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To date, older adults have received little attention in the newly emerging technological narratives of transnational religion. This is surprising, given the strong association of later life with spiritual and religious engagement, but it likely reflects the ongoing assumption that older adults are technophobic or technologically incompetent. Drawing on ethnographic interviews with older Sinhalese Buddhist migrants from Sri Lanka, living in Melbourne, this paper explores the digital articulations of transnational religion that arise from older migrants' uses of digital media. We focus on how engagements with digital media enable older Sinhalese to respond to an urgent need to accumulate merit in later life, facilitating their temporal strategies for ageing as migrants. We argue that these digital articulations transform both the religious imaginary and the religious practices that validate and legitimize a life well‐lived. [ABSTRACT FROM AUTHOR]

This paper sets out to explore how the Australian Catholic Church's perceptions of Mass-going and absenteeism evolved in the mid-to-late nineteenth century. By examining the Lenten pastorals of Archbishop John Polding of Sydney, along with various mission sermons, the paper argues that a decisive shift is discernible after the 1860s. Where previous emphasis had fallen on absenteeism as a breakdown in the individual's relationship with God, later understandings introduced a dominant ecclesial imperative: Catholics who failed to attend Mass were also weakening the Church and effectively aiding hostile secular and Protestant forces arrayed against her. This shift was itself the product of a critical transformation in the field of ecclesiastical discourse as it gravitated inexorably towards more agonistic expressions. [ABSTRACT FROM AUTHOR]

As international migration increases, the Australian socio‐cultural and political context in which sub‐Saharan African migrant families are settling is causing tension between traditional sub‐Saharan African migrant definitions of child and childhood experiences and host nation definitions particularly when compared with the child protection system. This paper seeks to explore and highlight the fundamental values and differences that determine perceptions and treatment of children within traditional sub‐Saharan African communities. Using a qualitative design, this study was influenced by acculturation theory. Four major themes emerged from the analysis: (a) culture and the sub‐Saharan African child, (b) moulding good children, (c) family functioning and relationships, and (d) host context: perceptions of Australian mainstream parenting. The study found that in order to successfully make decisions that are in the best interest of sub‐Saharan African migrant children that come to the attention of the child protection system, discussions about children rights can only yield good outcomes when the child's socio‐cultural environment is considered. [ABSTRACT FROM AUTHOR]

In recent years Australian nationalism has attracted considerable attention from historians, but most of the literature has been written from a secular standpoint. The present paper focuses on the contribution of the Anglican Church to the development of nationalism in the period between the coming of Federation and the attainment by the church of a new constitution that gave it autonomy. The first part of the paper examines the English character of the church and its attitudes towards empire, monarchy and "White Australia." The second part explores the emergence of a more distinctively Australian identity within the church. Although importannt, this was not strong enough greatly to influence the church whose presence helped perpetuate the hold of British cultural values in ways and to an extent not hitherto fully appreciated. [ABSTRACT FROM AUTHOR]

Over the last fifteen years the use of the indigenous Amazonian psychoactive beverage ayahuasca has been reimagined in alternative healing circles of Western countries. This paper explores the practice of ayahuasca neoshamanism in Australia and examines ways in which acts of vomiting and ecstatic trance-visions involve heightened affective states and moral projects of healing. Aspects of everyday life are purged, rearticulated, and reconstituted in rituals where codes of conduct and discursive exchange encourage practices of personal evaluation and reflexivity that appear to index ideologies of individualism. Through exploring social and discursive prohibitions and forms of sensory organisation, the practice of drinking ayahuasca in Australia is shown to be constituted by ritual conventions that define the individual as autonomous and responsible in relation to ecstatic trance and articulations of wellbeing. [ABSTRACT FROM AUTHOR]

The Australian megachurch, Hillsong, is as well known for its music and spectacle as it is for the content of its religious ideas. This is largely due, as Connell argues in his geography of Hillsong, to the peculiar mix of the theological and the modern that a highly globalised and mediatised context can today produce. This paper re-examines the phenomenon of Hillsong through the theory of affect, which has gained notable analytical purchase in geography in recent years. More specifically, it uses the concept of 'affective labour' to analyse the specific ways in which bodies are put to work in the spaces of Hillsong worship. We demonstrate the way that Hillsong produces and mobilises affect in order to attain the collective experience of the spectacle, which is so crucial to Hillsong's visibility as a social phenomenon and also to its recruitment of the individual member into the logic and ethos of the church as a whole. We indicate the importance for the success of Hillsong of producing particular kinds of subject, namely, subjects who are at once comfortable, enthusiastic and loyal. By recruiting its followers as affective labourers towards a shared evangelical cause, the embodied and vaguely felt sense of potential of members is mobilised towards the spectacular phenomenon that is the Hillsong church. [ABSTRACT FROM AUTHOR]

