On This Day: Tuesday, 25 June 2019

On This Day: Tuesday, 25 June 2019

by | Jun 25, 2019 | What Time Is It?

Anniversaries and commemorations come and go daily. Most of us, even the best historians, miss most occasions. If we think of history as events then we are faced with a continually showering in the grains of sand. Nevertheless, we do pick out certain patterns in the remembrance of historical dates. The blog here reminds us of some dates where the local, state, national, and global perspectives entwine.

On 25, Monday June 1894, Marie François Sadi Carnot, French statesman (assassinated), died (b. 1837)
On 25, Monday June 1894, Charles Romley Alder Wright, British chemist who synthesized heroin, died (b. 1844)
On 25, Sunday June 1944, WWII: The Battle of Tali-Ihantala (the largest battle ever in the Nordic countries) begins between Finnish and Soviet troops. Finland is able to resist the attack and thus manages to stay as an independent nation.
On 25, Sunday June 1944, Bombardment of Cherbourg by ships of the United States Navy and British Royal Navy in support of U.S. ground troops.
On 25, Sunday June 1944, Ricardo Salgado, Portuguese economist and banker, born
On 25, Sunday June 1944, Dénes Berinkey, 21st Prime Minister of Hungary, died (b. 1871)
On 25, Sunday June 1944, Lucha Reyes, Mexican singer, died (b. 1906)
On 25, Sunday June 1944, María Chinchilla Recinos, Guatemalan teacher, died (b. 1909)
On 25, Thursday June 1959, A KH-1 Corona, believed to be the first operational reconnaissance satellite, is launched as science mission “Discoverer 4” from Vandenberg Air Force Base aboard a Thor-Agena rocket.
On 25, Thursday June 1959, Farajallah el-Helou, Lebanese militant, died (b. 1906)
On 25, Thursday June 1959, Charles Starkweather, American spree killer, died (b. 1938)
On 25, Wednesday June 1969, Storm Large, American singer and actor, born
On 25, Monday June 1979, Belgium: NATO Supreme Allied Commander Alexander Haig escapes an assassination attempt by the Baader-Meinhof terrorist organization.
On 25, Monday June 1979, Busy Philipps, American film actress, born
On 25, Monday June 1979, Dave Fleischer, American animator, died (b. 1894)
On 25, Sunday June 1989, Chris Brochu, American actor and singer-songwriter, born
On 25, Saturday June 1994, Cold War: the last Russian troops leave Germany.
On 25, Friday June 1999, Sir Peter Abeles, 75, businessman, died
On 25, Friday June 1999, Fred Trump, American real estate developer, died (b. 1905)
On 25, Friday June 1999, Yevgeny Morgunov, Soviet and Russian actor, film director, and script writer, died (b. 1927)
On 25, Thursday June 2009, Farrah Fawcett, American actress, died (b. 1947)
On 25, Thursday June 2009, Michael Jackson, American performer and recording artist, died (b. 1958)
On 25, Wednesday June 2014, Derek Fielding, 84, librarian and author., died
On 25, Wednesday June 2014, Ana María Matute, Spanish author, died (b. 1925)

Other On This Day days in history

Affective Levels from Tolerance to Moral Obligation

Affective Levels from Tolerance to Moral Obligation

by | Nov 9, 2019 | Blog

The graph maps the affective levels from the state of tolerance to moral obligation. The graph should not be read as a necessary ordering in ethical or moral value.  The moralist would hold to such ordering but other ethicists would disagree, and on different questions, would see the optimal good in any of the other possibilities.

 

Much of the ethical discussion today is in the language of rights. Rights come into the affective level between tolerance and respect. Mere tolerance does not achieve Rights. Respect is required before anyone can speak of rights and be understood. According to different theories, Rights can be taken to a higher level of absolute commitment, or even higher to moral obligation. In my view this move would be a mistake.  Absolute commitment would deny that there would be circumstances where it is good for some rights to trump other rights. Equality of rights is an ideal, but if we are to allow the widest inclusion of rights, some rights, conditionally, must take precedence over other rights, to allow that other rights are not extinguished.

