Dezember 6, 2013, 10:11 a.m.,
David Stoneman,
Allgemein.
The Church Act (1836) was arguably the most significant ecclesiastical legislation in Australia's history, as it profoundly impacted on the nation's social and political development in its formative years. The Act was instigated by Governor Richard Bourke and was welcomed by the people as establishing “religious equality on a just and firm basis.” However, historically it is often categorised as being part of Bourke's liberal reform agenda where the legislation's attributes of religious toleration have been magnified and its function to expand Christianity minimised. The fact that Bourke was a devout Christian is something that none of his biographers have disputed, but this belief is rarely portrayed as fundamental to his motives. This article explores the nature of Bourke's Christianity and discusses how that influenced his public policy in relation to religion and education. It reveals a complex man who had sincere orthodox Anglican faith, but recognised the part played by other denominations in the Christian mission. This examination will demonstrate the difficulty in differentiating between secular and spiritual motives and intentions in this period.
Quelle: http://onlinelibrary.wiley.com/resolve/doi?DOI=10.1111%2F1467-9809.12079
Kommentare geschlossen
Dezember 6, 2013, 10:11 a.m.,
Stuart Piggin,
Allgemein.
Secularisation is a concept with many meanings making it difficult to analyse historically. Yet it is the default master narrative in much Australian historiography. Secular historians typically criticise the role of religion in history as being either too unengaged or, if engaged, too intrusive and negative in its impact. This article challenges both assumptions, taking five “nodal points” in Australian history and arguing that they are better given a “Christian” than a secular interpretation. Australia's first European settlement was a high-minded reform experiment, based partly on a humanitarian Christian vision. The Church Acts gave the population ready access to Christian influence, resulting in a highly “Christianised” nation. When federated, that nation refused to give ascendancy to any one Christian denomination, but largely assumed that its polity was that of a “Christian commonwealth.” Out of its Christian commitment, in the middle of the twentieth century, it withstood control by atheistic communists of its industrial and political life. In the first decade of the present century, a surprising number of politicians have sought to define its national identity largely in terms of its Christian heritage rooted in the Classical/Christian tradition.
Quelle: http://onlinelibrary.wiley.com/resolve/doi?DOI=10.1111%2F1467-9809.12074
Kommentare geschlossen
Dezember 6, 2013, 10:11 a.m.,
Edwin Judge,
Allgemein.
Both “religion” and “secularism” are constructs distinctive of the West. They both arise from the peculiar history of Christianity. Hence the double face of modern “religion.” It may cover any inherited cultic practice, safeguard ethnic values, and be respected under multiculturalism. But at the same time it may refer to the intellectual and moral commitments which mark us off socially from others, annoying the secularists. Julian, the first modern-type secularist, reacted against the Constantinian establishment of the “new religion” by ordering the priests of the old Hellenic cults to adopt the Christian style of social indoctrination to outclass those vulgar innovators. But the Fall of Rome produced the intellectual masterpiece of Augustine which redefined the saeculum and set the framework of modern secularity. Augustine had perceived reality in three dimensions: cosmic, social, and personal. At each level the rationalising logic of Aristotelian science had fixed the pattern of things, by analogy. The whole must be coherent if it is to be true. But the empiricism of Jerusalem had delivered a universe open to change and likely to end. In society power was no longer the proof of virtue. The heart itself was deceptive. Twenty-first century secularism insists upon such experimental truth, social choice and passionate commitment. This holy trinity is our legacy from the “new” religion.
Quelle: http://onlinelibrary.wiley.com/resolve/doi?DOI=10.1111%2F1467-9809.12073
Kommentare geschlossen
Dezember 6, 2013, 3:10 a.m.,
Law and History Review - Current Issue,
Allgemein.
Kommentare geschlossen
Dezember 6, 2013, 3:10 a.m.,
Law and History Review - Current Issue,
Allgemein.
Kommentare geschlossen
Dezember 6, 2013, 3:10 a.m.,
Law and History Review - Current Issue,
Allgemein.
Kommentare geschlossen
Dezember 6, 2013, 3:10 a.m.,
Law and History Review - Current Issue,
Allgemein.
Kommentare geschlossen
Dezember 6, 2013, 3:10 a.m.,
Law and History Review - Current Issue,
Allgemein.
Kommentare geschlossen
Dezember 6, 2013, 3:10 a.m.,
Law and History Review - Current Issue,
Allgemein.
Kommentare geschlossen
Dezember 6, 2013, 3:10 a.m.,
Law and History Review - Current Issue,
Allgemein.
Kommentare geschlossen
