Relevant bibliographies by topics / Australian Anglicanism

Contents

  1. Journal articles
  2. Dissertations / Theses
  3. Books
  4. Book chapters

Academic literature on the topic 'Australian Anglicanism'

Author: Grafiati
Published: 19 February 2023

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Journal articles on the topic "Australian Anglicanism"

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Pickard, Stephen. "Many Verandahs, Same House? Ecclesiological Challenges for Australian Anglicanism." Journal of Anglican Studies 4, no. 2 (December 2006): 177–200. http://dx.doi.org/10.1177/1740355306070678.

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ABSTRACTThe article addresses a number of different themes related to Australian Anglicanism. Underlying this inquiry is a deeper concern to trace the contours of an ecclesiology that is both embedded in a particular context (Australia) and through that points to common ideals that inform the self-understanding of the wider Communion. After an introduction, the remainder of the article is divided into four sections. The first section involves a brief historical perspective to introduce Australian Anglicanism to a wider audience. A second section attends to matters of law and governance; familiar enough but often dry territory, though certainly revealing as to the present state of our Church. From history and law I offer in the third section a reflection of a geographical kind on the idea of place as a formative factor in ecclesiology. In this way I hope to be able to highlight some of the particular challenges for Australian Anglicans and hopefully the wider Communion.
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Hilliard, David. "The Ties That Used to Bind: A Fresh Look at the History of Australian Anglicanism." Pacifica: Australasian Theological Studies 11, no. 3 (October 1998): 265–80. http://dx.doi.org/10.1177/1030570x9801100303.

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This article questions the widely accepted idea that the history of Anglicanism in Australia has been dominated by warfare between three church parties: Anglo-Catholic (high), evangelical (low) and liberal (broad). In fact, among lay Anglicans and at the parish level party strife was much less important than is often assumed. Until recently Australian Anglicans shared a number of common institutions, attitudes and social characteristics, and there was a large body of “moderate” Anglicans — exemplified in this article by the Rev R. P. Hewgill of Adelaide — who did not identify with any particular party.
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Rayner, Keith. "Australian Anglicanism and Pluralism." Journal of Anglican Studies 1, no. 1 (August 2003): 46–60. http://dx.doi.org/10.1177/174035530300100104.

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ABSTRACTInitially the Church of England was the one recognized church in Australia. As other churches were established, it became the dominant church among a few others. Subsequently it became one Christian denomination among many. Now it finds itself, with other churches, among a plurality of other faiths. This evolution from singularity to plurality has raised such questions as whether truth is one or many, how unity relates to plurality and how a church conveys its message in a plural society. For Anglicans the intensity of these questions has been heightened by the plurality within Anglicanism itself. This article argues that plurality can contribute positively to a fuller perception of truth and that the pressure for unity continues in the face of pluralism, though it may be a unity obtained by excluding dissenting points of view or an inclusive unity which transcends plurality.
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Mndolwa, Maimbo, and Philippe Denis. "Anglicanism, Uhuru and Ujamaa: Anglicans in Tanzania and the Movement for Independence." Journal of Anglican Studies 14, no. 2 (September 9, 2016): 192–209. http://dx.doi.org/10.1017/s1740355316000206.

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AbstractThe Anglican Church in Tanzania emerged from the work of the Universities’ Mission to Central Africa (UMCA) and the Australian Church Missionary Society (CMSA). The Anglican missions had goals which stood against colonialism and supported the victory of nationalism. Using archives and interviews as sources, this article considers the roles and reaction of the Anglican missions in the struggle for political independence in Tanganyika and Zanzibar, the effects of independence on the missions and the Church more broadly, and the responses of the missions to ujamaa in Tanzania.
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HILLIARD, DAVID. "The Transformation of South Australian Anglicanism, c. 1880–1930." Journal of Religious History 14, no. 1 (June 1986): 38–56. http://dx.doi.org/10.1111/j.1467-9809.1986.tb00454.x.

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LAKE, MEREDITH. "Provincialising God: Anglicanism, Place, and the Colonisation of Australian Land." Journal of Religious History 35, no. 1 (February 23, 2011): 72–90. http://dx.doi.org/10.1111/j.1467-9809.2010.00972.x.