During the evangelical awakening of eighteenth-century Europe, numerous religious communities were founded in order to create a geographical space in which religious and social identities could be constructed, including several communities of the Moravian Church. This Protestant Episcopal Church was based in Germany, but expanded from the mid-eighteenth century throughout the colonial world in response to political turmoil. This paper traces the establishment of the Moravian town of Bethel in South Australia and the role of religion and ethnic backgrounds in the identification processes of Europeans in the British colonial world. It further analyses the role of politics both locally and internationally in the formation of such a settlement, and the dynamic exchange between the European headquarters of the Brethren and the “colony” of Moravians in South Australia in order to demonstrate how interactions between migration and religion affected the European world. [ABSTRACT FROM AUTHOR]

The 'women's business' on Hindmarsh Island has had spectacular success although vital evidence had been kept secret 'in a sealed envelope'. This paper, drawing primarily on the author's own encounter with the native title claims procedure, discusses various formative processes involved in the contemporary construction of Aboriginal indigeneity in which religious belief is heavily valorised. Subjected to a process of rationalisation for a long time, religious traditions are now being used as a strategic resource in native title claims. In the endeavour to make best possible use of the jurisprudential opportunity offered, the maintenance of secrecy and cloaking of information emerges as an important strategy. Secrecy clearly is an integral part of traditional Aboriginal culture. However, cloaking in fact may not only privilege esoteric contents, but merge with attempts of deliberate deception. Yet, in itself this too might be considered an Aboriginal cultural tradition. [ABSTRACT FROM AUTHOR]

Interest is growing in how to integrate spirituality into family therapy. Closely related to this development are efforts to include spirituality in marriage and family therapy training. Students in various fields are expressing interest in spirituality and the desire to have it integrated into their training programs. However, not all family therapy training incorporates spirituality as part of rigorous academic inquiry while considering the personal and cultural components of spirituality in the curriculum. This article examines approaches to integrating spirituality in a Commission on Accreditation for Marriage and Family Therapy Education ( COAMFTE) accredited program at Christian Theological Seminary ( CTS). A review of research on spirituality in training programs is offered as well as current approaches that address spirituality. The pedagogical approach at CTS is then explicated. The curriculum includes courses in religion and others that integrate spirituality/theological reflection with family therapy. 'Integration of Self, Systems, and Spirit' and a Capstone Presentation that showcases an integrative method are described. Finally, implications for training in secular universities and agencies are articulated, with suggestions for future exploration. [ABSTRACT FROM AUTHOR]

Family and domestic violence (FDV) is a major social, economic and health issue that is associated with a range of physical, mental and behavioural health outcomes. Religion and faith are powerful and influential in shaping the lives of many individuals and societies, in addition to the social practices, norms and structures that are significant in understanding and responding to FDV. This study examines the influence of religious beliefs and values on attitudes and beliefs of FDV among culturally diverse faith communities in Australia. Interviews and focus groups were conducted with 64 participants from a range of cultural and religious backgrounds and included faith leaders, community members and FDV sector workers. Overall, findings indicate that tensions exist between expressions of faith and attitudes to women and FDV. Whilst there is general agreement among participants that their faiths did not condone violence, they also identified cultural structures related to their faiths that enabled and ignored abuse against women. Further exploration of these issues within specific faith communities, as well as how to support and engage with these communities in increasing understandings of FDV and developing effective responses, is needed in the Australian context. [ABSTRACT FROM AUTHOR]

In the religious movement known as Spiritualism, a medium's task is to provide evidence that there is no such thing as death. Human existence is defined by Spiritualists in terms of continual spiritual progress rather than stark beginnings and endings, although converts do tell vivid stories of the moment they realised Spiritualism's truth. The movement changed over decades as mediums turned their attention from physical to mental manifestations of spiritual presence. Mediumship has remained popular in public culture, but as an institution Spiritualism has declined in prominence to the point where many members of the movement now join it as converts and worry about the closure of churches. In this article, I juxtapose personal and institutional beginnings and endings to show their interrelation, with people's senses of radical newness and progress cultivated in the context of perceived institutional decline. [ABSTRACT FROM AUTHOR]