 

Similarly, moral obligations in the Western tradition sounds like the highest good. However, the negative side of Puritanism has demonstrated that anything worshipped, in absolute terms, quickly turns into a false god who demands absolute obedience for a perfect good which can never be delivered in a life time.

 

This is very different to mundane, ordinary, obligations to which are ethically normative among human beings today.

 

Is it Really about Being Radical or Not?

Is it Really about Being Radical or Not?

by | Dec 19, 2019 | What Is History Meaning?

ID 9805130 © Chelovek | Dreamstime.com

It is a big news day. As I write this blog, the Impeachment Vote is being carried out in the United States House of Representatives. It is a radical action; an action that seeks the root intention of the American constitutional writers, a few centuries ago.

 

Earlier I had heard the rationale of the Chinese Ambassador to Australia, Cheng Jingye, on China’s treatment of the Uighurs. What it is about is so-called, ‘de-radicalisation’. Since 2001 there has been the political rhetoric on the dangers of being radical. Tragically, for clear thinking, the language is twisted in knots. The problems or challenges of those who threaten violence are not radicalisation. It is a problem of violence, along with the challenges from persecution, statism, and fear-driven politics, on all sides.

 

One has to ask the historical question: Where does the modern thinking on tolerance, freedom from persecution, and the capacity to live with a diversity of religious and secular thought and practice, come from? It comes from the Radical Reformation (Erozain 2016; Williams 2000, see references below). It was the arguments of radicals, those who asked what the actual root beliefs of Jesus were in ‘our’ Christian religion. It was radical, unapologetically radical, best exemplified by Sebastian Castellio (1515-1563), and to where ‘the enemy’ (if such language is needed) are those who fear radical change from conventional religion and conventional statism.

 

We are living in radical times, but in times where statism is flexing its muscles in the despairing attempt to avoid necessary change for our own human survival. And it is the political rhetoric on the ‘radical’ which is being used by the ultra-conservative players to whip up the unthinking hysteria of the populous to prevent such change. President Trump on the ‘radical left.’ The Chinese leaders on the ‘radicalisation’ of the Uighurs. For those who have never had the opportunity to study history, politics, and philosophy widely and deeply, I say, “Wake Up, and READ scholarly works, not the propaganda of social media on all sides.” This is what overcomes fear, UNDERSTANDING.

 

REFERENCES

Erdozain, Dominic. The Soul of Doubt: The Religious Roots of Unbelief From Luther to Marx, Oxford University Press, 2016.

Williams, George H. The Radical Reformation, Truman State University Press, 2000.

 

 

Acknowledgement of contact to the Lord Mayor: We demand multi-governmental solutions delivered

Acknowledgement of contact to the Lord Mayor: We demand multi-governmental solutions delivered

by | Apr 11, 2022 | Blog, Mapping Brisbane History, The Importance Of History In Our Own Lives?, Value of Local History

 

