“Hymns of a More or Less Idiotic Character”: The Impact and Use of “Sankey's” Gospel Songs in Late Nineteenth‐Century Australia

Through the large inter‐denominational evangelistic campaigns of the last quarter of the nineteenth century in Australia, the gospel songs commonly described as “Sankey's” were introduced to both church‐goers and the general community and came into wide public knowledge. This article explores their early acceptance, dissemination, and use, and argues that while their impact upon church‐goers was considerable since they were so widely sung in many churches, they were also known, or known about, in the wider community, occupying a significant cultural space.     

The Millennial Voice in Victoria to 1914

The expression of millennial beliefs in Australia has been little studied, perhaps because of the slight impact of adventism on the general religious experience. This essay surveys the millennial ideas current in nineteenth‐century Victoria. Both Protestant Christian sects and the mainstream churches of British origin are considered; fringe groups which drew inspiration from Christian concepts are also noticed. An outline of the prophetic concerns which emerged in England late in the eighteenth century and refined in detail thereafter is followed by a discussion of the introduction of those ideas to Victoria. Special attention is given to a number of millennial sects that established a presence in the 1850s. This is followed by a consideration of the millennial beliefs employed later in the century by the mainstream denominations, especially as they were faced with threats from liberals, doubters, and freethinkers. In conclusion, the impact of liberalism and moral enlightenment on the Christian faith is discussed and related to the decline in church membership during the twentieth century.     

Missionaries of the Millennium: Israelite Preachers in the English‐Speaking World, 1823–1863

This article recovers the global history of the English millennial religion of Southcottianism. After Joanna Southcott died in 1814, leaving thousands of English followers still expecting the millennium that she prophesied, elements of her movement generated further prophets and a dynamic missionary division known as “Israelite Preachers.” From the 1820s onwards, these preachers took Southcott's ideas and new doctrines developed by her successor, John Wroe, throughout the British Isles, then the English‐speaking world, most notably Australia and North America. Drawing mission approaches (and recruits) from revivalist dissent, Israelite preachers forged first a Britain‐wide sect, then a global movement which followed the British settler diaspora and competed with rival American millennialisms. The spread of Southcottianism is a forgotten episode in the story of nineteenth‐century British colonial missions, and an argument for examining millennial movements beside more mainstream Christianity.     

Islamists’ Conceptualization of Belonging and Otherness: The Case of Atawhid w'Al‐Islah in Morocco

As one of the various Islamic groups in Morocco, each of which defends its case and concretizes Islamic activism in its way and according to its own philosophies, beliefs, goals and political agendas, the movement of Atawhid w'Al‐Islah presents itself through its discursive formations as the most open, flexible, and tolerant group in the Moroccan religious scene, and affirms values of dialogue, cooperation, tolerance, moderation, and embracement of otherness to be its founding beliefs and ideologies, while, in empirical reality, it fails to keep the same positive image and prove a real belief in the claimed principles and values. The two concepts of “group” and “belonging” stand as the shaping motives of the movement's actions and reactions, suggesting the notion of “distance” which controls interaction within and outside the group according to calculations of proximity, formed and framed by the belonging factor itself which dictates taxonomies and polarizations, defining people in terms of “X” and “Y.” This invigorates an intricate othering system that vacillates between the two extremes of simulation and stigmatization, and binary oppositions forged within a sphere of dissociativeness and inequality formulations. In this respect, this article aims to study the movement of Atawhid w'Al‐Islah's introversion and extroversion legacies, portraying the main features of its members and activities and scrutinizing its perception of “belonging” and “otherness” as two main concepts around which revolve its in‐group/out‐group taxonomies.     

Ordained Ministry in Maori Christianity, 1853–1900

From 1853 an ordained clergy emerged in the Protestant (but not the Catholic) churches founded by missionary organisations in New Zealand in the first half of the nineteenth century. Ordained indigenous ministers succeeded and largely superseded an earlier large force of lay "teachers." Although the Maori churches might in other circumstances have been seen as progressing towards self–reliance and autonomy, the colonial context of the second half of the nineteenth century confined them and their clergy to a restricted place in the ecclesiastical life of New Zealand. The transition from "teachers" to "ministers" in the Church Missionary Society (Anglican) and Wesleyan missions is examined, and a study is made of the place of indigenous ministers in the Maori Anglican and Wesleyan churches, the Mormon church, and the Maori religious movements such as Ringatu.     