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REYNAUD, DANIEL. "A Second Front: Canon Garland, Chaplain Maitland Woods and Anglo-Catholicism in the Australian Imperial Force during the First World War." Journal of Ecclesiastical History 72, no. 1 (October 21, 2020): 95–112. http://dx.doi.org/10.1017/s0022046920000743.

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This article explores the work and influence of Anglo-Catholicism in the Australian Imperial Force during the Great War, based on reading the wartime correspondence of key AIF Anglo-Catholics, especially that of Canon David Garland and Chaplain William Maitland Woods. Anglo-Catholics were enthusiastic in support of the war, but simultaneously used it to promote Anglo-Catholicism and combat what they perceived to be the errors of non-Anglo-Catholic Anglicanism and the various Protestant groups, opening what might be considered a second front against these religions.
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Pickard, Stephen. "Church of the In-Between God: Recovering an Ecclesial Sense of Place Down-under." Journal of Anglican Studies 7, no. 1 (May 2009): 35–54. http://dx.doi.org/10.1017/s1740355309000047.

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AbstractThis article examines the significance of ‘place’ as a theme in ecclesiology in the interests of developing an ecclesial sense of place within my own context of Australian Anglicanism. To talk about ecclesiology is to talk about place, about God’s place, about our placement in the world, about how and why our social life operates as it does, about what engenders optimal life enhancing community. From this perspective, place can be a critical concept through which theology, ecclesiology, mission and ministry can be organized and better understood. The primary discipline that has deployed the concept of place is geography. Accordingly, in this article, I consider the theme of place as it is discussed in professional geography and briefly examine some implications for being church and the Anglican Church in particular. This provides the framework for consideration of place within an Australian cultural and ecclesial context. In doing so, I examine the motif of verandah as a depiction of ecclesial place down-under. The key concept of the ‘in-between place’ to depict a post-colonial way of being church is deployed in order to recover an ecclesial sense of place down-under. Underpinning such an approach is the theological concept of the in-between God.
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Fletcher, Brian H. "Anglicanism and Nationalism in Australia,1901-1962." Journal of Religious History 23, no. 2 (June 1999): 215–33. http://dx.doi.org/10.1111/1467-9809.00083.

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Fletcher, Brian H. "Anglicanism and National Identity in Australia Since 1962." Journal of Religious History 25, no. 3 (October 2001): 324–45. http://dx.doi.org/10.1111/1467-9809.00137.

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Dissertations / Theses on the topic "Australian Anglicanism"

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Nolan, Randall. "A Mediating Tradition: The Anglican Vocation in Australian Society." Thesis, Griffith University, 2008. http://hdl.handle.net/10072/366465.