The Council is possibly in crisis, I sent the email, Tuesday 8 March 2022 to Lord Mayor, stating that his media response, to the criticisms of the Council’s Flood Management Plan, and the policies which framed it, is unacceptable to the majority of residents who know anything about public administration policy. Today, 34 days later, I got an acknowledgement of the letter.
I was reminded of this, yesterday, when I was talking to Ruth’s young cousin. We are young, middle-aged, and senior generations of professionals who had enough of this short-term policy decision-making with no future adequate sense of history, no adequate sense of the landscape, and no adequate sense of a healthy civic/civil society. For too long, we have had state and federal politicians, and councillors, who, either, never took a lesson in the humanities and social sciences, or were asleep in the classroom when they did. Philosophically, the lack of such care will ‘do in’ those who are not  ‘in it’  for intelligent planning. I note that Australia’s top economists have overwhelmingly zeroed in on one issue of major climate change reforms.
It is just madness that the politicians and councillors, “do not get it.”  Having finished watching ‘The White Queen’ series, last night, I see a reflection of the modern plots, schemes, and in-fighting, and the only difference is that the 2022 Federal election will not be a literal bloodbath, and the members of the major parties should be thankful they do not live in the days of the War of the Roses.
Political change is happening but it has been too little, too slow, and, in a number of exact cases, too late. Too late for the residents of Lismore — I cannot see how the city can rebuild, and certainly it cannot be the way it was on the banks of Wilsons River (or it will be like a person who cannot help themselves repeatedly and horribly bloodied banging their heads against the wall — a simpleminded conservative).
My life seems prophetic on many levels. In 1995 I warned Australian evangelical believers that if they continue with the ‘Trumpian ways’ (before Donald Trump was thought about — talking about the prosperity gospel and the institutional alliances with the US-Aust Far Right / Radical Right / libertarian / neo-conservatives agendas) it would turn very sour — witness the classic (roman-greek: Hubris) fall of the Neo-Pentecostal Scott Morrison PM.
It is the same with several Queensland historians, such as Margaret Cook, we have forewarned them, forewarned them where the history laid as a seer. It amazes me that the conservatives continue “not to get it,” especially the neo-conservatives — ones whose heads are full of the worldview threads of the 1980s and 1990s (my discussion of the problem and the working through the solutions). And each level of government can no longer pass the buck and dismiss the problems of the community. We demand multi-governmental solutions delivered, not late, not never, but in the first term of government.
We hope for another ‘renaissance’ or ‘enlightenment’ day in the Council Chamber, and on the Parliamentary floor.
Neo-Orthodoxy Today from Historical Legacy

Neo-Orthodoxy Today from Historical Legacy

by | Oct 26, 2022 | Article, Blog, Concepts in Educationalist Thought Series, Concepts in Public History for Marketplace Dialogue, Concepts in Religious Thought Series, Intellectual History

Introduction

 

Today, we hear stories of Orthodox Judaism, and in this recent article from The Chronicle of Higher Education, we learn that ‘new orthodoxy’ is a ‘thing’.

Image: Online story, Sylvia Goodman. ‘Alternative’ or ‘Sham’? Yeshiva U. Created a New LGBTQ Club — but Won’t Recognize the One That Sued, The Chronicle of Higher Education, October 24, 2022.

 

Dogmatists have been great at denying ‘new orthodoxy’ as a ‘thing’ since the claim brings modification to ‘correct belief’, creating incorrect belief; according to the dogmatists. However, the existence of many ‘new orthodoxies’ proposes an inescapable problem, for the dogmatist. The problem here is not confided to Orthodox Judaism, or even western  religions, but any belief system which attempts to avoid admitting systemic error.

 

The focus here, for the concept of a new orthodoxy or neo-orthodoxy, goes to the worldviews of the Protestant and Catholic schemas, including secular expressions. So, the paper/article/blog (is there a difference today?) puts aside Orthodox Judaism and the Orthodox Christian traditions for obvious reasons, that ‘new orthodoxy’ is intellectually denied. Islam is too complex a story for orthodoxy and lies outside the specialist work of the author. In any case of ‘other religions’ and their schemas, it may well be the case that in ‘other religion’ new orthodoxies exist. The author argues that in the last few centuries the creation of new orthodoxies had come from the evolution in Protestant thought. The key understanding is the three Broad Academic Schools in Studies of Religion and 14 Academic Schools in the Philosophy of Religion

 

Three Broad Academic Schools in Studies of Religion and 14 Academic Schools in the Philosophy of Religion

 

The three main academic schools are:

 

1. That which centred on a general theory of religion developed by Rudolph Otto (1869 – 1937) and then later by Paul Tillich (1886 – 1965). The school had universal thought towards ‘religion’ and it is what began the larger enterprise of the academic studies of (or in) religion. The distinction between ‘academic studies’ and education broadly is made below.