“The Holy Rollers Are Invading Our Territory”: Southern Baptist Missionaries and the Early Years of Pentecostalism in Brazil

Beginning with the often overlooked fact that the establishment of one of the largest Pentecostal churches in the world, Brazil's Assembléia de Deus (Assembly of God), was not the result of missionary activity by the U.S.‐based Assemblies of God, this paper makes creative use of Southern Baptist missionary sources to examine the first twenty‐five years of Pentecostalism in Brazil. Considering not only what the first Pentecostal missionaries did but also what they did not do, it suggests the following reasons for the extraordinary growth of the emergent movement: early Pentecostals had neither the funds nor the theological need to focus on education; their personal class affiliations did not incline them to privilege efforts to evangelise the upper classes; there was no strong female Pentecostal missionary presence; and the Pentecostals were able to “poach” from the Baptists' “flock.” The paper concludes that greater attention needs to be paid to the specific historical circumstances of Pentecostal growth in Brazil, especially during the decade of the 1930s.     

Parishes under Pressure ‐ The Church of England in South Buckinghamshire 1913–1939

Secularisation, or the reducing social significance of religion in the twentieth century, has been widely researched in terms of “demand” factors, but less so on the “supply‐side,” considering the contributory effects of the strategies and actions of religious organisations themselves. This article explores these strategies in a group of Anglican churches in South Buckinghamshire in the period leading up to the Second World War, as industrial and population development shifted proportionally to the southeast. This rapid growth and accompanying demographic change posed major challenges to the Church of England, subjecting the parish system to severe pressure. The availability, allocation, and suitability of clergy were a constant concern. The very basis of the Church of England's “offer” to the average citizen — of being the established, national church, there for everyone — seemed under threat: in some places, there was simply no church to “belong” to. Money was in short supply — perhaps both a cause and a symptom of other problems. A general issue was how to reach young people, but a specific concern was the funding of church schools. More widely, the church seemed to be losing touch with the changing cultural and moral landscape in which it operated.     

The Roots and Achievements of the Early Proto‐Sunni Movement: A Profile and Interpretation

In recent years, the term “proto‐Sunni” has become common in scholarship on the early centuries of Islam. Drawing on categories developed by Peter Berger, this study seeks to move toward a more inclusive portrait of the early proto‐Sunni movement and a more organic understanding of the movement's success. It argues that owing to the erosion of several of the “plausibility structures” of earliest Islam, three tendencies emerged among the proto‐Sunnis between the early 8^th and mid‐9^th centuries C.E.: proto‐Sunnis as traditionist ?ulamā?, proto‐Sunnis as pious ascetics, and proto‐Sunnis as volunteer holy warriors. The prestige acquired through their activities in these areas enabled the early proto‐Sunnis to “objectify” and “legitimize” new plausibility structures which would prove decisive to an eventual Sunni consensus.     

Babi–Baha'i Expansion and “Geo‐Cultural Breakthroughs”

Utilising the concept of “geo‐cultural breakthroughs,” the article briefly describes the process of Babi‐Baha'i expansion, tracing the way in which the early Babi movement was later transformed into the Baha'i Faith, and the Baha'i movement itself underwent a succession of massive transformations in the range and diversity of its following. Three main stages and three “worlds” of expansion are identified: (i) an initial “Islamic” stage (1844–c. 1892), in which Babism and the early Baha'i movement were largely confined to the environing culture and society of the Islamic Middle East and its cultural extensions; (ii) an “international” stage (c. 1892–c. 1953), during which Baha'i missionary expansion succeeded in transcending the religion's Islamic roots, in particular by gaining a small but intensely active Western following; and (iii) the present “global” stage from about 1953 onwards, in which the Baha'i Faith has begun to assume the characteristics of a small‐scale world religion, with larger numbers of adherents having been gained, particularly in some parts of Africa, Asia, and Latin America, regions outside of both the religion's original Islamic heartland and the West.     

Discreet Proto‐Pentecostals: The Catholic Apostolic Church in North America

Much recent work has been undertaken on the beginnings of Pentecostalism in North America, and its antecedents in the nineteenth century. These efforts have outlined the theological contributions of the Holiness movement, revivalism, and nineteenth‐century healing movements. One group that has been largely overlooked is the Edward Irving influenced Catholic Apostolic Church, which has been seen as making a minimal contribution as a precursor to Pentecostalism in general; it has especially been seen as peripheral in the Americas. This article will use contemporary newspapers and recently digitised primary sources to argue that the Catholic Apostolic Church was a significant force in the pre‐history of American and Canadian Pentecostalism, with hundreds of followers in key cities, regularly exhibiting prophecy and glossolalia throughout the second half of the nineteenth century.     

