According to observers, Australia is currently going through a process of "reinventing" itself socially and culturally. (* Hugh Mackay: Reinventing Australia Sydney, Angus and Robertson, 1993) The ultimate outcome of this process is of course still unknown, but it is certainly having profound repercussions in most areas of the community. Although Baptists are only about 1.6 % of the population at the last census (placing them 6th in denominational strength), they are definitely not immune from the effects of this revolution.
One of the most important elements of change is Australia's relationships to the United Kingdom, the principal historical source of its political and cultural heritage. Many of the traditional historical, political and social ties to UK have already been dissolved, but the biggest issue is yet to be faced, viz., whether Australia will remain a monarchy under the British crown or whether it will become a republic with its own head of state. The end of the millennium which coincides with the centenary of establishment of the Commonwealth of Australia and the staging of the Olympic Games in Sydney is an obvious date for such a change if it is to take place. (The staging of the 18th BWA Congress in Melbourne in January 2000 AD is not likely to have much impact on this issue!)
Yet despite Australia's proud record of multi-culturalism which has been deliberately fostered since World War II, it is still very British in many ways, although not as much as a hundred years ago when travellers remarked that it is was even more British the "old country" itself - particularly in regard to its religious life. (* see R.W. Dale, Impressions of Australia, London, Hodder and Stoughton, 1889)
The United Kingdom is still largest source of non-Australian born Baptists (6.87%), followed by NZ (1.64%) and Hong Kong (1.06%). Most over-seas born Baptists arrived prior to 1971 in assisted migration programs, but other peaks occurred in the early 80s and since the late 80s. (*Philip J. Hughes, The Baptists in Australia, AGPS, Canberra, 1996. p 45)
Little else could have been expected, especially in the early days, given the circumstances of the origins of white settlement in Australia which took place about 200 years ago in 1788. Begun as colonies of England, the various states were planned as outposts of the mother country in every sense of the word. The earliest settlements on the east coast were established first of all as penal colonies to house the overflow of England's prisons who could no longer be sent to North America. They were ruled by governors who took their orders from London and populated by convicts, soldiers, traders and farmers who all looked back to England for inspiration. They set up their institutions of government, commerce, education and religion based on those of England - the only models they knew, although for many, settlement in a new, unspoiled, apparently empty country meant that there was hope for the establishment of an improved version of what they had known in this southern Utopia. Some spoke of the prospect of "a younger, fairer, more Christian England" (J.D. Bollen, " English-Australian Baptist relations 1830-1860", The Baptist Quarterly XXV No 7 July 1974 p. 299)
Even though Baptists were good dissenters and non-conformists who did not support the state church or state aid, they were still quite British in their ways and looked back to the Baptist life which they knew in England for their models.
Queensland, which occupies 667,000 sq miles in the northern eastern quadrant of the Australian continent, was typical of the other eastern states in its formation, only more so. It was established a little later than some in 1824 as a secondary penal colony for minor repeat offenders amongst the convict population. (There were other harsher prisons for serious offenders.) For almost twenty years, civilians were forbidden to settle within fifty miles of the main centre of the colony, Brisbane Town, located on a river of the same name which flowed into Moreton Bay.
Numbers of inmates (mostly men) reached a peak of about 1200 in 1830. This was also a period of great brutality under Captain Logan, "the tyrant of Brisbane Town", who did not seem to realise that the original idea for Moreton Bay to be a prison for serious offenders had been changed. As sentences were completed, numbers began to dwindle and a civilian future for the colony could be envisaged.
When the ban on free settlement was lifted, the town needed to develop quickly to overcome its former character as a gaol inhabited by prisoners and their military guards. Already settlement had begun in the rich farming areas near the Dividing Range, and other areas of the vast state would soon be opened up, leading to self-government in 1859 when the population was only 23,500. In 1901 Queensland joined with the other states in the creation of the Australian federation, and has continued its steady progress in the century that has unfolded since then.
For non-conformists the process of development was given an early boost by the vision and tenacity of the stalwart Presbyterian minister and man of public affairs, Rev Dr John Dunmore Lang of Sydney. He saw the need for an influx of devout Protestants with a sturdy pioneer spirit and possessed of agricultural and trade skills to offset the earlier reputation of the colony and its apparently strongly Catholic majority. He personally arranged for three boat loads of such "worthy mechanics", comprising about 600 in all, to be brought to the colony in 1849 in the well justified expectation that they would be a powerful force in the future development of the area.
Although there were some difficulties surrounding their arrival, they quickly established themselves as worthy citizens who made a significant and lasting contribution to the commercial, social and political life of the community in the formation period that followed. For a short time these people met together in the United Evangelical Church made up of Presbyterians, Baptists and Independents. It was Baptists from this congregation who, together with many who had migrated from other colonies, especially New South Wales, came together in 1855 to form the first organised Baptist church. This event occurred at a time when Brisbane was well and truly established and poised for rapid development as a town and future capital of the colony.