Over the last few decades historians have been rediscovering Australia's religious heritage, often in response to entrenched narratives depicting Australia's social, intellectual, and political history as a triumph of secular enlightenment over vestiges of Old World partnerships of religion, state, and society. That Australia has a rich secular heritage is indisputable, but to draw a sharp distinction between the 'secular' and the 'religious' is anachronistic and misguided, and any attempt to tell the story of Australia's secular heritage must acknowledge that the 'secular' often found its justification flowing from more general religious premises grounded in enlightenment ideals such as rational religion, rational piety, and general Christianity. Indeed, when liberal democracy was emerging in the colonies the 'secular' had to be justified in terms acceptable to the public square and these terms were broadly religious. Robert Lowe is an apt case study for divining the nature of the secular in colonial Australia, for his thought and political activity show the subtle and complex way that ideals such as 'enlightenment,' 'religion,' and 'secular' entered into dialogue rather than warfare with one another and contributed to social institutions judged suitable for a fledgling pluralist nation. [ABSTRACT FROM AUTHOR]

We examined the interrelation between religiosity, anti‐intellectualism, and political mistrust in predicting belief in conspiracy theories. Improving on previous psychological research on the link between religiosity and societal and political attitudes, we assessed the predictive power of religious self‐categorization and the importance attached to one's own (non)religious worldview predicting belief in conspiracy theories separately. Applying quota sampling in a study in Australia (N = 515), the sample consisted of 48.9% believers (i.e., those who self‐categorized as religious persons) and 51.1% non‐believers (i.e., those who self‐categorized as non‐religious persons). The results showed that believers and non‐believers did not differ in the belief in conspiracy theories. Unpacking this further though, we did find that the extent to which religious worldviews were endorsed predicted belief in conspiracy theories. Among believers, the importance attached to their religious worldview was directly associated with higher belief in conspiracy theories and this link was partly mediated by higher anti‐intellectualism. Political trust, in turn, served as an inhibitor of the link between religiosity and conspiracy beliefs. Among non‐believers, there was no direct association between the importance of non‐religious worldview and belief in conspiracy theories. However, we found that higher trust in political institutions accounted for the negative association between non‐religious worldview and lower belief in conspiracy theories. The results underline the importance of distinguishing religiosity as a self‐categorization and religiosity as a worldview. We find that it is not the self‐categorization as religious, but the extent to which religious worldviews are endorsed that could predict people's beliefs in conspiracy theories. [ABSTRACT FROM AUTHOR]

Objective: To explore the factors associated with informal care provision by older Australians. Methods: Longitudinal cohorts of the Personality and Total Health Through Life project (PATH) were used to build a generalised estimating equation model. Results: Older adults who are engaged in volunteer and religious activities are 27.6% and 33.8%, respectively, more likely to provide informal care than their counterparts who are not engaged in these activities. Older adults who formerly provided care are four times more likely to have a continued caregiving role than their counterparts who did not formerly provide care. Those in marriage‐type relationships are 50.9% more likely, and those with primary responsibility for household and income tasks are respectively 28.0% and 31.0% more likely, to provide care than their counterparts. Conclusion: Personal values for social responsibility and role responsibility are significant predictors of informal care provision by older Australians. [ABSTRACT FROM AUTHOR]

ABSTRACT BACKGROUND We examined the body mass index ( BMI) of students attending Seventh-day Adventist (Adventist) schools in Australia in 2001 and 2012. METHODS A total of 3069 students attending Adventist schools in Australia responded to a health and lifestyle survey in 2001 (N = 1335) and 2012 (N = 1734). The survey captured self-reported height and weight, demographics (age, sex, year level, religion), and select health behaviors. RESULTS Compared with national norms, lower rates of overweight and obesity were observed in the study cohort, but higher rates of underweight. There was no change in the mean BMI of the students attending Adventist schools in Australia from 2001 to 2012. Regression analyses indicated that a lower BMI was associated with age, sex, more regularly eating breakfast, consuming less soft drink, and having a regular exercise program. The students reported a high consumption of fruits, vegetables, and whole grains compared with Australian national norms, and 29% claimed to be vegetarian. CONCLUSIONS Students attending Adventist schools appear to have a lower prevalence of overweight and obesity than the secular population, but a higher prevalence of underweight. The mechanisms through which Adventist schools may influence student's BMI warrants further investigation. [ABSTRACT FROM AUTHOR]