“An auxiliary,not an usurper”: John Saunders,Temperance, and Secularisation

In his influential account of the political history of early colonial Australia, Michael Roe identified the temperance movement of the 1830s–1840s as a pivotal factor in the secularisation of Australian culture and institutions. The belief system that drove the movement, he argued, was not traditional Christian doctrine but a “new faith” of “moral enlightenment.” In this article I test the validity of Roe's claim, drawing on the work of a more recent generation of historians and sociologists who have argued for more “porous” and “reciprocal” accounts of concepts such as reason, religion, the Enlightenment, and the secular. Its focus is on the writings and activities of John Saunders, whose endeavours on behalf of the temperance cause were such that he was described by his contemporaries as the “life and soul” of the society, the “father” of the movement, and the “apostle of temperance.” It examines the role played by key Enlightenment motifs such as improvement, optimism, reason and cooperation within the rhetoric of Saunders's writings and the reasoning that informed his actions, exploring the various and complicated ways in which he articulated the relationship between evangelical religious conviction and the quest for the common good.     

THE “INS” AND “OUTS” OF HISTORY: REVISION AS NON‐PLACE

Revision in history is conventionally characterized as a linear sequence of changes over time. Drawing together the contributions of those engaged in historiographical debates that are often associated with the term “revision,” however, we find our attention directed to the spaces rather than the sequences of history. Contributions to historical debates are characterized by the marked use of spatial imagery and spatialized language. These used to suggest both the demarcation of the “space of history” and the erasure of existing historiographies from that space. Bearing these features in mind, the essay argues that traditional, temporally oriented explanations for revision in history, such as Thomas S. Kuhn's Structure of Scientific Revolutions, miss the mark, and that a more promising line of explanation arises from the combined use of Michel Foucault's idea of “heterotopias” and Marc Augé's idea of “non‐places.” Revision in history is to be found where writers use imagery to move readers away from rival historiographies and to control their movement in the space of history toward their desired vision. Revision is thus associated more with control than with liberation.     

Examining the Impact of Turkey's Approach Vis‐à‐Vis Syria into Turkey's Iraq Policy

The tension between “international order” and justice has long been a focus of critical attention of many scholars. Today, with the rise of the humanitarian crises, the debate is once again visible, and Turkish foreign policy is one of the most important areas of observation of this tension. Indeed, the U.S.‐led invasion of Iraq in 2003 paved the way for Turkey to actively engage in regional affairs. Meanwhile, the need to bring human justice into world politics makes Turkish foreign policy decision makers operate on a much more humanitarian basis. Nevertheless, active humanitarian engagement poses an important challenge to traditional Turkish foreign policy as it is mainly based on the notion of “non‐interference,” as well as on the elementary components of international order, by raising suspicions on the intentions of the Turkish authorities. This article aims to explore the challenges Turkey has been facing since the U.S.‐led invasion of Iraq, and diagnose Turkish foreign policy vis‐à‐vis Iraq in the shadow of the Syrian civil war from Hedley Bull's framework of “order” and “justice.” It argues that Turkey's recent fluctuations in the Middle East could be linked to Turkey's failure to reconcile the requirements of “order” with those of “justice” and the Turkish governing party's (AKP) attempts to use justice as an important instrument to consolidate its power both in Turkey and in the Middle East.     

Rethinking Soft Power in the Post‐Blockade Times: The Case of Qatar

This study seeks to advance the understanding of the utility of “soft power” by exploring the case of Qatar. The country's approach is conceptualized as “nested power” through the examination of its political strategies before and after the regional blockade in 2017. The role of soft and nested power in Qatar has already been examined through various vantage points, such as small state diplomacy, mediation, and sports. Since the blockade has been for Qatar a great strategic dilemma, examination of how it affected power dynamics reveals the salience as well as the resilience of Qatar's soft and nested power. The article will discuss the concepts of “soft” and “nested” powers and their relevance to the state of Qatar in general and it will focus in the final section on the post‐blockade period. In doing so, we also seek useful approaches, which can be compatible with, and even advance “global international relations” (IR). The movement to make IR more global and inclusive is a welcome feature of the current century, reflective of the burgeoning role of the “Global South.”     

“Let Every Christian Denomination Cheerfully Unite”: The Origins of Presbyterian Interdenominationalism

The history of religion during the eighteenth century is, fortunately, a well‐developed and researched field. Despite the strides taken, however, little has been written on denominational attempts at Christian unity. Historians have instead focused on the multitude of conflicts, both social and religious, that marked the period and preoccupied churchgoers. Although this perspective is indispensable for any understanding of the eighteenth century, it is incomplete. The current portrayal of the late colonial religious scene as one of violently opposed denominations presents the well‐known instances of denominational unity, such as the bishopric crisis, the constitutional crisis, and the War for Independence, as products of political or temporal motivations. Overlooked are the religiously motivated attempts between churches to cooperate, such as the interdenominational journey begun by the Presbyterian Church during the French and Indian War. By examining the Presbyterian struggle to establish a stronger spiritual bond between Christian denominations, it sheds new light which calls into question the current understanding of church participation in the pivotal events of the eighteenth century. Harkened by a divine punishment, Presbyterian interdenominationalism reveals not only that ecclesiastical harmony was pursued in an era defined by conflict, but that these unions could also be motivated by religious rather than solely political ideology.     