After an initial brief and very unsatisfactory pastorate, the Brisbane Baptist Church (later known as Wharf St Baptist Church) was led from 1859 by Rev. Benjamin Gilmore Wilson. For almost twenty years, he provided positive leadership not only in Brisbane town, but also travelled widely encouraging Baptists scattered throughout the colony. By the time of his premature death in 1878, the Baptist Association (later Baptist Union) had been established (1877) with an initial membership of seven churches (out of 9 in the colony) and comprising some 600 members. (*For the official history of the Baptist Union, see John E. White, A Fellowship of Service, Brisbane, BUQ, 1977)
In the earliest days, Baptists in Queensland neither sought nor accepted state aid, although they did hope for financial help from their English home. They were to be disappointed because, like others, they were considered by the BMS as colonies, not foreign mission fields. Hence the only encouragement they received from England was some assistance with finding pastors. (* J.D. Bollen, " English-Australian Baptist relations 1830-1860", The Baptist Quarterly XXV No 7 July 1974, pp. 290-305 ; Leslie J. Ball, Queensland Baptists in the Nineteenth Century Ph D, University of Queensland, 1994, pp 60-70, 242f, 366f)
After making several well reasoned and heartfelt appeals for help, Baptists in Queensland seemed to size up the situation soon enough and realised they had to find their own way if they were going to survive. Part of the solution was a high level dependence on the role of lay people and the local churches, rather than on any colonial mission society (such as that advocated by James Voller in Sydney) or a centralised denominational support system channelled through denomination officials and the clergy. (*Ball, Queensland Baptists in the Nineteenth Century p 71, 160 and 63f, who points out that after the establishment of the Baptist Association (later Union) of Queensland in 1877, there was less impetus because this kind of work was now handed over from churches to the denomination, but it was not ready for such activity until much later.)
It was to be another fifty years before any systematic financial assistance would come from Britain - in the form of donations from the Baptist Colonial Society which together with help from the southern states of Australia provided a much needed and appreciate boost for home mission work in the isolated northern parts, a ministry which was later institutionalised in the Australian Baptist Home Mission Society. (* Basil S. Brown, Baptised into one Body: a short history of the Baptist Union of Australia, Hawthorne, BU of A, 1987)
(Note: I am indebted to Mrs Susan Mills, Angus Library, Regents Park College for the following information about the Baptist Colonial Society: "According to the B.U. Annual Report of 1841, the Baptist Colonial Society founded in 1836 and we have the Second Report of the Baptist Colonial Missionary Society presented at a Public Meeting in Trinity Chapel, Southwark, February 12, 1840. That report stated that "Although the constitution of the Society embraces all the colonies of the British Empire, its attention has hitherto been practically confined to the North American Colonies; but it is hoped that ere long the Society will become the medium of communication with other important Colonies, wherever Christian Brethren of the Baptist denomination are found". However, in 1843, when the BMS agreed to enlarge the field of its operations "throughout the whole world beyond the British Isles" the Committee of the Baptist Colonial Missionary Society expressed its concurrence in the project and was therefore merged with the BMS .A later Baptist Colonial Society seems to have begun in 1901, whose minute books we have from 1901 to 1967, during which time it changed its name first to the Baptist Commonwealth and Colonial Society (ca. 1947- 1962) then the Baptist Union Commonwealth Society in 1962. " It is this BCS which provided the above mentioned aid for the BUQ Home Mission work. See also J.D. Bollen, " English-Australian Baptist relations 1830-1860", The Baptist Quarterly XXV No 7 July 1974 pp. 294 who refers to the Baptist Colonial Society as "an almost forgotten fragment" of Baptist history. )
But even though formal assistance for the Baptist churches in the early days of the colony was virtually non-existent, yet the churches and their members still derived from England and looked back there as their home. In other words, the Baptists were just a much a colony of England as was the society as a whole.
It took the passing of many years before the question of indigenising Baptist life arose, (if ever it really did), and by then Australia had been caught up in march towards the global village, modernity, and other forms of colonization had become an issue.