 

2. That which centred on phenomenon, in opposition to a general theory. It was known as phenomenology of religion and developed by Mircea Eliade (1907 – 1986) but the concepts applied were generated from the leading phenomenologists and existentialists, and in particular, Edmund Husserl (1859 – 1938) and Martin Heidegger (1889 – 1976). In this regard, Paul Tillich’s ‘ultimate concern’ becomes phenomenological.  This is a movement in the academic studies that predominated in the mid-twentieth century. It, nevertheless, coexisted with the education of the general theory, and arguably would not have existed without it.

 

3. That which centred on cultural pluralism. This is particularly the British school of Ninian Smart (1927 – 2001; Lancaster University) and John Hull (1935 – 2015; Birmingham University) in the academic studies, but a fair number of American and British philosophers of religion have been particularly important in the education: Huston Smith (Why Religion Matters, 2001) and Don Cupitt (After God: The Future of Religion, 1997) are significant.  The school of ‘religious’ thinking came late; in the last few decades of the twentieth century, and is now predominant in the early 21st century. The school conjoins the phenomenological concern as cultural pluralism and the deeper skepticism of the fourth school emerges from the work of Fitzgerald and McCutcheon which focuses on the conceptual challenges of cultural pluralism.

 

All together the scholars across the academic studies are known as ‘religionists’. Before looking closely at the three main schools, religionists need to be distinguished with ‘religious educators’. There is a separate academic field of education which is also concerned with the academic studies of religion, but concerned with marrying these theories and concepts of religion to those of educational studies. In this regard, a few more scholars also have to be examined in relation to the Queensland history. John Dewey (1859 – 1952) was a very well-known broad educator whose views on ‘religion’ were very influential among American educators of religion. Dewey’s general theory was A Common Faith (1934), a humanistic study of religion originally delivered as the Dwight H. Terry Lectureship at Yale University.  Influencing Dewey and other educators on religion was William James (1842 – 1910). James’ ‘The Will to Believe’, a lecture first published in 1896 is seminal.  It brought ideas of Personal Idealism (George Holmes Howison 1834 – 1916) and of Personalism (F. C. S. Schiller 1864 – 1937) into the arrangement of American Pragmatism. Other major influences in the American Religious Education movement were Eric Erikson (1902 – 1994) for his work in the psychology of religion, and Charles Hartshorne (1897 – 2000) for his work in process philosophy. The institutions and persons in the American Religious Education movement will be considered further on.

 

The 14 Theological Directions from Studies of Religion and Wider Consideration of the Philosophy of Religion

 

The philosophic thinking has streamed between 30 to 40 theological directions and taken aboard wider consideration of contemporary philosophy of religion than what has generally been recognised in academic theological discourse in relation to the curriculum, but nevertheless has representation in 20th century education for belief and doubt, including formal programs of religious education or Christian education. Seeing how philosophical thinking streams and overlaps into the diverse theological directions, which are represented in educational programs, better provides the wide range of the educational discourse. Ranging from the earliest shift in Christian thought, following from the conventional to the less popular or less known programs, the schools of thought can range from the German Neo-Orthodox Stream to the Anglo-American Atheist-Deist Stream. At this point of the research, the focus is the scoping of Protestant Thought, bearing in mind that innovations in Catholic thought and the continuing non-innovation from the Orthodox tradition will also need to be considered. Furthermore, there are often officially-unstated influences between the three Christian broad traditions. For this reason, Catholic ‘theologians’ who are influential in Queensland, a state where Catholic thought overlapped into the thinking of broad ‘Protestant’ institutions, have to be noted. The following might not be a comprehensive listing of the theological or atheological streams, but the list is extensive and includes all major players who informed religious/Christian education:

 

  1. German Neo-Orthodox Stream – Liberal Neo-Orthodoxy

Karl Barth

Dietrich Bonhoeffer

Jürgen Moltmann

Catholic ‘Theologian’ Tradition
Karl Rahner Nouvelle théologie; Transcendental Thomism
Romano Guardini
Joseph Ratzinger (Pope Benedict XVI)

 