Issue addressed Christian churches have historically undertaken welfare and community service activities to practise faith and increase their relevance to communities. However, the church in Australia has received little attention from health promotion practitioners and researchers. The objective of this qualitative study was to explore the barriers and challenges that affect church engagement in health promotion to assist practitioners' understanding of the potential for these civil society organisations to play a role in health promotion programs and partnerships. Methods The research was based on interviews with five directors of church-affiliated organisations and with the church leaders (ministers, pastors, priests) of 30 churches in urban and rural Victoria. Analysis was iterative using open, axial and thematic coding. Results The challenges to church involvement in health promotion, as articulated by church leaders, fell under the themes of the social context of churches and the attributes of congregations. Major issues raised were perceived relevance, mistrust, contested agendas, discordant values within congregations, and risk management. Conclusion Although churches may take a different stance to health promotion agencies on a range of social and health issues, many have experience addressing social disadvantage and are prepared to commit resources to meet the needs of people outside their congregations. However, several factors inhibit the engagement of churches in health promotion including perceived irrelevance and community mistrust, agendas of conversion and values that conflict with health promotion. So what? Churches have a history of addressing social determinants of health such as housing, employment and food security. Deeper understanding of the challenges and barriers church leaders experience in undertaking health promotion work will facilitate more realistic and effective engagement by practitioners with these organisations. [ABSTRACT FROM AUTHOR]

In the late 1950s the Australian Council for the World Council of Churches (AC-WCC) inspired primarily by the Presbyterian Church, undertook a concerted campaign to pressure the Australian government to assume a greater role in the affairs of the New Hebrides. The AC-WCC wanted the Australian government to take over the United Kingdom's role in the administration of the Anglo-French Condominium. It was motivated to undertake this campaign by the dismal social and economic conditions in the islands, the neglect of the British and French colonial authorities, and their failure to offer the indigenous people a way forward to self-government. The high point of the campaign was a meeting between Robert Menzies, the Australian prime minister and a delegation from the AC-WCC in early 1958. As a result of this meeting Australian ministers and officials, for the final time, gave extended consideration to expanding Australia's empire in the South Pacific to include the New Hebrides. This article examines the AC-WCC's campaign, explores the Australian government's response, and analyses the outcome of this important episode in Australia's involvement in the colonial territories of the South Pacific. [ABSTRACT FROM AUTHOR]

Tensions between Protestants and Catholics persisted throughout nineteenth-century Australia. Historians have tended to examine the part played by the clergy, pressure groups or newspapers in sectarian disputes in the main colonies of New South Wales and Victoria. This article contributes to an understanding of anti-Catholicism in the Australian colonies by focusing on the actions and writings of one Catholic layman, Dr Edward Swarbreck Hall, in mid nineteenth-century Tasmania. To minimise religious hostility, Hall was tolerant towards Protestants, loyal to the British Crown, and worked co-operatively with other creeds in helping the poor. This approach made Catholicism more acceptable to Protestant society until the late 1860s. Thereafter religious divisions became more pronounced with the appointment of Irish Bishop Daniel Murphy, who adopted the authoritarian policies of the papacy and asserted the rights of Catholics. Feeling threatened by Catholic assertion and antagonised by Catholic doctrinal beliefs, Evangelical Protestants expressed anti-Catholic sentiments at public meetings and in newspapers. In showing how Hall defended Catholics when aspersions were cast on their clergymen, their character, or their religious practices, this article concludes that Catholics were not passive victims, but Hall's fierce polemical style worked against his desire for religious peace. [ABSTRACT FROM AUTHOR]