Instances of early British influence are to be found everywhere. For example, many of the churches looked to C.H. Spurgeon for inspiration and practical help, and when it relocated to spacious premises in 1890, the mother church in Brisbane was renamed "The City Tabernacle Baptist Church." Numerous churches obtained pastoral supply from Spurgeon’s Pastors College and notable matters such as his ministerial jubilee and his death was given wide coverage in the Baptist press. (* Michael J. Petras, "The influence of Rev. C.H. Spurgeon on Australian Baptist Churches" The Recorder, Baptist Historical Society of NSW, Feb 1985 pp 3-5; Craig Skinner, Lamplighter and Son, Nashville Broadman 1984)
One incident perhaps encapsulates the links with Spurgeon. A difficult pastoral situation in the country town of Maryborough was finally supplied by Rev B. W. Clinch, a graduate of Spurgeon’s college who happened to be on his way to Australia when the need became known. Upon installation, he was hailed as a "preacher of great promise and scholarly attainments" (* The Queensland Freeman QF 9/83 p 12) but after only about six months, it was announced that he had resigned and joined the Church of England ministry; it transpired he had been a member of this church in earlier days. The editor of the denominational paper said that such a sudden change "to his old position" indicated "a certain amount of unstability" in his character." He asked, "Did he fully ponder his ways when he joined us? If so, we find it difficult to see any justification of his recent change . . . No doubt the work is difficult, but many of Mr Clinch's fellow-students at Spurgeon's College under circumstances quite as disheartening as those at Maryborough, have resolutely maintained their ground and have had the joy of seeing their labours crowned with success." (*QF 3/84 p 8)
The link having been made with Spurgeon’s College, it is not altogether surprising to learn that news of Mr Clinch’s failure got back to Spurgeon himself; Mr Spurgeon’s response was printed in the Baptist paper, dealing first with the unfortunate Mr Clinch before going on to reveal his rather devastating thoughts about the possibilities of organised assistance for places like Queensland. He wrote, "I was greatly astonished to hear of Mr Clinch's defection. I never in the smallest degree ever saw anything in him which could have led me to expect such a change. He left us with a high character, and I believe that he would be found a useful man, true to the cause of God and truth. It is a great disappointment to me. I do not wonder that you feel indignant at the manner of leaving you. I confess I do not understand it; but there is no such mystery on earth as the way of a man when he turns from truths which he professed to believe. The Lord keep us all firm in the doctrines of his Word. I am very sorry for the church, and I earnestly pray that the Lord may prevent any great mischief following form this perversion.
In response to the question raised by Mr Spurgeon’s Queensland correspondent about whether "something could be done for the colonies" to effect better pastoral settlement, he said, "It would be a good thing if there were a Colonial Society, but seeing how little is done for the home and Irish mission there is probably no great loss. Personally I prefer to work on my own account rather than under the name of a society." (*QF July 15, 1884, p 3 reply to letter from G. H. Buzacott.)
There were regular detailed reports in the local Baptist newspaper of English church and denominational life; similarly, colonial life and ministerial movements were recorded at home, while the death of Queen Victoria was felt as much in Brisbane as in London. An assassination attempt in 1882 provoked one local minister to change his scheduled address and preach on 1 Kings 1:39 which he transposed to read, "God save Queen Victoria", on the basis of which he spoke about her divine appointment as sovereign and exhorted the people to pray for her safety, success and salvation; the service ended with "the hearty singing of the National Anthem and the doxology." (* QF 3/1882)
This sense of dependence on England was reinforced by the outbreak of the Great War and the widespread feeling that Australia was part of the empire and hence needed to spring to the defence of the old country. This mood was still strong 25 years later at the outbreak of the Second World War, as evidenced by the Prime Minister's announcement that because England was at war with Germany, "consequently" Australia was also at war.
In Queensland pastors were supplied from England, apart from the local men who were given only elementary apprentice-style training by existing ministers. Some also came from interstate where similar conditions existed. This was the pattern until the theological college was established in 1904, almost fifty years after the first church was established. (* See Stanley Walter Nickerson, Baptist Theological College of Queensland 1904-1982, Ph.D., University of Queensland, 1995.) Even then, the principals and assistant staff were from England for the next 60 years. In 1967, an Australian was appointed as the fourth principal, but even though he had received his initial training locally, his post-graduate work took place outside of the country in USA and lecturers continued to be drawn from interstate. It was only the fifth and current principal, appointed in 1983, who was fully local in training and pastoral experience.
A feature in the Queensland Baptist in 1898 illustrates the pastoral situation at that time. Personal profiles of twelve ministers were presented, indicating the following: 1 was trained at Bristol college, 6 at Spurgeon’s, 3 under local apprenticeship, 2 had no formal training at all. 2 came from Scotland, 2 from interstate and 7 from the southern part of England. One came from Prussia and belonged to the German Baptist Conference, of which more will be mentioned later. Of the other 9 ministers in the colony, at least five were born in Britain, 2 were trained at Spurgeon’s (one being Australian born), one had local apprentice training in addition to English lay-preacher studies, three probably had no formal training, of whom one had missionary experience and one had an Anglican background; two had extensive preaching experience in Britain before arriving in Queensland.
(* Note: It is interesting that Scotland is not a larger source of Baptists in Queensland, given the fact that so many of Lang’s people were from there. One highly influential lay Scot was W. R. Smith (born Aberdeen 1866 and emigrated to Australia when 21) who served very lengthy periods as denominational treasurer, deacon, member of the Foreign Mission society and on the council of CIM; he was also founder a printing and stationery firm which published the denominational newspaper for decades. Northern Ireland is also not well represented.)
It was therefore appropriate that the president in 1899 should call for "the creation and development of a native pastorate;" he also saw the need for a "more vigorous home mission policy." (*QF 99/11) But the situation 20 years later was not totally satisfactory even though there had been some changes. Of the 24 ministers listed in 1920 for whom colleges of training were indicated, only 4 came from Britain, but 11 came from interstate, leaving the remaining 9 as Queensland trained (of the other 8 pastors, several had no formal training).
