Institute for the studies of religions

"An entry in the Australasian Dictionary of Pentecostal and Charismatic Movements

Mina Ross Brawner is a fascinating transitional figure, linking 19th century millenarianism with the emergence of the latter rain and healing movements of the 1940s and 1950s. Spending most of her ministry career in Australia, she was largely overlooked in the USA until recently rediscovered by James Opp in his *The Lord for the Body*, mainly through her writing in Carrie Judd Montgomery's *Triumphs of Faith*. I have shown elsewhere how central Australia was to the linkage between the Catholic Apostolic Movement and the emergence of Divine Healing under John Alexander Dowie (see 'The Worcester Circle'). Brawner reinforces the observation that pentecostalism needs to be studied as a global phenomenon first, rather than as a national phenomenon with global affiliations. Brawner clearly also adds impetus and point to the first wave feminism which is picked up by Lancaster from YWCA/ Salvation Army/ Keswick links, influencing a second generation of pentecostal women pioneers (e.g. Annie Tebay - see my entry in the ADPCM). "

This working paper is an initial attempt to broaden the debate about the origins of the charismatic movement. It is clear that the Order of St Luke and other organizations had broader than protestant evangelical origins, though those origins are often obscured by the larger culture wars and a lack of research. By following the track of James Moore Hickson, the connections to place (rural, indigenous, Victoria), tradition (Anglo-Irish, migrant), ecclesiology (Anglo-Catholic, missional) are elicited, providing variant approaches to understanding the contributory streams which converged upon the charismatic renewal in the West of the 1950s onwards.

This paper sets John Dunmore Lang's republican apologetic *Freedom and Independence* in the context of Lang's religio-political heritage, connecting the contributions of Calvinism, Knox's Godly Commonwealth, the practical example of American puritanism, Great Awakening affectionalism, all as filtered through the thought and influence of Lang's great mentor, Thomas Chalmers. It is suggested that the key contemporary events for unpacking Lang's hermeneutics are the anti-transportation campaigns as a colonial reflection of global evangelical anti-slavery campaigns, while the implicit contemporary counterpoint to the book is John West's groundbreaking History of Tasmania.  By untangling these contributions to Lang's frenetic one-month writing program aboard ship, one begins to see more coherency in his argument than has previously often been suggested.

This is a research note flowing from work on a global history of evangelicalism. With the fragmentation of the post-war evangelical consensus in the period after 1965, how does one determine 'evangelical' interests? Taking a 'self-identification' position, the note applies contextualised statistical reasoning to two major national repositories of sources (Library of Congress and the British Library) with some interesting results.

In 1929, an Adelaide newspaper carried 'gossip' of events in Sydney, reflecting in passing on an odd public baptism event on the shore of one of Sydney's most exclusive suburbs. The minister named, 'B. S. Moore', is little known in Australia, and yet was being nominated in the context of the better known work of F. B. Van Eyk. This paper explores the background of Barney S. F. and Marie Ellis Moore, and what this press fragment means in the broader context of 1920s Australian pentecostalism. It notes the connections to American holiness Methodism, and the earlier contribution of revivalist William 'California' Taylor in the 1860s, and demonstrates the importance of these campaigns as a 'template' for later pentecostal activities.

This is a short study of the link, noted by Barry Chant, between the rise, institutionalisation, and encapsulation of the Salvation Army as a revivalist group, and the emergence of Australian Pentecostalism. It uses the life story of Peter John Lovelock, who moved from being a Roman Catholic, to a Methodist pastor, to a Salvation Army Major, and finally to being a divine healing revivalist involved in the early Pentecostal congregations in Brisbane, Australia. In passing, there are some reflections on links between 'botanical medicine' (including homeopathy) and the emergence of divine healing in this particular case.

This paper tracks the career of a little known early associate of John Alexander Dowie in colonial Australia (Melbourne, Ballarat, and Adelaide). It aims to unpick some of the common sources which gave rise to better known charismatic healing protagonists such as Dowie, and to demonstrate the contextual (as opposed to merely biographical) issues. John William Wood, a mining agent and stockbroker from Melbourne went on, through various economic vicissitudes to follow Dowie in Adelaide, and build on his networks in Victoria and England.

When in 2001 he became President of New York University, John Sexton sparked a warm conversation by announcing that NYU would become a ‘global network university’.  In part, the division was not over the university as such, as over the city’s internal conversations as to its global/ local nature. Just as the latter is not unique to New York, however, neither is the model of the network university. This paper reflects upon the global movement towards multi-locationality by exploring the debates surrounding an earlier attempt to develop a ‘federated network University’ in Western Sydney, Australia. The ‘network university’ can thus be seen as an emergent concept in the ‘space of flows’, as those involved in forming the University of Western Sydney (UWS) self-consciously wove together earlier multicampus models in response to the demands of rapid social pluralisation and the problems of geography. UWS was not the first multicampus institution and many of its aspects may be seen as responses to the encounter between globalisation and the changes which affected Australian higher education between the Whitlam government’s assumption of responsibility for university funding in 1974 and the implementation of the Dawkins White Paper (1988-1989). After its foundation, those involved with the University of Western Sydney would often complain that they were sui generis, that “nobody understood network universities in Australia”.  So how does such an idea—well known in North America but not in Australia—transfer into a new setting? What are the contributing factors which first, add coherence and plausibility to the idea, and then later lead to its implementation? How does it come to be seen as a solution for a region and a system dealing with the problems of higher education? Using the concept of the ‘basic analogy’, this paper will explore these questions in the context of the New South Wales Higher Education establishment in the 1980s.

Explores the religious definition of the trans-Tasman space between Australia and New Zealand, and the importance of religious entrepreneurialism. Text of an address presented to the Staff Seminar of the School of Liberal Arts, University of Otago, October 19 2001.

The standard metaphor for pentecostal emergence and globalisation is one of 'waves' (ie. 'first wave' classical pentecostalism; 'second wave' charismatic renewal, etc). The problem with such a typology is that it is attached to a legacy view of the world, ie. as Western-centric, and organized according to an empiricist taxonomy of ‘trees’. It hides national church presumptions, which are often classist or racist in origin, of the ‘some of my best friends are pentecostals’ type. It permits us to be generous with those out there, while controlling those closer to home (particularly those who might present as competition here). It does not fit the data once we step outside ‘the West’, or when we focus on transnational movements. The paper concludes that this is a category mistake and a poor theory. The paper addresses these problems with reference to the disconnection between 19th Century Revivalism and Waldensianism and the historical accounts which use the 'waves' model as a means of explaining the emergence of pentecostalism. The paper points to the need to adopt network, 'flows' approaches (à la  Appadurai, Castells et al) in order to understand the tension between autochthony and adaptation in the case of Italian pentecostalism.

This paper emerges from a collaboration with John Maiden (OU) and Andrew Atherstone (Oxford) mapping the global extent of 20th century charismatic movements. The paper uses Australian case studies to inquire into the self-image of Charismatics that their movement can in part be explained as 'A New Reformation'.  The paper concludes that there are historical resonances, which have significant consequences in the pursuit of understanding these movements for historical method, interpretation, and negotation of ecclesiological spaces.