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The Anglican Church of Australia agreed to a national constitution in 1962. Yet at a national level it is hardly a cohesive body with a sense of unity and common purpose. Historically, Australian Anglicanism developed along regional lines, with the result that diocesan separateness rather than national unity became enshrined as a foundational principle of Anglicanism in Australia. This study questions this fundamental premise of the Anglican tradition in Australia. It argues (1) that it is not a true reflection of the Anglican ethos, both in its English origins and worldwide, and (2) that it prevents Anglicanism in Australia from embracing its national vocation. An alternative tradition has been present, in fact, within Australian Anglicanism from the beginning, although it has not been considered to be part of the mainstream. Bishop Broughton, the first Anglican bishop in Australia, was deeply sensitive to the colonial context in which the Anglican tradition was being planted, and he adapted it accordingly. So too, a century later, Bishop Burgmann of Canberra and Goulburn argued for Anglicanism to embrace its national vocation. The views of both these pioneering bishops were consistent with the national principle that lay at the heart of the Anglican ethos from as far back as the English Reformation. The central part of this study explores this national emphasis in Anglican thought, which is present in the thought of Richard Hooker and received renewed emphasis in the writings of Broad Church Anglicans like Coleridge, Arnold and Maurice in nineteenth century England. The national principle did not disappear with the birth of global Anglicanism. The principle of inculturation, always implicit in the Anglican tradition in England, now became an Anglican imperative. The American Revolution indicated that the vocation of each cultural expression of Anglicanism is intricately bound up with the life of the particular society to which it belongs. A study of Lambeth documents demonstrates this growing cultural awareness within global Anglicanism. The present crisis of authority in the Anglican Communion should not be allowed to divert attention away from the national vocation of each particular or national church, in keeping with one of the central tenets of the English Reformation. Important theological and ecclesial issues are at stake. It is very easy for Anglicanism to lapse into an in-house conversation, forgetting that doctrine is part of a human and not just an ecclesiastical conversation. At the heart of the Anglican ethos is a ‘reconciling method’. In a fragmented world, Anglicanism is called to be a mediating presence, engaging with the differences that threaten to divide nations and communities. The Anglican via media needs to be released from ecclesiastical confinement to do its proper work within national life. So too, the notion of ‘comprehensiveness’, long considered to be a central aspect of the Anglican ethos, needs to be placed at the service of the national and international community, especially in a post-colonial world. Conversation and community need to take precedence over fragmentation and hostility. The Anglican tradition was made for such a time, and needs to apply its theological and ecclesial resources to broader issues than its own survival. Ultimately it is a question of integrity: whether Anglicanism is prepared to embody its vision of unity within its own life, and to share it with the wider human community; whether it is willing to live with the risks of engagement, accepting that the ongoing tension between gospel and culture is part of its vocation. The final section of the study will seek to apply these insights to the Australian context. Anglicanism has, in fact, been part of the Australian story from the beginning of European settlement. It must not retreat into a private religious world, or assume a comfortable establishment status as it tended to do in the decades after Federation. It needs to be part of the ongoing debate about Australia – what Australia is and what it stands for. The Anglican tradition must both engage in the conversation about Australia and act as a prophetic and mediating presence, especially at the points of tension which cause fractures in national life. Particular attention will be paid to three key themes in Australian life: the Anzac tradition, race, and land. Each of these presents Anglicanism with both a challenge and an opportunity. Australia needs the insights and resources that the Anglican tradition brings, and Anglicanism needs to grasp that it is both Anglican and Australian. It must therefore get its own house in order for the sake of the nation.
Thesis (PhD Doctorate)
Doctor of Philosophy (PhD)
School of Arts
Faculty of Arts
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Ball, Gail Anne. "The Best Kept Secret in the Church: The Religious Life of Women in Australian Anglicanism 1892-1995." University of Sydney. Studies in Religion, 2000. http://hdl.handle.net/2123/800.

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Ball, Gail Anne. "The best kept secret in the Church the religious life for women in Australian Anglicanism, 1892-1995 /." Connect to full text, 2000. http://hdl.handle.net/2123/800.

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Thesis (Ph. D.)--University of Sydney, 2001.
Title from title screen (viewed Apr. 22, 2008). Submitted in fulfilment of the requirements for the degree of Doctor of Philosophy to the Dept. of Studies in Religion, Faculty of Arts. Degree awarded 2001; thesis submitted 2000. Includes bibliography. Also available in print form.
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Nicol, Alisoun. "Toward an inclusive model of relational spirituality: an exploration of spiritual type among Australian Anglicans." Thesis, Nicol, Alisoun (2010) Toward an inclusive model of relational spirituality: an exploration of spiritual type among Australian Anglicans. PhD thesis, Murdoch University, 2010. https://researchrepository.murdoch.edu.au/id/eprint/4832/.