  1. European Reformed ‘Neo-Orthodox’ Stream – Liberal Neo-Orthodoxy

Emil Brunner

Catholic ‘Theologian’ Tradition
Edward Schillebeeckx Dominican

 

  1. German ‘Neo-Orthodox-Process’ Stream – Liberal Neo-Orthodoxy

Wolfhart Pannenberg

 

  1. German Existentialist ‘Neo-Orthodox’ Stream – Liberal Neo-Orthodoxy

Rudolf Bultmann

Catholic ‘Theologian’ Tradition
Jacques Maritain Existential Thomism

 

  1. American Neo-Orthodox-Realist Stream – Liberal Neo-Orthodoxy

Reinhold Niebuhr

Richard Niebuhr

Catholic ‘Theologian’ Tradition
Bernard Lonergan Transcendental Thomism
Avery Dulles

 

  1. Anglican ‘Orthodox’ Stream 

Richard Swinburne

John Milbank

 

  1. Anglo-American Existentialist ‘Neo-Orthodox’ Stream

Paul Tillich

John Macquarrie

 

  1. Anglo-America Process ‘Neo-Orthodox’ Stream

Paul Weiss

Charles Hartshorne

Robert Cummings Neville

John B. Cobb

 

  1. American ‘Neo-Liberal’/Universalist Stream (‘Neo-Orthodox’?)- Quietism-New Thought-Unitarian-Universalist (Christian) Stream

Langdon Gilkey

John Shelby Spong

Catholic ‘Theologian’ Tradition
Hans Küng Rejection of Papal Infallibility; Global Ethic
John Courtney Murray Religious Liberty; Dignitatis Humanae

 

  1. East ‘Asian’ Influence of Confucian-Buddhist-Tao-Shinto (‘Neo-Orthodox’?) Stream – Evangelical Sub-Steams 3. and 4. Radical Discipleship and Liberation

Watchman Nee

S. Song

Simon Chan (AOG)

Kwok Pui-lan (Asian feminist theology)

Chung Hyun Kyung (Asian feminist theology)

Catholic ‘Theologian’ Tradition
Thomas Merton Trappist
Bernadette Roberts Carmelite
Aloysius Pieris Sri Lankan Jesuit

 

  1. Anglo-American African Black Revolutionary- Africana Stream (‘Neo-Orthodox’?)

Cornel West

James H. Cone

Albert Cleage

Barney Pityana

Allan Boesak

Zephania Kameeta

 

  1. Anglo-American Quietism-New Thought-Unitarian-Universalist (Christian) Stream (the original modern Christian ‘neo-orthodoxy’?)

Parker Palmer (Quaker)

Elton Trueblood (Quaker)

Rufus Jones (Quaker)

Richard Foster (Quaker)

Emil Fuchs (Quaker)

Ernest Holmes (Christian New Thought)

Johnnie Colemon (Christian New Thought)

James Luther Adams (Unitarian-Universalist)

Webster Kitchell (Unitarian-Universalist)

 

Catholic ‘Theologian’ Tradition
Henri Nouwen Catholic Quietism
Jean-Luc Marion Postmodern Phenomenology

 

  1. Anglo-American ‘Death of God’-Secular Theology Stream (the basis for secular ‘neo-orthodoxy’?)

Harvey Cox

Don Cupitt

Paul van Buren

 

(14) With 30. Anglo-American Atheist-Deist Stream

Antony Flew

Brand Blanshard

 

There might be other ways to slice the Protestant and Catholic pie, but the schema is a very accurate worldview outlook in the widest scoping, and it has secular expression in every case.

 

The collapse of ‘religion’ and the rise of Studies-in-Religion

 

In last 40 years, the studies in religion discipline had been shaken by a broad set of criticisms for the philosophical category of ‘religion’ and ‘secular’; from a large body of literature, led by well-known scholars, Jonathan Z. Smith (1982), Wilfred Cantwell Smith (1990), Talal Asad (1993), Russell T. McCutcheon (1997, 1999, 2001, 2003, 2012 with William Arnal, 2014), Timothy Fitzgerald (2000, 2007), and Tomoko Masuzawa (2005).

