Attending to the National Soul
This volume continues the story begun with The Fountain of Public Prosperity: Evangelical Christians in Australian History 1740–1914 in 2018. This two-volume blockbuster is the consummation of 35 years of research and writing by the authors as well as incorporating work by many other scholars who are acknowledged within.
As Stuart Piggin quipped at the launch on 12 Dec 2019 at St Stephen’s Uniting Church Macquarie Street, this volume is vasta mole superbus (“proud in its prodigious bulk,” as Dr Johnson said of his Dictionary) at 656 pages. Again, thankfully, the footnotes are at the foot of the page, there is a bibliography of forty pages and a two-column index of 47 pages. It is also a very attractive volume and a credit to authors and publisher. The jacket illustration is even more evocative than the Parramatta Memorial Drinking Fountain on the volume 1 cover. There are many arresting phrases (e.g., Anglican proponents of the ordination of women had something in common with Lindy Chamberlain, they were both “condemned hysterically, unreasonably and with allusion to witches”). This reviewer said of volume 1 that this is “an epic achievement which deserves to reorient Australian history-writing in several important respects”. Volume 2 confirms his opinion.
Volume 1 was set up by a stunning Prologue, a tour de force concerning first fleet naval officer and astronomer, William Dawes and his relations with the Aborigines. The Prologue to this volume did not disappoint, featuring Mary Bennett (1881-1961), missionary and a determined advocate of Aboriginal rights. Both prologues set the scene for a work which throughout takes seriously relations between Aborigines and later settlers and gives a continuing and balanced account of the importance of Christianity to the Indigenous peoples.
Volume 1 ends with evangelicals helping in “creating one of the most ‘Christianised’ nations on earth in terms of values” (p. 39). The introduction to volume 2 reiterates this but goes further in asserting that Australia is “still one of the most ‘Christianised’ of nations”. (p. 15). The themes of the book are, first, how evangelicals worked out how to be dual citizens of the Kingdom of Heaven and of the Commonwealth of Australia, secondly, how evangelicals manifested their aptitude for desecularisation in a rapidly secularising world, and thirdly, how evangelicals have sensitised the Australian conscience and informed the Australian consciousness (i.e., “the National Soul” of the title).
The structure of the book works well. Part A, “Faith under Fire” has two chapters on WW1, three on the 1920s and depression, and two on WW2. Part A is underpinned by Bob Linder’s splendid research. Part B, “Faith and the Secular Challenge” has three chapters on 1946-65 and two of each of 1965-79, the 1980s, the 1990s and the 21st century. This means that some chapters deal with issues internal to evangelicals and their denominations (such as theological and political conflict) and some with their attempts to influence the broader society (such evangelism, social work and political influence).
The authors obviously accept the truism that you can’t say everything, so generalise quite a lot but took Paul Hasluck’s advice and sank “shafts” to achieve depth. Their two shafts were the evangelical experience of war (Linder’s métier) and Sydney evangelical Anglicans (for whom Piggin is something of a bête noir). The account of the charismatic and Pentecostal movement within evangelicalism from the 1960s comes to form almost a third shaft.
Other sorts of evangelicals are treated much more selectively and episodically, especially in Part B, where Sydney Anglicans shape the whole narrative, for good or ill. With the Baptists, we get perspectives from WA, Victoria and NSW in different time periods, with little lateral connection. Well, maybe it’s their polity that’s the problem. The Congregationalists appear from time to time, but their swing from solidly evangelical to predominantly liberal from the 1880s to 1920s is left unexamined (despite a helpful article on the subject by Geoff Barnes in Church Heritage in March 1997). The Methodists get better treatment, especially those in NSW and SA. The Lutherans feature little at all. There is nothing on the Brethren in northern Tasmania. The Presbyterians also appear in a fragmented way, but feature strongly in sections about doctrinal dispute (e.g. Samuel Angus) and the ordination of women. A personal beef is the continued ignoring of Scottish evangelical entrepreneur Andrew Stewart who recruited about 90 evangelical home missionaries and ministers for the Presbyterian Church of Queensland from 1900 to 1938. His recruit George Tulloch features, but not Hugh Paton. Actually, Queensland is somewhat neglected in general. (Even WA does better.) However, Stewart’s son-in-law Alfred Coombe is featured, but then he was active in Victoria.