The British and colonial orientation of early Baptist work in Queensland is also clearly seen in their concept of the mission of the church. For most of the 19th century at least, they saw the main task of the churches as finding and enlisting as members existing Baptists who were living in the community rather than as reaching out evangelistically to the unchurched or even proselytising members of other denominations. This was the main incentive for growth of existing churches and for the establishment of new churches in the outlying towns and rural areas of the ever-growing colony, although it does not infer that evangelistic concerns were completely non-existent. (*Leslie J. Ball, Queensland Baptists in the Nineteenth Century Ph D, University of Queensland, 1994 p 8)
Their targets included also lapsed Baptists - those who upon arriving in the colony had ceased to have any links with a Baptist church out of loss of interest - as well as those who were too remote from a church or who were discouraged from associating themselves with Baptists. This latter situation occurred all too frequently due to some sad cases of immoral behaviour by some badly disciplined Baptists and on account of occasional examples of unethical behaviour by pastors. However, most instances were related to the negative image of a church that had no pastor, property or well organized programme. (* David Parker (ed.) The Joshua Jenyns History of the Baptist Church in Brisbane, Brisbane, BHSQ, 1996, p 6)
In the earliest days, this work of finding and restoring lost Baptists assumed great importance because it was firmly believed that if it could be achieved with any degree of success, the denomination would become quite strong, so many were there to be found. One of the important functions that a settled pastor could fulfil was reaching out for these people. As a letter from the deacons in Brisbane to the BMS in 1857 put it, "Our present position (some 36 members and a congregation of 80) cannot be taken as a criterion of the strength of Baptist interest in this town, as there are Baptists who have been living here for some time that have not thrown in their lot among us, but would do so at once if we had an efficient minister." The letter went on to state that it was no use sending "a sleepy old man" to Brisbane because "the people who immigrate to and settle in the Colonies are all possessed of some energy and intelligence - many of them in a high degree - and a pastor to be successful must be of the same stamp." (* The Queensland Baptist 4/1892 reprinted in The Gregory History of Queensland Baptists edited by David Parker, Brisbane, BHSQ, 1995. p 9 )
It was only later that genuine evangelistic outreach became a strong factor in the life of the churches although there were numerous occasions when revivalists visited the country to preach in large united gatherings or to base themselves at a local church for a short period of time. There were certainly no systematic organised efforts by Baptists in Queensland to do evangelistic work amongst its native inhabitants. (* Leslie J. Ball, Queensland Baptists in the Nineteenth Century 171) In the meantime, the churches tended to see themselves more or less as congregations transplanted from across the seas and charged with the responsibility of locating and restoring their sometimes wayward and indifferent flock. Hence it is not surprising that many early Baptist presidential addresses and sermons delivered at the formation of church and the opening of their buildings focused on Baptist principles and distinctives.
There was some change to this colonial mentality in what might be called the Sayce-Bickmore era after World War 1 and up until the 1950s. Prior to this, most of the lay and ministerial leadership was of direct English origin or at least strongly influenced by the pioneer conditions of the early settlement.
(* Note: This period of Queensland Baptist history, or indeed any of the 20th century has not been studied in any detailed manner as yet. Sayce was of English birth but spent his boyhood and youth in the Queensland bush and trained at QBC, being ordained in 1914. Bickmore was born in Queensland and trained at QBC, being ordained 1910, but health problems led to giving up pastorate and entering business. They followed each other as BUQ president in the mid-20s.)
But by the 1920s, the denomination was growing in size and the earlier generations were passing on. The basic shape of the denomination had been set, with the establishment of an infrastructure, home and foreign missions, an embryonic theological college and a newspaper.
Now it was a matter of consolidating this system, and in the light of the new challenges of the post-war era, taking some initiatives in strengthening the church. However, even then, nothing innovative was introduced, but there were signs that the denomination had reached a certain maturity and was now ready to identify itself more fully within its own context.
Immediately after the war the denomination set up a "King’s Business Campaign" which eventually became the first Evangelistic Committee and appointed an itinerant evangelist to preach throughout the state. Later a denomination-wide "Forward Movement" was created to promote growth and outreach. The first presidential address devoted exclusively to evangelism and claiming that "evangelism is the work of the church" was delivered about this time. The next one was not until 25 years later and it was even later than that the motto was adopted, "Evangelism, the heart of all we do!" (* The president in 1880 made a few informal remarks on "the furtherance of the gospel by means of the Association.") The evangelist served for about four years but there was no immediate successor - it was not until after the next War that a similar appointment was made. However, the work of Evangelistic committee generally, together with that of a Home Mission superintendent, seemed to give a greater sense of responsibility and destiny.