 

 

There is urgency in providing education which will defuse the explosive confusion of popular misconceptions in the history of ‘religious’/Christian instruction/‘education’.[1] Education policy makers and the general public have not caught up with the trend in higher education scholarship, and are still thinking in the outdated models of the academic discipline. If we take the last four decades as being the era of the fourth school of philosophical skepticism, there have been three previous academic schools of thought that shaped religious/Christian education: that which focused on a general theory of religion; focused on phenomenology; and focused on cultural pluralism.

 

 

These four-way schemas are being applied in research for a book to provide the Queensland case study. This is an important and urgent analysis since the characterisation of Queensland reinforces the retrograde national narrative for outdated models of church-state relations, and will continue to do so, unless better education for faith and belief is provided. This paper will mark out the Queensland historical players and events on the pathway that shifted back and forth between religious instruction, Christian education, and religious education.

 

The collapse of ‘orthodoxy’ and the rise of nuanced pluralist models in monist frameworks.

 

At a local and regional level, as in my research on Queensland intellectual paradigms, neo-orthodoxy is translated, and can be translated, into nuanced frameworks during particular time periods, based on who lived in that local society at the time and the global waves of reading and dialogues (often overlapping):

 

  1. Colonial Period

 

Anti-Erastian Christianity

British Classical Education

Christian Biblicalist Education

Christian Broad-Curriculum Education

Christian Church Education

Christian Classical Education

Christian Conservative Education

Christian Secular Education

Christian Secular Modernist Education

Literary Austra-European (Colonial-Patriotic) Intellectual Education

Pre-Vatican I Catholic Education

 

  1. Federation Period

 

Recap: Colonial Literary Folk Education

British Classical Education

Christian Biblicalist Education

Christian Classical Education

Christian Conservative Broad-Curriculum Education

Efficient Broad-Curriculum Education

International Laborite Education

Irish Loyalist Catholic Education

Liberal-Left Evangelical Education

Vatican I Catholic Education

 

  1. Nation-Building Period

 

Adult and Community Education

Christian Biblicalist Education

Christian Broad-Curriculum Education

Christian Classical Education

Christian Conservative Modernist Education

Christian Modernist Education

Christian Secular Education

Conservative-Liberal Evangelical Education

Egalitarian Utilitarian Agrarian-valued Education

Irish Loyalist Catholic Education

Liberal-Left Evangelical Education

Literary Folk Education

Megachurch Prosperity Gospel Education

Modernist Social Work Education

Post-Idealist Christian Modernist Education

 

  1. Period of Mid-Century Neo-Orthodoxy and Heresy

 

Broad-Curriculum Education

Charismatic Christianity

Christian Broad-Curriculum Education

Christian Conservative Broad-Curriculum Education

Christian Conservative Modernist Education

Christian Modernist Liberal Education

Christian Modernist Social Work Education

Christian Secular Modernist Education

Confucianism (‘foreign’ integrated/appropriated syncretic)

Conservative Evangelical Education

Conservative-Liberal Evangelical Education

Conservative-Liberal Evangelical Indigenous Education

Diagnosis and Remedial Education

Domestic Technical Education

Educational Psychology

Fundamentalist Christianity (Creationism)

Liberal-Left Evangelical Education

Literary Modern Education

Megachurch Prosperity Gospel Education

Modernist Liberal Indigenous Education

Progress Philosophy

Renegade Laborite Education

Traditional Reformed Theology Education

 

  1. The Late Modern Period

 

Charismatic Christianity

Christian Conservative Broad-Curriculum Education

Christian Evangelical Skeptical Education

Christian Modernist Social Work Education

Christian Modernist-Postmodernist Liberal Education

Christian Multiculturalism and Religionist Historiography

Conservative Evangelical Education

Conservative-Liberal Evangelical Education

Conservative-Liberal Evangelical Indigenous Education

Fundamentalist Christianity (Creationism)