A number of individuals come in for special treatment, or are used to illuminate the themes, not all of them evangelicals. R.M. Williams is a surprise: he is used as a lens through which to observe the outback. (Some might consider Bert Facey for a similar but urban purpose.) Robert Menzies, John Curtin and Joh Bjelke-Petersen are more understandable. The main evangelical “stars” are Alan Walker, Billy Graham, Donald Mackay, the Chamberlains, General Eva Burrows, Tim and Peter Costello, Peter and Phillip Jensen and Margaret Court. Not to mention Arthur Stace, the “Eternity” man.
The authors explain what they call the trifurcation of Australian evangelicals (p. 503), gradually from the 1970s and clearly so from the 1990s. The three branches are (1) exclusive conservatives (e.g., the Jensen brothers), (2) inclusive progressives (e.g., Tim Costello) and (3) charismatics/Pentecostals (e.g. Brian Houston). They have unfortunately spent quite a bit of energy on fighting each other but the authors think they are learning to cooperate better.
The authors identify dangers of intolerance, defensiveness, narrowness and shallowness in contemporary evangelicalism, especially in “Fortress Sydney Anglican”. Another point which hit home concerns the decline in theological literacy partly because hymns (previously often written by ministers and covering all aspects of belief and practice) have been replaced by short-lived, repetitive praise written by musicians. The new “generic evangelical church plan” (associated with both Pentecostalism and Phillip Jensen) is based on being Jesus-centred, Bible-based and imaginatively led. In practice, they can turn out to be narrow in focus, shallow in worship and both congregationalist and authoritarian in polity.
There are about eight pages on the UCA, starting with the union as a response to secularisation, then dealing with the growth of “ethnic” congregations (predominantly evangelical) and featuring two sections on the homosexuality issue. The authors clearly recognise that very many, if not most of, the rank and file have been evangelical and argue that intolerant and politically-savvy liberals took political control and foisted their agenda on a reluctant laity. They conclude that the UCA’s “liberal leaders … dumped the Bible in order to be relevant to the culture.” They were not rewarded by the culture but, instead, caused “cataclysmic losses”, as theirs was “not a gospel which could sustain a Christian denomination” (pp 553-4). There is much to cheer in volume 2 but not here, sadly.
Malcolm Prentis retired as Professor of History at ACU in 2014, edited the NSW & ACT Synod history journal Church Heritage for 26 years and maintains an active scholarly life along with a burgeoning grand-parenting role.
Same Kind of Different as Me
This warm-hearted film was released online in Australia (due to the changed screening circumstances - see link at end) and will provide encouragement to look at the way people can be changed by common grace. The story is well-known in the USA. A couple befriend Denver (played by Djimon Hounsou), a homeless man, and a growing love and support for each other leads to a foundation that has raised multi-millions of dollars for homeless support.
The USA context is striking with the impact of the KKK providing the initial background to the story of Denver’s life and illustrating the history of the South and the issues that had continued since the civil war.
Greg Kinnear is Ron, the unfaithful husband, and film’s narrator, who is given a second chance by his wife Debbie (Renée Zellweger). She does not want him to win her back with presents, but wants him to change, and enlists him to serve in the local homeless mission. Here, while providing help, Ron renews his marriage and life as he connects with the most unlikely person he would have ever thought he would have connected with.
It is no coincidence that the movie night film at the mission is It’s a Wonderful Life.
Christian references abound, though this is not a typical ‘Christian film’, especially with the range of Hollywood actors involved (two Oscar winners as Jon Voight plays Ron’s estranged father). It is certainly a film one could see with family and friends and it will prompt discussion about faith, love and hope.
Total Truth: A review
Is religion only a private matter, or does God belong in the public arena?
Total Truth by Nancy Pearcey, in examining this question, follows in the line of, and further develops, Francis Schaeffer’s How Should We Then Live and Charles Colson’s How Now Shall We Live, both of which would be known to many readers.
Subtitled Liberating Christianity from Its Cultural Captivity, Total Truth presents a readable and insightful challenge to evangelical Christians to understand all of society and life through a Christian (biblical) worldview rather than a secular one Christians have adopted. That secular worldview is limited to our culture and binds Christians, who restrict their faith to only the private sphere, leaving it at Church each Sunday.