(* The HM Society which was established as early as 1883 and included within its charter "To provide evangelists for the bush", a role which was taken over by the Evangelistic Committee when it was formed. However, it was not until 1910 that an organizing secretary was appointed in the person of Rev T U Symonds and financial help was sought from the Baptist Colonial Society and the southern states as well as the Queensland churches. Rev B. Hewison succeeded Symonds in 1924, who was in turn followed by Sayce, 1934, A H Brooks in 1948, and V C Bowring, 1958 who served in the post until 1970, after which the organizational structure was changed. The pre-war period also saw some long-term appointments including W R Smith as General Treasurer 1909-21 and as treasurer of the FM 1895-1933, T C Malyon as college principal 1904-21. For the importance of the post-War period for evangelistic outreach in NSW, see Extension or Extinction Michael Petras, Sydney, Baptist Historical Society of NSW, 1983, and on the Spurgeon tradition in regard to evangelism, A.C. Prior, Some Fell on Good Ground, Sydney, BU of NSW, 1966 p. 323)
More importantly, the long tenure of Ralph Sayce as Union Secretary from 1926-55 (combined with the role of Home Mission superintendent as well in the period 1934-48) provided a remarkable stabilising force. He was supported by A. E. Bickmore as treasurer 1922-46 who was in turn followed by E. S. Jones 1946-72 - a fifty year period. The latter part of this period also saw the appointment of vigorous and long serving HM superintendent and extensive continuity in the positions of state evangelist and College principal.
These long denominational tenures during the period 1920-60 during which membership growth was static (one of three significant plateau periods in Queensland Baptist history) contrasted strongly with the situation which existed in the 19th century and again in the later part of the 20th century, especially around 1980. During these periods there were many changes to personnel and the denomination suffered as a result, notwithstanding the devoted and often extended service of some.
During the crucial Sayce-Bickmore period, the denomination saw worthwhile institutional growth, including the establishment of a denominational office for the first time in 1935, but the consolidation was on the basis of an existing model which had been established in the colonial period, rather than on one that was fashioned according to the contemporary needs of the local context. For much of the period, the pro rata strength of Baptist membership in the community declined.
It is significant that it was only in 1926 that a national body of Baptists could be formed with the establishment of the Baptist Union of Australia, although federal efforts in the area of foreign missions and publications had been operating successfully for more than a decade by then. (* see Brown, Baptised into one Body) Despite worthwhile ministries in later years, the Baptist Union of Australia has not achieved it full potential, a phenomenon which is not uncommon in Australia where organizations of all kinds find it difficult to balance state and federal concerns. Nevertheless, establishment of the Baptist Union of Australia did at least mark some progress towards the indigenization of the church, whereas some other denominations were still struggling with a predominance of foreign clergy, colonial structures and 19th century attitudes for some decades after this date.
This orientation persisted for some decades after the Second World War, despite the fact that striking new pressures were brought to bear upon it during and after that time. In fact, even though various changes have taken place over the year, including the abolishment of the Home Mission, the basic shape of the denominational system existed up to the mid-nineties, even though other forces, many of them American, have had a noticeable impact at local church level.
It might have been expected that the dislocation of the war and the very different world which followed might have provided the opportunity for the old British and colonial period to come to an end at last and to be replaced by a truly local or national trend. Certainly, British ties with Australia were loosened to a considerable extent at political and social levels following the remarkable, if not impudent, rejection of British dominance by the Australian Prime Minister when the country was threatened by Japan and the war became a Pacific issue rather than a merely European one. However, more than 150 years of tradition, sentiment and legal relationships cannot be ended so quickly. Yet it is true to say that after the War, Australia looked more to USA for intellectual, social and commercial interests than it had before, at the expense of Britain - a trend which has accelerated as the years have passed, particularly since the 1970s.
From the time of the American military occupation of Queensland in particular, Australia was well on the way to becoming a cultural colony of the United States, a trend that become increasingly obvious in church circles. (* see Neville Douglas Buch, American influence on Protestantism in Queensland since 1945, PhD. University of Qld, 1994.) It was ironic that one of the smaller mainline Protestant denominations in Australia was now drawn to its sister denomination in USA which was one of the largest and most contextualised of all. Pastors began to visit USA for higher study, for ministry and orientation to such influential ministries as All Age Sunday School, revivals, training union, music, church management, and later, church growth and mega-church principles. In reverse, Americans began (or perhaps increased) their visits to Australia to receive enthusiastic welcomes from the churches which were almost intoxicated with the aura of size and success associated with them.
Some of those who travelled to USA and drank heavily of the wine of success could not fit again into the Australian scene, but others were determined to import the new spirit and methods that they found there and believe to be a panacea for the Australian Baptist's perennial feeling of smallness and even failure. (* Craig Skinner, Baptists in the U.S.A. and how do we go from here? (Sydney, The author, 1966) Only in some cases did the necessary adaptation take place, and even then, the differences between American and Australia culture were often under-estimated, to the disappointment of those who had placed such faith in the latest American imports. This process seems to be continuing, even in the latest attractions, so that it is apparent the attraction of the American culture certainly extends to religious matters as well as fast food and the latest release from Hollywood.
The magnetic attraction by America is, of course, not altogether new because at the turn of the century Chapman and Alexander had preached to capacity crowds in Australia, the Sankey's song book has long been a favourite and the Bible Institute and Interdenominational Mission movements are well represented. Perhaps stirred by such developments, the president of the Baptist Union of Queensland in the critical year 1900-01 devoted his address to the subject, "A study in success, as seen in our churches in the United States of America."