Liberal-Left Evangelical Education

Megachurch Prosperity Gospel Education

 

  1. The New Century

 

Christian Modernist Liberal Education

Christian Modernist-Postmodernist Liberal Education

Conservative-Liberal Evangelical Education

Modernist Social Work Education

Traditional Reformed Theology Education

 

The continual reinvention of orthodox belief was a key part of the frameworks.[2] Together, it works, not as a singular belief system, but as Randall Collins’ The Sociology of Philosophies: A Global Theory of Intellectual Change model for charting relationships of cultural and social transmissions (e.g., ‘Queensland Intellectual Scatterplot Matrix’). The historiographical model is an explanation of the global-local layering, and in my research specifically to:

 

  1. Theological Education;
  2. Church Education Programs; and
  3. Christian schooling.

 

On a global scale Collins (1998) argues that cultural and social transmissions happen as networks of scholars, in different types of relationships, and often beyond boundaries of the instituted ‘schools’. The traditional ‘schools’ outlook leads into the critique of Ivan Illich (1970) for “Deschooling Society”. Schools lack the capacity of correcting for the inadequacies for established and personal worldviews. With the movements of transnational histories and the dynamics of global-regional-local relations, we can see how the Queensland intellectual and educational environment was reshaped by scholars between the University of Queensland, Griffith University, and the rest of the educated society.

 

REFERENCES IN THE PRIMARY SOURCE RESOURCE AND BIBLIOGRAPHY ON THE TOPIC

 

Ackerman, J. M. (1991). Reading, Writing, and Knowing: The Role of Disciplinary Knowledge in Comprehension and Composing. Research in the Teaching of English, 25(2), 133–178. http://www.jstor.org/stable/40171186

Adam, R. (2008). Relating Faith Development and Religious Styles: Reflections in Light of Apostasy from Religious Fundamentalism. Archiv Für Religionspsychologie / Archive for the Psychology of Religion, 30, 201-231. Retrieved April 29, 2020, from www.jstor.org/stable/23907899

Alford, R. (1961). Catholicism and Australian Politics: A Case Study of ‘Third Parties’ and Political Change. Berkeley Journal of Sociology, 6(1), 15-33. Retrieved April 29, 2020, from www.jstor.org/stable/42888980

Almond, P. (1983). Wilfred Cantwell Smith as Theologian of Religions. The Harvard Theological Review, 76(3), 335-342. Retrieved April 29, 2020, from www.jstor.org/stable/1509527

Almond, Philip C. & Woolcock, P. G.  (1978).  Dissent in Paradise : Religious Education Controversies in South Australia.  Magill, S.A :  Murray Park College of Advanced Education

Andrews, D. (1996). Case study in holistic mission No. 20: And now for the Good News from the “Waiters’ Union”. Transformation,13(3), 17-21. Retrieved April 29, 2020, from www.jstor.org/stable/43054943

Arcus, M. E. (1980). Value Reasoning: An Approach to Values Education. Family Relations, 29(2), 163–171. https://doi.org/10.2307/584067

Ata, A., & Windle, J. (2007). The Role of Australian Schools in Educating Students about Islam and Muslims. AQ: Australian Quarterly, 79(6), 19-40. Retrieved April 29, 2020, from www.jstor.org/stable/20638519

Badger, C.R.  (1971). The Reverend Charles Strong and the Australian Church, Melbourne, Charles Strong Memorial Trust

Bagood, A. (2010). Complexity System and Our Catholic Faith. Angelicum, 87(1), 177-202. Retrieved May 8, 2020, from www.jstor.org/stable/44616488

Baker, L., et al (2001). Soul, Body, and Survival: Essays on the Metaphysics of Human Persons (Corcoran K., Ed.). Ithaca; London: Cornell University Press. Retrieved May 8, 2020, from www.jstor.org/stable/10.7591/j.ctv3s8s32

Barcan, A. (1990). The Control of Schools and the Curriculum. The Australian Quarterly, 62(2), 170-177. doi:10.2307/20635582

Barcan, A. (2007). Whatever Happened to Adult Education? AQ: Australian Quarterly, 79(2), 29-40. Retrieved April 29, 2020, from www.jstor.org/stable/20638464

Belzil, C., & Leonardi, M. (2013). Risk Aversion and Schooling Decisions. Annals of Economics and Statistics, (111/112), 35-70. doi:10.2307/23646326

Berger, Peter L (1973). The Social Reality of Religion, Harmondsworth, Penguin.