As our worldview governs our thinking, Pearcey encourages readers to develop and apply a biblical worldview to all of life, arguing that this gives us “a biblically informed perspective on all reality,” – a Total Truth – which enables us to see things more clearly and which we can take into our daily life and the world in which we live, i.e., the public sphere. In this way, Christianity is able to challenge, redeem and renew culture.
Total Truth comprises 4 parts.
Part 1 explains how to build a Christian worldview by starting at the beginning – in the beginning God created the heavens and the earth – and the Bible’s teaching that God is the only source of the whole created order, and seeing all of history through Creation, Fall, and Redemption.
From here Part 2 examines Creation and science;
Part 3 the decline of Christian thought over the ages;
and Part 4 how to apply a Christian worldview, and integrate our faith, in all of life and daily living under the Lordship of Christ.
Pearcey shows what this Total Truth means for areas of family, business, public policy, education, arts, science, music, law, politics and Christian involvement in society. She “walk(s) you through practical, workable steps for crafting a Christian worldview in your own life and work” and applying it “to cut through the bewildering maze of ideas and ideologies we encounter in a postmodern world. The purpose …. is nothing less than to liberate Christianity from its cultural captivity, unleashing its power to transform the world.”
“The most effective work …. is done by ordinary Christians fulfilling God’s calling to reform culture within their local spheres of influence – their families, churches, schools, neighbourhoods, workplaces, …. and civic institutions.”
Although written in 2004, Total Truth is a book highly relevant today. The foundation and explanations laid down by Pearcey are most helpful for Christians in the present day in understanding that God belongs in the public arena and in their responding to the push to exclude the Christian faith from the public square.
There is also a study guide edition to Total Truth available – which would be a practical way of reading the book and understanding its message.
Owen Davis is an active ACC member in South Australia.
‘Little Women’ - Revisited Today
Little Women (PG, 2018)
This Little Women is the latest film based on the Louisa May Alcott novel. Though made and released in the USA in 2018 to recognise the 150th anniversary of the novel, this film is now having a commercial release in Australia in early September 2019 (and before the launch of a re-made traditional version). What makes this version distinct is that it has a modern setting and the four sisters are all women of the 21st century. The key question is still there though - what do you want to do in your life?
Marriage is still the context, rather than a relationship, and in a way today this consideration of faithful male - female marriage is a counter-cultural approach to the individualistic trend of looking to your own fulfilment.
There are some whimsical moments, including a really lovely cat, and aspects that will resonate with people in Australia, even though it is an American setting. Cracked phone screens are as much a symbol of this age as communication through text. The role of fantasy and fable are brought into a modern setting though without the usual focus on horror or desecration. I liked the references and context of books and reading and particularly the consideration that modern reading should still be in a printed book format because of the different dynamic of personal communication.
It is a helpful and gentle family film in a time when the idea is developing that there is no need to have a family or perhaps even be part of one. In this film there are positive models of women and men. The father is now a military doctor and is often away, and the mother and children all have love and support for him and each other, and together exemplify a faithful bond of unity.
I see this Little Women primarily as a good film for mothers and daughters to see together and talk about - it could lead to deeper conversations about what is really important in this short life we are given by God.
Billy Graham: An Extraordinary Journey
Billy Graham: An Extraordinary Journey (2018)
Many readers would have attended the 60th anniversary gatherings held earlier this year (2019) that were arranged by the Billy Graham Association (BGA) in recognition of the impact and long-term ministry of Billy Graham. Soon after Billy Graham’s death (February 21, 2018), the BGA released a documentary to provide an ‘official’ film of Billy Graham’s ministry calling. The documentary is now available via streaming services.
This is a personal journey, and features Billy Graham from his early years and at different and pivotal points of his life and with members of the Graham family.
His wider connections and ability to relate to a wide variety of people is a feature. In the USA and in other places, his regular appearances on radio, and then TV talk shows brought him into contact with many people who would never have attended a crusade. The ecumenical foundation of his crusade gatherings, and his general support for integration are prominent in themes, but of course the central focus is on his calling to preach the gospel.