During the transportation period, Britain sent 25,000 convict boys to Australia. While the proportion of juveniles was fairly low for the first thirty years, by the mid-1820s increasing numbers were sent, with the growing argument that transportation might affect a reformation amongst the boys. Religious ideology was central to that argument. Institutions were built in Sydney and Port Arthur where boys would be taught to read, work, and fear God. This article considers the interrelationship between the authorities, the clergy, and the boys at Carters' Barracks and Point Puer, suggesting that religion and religious penal practices created dynamic points of interaction. When it came to being 'reformed,' the boys were anything but passive recipients. Religious penal practice was far more than just an instrument of the hegemonic powers. Instead, it was a dynamic discursive and political space characterised at different times by resistance, compliance, and subversion of the areas of learning, cleanliness, and language. This article therefore considers not merely the religious practices of the penal institutions but also the varied manner in which the boys responded to those practices. [ABSTRACT FROM AUTHOR]

ABSTRACT The site of St John's provides a unique insight into the internal dynamics and materiality of a nineteenth century Catholic girls' reformatory and the silent lives of the young women, both inmates and nuns, who were confined there. The organisation and material culture of the site reflects the intersection of Australian colonial, Catholic and 'middle-class' ideologies. This institution's purpose was to reform through the imparting of a Catholic hegemony of 'appropriate' female behaviour and sexuality; this hegemony was supported by enculturation, which included the altering, confining, decorating and ordering of the St John's space. The site and its assemblage, whilst small, demonstrate the framework for, and materiality of, the reformatory system that was underpinned by deep traditions of female confinement based in Catholic institutional models. Gender as a social process is key to reading and interpreting the materiality of the St John's Reformatory for girls. Gender frames, informs and contextualises the materiality of the site, its aims, its operation and thus its archaeological interpretation. Further, the ideological gender roles and regimes related through historical accounts provide the context for the embeddedness of gender in the material culture found. [ABSTRACT FROM AUTHOR]

This article opens and ends with reference to two interlinked studies: Charles Taylor's 2007 A Secular Age, and his 2011 Dilemmas and Connections: Selected Essays. These are often magnificent but sometimes flawed works. This article aims to explore the implications and ramifications of Taylor's failure to discuss, in either study, nineteenth-century provision for secular instruction by government elementary schools in Ireland, Great Britain, and the Australian colonies. What these did or did not mean should have been grist to Taylor's mill, especially since, in these places (and other English-speaking countries, such as the United States, Canada, and New Zealand) 'secular instruction' provisions soon attracted energetic imputations of infidelity and atheism, as well as support. 'Secular Instruction' Acts in two Australian colonies ( Victoria in 1872, South Australia in 1851 and 1875) are here considered in detail, for these, especially the Victorian, were interpreted by some then and more recently as emphatically secular (in the sense of 'Godless'). My argument is that this emphatic secularity, for emphatic it often was, mostly should not be read as 'Godless' but as an often Protestant-inflected statutory expression - of the kind usefully defined - by reference to an ideal type - as 'Civic Protestantism.' [ABSTRACT FROM AUTHOR]

The article presents an introduction to the September 2014 issue, discussing the central theme of secularism in Australia, and highlighting featured contributions by Stephen Chavura, Richard Ely, and Ian Tregenza.

This article sets out to remedy an historiographical oversight in Australian history by identifying the principal characteristics of the religious culture of Anglican clergy in the colony of Western Australia between 1830 and about 1870. Using sources, both personal from clergy or clergy wives, and official correspondence with the colonial governments, and clergy correspondence to mission societies and their bishop, a number of features of clergy religion are delineated. They enable a comparison to be made between metropolitan and colonial Anglican clergy cultures. These include anxieties about status and income; the involvement of the clergy in charity, education, church building, and public worship; isolation and religious competition. While many of these were familiar to English clergy, they took on new aspects in the colonial context, which required the clergy there to become conscious that the colony was a new land, however much they attempted to remake it in their own ecclesiastical image. [ABSTRACT FROM AUTHOR]

Despite Australian multicultural policy that asserts the right of all citizens to maintain and practice their religion, formal citizenship has not guaranteed the welcome or belonging of migrant religious groups at the neighbourhood scale. This is most starkly reflected in contests over the inclusion of minority religious spaces in the Australian landscape, which increasingly take place in the rural-urban fringe of metropolitan areas. This work examines the controversy over a proposed Hindu temple in metropolitan Sydney and reveals insights into the way that rural-urban fringe space is imagined, understood and experienced by land use planners, residents and temple members. Critical discourse analysis of policy documentation along with interviews reveals that land use planners circumscribe belonging in the landscape through the use of zoning ordinances and design controls, local residents mark the boundaries of white privilege through narratives of heritage and cultural difference and temple members claim rights to citizenship based on assertions of sameness. [ABSTRACT FROM AUTHOR]