Berger, Peter L. (1998). ‘Protestantism and the quest for certainty’, The Christian Century, 115 (23), 782–796.

Black, A. (1985). The Impact of Theological Orientation and of Breadth of Perspective on Church Members’ Attitudes and Behaviors: Roof, Mol and Kaill Revisited. Journal for the Scientific Study of Religion, 24(1), 87-100. doi:10.2307/1386277

Bouma, Gary  (2007). Australian Soul : Religion and Spirituality in the 21st Century, Cambridge University Press

Bowler, Kate, and Wen Reagan (2014). ‘Bigger, Better, Louder: The Prosperity Gospel’s Impact on Contemporary Christian Worship,’ Religion and American Culture: A Journal of Interpretation, vol. 24, no. 2, pp. 186–230.

Brennan, Damien & Barry, Graeme (1997). A syllabus for religious education for Catholic schools : Brisbane Archdiocese : years 1 to 12. Brisbane Catholic Education.

Brennan, Damien & Barry, Graeme (1997). Religious education : a curriculum profile for catholic schools. Brisbane Catholic Education.

Brown, David (2006). Richard Hofstadter: An Intellectual Biography, University of Chicago Press

Bruner, Jerome S. (1977). The Process of Education, Cambridge: Harvard University Press,

Bruno-Jofré, Rosa (2022). Ivan Illich Fifty Years Later: Situating Deschooling Society in His Intellectual and Personal Journey, University of Toronto Press

Buch, Neville (1995). ‘Americanizing Queensland Protestantism’, Studying Australian Christianity 1995 Conference, Robert Menzies College, Macquarie University, July.

Buch, Neville (1995). The Significance of the American Invasion for Australian Churches: A Preliminary Examination, War’s End Conference (Queensland Studies Centre, Griffith University), University Hall, James Cook University, July.

Buch, Neville (1997). ‘‘…many distractions confronting the Church’: The Responses of Protestant Religion to Popular Culture in Queensland 1919-1969,’ Everyday Wonders Popular Culture: Past and Present’, 10th International Conference, Crest Hotel, Brisbane, June.

Buch, Neville (2007). Religion Remain a Problem. The Skeptic. Summer.

Buckley Jr., William F. (1951). God and Man at Yale: The Superstitions of “Academic Freedom”, Washington, D.C: Regnery Publishing.

Burritt, A. (2022). Jesus in Schools: The Education (Religious Instruction) Act 1950. Journal for the Academic Study of Religion, 35(1), 94–111. https://doi.org/10.1558/jasr.22394

Carson, D.A. (2008). Christ and Culture Revisited, Grand Rapids: William B. Eerdmans Publishing Company

Chant, Barry (1984; revised edition). Heart of Fire: The Story of Australian Pentecostalism, Unley Park: House of Tabor.

Chant, Barry (1999), ‘The spirit of Pentecost: Origins and development of the Pentecostal movement in Australia, 1870–1939’, PhD thesis, Macquarie University.

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ENDNOTES

 

[1] B.01 Education for Faith & Belief: ‘Education for Faith and Belief’: The Problem of Popular Misconceptions in Queensland, 2022 Australian Historical Association, Geelong, Victoria, Australia, Thursday 30 June 2022.

[2] Historical Sociology of/for Christian/Religious Education in Queensland: Mapping 1859-2022 and Beyond, 2022 Australian Sociological Association Conference (TASA), University of Melbourne, Victoria, Australia, Wednesday 30 November 2022.