There has been some debate over the style of the documentary and criticism that it was not a critical or academic documentary, though I think this misses the point as that was not its purpose. It is a relatively short overview (about an hour) and serves the purpose of being a visual eulogy for the countless millions of people that Billy Graham connected with, and clearly could attend the actual funeral. People are invited into the life of Billy Graham and towards the end of the documentary the actual funeral service is featured. I found the documentary to be quite illuminating and humble in its approach, with a focus on giving thanks to God for the life of one person who was called to tell others in this very public way about his lord and saviour Jesus Christ.
(Another interesting film, though not BGA produced is Billy: the early years (2008) - this was reviewed in an early ACCatalyst: March 2009.)
The Bible in Australia
by Meredith Lake, Newsouth Publishing, 2018 (pp 439)
A short explanation of what this book is about is found in the subtitle - A Cultural History.
This book provides a picture of how the bible’s influence and impact has connected with Australian history and culture. It considers how the bible has been used and misused, and perhaps ‘not used’, in the context of the foundation and development of modern Australia. Meredith Lake has created a rare offering - a readable scholarly academic work. There are four parts:
The opening section considers the arrival of the bible in 1788 and initial interactions in the convict era, and the overall immigrant context as the nation develops. Woven throughout the first part and indeed through the whole book are stories, and examples of connection related to Aboriginal and Islander people, especially in relation to translation and hearing the word in their own tongue, and the wider questions about indigenous theology and relationships.
The Great Age of the Bible
This part provides an excellent overview of the incredible stories of missionary endeavour and promulgation of the bible and the beginnings of the consideration of different ways of viewing the bible, its authority and status.
Bible and Nation
The third part looks at the place of the church (and bible) in Australia in the context of a consolidated Australia that was finding its own identity. A revealing chapter is the chapter on WWI and its aftermath. As it has been revealed during these WWI centenary years, the impact of this era has often been underestimated.
The final part A Secular Australia? Explores the place of the bible in the new era, looking at the changes in society and the impact of change on the church and the place of the bible. I noted quotes from people who would be known to ACC readers, including Deane Meatheringham in reference to his conversion at the 1959 Billy Graham Crusade. In this 60th year anniversary of the Crusade, it is illuminating to reflect on the differences in Australia in terms of our cultural history.
The chapter ‘The Bible in the new millennium’ vividly highlights the pace of change, especially in the context of SRE (and certainly the fact that this is now the sole area of contact with the bible for a large group of Australians), and the impact of new technology and how this relates to reading and understanding the bible.
Having highlighted this book’s accessibility and wide-ranging material, I am still going to suggest that an abridged version is needed (not the twitter form), but more an adult pocket version that summarises and yet continues the main themes and ideas. I note that Meredith produced a version of this in 2016, aimed at students and prepared for The Bible Society - The Bible Down Under.
I found the last few pages especially fascinating and helpful as they raise the context for a wider discussion. These pages form a very interesting conclusion in the context of ethics and decision-making. It is a question I have long been asking - how do people make decisions today when for many there is no association with a book like The Bible?
The conclusion takes one back to earlier discussions and ongoing themes in the book about the cultural impact of the church and its role in providing for the common good in society. This enables one to understand, consider and discuss in hopefully a helpful way the continuing role of the bible today.
The Way Back
How Christians Blew Our Credibility and How We Get It Back (pp 251)
by Phil Cooke and Jonathan Bock
Be careful to live properly among your unbelieving neighbours. Then even if they accuse you of doing wrong, they will see your honourable behaviour, and they will give honour to God when he judges the world. 1 Peter 2:12 (NLT)
First, I need to highlight that this is a book that looks at how the church and Christians relate to society and not the issues and nature facing the church internally. The context is evangelical faith in the USA, so the context for the reflection is how that evangelical community essentially blew it by becoming too associated with politics and the culture wars. It is not an apologia for liberal Christianity and a call to adopt the culture of the day. It is a simple challenge for Christians to become more the people of ‘the way’.
The two authors have both been involved in a wider media and communication ministry and network and are well placed to report on the perceptions of society and change in how Christians and the church are viewed and provide pointed reflections on where we are and what to do.
Phil Cooke will be known to a number of readers as he has spoken in Australia and was a lead interviewee on the Andrew Denton documentary God on Our Side (this looked at evangelicals and their support for George W Bush in the context of the US National Religious Broadcasters Convention in 2006). Phil’s blog (search philcooke.com) provides short reflections and practical examples and ideas to encourage people to re-think their way of doing things.