Between 1972 and 1984, the rise of social justice and religious vocational movements in an increasingly self-conscious Western Sydney intersected with the rise of an increasingly influential cadre of politicians, public servants, and educationalists. Mobilising a broader sense of grievance, and organising in community, political, and social groups, these people contributed to a widespread campaign for a university in Western Sydney which extended from the streets of Mount Druitt to the Prime Minister's Office. This article traces the contribution of these religious motivations to the secular legitimisation, mission, and implementation of the University of Western Sydney. [ABSTRACT FROM AUTHOR]

World Youth Day 2008 was the largest public religious gathering in Australian history, which proudly celebrated Catholicism in the streets of Sydney. This article argues that the organization and outcomes of World Youth Day 2008 were significantly shaped by the perceptions of Catholic Church leaders and officials who were determined to present the Catholic Church as a powerful opponent of the trend toward secularization. The organizers of World Youth Day 2008 achieved significant success in overcoming the legacy of sectarianism, the fears of secularization, the problems of internal division and scandal, and distrust and suspicion in the media prior to the event. The event showed that the Catholic Church was very capable of negotiating the Australian public sphere, and successfully marketed an energized and inclusive brand of Catholicism to the broader public. [ABSTRACT FROM AUTHOR]

Between 1947 and 1963 the Australian Baha'i community developed an institutional framework at local and national levels and expanded its activities both with Australia and islands of the Pacific Ocean. The community's evolution was shaped not only by the activities of its members, but by the faith's evolution globally, and by persecution of the Baha'i community in Iran. The opening of a house of worship in Sydney (see cover photograph) in 1961 contributed significantly to the Baha'i community's profile. In 1963 it was one of fifty-six communities worldwide to participate in the establishment of the faith's world governing body, the Universal House of Justice. [ABSTRACT FROM AUTHOR]

ABSTRACT Most organized religions have indicated a level of support for organ donation including the diagnosis of death by the brain criterion. Organ donation is seen as a gift of love and fits within a communitarian ethos that most religions embrace. The acceptance of the determination of death by the brain criterion, where it has been explained, is reconciled with religious views of soul and body by using a notion of integration. Because the soul may be seen as that which integrates the human body, in the absence of any other signs of human functioning, loss of integration is considered to be an indication that soul and body have separated. To some extent this view would seem to be informed by an Aristotelian notion of the soul, but it fits well enough with religious notions of the person continuing after death. There have been several developments internationally that indicate that the acceptance of so-called 'brain death' by organized religions has been challenged by new developments including the acceptance of a lesser standard than loss of all brain function and a rejection by the US President's Council on Bioethics of the notion of loss of integration as an explanation of death by the brain criterion. [ABSTRACT FROM AUTHOR]

Introduction and Aims. Religious organisations have been involved in delivering alcohol and other drug (AOD) services since Australian colonial times and are a familiar presence in the AOD sector. However, there is concern in some sectors that AOD services delivered by religious organisations might be influenced by religious ideology, at the expense of evidence-based service provision. Design and Methods. A national, cross-sectional survey of non-government AOD agencies was undertaken using a mailed questionnaire. All non-government AOD agencies in Australia, providing at least one face-to-face specialist AOD service, were invited to participate. Agency goals and activities were assessed using the Drug and Alcohol Program Treatment Inventory, which has eight distinct treatment orientations: 12-step, therapeutic community, cognitive behavioural therapy, psychodynamic, family, rehabilitation, dual diagnosis and medical. Results. There was a high degree of uniformity in treatment orientations with religiously affiliated agencies having similar goals and activities to non-religiously affiliated agencies. Cognitive behavioural therapy was most commonly provided and 12-step the least provided. Religiously affiliated agencies were significantly more likely to favour the 12-step orientation in both goals and activities. Discussion and Conclusions. Concerns that the religious affiliation of non-government organisations might influence AOD service delivery in Australia appear to be overstated. Factors contributing to the observed uniformity of care may include a more strategic, federal approach; and an increasing emphasis on best practice within the sector. The lack of discernable differentiation between religiously affiliated and non-religiously affiliated non-government organisations may also be attributable to changes in the way services are delivered by many religious organisations.[McIlwraith F, Kinner SA, Najman JM. AOD treatment agencies: Does religious affiliation influence service delivery? Drug Alcohol Rev 2011;30:664-670] [ABSTRACT FROM AUTHOR]

