The Colonial Religion of the <scp>A</scp>nglican Clergy: <scp>W</scp>estern <scp>A</scp>ustralia 1830 to c. 1870

Strong, Rowan

doi:10.1111/1467-9809.12137

Cited by 3 publications

(3 citation statements)

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“…However, the status of colonial clergymen could be more ambiguous. 71 Strong argues that for colonial clergy, the need to perform manual labour (like other settlers), and changes in the relationship between the state and the Church of England, rendered the social position of colonial clergy more uncertain. 72 Glennie was certainly well educated and, as did clergymen in England, he appears to have actively cultivated relationships with the land owning gentry on the Downs and was well integrated into the network of property holders.…”

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%

“…82 Building churches was a primary concern of Anglican clergy in the metropole and in the colonies. 83 As soon as practicable Glennie took steps to create more suitable spaces for religious observance. At his Drayton parsonage in November 1852 he converted two rooms by removing some slab partitions and putting a communion table at the east end and placing a prayer desk at the north end.…”

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%

“…11 An exception to this is the work of Rowan Strong who has published studies of the Anglican clergy in Western Australia. 12 Despite being the first clergyman to make any real impression on Queensland, Glennie has not received very much scholarly attention. His career is outlined in Keith Rayner's unpublished 1962 PhD thesis on the Church of England in Queensland, and he is mentioned in Howard Le Couteur's PhD thesis, "Brisbane Anglicans: 1842-1875."…”

Section: Introductionmentioning

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%

Section: Introductionmentioning

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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On Taungurung Land: Sharing History and Culture

Patterson¹,

Jones²

2020

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Colonial Expressions of Identity in Funerals, Cemeteries, and Funerary Monuments of Nineteenth-Century Perth, Western Australia

Hayward

2018

Genealogy

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A general cemetery was established in 1829-1830 for the town of Perth, Western Australia, and during the rest of the nineteenth century, other cemeteries were added to the complex to cater for various Christian denominations as well as for Chinese and Jewish communities. In all, seven contiguous cemeteries were used over the colonial period in Perth. By 1899, when the cemetery complex was closed, approximately ten thousand people were buried there. The deceased or their bereaved loved ones chose funerals, epitaphs, burial locations, and funerary monuments to express social, ethnic, religious, familial, and gendered identity. These expressions of identity provide more information than just birth and death dates for genealogists and family historians as to what was important to the deceased and their family. In the first half of the nineteenth century, identities were dominantly related to family, whereas later in the century, identities included religion, ethnicity, and achievements within the colony of Western Australia. Some expressions of identity in Perth contrast with those found in other Australian colonies, especially in regard to the use and types of religious crosses in the Christian denominations.

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The Colonial Religion of the Anglican Clergy: Western Australia 1830 to c. 1870

Cited by 3 publications

References 4 publications

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

On Taungurung Land: Sharing History and Culture

Colonial Expressions of Identity in Funerals, Cemeteries, and Funerary Monuments of Nineteenth-Century Perth, Western Australia

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