But as far as the mid-century period is concerned, in Baptist circles it did seem to be rather strongly exaggerated, especially when it is realised that there was a rush of young Australian intellectuals and artistic hopefuls to Britain in the postwar period. There was still some exchange of Baptists between the Australia and the UK, but the main trend seems to have been those from the old country taking advantage of Australia's policy of encouraging migration in an attempt to build up the population. A number of pastor's continued to make the journey as well, but usually out of their own initiative in seeking another lifestyle, rather than filling a desperate need for pastoral supply in the antipodes, as was the case in the 19th century.
So, just when the Baptist denomination was well and truly planted in Australia and social changes began to occur which might have allowed the natural root to sprout, another form of colonization began to take place - and one that was particularly strong. The postwar period, and especially the more recent decades, has been characterised by increasing international mobility, so that the new colonizing force has not been restricted to one source. For example, New Zealand has been a significant source of the charismatic movement which has affected Baptist churches in Queensland, while in some southern states, ethnic churches drawing their congregations from a variety of European and Asian countries are quite strong. And in a strange reversal, British Baptists are once again proving to have a significant input on the convention platform, especially those that have been successful in distilling the best of the American insights and methods and combining it with traditional British values - perhaps because Australians sense that there is a deep-rooted family likeness.
Being one of the later states to be developed, Queensland was subject also to a kind of trans-colonial influence. Its earliest ministerial mentor, Rev James Voller, came from New South Wales where he had been the influential pastor of the mother church of the denomination in Sydney. (* Leslie J. Ball, Queensland Baptists in the Nineteenth Century, 71f) He visited Brisbane on more than one occasion and eventually came to reside there for a lengthy period. It was his vision and encouragement that led to the formation of the Brisbane and Ipswich churches by people who had migrated from NSW to Moreton Bay and he became the first president of the Baptist Association of Queensland. There was also considerable movement of members and particularly pastors from the southern colonies to Queensland during the 19th century, so that many of the leading figures in Queensland had originated in one of the other colonies or had settled there first upon arrival from Britain before transferring north. Sporadic migration from the southern states, especially Victoria, continued throughout later history and ironically, has sharply increased in very recent times due to the climatic and economic benefits of the Queensland life-style.
It has been argued in this paper that de-colonization of Queensland Baptist life was in fact associated with a process of re-colonization or trans-colonization, so that a truly Australian church did not appear when it might have been expected. It was only natural that at the beginning the Australian church would be a transplant of the British version - all colonial societies would be similar, as evidenced in microcosm by the various international churches that can be found in major world cities which are more or less ghettos of the ex-patriate culture. However, Australia is different from some others in that there was no strong existing culture against which the colonisers could react or with which they could merge - historically speaking, the only community which Baptist churches could relate to was the ex-patriate British one that was growing up around them of which they were an intrinsic part. Nevertheless, the non-appearance of a distinctive contextualised local Baptist life has been a disappointment. But perhaps the American and other global influences that have been mentioned are now genuinely embedded in the Australian culture so that a truly Australian church is in fact none other than a kind of globalised Western/American church!
Before moving on, it needs to be mentioned that if re-colonization has been a serious issue for the majority of Baptists in Queensland, then for a significant minority the question has been even more complex. Reference is here being made to a situation in Queensland that is unique within the Baptists of Australia. (* J. E. White, A Fellowship of Service, Brisbane, BUQ, 1977, chapter 7; Leslie J. Ball, Queensland Baptists in the Nineteenth Century, p73-76)
Dating from almost the same time as the establishment of the British-based Baptist work discussed in this paper, there were a large number of German migrants who settled first of all close to Brisbane and then moved into country areas north and west the city of Ipswich , west of the capital. A significant number of them were or became Baptist. They formed their own community and eventually established the German Baptist Conference which operated as virtually a separate denomination in parallel with the English speaking churches for about 40 years. These churches retained the use of their native language until after World War I when they all became integrated into the Baptist Union of Queensland, where they have made an enormous contribution to the life of the denomination and have continued to make their distinctive presence felt.
At their strongest, they consisted of up to a dozen congregations with hundreds of devout members, drawing pastors from Germany and from USA and making extensive use of local men, both ordained and lay. Their history has not been properly studied, but in relation to the present topic, it is clear that the issue for them has been to relate their native German and American German origins to the English community in Queensland, and gradually to make the transition to a naturalised Australian community. This process was complicated by the fact that the two countries of origin were at war with one another in the early part of the century. This meant for example that towns with German names (like Engelsburg) were changed to less threatening ones (Kalbar) and people of German descent were often regarded as suspicious aliens, many of whom were interned even though they had long been Australian residents and loyal citizens. (It is noteworthy that the Baptist community in Queensland was exempted from this indignity, largely, it seems, due to their successful integration with the English speaking Baptist church.) (* Queensland and Germany, Alan Corkhill Melbourne: Academia Press, 1992, 134f)
Conditions during World War II were less problematical, but clearly a group of churches which has been a virile and singular force within the denomination deserves far more study than they have yet received. This issue is made even more interesting when it is realised that the first free settlers in the Moreton Bay district were a group of Germans associated with the Gossner mission who were organized by Dr John Dunmore Lang and received government support to work amongst the aboriginal population from 1838. Their primary objective could not be regarded as successful, but they were not without their impact. Then, as the mission began to break up, many of the participants found their way into various local churches where their contribution and that of their descendants have been far from insignificant. (* Queensland and Germany, Alan Corkhill Melbourne: Academia Press, 1992, 1-6; John E. White, A Fellowship of Service, Brisbane, BUQ, 1977)
But the quest for a contextualized Baptist church raises the question of the identity of such a church. What would Australian church be like? Would an Australian Baptist church be any different from churches of other denominations or from Baptist churches in other countries? This leads us to the question of Australian cultural identity.