Cardinal Patrick Moran, the Catholic Archbishop of Sydney 1884–1911, believed that Australian Catholicism would flourish with the emergence of the new nation through Federation in 1901, provided that Australians turned away from foreign influences, including anarchism and nihilism. Moran also sought to use Australia to “Christianise” the enormous population of China, and believed that Chinese immigration could make a useful contribution to nation building. As the nineteenth century closed, Moran's aims were also complicated by the more insidious threats represented by a challenge to religious faith by fin de siècle ideas — a modernism manifesting as both a general challenge and a specific doctrinal relativism that might erode the Church's authority, and the threat Moran felt was posed to the development of the liberal Australian state and the Catholic Church by radical political alternatives. Concern that a mood of religious apostasy and secularisation might spread to the Catholic community also influenced Moran's support for the fledgling Australian Labor Party, which Moran believed could develop as an instrument to reinforce a moral and inclusive sense of Australian identity for the Catholic working class. Like his pro-Chinese views, Moran's advocacy of “the rights and duties of labour” was defined by an imagined alliance of evangelism and nation building, stimulated by the fear, as he expressed in 1891, of “an unchristianized world.” [ABSTRACT FROM AUTHOR]

From the mid-1930s to the mid-1960s the Woman's Christian Temperance Union (WCTU) in Australia played a key role in the articulation and development of human rights for Aborigines. They provided practical and political support and scaffolding while developing an important ideological base, and they formed alliances across class, gender, race, religious, and political lines to achieve their goal of racial equality. Their activism coincided with the period associated with decolonisation. It has been argued that, in Australia, the end of empire coalesced with the rise of the labour movement in the 1940s. However, this article argues that as a means of understanding WCTU involvement in defending and shaping an Aboriginal rights agenda, the rise of labour is an important but partial explanation. It downplays the role of gender and religion in formulating an ideological position while masking its political implications. Here, I explore the politics of WCTU reform, particularly connections between gender, religion, and race, and trace the Union's defence of Aboriginal human rights in post war Australia. [ABSTRACT FROM AUTHOR]

Objectives To determine the prevalence of religious practices and beliefs of depressed elderly Australian inpatients and their relationship to physical, social, and cognitive variables known to influence the prognosis of depression in the elderly. To compare the results obtained with those from similar North American studies. Methods and procedures Inpatients with a DSM-IV diagnosis of major depression were interviewed on admission to the psychogeriatric unit of a Melbourne geriatric centre. Information collected included patient demographics, intrinsic and extrinsic religiosity, cognitive function, severity of depression, number of chronic illnesses, physical function, and numbers and quality of social support. Pearson correlation and multivariate analysis using a standard regression model were used to examine relationships between the religious and other variables. Results Of the 86 patients who completed the assessment, 25% attended church regularly and 37% prayed, meditated, or read the Bible, at least once a day. Just over half rarely or never engaged in such behaviours. Three out of every eight patients were ‘intrinsically’ religious. Religious patients expressed higher levels of social support and physically disabled patients were more likely to be religious. Conclusions Depressed elderly Australian inpatients are less religious than their North American counterparts. Nevertheless, religion remains important for a large minority of such individuals. Clinicians need to be aware that such individuals may turn to religion when depressed, especially to cope with the presence of physical disability. Copyright © 2007 John Wiley & Sons, Ltd. [ABSTRACT FROM AUTHOR]

Reports on nine dreams which were volunteered by contemporary Aborigines living in Arnhem Land, Northern Territory, Australia. Similarity with those of Western subjects; Difference in being accorded more significance; Preponderance of religious and culture-conflict imagery.

The topic of divine healing was not at the forefront of the Protestant movement during its first three centuries as it reacted to what was seen as an exaggerated and often fallacious miraculous supernaturalism in Roman Catholicism. By the middle of the nineteenth century the Protestant churches in Britain, America, Europe and Australia had to consider divine healing in light of a newly emerging holiness movement. This article examines the developments in practice and theological perspective of the Protestant churches in Australia, particularly as they responded to the clear claims of the growing Pentecostal movement in the nation and the sacramental perspective on healing supported by the High Anglican sector of the Australian Church of England. [ABSTRACT FROM AUTHOR]