Rowan Strong

In the 1840s the Church of England, through the agency of the Society for the Propagation of the Gospel (SPG) and the Society for Promoting Christian Knowledge (SPCK), established an official chaplaincy to emigrants leaving from British ports. The chaplaincy lasted throughout the rest of the nineteenth century. It was revitalized in the 1880s under the direction of the SPCK in response to a surge in emigration from Britain to the colonies. This article examines the imperial attitudes of Anglicans involved in this chaplaincy network, focusing on those of the 1880s and 1890s, the period of high imperialism in Britain. It compares these late nineteenth-century outlooks with those of Anglicans in the emigrant chaplaincy of the 1840s, in order to discern changes and continuities in Anglican imperialism in nineteenth-century Britain. It finds that, in contrast to the imperialist attitudes prevalent in Britain during the late nineteenth century, Anglicans in this chaplaincy network focused more on the ecclesiastical and pastoral dimensions of their work. Indeed, pro-imperial attitudes, though present, were remarkably scarce. It was the Church much more than the empire which mattered to these Anglicans, notwithstanding their direct involvement with the British empire.

This paper investigates the origins of Anglican Anglo-Catholic missions, through the missionary theology and practice of the founder of the Society of St John the Evangelist, Fr Richard Benson, and an exploration of its initial missionary endeavours: the Twelve-Day Mission to London in 1869, and two missions in India from 1874. The Indian missions comprised an institutional mission at Bombay and Pune, and a unique ascetic enculturated mission at Indore by Fr Samuel Wilberforce O'Neill ssje. It is argued that Benson was a major figure in the inauguration of Anglo-Catholic missions; that his ritualist moderation was instrumental in the initial public success of Anglo-Catholic domestic mission; and that in overseas missions he had a clear theological preference for disconnecting evangelism from Europeanising. Benson's approach, more radical than was normal in the second half of the nineteenth century, was a consequence of envisaging mission's being undertaken by a religious order, an entirely new phenomenon for Anglican missions.

This article argues for the importance of religion in mass emigration from Britain in the nineteenth century. It does so by examining the origins and development of the Anglican emigrant chaplaincy developed from the 1840s to nurture the spiritual welfare of British emigrants departing for the British settler colonies over the rest of the nineteenth century. Developed over succeeding decades by the Society for the Propagation of the Gospel and the Society for Promoting Christian Knowledge, the chaplaincy expanded into a global network. By the 1880s it incorporated chaplains at British ports of embarkation and colonial ones of disembarkation, chaplains travelling on ships with emigrants and matrons supervising parties of single women. Although principally concerned with caring for Anglican emigrants, the chaplains regarded it as their business, as clergy of the national church, to provide ministry to a wide variety of emigrants, including Nonconformists, Germans and Jews. The article argues for the significance of the Anglican emigrant chaplaincy as an international network enabling the expansion of British Christianity and the export of social capital in the form of religious connectivity throughout the settler colonies of the British Empire.

This article examines the public attitudes of various religious commentators in Britain towards emigrants and emigration in the mid-Victorian decades. These figures include bishops, Anglican clergy (but also those of some other denominations), those directly involved in ministry to emigrants, and lay proponents of emigration. It also contrasts their views with those of more secular commentators influenced by political economy. The article argues that while religious commentary proposed emigration to be a good thing, for emigrants and for the expansion of Christianity and the British empire, this contrasted with a more sceptical attitude towards steerage immigrants by Thomas Malthus. It also contrasted with a focus on amelioration of conditions for emigrants by those in emigration ministry, who saw emigrants as assisting the extension of the Church rather than the empire.

This paper critically examines the role of Charles Riley, Bishop of Perth, in the foundation of the University of Western Australia in 1913. Riley advocated a modern university devoted to applied science, which would also include a humanities/arts component that would be able to deliver a liberal education. It goes on to explore what a ‘liberal education’ meant to Riley in connection with a theological education for clergy. It argues that Riley, and his successor Archbishop Le Fanu, desired a theological education for clergy connected with the university as productive of such a liberal education. Such an education would enable clergy to be leaders in society, capable of understanding modern issues in the context of faith, and able, by virtue of their education, to engage sympathetically with people of diverse backgrounds and views.

This article sets out to remedy an historiographical oversight in Australian history by identifying the principal characteristics of the religious culture of Anglican clergy in the colony of Western Australia between 1830 and about 1870. Using sources, both personal from clergy or clergy wives, and official correspondence with the colonial governments, and clergy correspondence to mission societies and their bishop, a number of features of clergy religion are delineated. They enable a comparison to be made between metropolitan and colonial Anglican clergy cultures. These include anxieties about status and income; the involvement of the clergy in charity, education, church building, and public worship; isolation and religious competition. While many of these were familiar to English clergy, they took on new aspects in the colonial context, which required the clergy there to become conscious that the colony was a new land, however much they attempted to remake it in their own ecclesiastical image.