Interpreting the nineteenth-century Church

Knight, Frances

doi:10.1017/cbo9780511585609.002

Cited by 2 publications

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“…65 With specific reference to Anglicanism, Frances Knight cautions against equating religiosity with church attendance, and argues that, based on the 1851 census, the nineteenthcentury Church of England drew a high level of interest. 66 She goes on to argue that private prayer in the home was commonplace and that the extensive circulation of tracts, sermons, and devotional works indicate a significant amount of religious reading. 67 It seems clear that Glennie, in common with other Anglican clergymen, defined religiosity fairly narrowly in terms of church attendance.…”

Section: J O U R N a L O F R E L I G I O U S H I S T O Rymentioning

confidence: 99%

“…66 She goes on to argue that private prayer in the home was commonplace and that the extensive circulation of tracts, sermons, and devotional works indicate a significant amount of religious reading. 67 It seems clear that Glennie, in common with other Anglican clergymen, defined religiosity fairly narrowly in terms of church attendance. By this criterion, Glennie was continually disappointed.…”

Section: J O U R N a L O F R E L I G I O U S H I S T O Rymentioning

confidence: 99%

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An Anglican Clergyman on the Frontier: Benjamin Glennie on the Darling Downs 1848–1860

Hogg¹

2015

Journal of Religious History

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bs_bs_banner physical environment, poor personal health, and an extraordinary amount of travel throughout the year. It also demonstrates an eye for posterity, as he has made significant amendments after the original entries.This article examines Glennie's experience as a clergyman on Queensland's Darling Downs, in particular how he attempted to overcome the tendency towards religious ambivalence on the frontier. It argues that he did so in two ways. Firstly, through a tireless and continual progress through towns and stations, drumming up church attendance and enlisting the aid of the Downs' squatting elite. Secondly, he undertook a programme of vigorous fundraising and land acquisition with the goal of establishing a physical presence for the Church of England. As squatters sought to make the Darling Downs economically significant, bringing it into the pastoral and economic orbit of New South Wales, Glennie attempted to invest that frontier with religious significance, bringing it into the ecclesiastical orbit of the Church of England. 2 Glennie's diary offers an insight into how religion was fostered in a frontier society, and of the complications and frustrations a clergyman could face. Glennie's experience suggests that in frontier societies, the status of religion and the extent of religious observance depended very much on the energy of individual clergymen. Interest in religion had to be stimulated. Left to their own devices, people were ambivalent to religion. Prior to Glennie's arrival in Moreton Bay and subsequently on the Darling Downs, organised religion played at best a peripheral role in frontier life. Prior to 1848 an Anglican clergyman, John Gregor, made only occasional visits to the Downs. It was only through Glennie's indefatigable efforts that religion established a place on the frontier. Glennie is of course only one clergyman, and the conclusions drawn from his ministry must be tentative. Nevertheless, his diary is a meticulous record of his Downs' ministry, and provides prima facie evidence of the significance or otherwise of religion in frontier societies.There is a gap both in the historiography of religion and the historiography of frontiers. Australian histories of the frontier have largely focused on themes of possession and dispossession, frontier conflict, and the expansion of British "civilisation," usually without its religious forms. In the works of Henry Reynolds, Lyndall Ryan, and others, race relations have been the primary object of analysis. 3 Gender has also received considerable attention in frontier studies. 4 However, historians have not really sought to examine the role of 2. The Darling Downs is a pastoral and agricultural region approximately 100 kilometres west of Brisbane, the capital of the state of Queensland, Australia.

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Section: J O U R N a L O F R E L I G I O U S H I S T O Rymentioning

confidence: 99%

Section: J O U R N a L O F R E L I G I O U S H I S T O Rymentioning

confidence: 99%

An Anglican Clergyman on the Frontier: Benjamin Glennie on the Darling Downs 1848–1860

Hogg¹

2015

Journal of Religious History

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“…They relied instead on the power of example, on hortatory injunctions and the prospect of additional funds from Queen Anne's Bounty for clergy who were assiduous in the performance of their duties. 172 Given these limitations, Moore and Manners-Sutton were, despite their nepotism, useful archbishops. Both were men of business who conceived of the Canterbury diocese as a model for others within the Church.…”

Section: Parliamentary Performancementioning

confidence: 99%

Chapter 3. The Bishops

2009

Parliamentary History

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Interpreting the nineteenth-century Church

Cited by 2 publications

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An Anglican Clergyman on the Frontier: Benjamin Glennie on the Darling Downs 1848–1860

An Anglican Clergyman on the Frontier: Benjamin Glennie on the Darling Downs 1848–1860

Chapter 3. The Bishops

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