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This thesis investigates spiritual formation and expression in the context of the increasingly pluralized world of the twenty-first century. Using qualitative empirical methods, it examines where, how, and, indeed, if ultimate meaning and purpose are being found at a time in which the givens of the past have given way to the relative uncertainties of the present. In line with Henri J M Nouwen's concept of the 'three movements of the spiritual life', the project assumes a triadic relational structure to spirituality, the dynamics of which the empirical-findings suggest are now being renegotiated, and most notably in relation to the D/divine. The study was undertaken with Anglican churchgoers in Perth, Western Australia. It sought to construct a model of contemporary spiritual development, but the findings were such as to move the research in an unanticipated direction, albeit in accordance with its grounded-theory methodology, and, ultimately, a typological model was constructed. The emergent typology incorporates six distinct types of spirituality. It uncovered polarization among the participants, with some displaying spiritual uncertainty, dissatisfaction, and a shifting of religious beliefs; while others were confident, certain, and assured. The research introduces a number of innovations which may have value in academic studies of spirituality beyond the boundaries of this project. For example, building on earlier empirical work undertaken by the researcher, music was used in the study as a conduit to the spiritual. Further, the analytical process led to the creation of two new research tools: the Relational Triad allows the spirituality of the individual to be measured and plotted; while The Relational-Self Model of Spirituality is a presentational template designed to allow spirituality to be charted visually. The thesis takes an inter- and multi-disciplinary approach, engaging primarily with the disciplines of Christian spirituality, psychology, sociology, and music. It is argued that, conceptually at least, the emergent typology offers a possible framework for embracing spirituality of all forms across religious, social, and cultural difference.
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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 world’s 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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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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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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Lake, Meredith Elayne. "'Such Spiritual Acres': Protestantism, the land and the colonisation of Australia 1788 - 1850." University of Sydney, 2008. http://hdl.handle.net/2123/3983.

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Doctor of Philosophy
This thesis examines the transmission of Protestantism to Australia by the early British colonists and its consequences for their engagement with the land between 1788 and 1850. It explores the ways in which colonists gave religious meaning to their surrounds, particularly their use of exile and exodus narratives to describe journeying to the colony and their sense of their destination as a site of banishment, a wilderness or a Promised Land. The potency of these scriptural images for colonising Europeans has been recognised in North America and elsewhere: this study establishes and details their significance in early colonial Australia. This thesis also considers the ways in which colonists’ Protestant values mediated their engagement with their surrounds and informed their behaviour towards the land and its indigenous inhabitants. It demonstrates that leading Protestants asserted and acted upon their particular values for industry, order, mission and biblicism in ways that contributed to the transformation of Aboriginal land. From the physical changes wrought by industrious agricultural labour through to the spiritual transformations achieved by rites of consecration, their specifically Protestant values enabled Britons to inhabit the land on familiar material and cultural terms. The structural basis for this study is provided by thematic biographies of five prominent colonial Protestants: Richard Johnson, Samuel Marsden, William Grant Broughton, John Wollaston and John Dunmore Lang. The private and public writings of these men are examined in light of the wider literature on religion and colonialism and environmental history. By delineating the significance of Protestantism to individual colonists’ responses to the land, this thesis confirms the trend of much recent British and Australian historiography towards a more religious understanding of the eighteenth and early nineteenth centuries. Its overarching argument is that Protestantism helped lay the foundation for colonial society by encouraging the transformation of the environment according to the colonists’ values and needs, and by providing ideological support for the British use and occupation of the territory. Prominent Protestants applied their religious ideas to Australia in ways that tended to assist, legitimate or even necessitate the colonisation of the land.
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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.
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LeRoy, Doris. "Anglicanism, anti-communism and Cold War Australia." Thesis, 2010. https://vuir.vu.edu.au/15992/.

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The influence of the Anglican Church within Australia during the 1950s has received insufficient historical analysis, especially given its predominant numerical strength amongst Australian churches at that time. This thesis will rectify that oversight. The Anglican Communion worldwide exerted a singular ability to sway its adherents to follow the resolutions of the Lambeth Conferences, which were attended by the international hierarchy. Australian archbishops and bishops closely adhered to the deliberations of the Lambeth Conference in 1948. Subsequently, the Communion, under the leadership of Archbishop Fisher, adopted a decidedly conservative and anti-communist stance. The visits of Dean Hewlett Johnson, Queen Elizabeth II and Dr Billy Graham throughout the 1950s saw the reinforcement of that stance. The next Lambeth Conference, in 1958, displayed a realisation that some form of negotiation with the communist nations was necessary to circumvent nuclear war. It will be demonstrated that the hierarchy of the Anglican Church in Australia, and that of some laity, did not support this understanding. The thesis also traces, through church papers and observations of clergy, the increasingly close relationship between the Episcopal Church in America and the Australian church. By the end of the 1950s, the significant challenges faced by the Anglican Church had resulted in a diminution of its influence and numerical superiority, and a need to re-evaluate its position in Australian society.
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Books on the topic "Australian Anglicanism"

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

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

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

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John, Davis. Australian Anglicans and their constitution. Canberra: Acorn Press, 1993.