Of greatest help though in this book is the focus on our personal Christian lives and a call to renew our Christian walk. As we become more people of the way our hope is that people will see the way themselves.
A.D. The Bible Continues
The ‘sequel’ to The Bible (2013) TV series, was originally shown on Australian TV with the title A.D. Kingdom and Empire in 2015 and is now available on some subscription channels. Even though the series is based on the first ten chapters of the Book of Acts, the latter title is a more accurate a description as it is more a biblical Game of Thrones than a historical docudrama rendition of the Bible stories. The last episode of The Bible series provided a shorter consideration of some key parts of the Book of Acts. The A.D. series has 12 episodes, with the first two connecting with the previous series The Bible and acting to remind or introduce viewers to the context of the new Christian community with a focus on the death and resurrection of Christ.
This series is similar to the SBS aired Vikings in terms of its historical accuracy (lack thereof) and use of truncated time-lines and re-arrangement of historical figures to suit an overall story, rather than a series based solely on the biblical text and historical sources. There is a good amount of creative licence (they are filling in 12 hours or so of material), but there are also some good scenes of biblical message and interaction. The main issue for me is that it suffers from the curse of contemporary television; the reality TV show, and so focusses on personalities and individual perspectives, rather than providing a holistic theology of the bible. Too often, (especially in the later episodes), the main characters are reduced to emotional caricatures in the attempt to personalise them. Essentially it is Hollywood-style television aimed at a nominal Christian audience and culture.
If you watch, have your bible ready and take the opportunity to review and work out what is biblically based and where the creative licence comes in.
New Life is having a limited Australian release in early December 2018 (it was produced in the USA in 2016). It is promoted through Movies Change People (Heritage Films). New Life is not a Christian film in the defined US tradition, but a film in the ‘Hallmark’ style tradition of stories about life, family and love. It raises questions about life and being in the context of the friendship and love of two childhood friends, and links into other more well-known commercial love story films. New Life is a sweet film for today, and while not overly dynamic, it has some moving moments and is certainly a film you would feel comfortable inviting people to view and discussing the themes of life, death and living.
While I don’t want to outline the ending, I found it quite intriguing for this day and age and have wondered what people’s reactions to this will be.
Actor Drew Waters directs the film, and the main female character Ava Kennedy is played by Erin Bethea, who will be recognisable to many Christian film watchers, particularly as the lead in the 2008 faith-based film Fireproof.
I leave you with the defining narrating comment from the film, by John Patrick Moore, an Australian actor who plays the main male character Ben Morton:
There are mountain top experiences in our journey through this world. Those rare and lucid moments when everything seems right, and anything is possible. There are those ordinary days when we may not be thrillingly aware of what lies in the future, but we know it's still out there. There are also those strange times when things do not add up or make sense, when we seem to be forgotten, when heavens are brass, but it's all the moments, good and bad that make up life, and the most important thing to do with life is to live it.
I’m in Love with a Church Girl
I’m in Love with a Church Girl (PG, 2013)
I admit I was intrigued to see this film (available on Netflix) mainly because of the title. It is a professionally produced new style of Christian film in that it is aimed at a broader audience than the typical church group, namely the wider US nominal Christian audience.
Miles Montego is a former drug dealer, and now wealthy investor and event organiser, though still with strong ‘street’ connections. At a party held by his stockbroker and the stockbroker’s wife, he meets a group from the wife’s bible study, including Vanessa Leon. Miles is interested in Vanessa and soon they are seeing each other as friends and this leads to questions about where the relationship is heading. Vanessa clearly outlines the importance of having a husband who has a relationship with God. Miles is so keen on Vanessa he starts to attend church, read the bible and talk with other Christians. He meets Vanessa’s parents, and there are some strong scenes with her mother who is clearly not as keen on Miles.
Stephen Baldwin plays a DEA agent who has been trying to catch Miles out, but is also intrigued at the change in lifestyle and then his connection with the church. The film is based on the director’s own story (Galley Molina), who actually wrote the material as a book in prison. Molina was keen to also have well-known American Christians like Adrienne Bailon (who plays Vanessa) and Stephen Baldwin to bring a strong sense of authenticity to the Christian roles.
While there may be a few ‘twee’ moments, this is an encouraging and faithful story, and illustrates how someone’s life can be transformed by the gospel, and the role that ordinary people play in sharing the gospel.