In recent times there has been endless soul searching in the hope of discovering the true nature of Australian culture, all part of the process of reinvention that is taking place. So far no clear answers have emerged - or at least, no one has been able to describe it, although it is claimed that it is possible to recognize it when you meet it - rather like an accent - no one concedes they have one themselves, but everyone else can detect it the moment you open your mouth
From time to time there have been efforts to develop a contextualised Australian theology - a "gum leaf theology" - and investigations on "How to grow an Australian church." (* Gordon Moyes, How to grow an Australian Church, Melbourne, Vital Publications, 1975) Perhaps the most ambitious experiment in this direction has been the creation in 1977 of The Uniting Church of Australia by the merger of the Methodists, Congregationals and portion of the Presbyterians. The name "Uniting" was deliberately chosen rather than the more common "United" to express the hope that other denominations too would join and so create a truly Australian church. However, the UCA has made little contribution to development of such a goal. This is disappointing because the fragmentation of the church in Australia is a serious problem on both pragmatic and theological grounds. Therefore as well as cultural contextualization, issues of cooperation and unity ought to claim the attention of all churches, whether ecumenical or evangelical.
The Australian church has experienced some difficult periods of destructive sectarianism in the past, the legacy of which has not entirely disappeared. If Baptists have made any contribution in this area it has been at the level of spiritual unity and localised practical cooperation. Consequently they have yet to grapple with "the great new fact of our time", and are seemingly content to follow the pattern of the early founders who happily entered into cooperative efforts and formed "United Evangelical Churches" for pragmatic reasons, only to dissolve them when denominational strength was great enough to sustain independent causes or other factors intervened.
This can be seen on a larger scale as the denomination grew in size and identity. As it was beginning to establish itself, it was prepared to maintain a cordial approach towards other denominations and a broad liberality of spirit, churchmanship and interest in public affairs. (* This is well illustrated in the lives of many of the lay founders as seen in Mel Williams, Cameos of Baptist Men in 19th Century Queensland, Brisbane, BHSQ, 1995) However, with the drive for evangelistic success and desire to enlarge the denominational machinery and to plant churches even in small country towns where other denominations were already represented, there was a noticeable narrowing of spirit and the development of a certain sectarianism. (* Leslie J. Ball, Queensland Baptists in the Nineteenth Century, 131; Don MacPherson, Diversity of Belief among Queensland Baptists, Thesis, Baptist Theological College of Queensland, 1987) Patrick John O'Leary, Queensland Baptists : the development of Baptist evangelicalism, 1846-1926 MA Thesis, University of Qld, St. Lucia, 1991.)
Some of the material and data for identifying an Australian church have become available in more recent years with a sudden increase in the publication of sociological, historical, cultural and demographic studies of the religious aspects of Australian society. These are helping to give a much more accurate picture of the churches which should be of enormous assistance in the process of discovering their role and identity.
For example, one very recent study (* Hughes, The Baptists in Australia) shows that Baptist numbers have grown from 1.2% of the population in 1986 to 1.6% in 1991 with an age and educational profile that closely matches the general population. Of all the capital cities, Baptists are strongest in Brisbane; there are fewer Baptists earning high incomes compared with the total population. Baptist churches also claim much higher involvement of their constituency in worship than other denominations, they have younger congregation (attracted by contemporary worship styles) and higher levels of prayer and Bible study. Baptist families are slightly larger than the general population, have fewer single parent units and higher proportions of couples. Occupations in which Baptists are represented more highly than the population are wholesaling and retailing, finance and property, community services and manufacturing; they are under-represented in agriculture, professional and laboring, but over-represented in managerial and administrative work and the trades.
But what about a distinctive Australian theology?
Even though there are many able scholars, Baptists have not made a very great contribution to the output of published theological scholarship in Australia.; with some notable exceptions, their efforts have directed otherwise than in research and publication, especially in practical ministry, administration and in theological education. They have not necessarily been influenced by specific Baptist scholarship from elsewhere, but tend to absorb ideas from the general marketplace of ideas which are made available through books, periodicals and especially conferences and seminars.
Many of these ideas originate from abroad, but one locally sourced option this is proving to be popular in certain areas of Australian thought is the question of the land and its connection with aboriginal spirituality and legal rights under a topic such as "The crucified land: towards reconciliation with the earth". (* Title of lecture at July 1996 ANZATS Conference, Perth, WA) Such an approach of draws inspiration from aboriginal religion, which does not commend itself to evangelicals unless it can be seen clearly in the light of a biblical approach to creation and stewardship. Other options are not so distinctly local in character, but if applied rigorously and with due attention to the local context would develop their own particular Australia emphasis.