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University of Melbourne. History Dept., ed. People of the past?: The culture of Melbourne Anglicanism and Anglicanism in Melbourne's culture. [Parkville, Vic.]: History Dept., University of Melbourne, 2000.

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The place of Anglicanism in Australia: Church, society and nation. Mulgrave, Vic: Broughton Pub., 2008.

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Fletcher, Brian H. The place of Anglicanism in Australia: Church, society and nation. Mulgrave, Vic: Broughton Pub., 2008.

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Cameron, Marcia Helen. An enigmatic life: David Broughton Knox, father of contemporary Sydney Anglicanism. Brunswick East, Vic: Acorn Press Ltd., 2006.

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

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Brian, Porter, ed. Melbourne Anglicans: The Diocese of Melbourne, 1847-1997. Melbourne: Mitre Books, 1997.

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Book chapters on the topic "Australian Anglicanism"

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Hilliard, David. "Some Found a Niche: Same-Sex Attracted People in Australian Anglicanism." In New Approaches in History and Theology to Same-Sex Love and Desire, 117–37. Cham: Springer International Publishing, 2018. http://dx.doi.org/10.1007/978-3-319-70211-7_7.

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"Tensions: Sydney and the Australian Church." In Sydney Anglicans and the Threat to World Anglicanism, 77–111. Routledge, 2017. http://dx.doi.org/10.4324/9781315241920-5.

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"Fr Peter Bennie at All Saints Wickham Terrace, Brisbane and as Editor of the Australian Church Quarterly 1952–1963—an Anglo-Catholic Biography." In Anglicanism: Catholic Evangelical or Evangelical Catholic?, 87–108. ATF Press, 2019. http://dx.doi.org/10.2307/j.ctvvh84qs.13.

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Breward, Ian. "Anglicanism in Australia and New Zealand." In The Oxford History of Anglicanism, Volume IV, 331–61. Oxford University Press, 2017. http://dx.doi.org/10.1093/acprof:oso/9780199641406.003.0014.

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Carey, Hilary M. "Anglicanism in Australia, c.1829–1910." In The Oxford History of Anglicanism, Volume III, 338–51. Oxford University Press, 2017. http://dx.doi.org/10.1093/acprof:oso/9780199699704.003.0016.

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Strong, Rowan. "The New Paradigm in the Colonies: Australia and New Zealand, 1820s–c.1850." In Anglicanism and the British Empire, c.1700-1850, 222–82. Oxford University Press, 2007. http://dx.doi.org/10.1093/acprof:oso/9780199218042.003.0006.

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Snape, Michael. "‘Aflame with Faith, and Free’." In A Church Militant, 268—C4.P195. Oxford University PressOxford, 2022. http://dx.doi.org/10.1093/oso/9780192848321.003.0005.

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Abstract This chapter examines the fraying relationship between Western Anglicans and their armed forces in the first three decades of the Cold War. While prompting closer engagement with the just war tradition, nuclear weapons fed an uneasiness with the British military among an influential minority, an attitude reflected in the Campaign for Nuclear Disarmament. The imperatives of decolonization also increased the scope for friction between Archbishop Geoffrey Fisher and successive Conservative governments in the 1950s. However, in the initial confrontation with atheistic Communism, Anglican approaches to war and military service remained robust. Given the existential threat to faith and freedom, the atom bomb was widely countenanced as a weapon of last resort. Some Anglican contributions to the military and ideological conflicts in Malaya and Korea proved highly effective. However, in the Protestant Episcopal Church, whose importance in the Communion increased with the rise of US hegemony in the non-Communist world, the ‘long 1960s’—and the Vietnam War especially—helped unseam its ascendancy in America’s armed forces. Amidst a more general crisis of identity, the profile of Episcopalian conscientious objectors and war-resisters rose, and with it a keen, outspoken hostility to military chaplaincy. These divisions were also felt by Australasian Anglicans, while the reverberations of Vietnam—compounded with the policies of South Africa’s apartheid regime—fuelled an ambient disquiet with the military (and especially the military chaplain) in the wider Anglican Communion. Consequently, by the end of the ‘long 1960s’, the historic relationship between Western Anglicans and their armed forces had never been weaker.
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