynesia. However before World War II the Solomons became one of the most successful Adventist mission areas in the world. After 1945 Adventism also prospered in such places as Fiji, Samoa and Tonga. Education provided the key to the gaining of accessions in a number of countries, while in others a health-medical emphasis proved important in attracting converts. Since World War II public evangelism and the use of various programmes such as welfare, radio evangelism, and the efforts of lay members contributed to sharp membership gains in most countries of the region. Of no small consequence in hindering Adventist growth was the opposition of other churches who regarded them as pariahs because of their theology and 'proselytizing'. Adventist communities tended to be introverted, esoteric and isolationist. Nevertheless Pacific islanders adapted aspects of the usually uncompromising Adventist culture. Unity of faith, practice and procedure was a valuable Adventist asset which was promoted by a centralized administration. After a century in the Pacific region its membership there has a reputation among other Adventists for its continued numeric growth and for the ferver its committment to Adventism. Nevertheless Adventism in the region faces a number of problems and its aim of finishing the Lord's work remains unfinished.Subscription resource available via Digital Dissertations
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Ross, Alexander John. "A glorious and salutiferous Œconomy ...? : an ecclesiological enquiry into metropolitical authority and provincial polity in the Anglican Communion." Thesis, University of Cambridge, 2018. https://www.repository.cam.ac.uk/handle/1810/284907.
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For at least the past two decades, international Anglicanism has been gripped by a crisis of identity: what is to be the dynamic between autonomy and interdependence? Where is authority to be located? How might the local relate to the international? How are the variously diverse national churches to be held together 'in communion'? These questions have prompted an explosion of interest in Anglican ecclesiology within both the church and academy, with particular emphasis exploring the nature of episcopacy, synodical government, liturgy and belief, and common principles of canon law. However, one aspect of Anglican ecclesiology which has received little attention is the place of provincial polity and metropolitical authority across the Communion. Yet, this is a critical area of concern for Anglican ecclesiology as it directly addresses questions of authority, interdependence and catholicity. However, since at least the twentieth century, provincial polity has largely been eclipsed by, and confused with, the emergence of a dominant 'national church' polity. This confusion has become so prevalent that the word 'province' itself is used interchangeably and imprecisely to mean both an ecclesial province in its strict sense and one of the 39 'member- churches' which formally constitute the Anglican Communion, with a handful of 'extra-provincial' exceptions. The purpose of this research project is to untangle this confusion and to give a thorough account of the development of provincial polity and metropolitical authority within the Communion, tracing the historical origins of the contemporary status quo. The scope of this task is not in any way intended to be a comprehensive history of the emergence of international Anglicanism, but rather to narrowly chart the development of this particular unit of ecclesial polity, the province, through this broader narrative. The historical work of Part One in itself represents an important new contribution to Anglican Studies; however, the project aims to go further in Parts Two and Three to identify from this context key questions concerning the problems facing contemporary Anglican polity as the basis for further theological and ecclesiological reflection. Part Two examines how provincial polity has given way to an assumption of the 'national church' as the building block of the Communion. To what extent is it consonant with Anglican tradition? How is it problematic? What tensions exist with a more traditional understanding of the province? How might all this relate to wider political understandings and critiques of the 'nation- state' in an increasingly globalised world? Along with the emergence of a 'national church' ecclesiology, so too has the role of the 'Primates' been magnified. Part Three charts this development, culminating in a critique of the recent 2016 Primates' Meeting. What is the nature of primacy within Anglicanism and how does it relate to metropolitical authority? What is the right balance of honour and authority as it relates to primacy? How do Anglican understandings of primacy correspond to those of the Roman and Orthodox Communions? Finally, Part Four attempts to give some concrete focus to the preceding discussion through the illustrative example of the Anglican Church of Australia, which is frequently cited as being analogous to the Communion in having a loose federal system and resolutely autonomous dioceses. The prevalence of this 'diocesanism' has recently been criticised by the Royal Commission into Institutional Responses to Child Sexual Abuse. However, there has been a recent revival of provincial action within the Province of Victoria in response to these issues which will be evaluated to discern what the Australian example might offer toward a theologically robust and credible ecclesiology for Anglicanism into the twenty-first century.