The history of Australian society and church has made evangelism a prominent issue in that where the church is a minority in a very secular society, even mainstream churches have to win their own way through outreach and service programmes. This situation is complicated with the rise of a strong sense of political correctness in a pluralistic and multi-cultural society. This context also raises questions about the nature of general pastoral ministry.
In these circumstances there is a heavy pressure for Australian churches to be heavily pragmatic, realising that a sceptical society will not be impressed by pious words and Christian tradition, but may be influenced by the practical results of Christian life in terms of humanitarian and welfare work and perhaps the impact of an attractive lifestyle. It is interesting that the Salvation Army which has never had any problems in gaining an enormous level of credibility for itself in the general Australian community (particularly the roughest and most irreligious sections of it) because of its social work, especially in times of war and other disasters and emergencies, is now advertising that it is "not just a helping hand but a place to worship". These factors also explain why in Australia there have been minor successes in the area of social justice by the more radical elements and also by more mainstream groups in chaplaincies to industry, schools, the military, hospitals, sports and leisure.
These ministries have usually been focused at the practical or humanitarian level, leaving many areas for theological reflection. Amongst these are questions related the relevance of the Christian message for public life, social structures and values and industrial relations. Going on from here consideration can be given to specifically moral issues and social legislation relating to family matters such as divorce, the family unit and reproductive technologies and to matters affecting the community such as health, aged care and family support.
In summary then, the theological challenge for Australian Christianity relates in broad terms to the question of salvation and Christian life-style and Christian mission in the contemporary secular Australian context. While it is evident that some are seriously engaging with these questions, others have opted for a pietistic ghetto, being content to satisfy the needs of their people with a worship style that diverts their attention heavenwards, or to place their hope in prayer for revival; others have met the opposition at least part way by stressing the tangible, even materialistic benefits of the gospel.
If innovative theological work has proved not be very fruitful, efforts directed towards the contextualization of church practice are more likely to produce successful results. Cynically it might be said that it is easier to work on building up an institution rather than grappling with intellectual and spiritual issues.
Yet it can be reported that in recent years Australia's informal culture and distinctive life-style have finally caused a massive change in strategies for outreach and ministry and in church practices and structures. Catalysts for this process have included the threat of declining attendance due to generational change and age or culture gap, the charismatic movement and especially in very recent times, the overt consumerism of the seeker-sensitive and mega-church models imported from USA. The results of sociological analyses of Australian society have joined forces with the insights of sensitive leaders at a time when people are ready for substantial change to suggest promising new directions for the conduct of church life.
Judging by the study of the Baptist churches quoted above, these changes seem to have paid off - at least for Baptists and charismatic-pentecostals, if not for others, although whether there is sufficient depth for long term benefit remains to be seen. There are certainly serious questions that can be raised about the theological values inherent in many of these changes. The liturgical churches who have also been busy with revision are much stronger in some of these areas, but so far they have not shown much ability to read the Australian culture very well. One area in which they and the renewal stream have shown some success is Christian music, whether in the more traditional areas of classical music and hymns or in popular music.
Many of these changes in church life are pan-denominational, so that there is now often little difference between avant-garde churches of different denomination (at least in practice) and more difference within denominations between radical and conservatives
This, together with the earlier discussion of Christian unity, raises the question of denominational distinction or denominationalism and the place for Baptist distinctives. This is perhaps a little more acute for Baptists because many of the changes have been taking place in the mainline churches have been in a baptistic direction - biblical preaching, informality, the ministry of members, personal evangelism and outreach, and the encouragement of a vital personal piety. Of course, as a denomination that has its point of origin in protest and reform, we should be ready to resume membership in the mainstream as soon as the desired reforms have been achieved. However progress to that goal may be assessed, it seems that there is little likelihood that the sacramental/evangelical gap will ever be bridged soon; similarly, the evangelical/liberal divide has become obvious again in recent times with the emergence of a extremely radical versions of the Faith. Hence, there will always need to be church of whatever form based on biblical authority, personal freedom and gospel values.
However, some of these changes in church life are producing problems for the implementation of some traditional Baptist distinctives. Perhaps the foremost of these is the impact of the structures of the mega- church and the emergence of a new clerical professionalism upon the involvement of members in the life of the church and the general concept of the "priesthood of all believers." Similarly, the familiar call for personal commitment and discipleship is under threat from religious consumerism and the associated new trend of church swapping and church shopping. (* David Parker, Baptist principles: rediscovering an identity, Qld Baptist Historical Society Newsletter, April 1995 No 30 pp 5-7; David Parker, Renewal, Baptists identity and Christian Unity, Weltanschauung (Baptist Theological College of Qld, Vol 2 No 1 December 1995) pp 8-12)
Nevertheless, it is to be hoped that Australia’s famous flair for egalitarianism and its well known lack of pretension can provide a welcome correction to such trends. After all, if people don't see you are "fair dinkum", then you might as well give up trying to impress by other means!