“… but in its proper place. …”Religion,Enlightenment, and Australia's Secular Heritage: The Case of Robert Lowe in Colonial NSW 1842–1850

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.     

The Religious Crisis of the 1960s: The Experience of the Australian Churches

The decade of the 1960s in North America and Europe is generally seen by historians and sociologists as a time of sudden and unexpected religious upheaval. But was this the case in Australia? This article examines the changes in belief and behaviour within Australia’s major churches during the ‘remembered sixties’ from c. 1964 to c. 1972, in relation to the cultural and social context, and the extent to which these amounted to a religious turnaround or crisis. Areas examined include the impact of radical theology, symbolized by the book Honest to God, and the ‘new morality’; the changes in Australian Catholicism initiated by the Second Vatican Council; the debate among Catholics over birth control and the papal encyclical Humanae Vitae; the decline in weekly church attendance, Sunday school enrolments and the membership of church youth organizations; the ‘crisis’ in the ordained ministry; changing attitudes in the churches towards social issues; and the responses of the churches to the Vietnam War. The religious unsettlement that occurred in Australia during this period was very similar to North America and Europe, though there were distinctive local emphases. The central issues in debate were common to all major denominations: the relevance and authority of traditional institutions and formulations of belief.     

Christianity,Gender, and the Working Class in Southern Dunedin, 1880–19401

This article is a study of the southern suburbs of Dunedin, which during the late nineteenth century became the most industrialized and working class urban area of New Zealand. Analyzing the social composition of fifteen southern Dunedin churches, I question the idea, widely held by New Zealand historians, that the working classes had largely turned their backs on organized religion. In keeping with recent scholarship in the social history of British and Irish religion, I show that unskilled workers were better represented in many southern Dunedin congregations that previous historians have acknowledged and that skilled workers numerically dominated most churches. When women are included in the analysis, working class predominance increases further. Signing the suffrage petition in remarkable proportions, working class Christian women turned the southern suburbs into a world‐leading first wave feminist community. Moreover, varieties of popular Christianity flourished beyond the ranks of active churchgoers. I conclude by suggesting that New Zealand historians need to rethink the old “lapsed masses” and “secular New Zealand” assumptions and to investigate the diverse varieties of Christianity shaping the culture, and their sometimes conflicting this‐worldly meanings.     

“Australianizing” the Local Catholic Church: Polding to Gilroy

The Catholic Church in Australia until around the 1940s has commonly been described as “Irish” and “Roman”. Historians cite the high proportion of Irish clergy and bishops, the latter often educated in in Rome. While the above pattern is accepted, there is evidence of earlier “Australianization.” This article examines such evidence in the foundational Archdiocese of Sydney and focuses on two archbishops, John Bede Polding and Norman Thomas Gilroy. Polding (archbishop 1842–1877) contributed to Australianization by initiating the Australian hierarchy, establishing a local seminary, seeking leaders experienced in Australia, and founding the local Sisters of the Good Samaritan. Gilroy's episcopate (1940–1971) saw the consolidation of the Australianizing trend. Witness to the Anzac landings, the first native‐born archbishop of Sydney and cardinal, Gilroy led the archdiocese as the Australian episcopate and clergy became further Australianized. On his retirement, after being named “Australian of the Year,” the Catholic Church in Australia could best be termed “Australian” and “Roman.”     

Pre‐Black Futures

Abstract: In this essay I look at the contemporary production of surplus life in liberal democracies, and how it manifests a new type of sovereign spatial power. This power operates through the capacity to exile individuals and populations who are defined—in advance—as risk failures. I investigate further the ways that these pre‐known risk failures are determined through historical and geographical processes of racial formation, arguing that certain kinds of bodies have become vessels for concepts of risk formed in anticipation of an inevitable future. This “inevitable future” involves the formation of populations, which I term Pre‐Black, who are projected as outside of the enabling web of pastoral power. Moreover, as a consequence of this pre‐failure, individuals and populations can be forcefully and, more importantly, “justifiably” removed from commonly held spaces and resources in a contemporary liberal form of sovereign dispossession.