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Religion

In the era of gay liberation, ‘coming out’ has for many taken on the character of a religious experience. Gays and lesbians in the US draw easily on a religious culture of personal salvation even while denying the sometimes oppressive institutions it has created. In Australia, we are not given to the same public display of emotional and spiritual commitment, but ‘coming out’ has nevertheless come to be regarded as a gay rite of passage.

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The Anglican Church worldwide is currently facing the gravest threat ever to its international unity. Where the vitriolic debates over the ordination of women failed to shatter the Anglican Communion, the ordination of an openly gay bishop in the US in late 2003 may well succeed. Conservative bishops have demanded that the American Episcopal (Anglican) Church’s leaders be disciplined. If the Archbishop of Canterbury does not oblige once an international report has been tabled later this year, the break-up of the Anglican Communion is highly probable.

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With the growing politics of fear focused on Islam, and the pervasive ‘Othering’ of Muslims both nationally and internationally, this book on the everyday lives, beliefs, and practices of Australian Muslims is an important social antidote. Abdullah Saeed, a leading Australian Muslim scholar of Islam, provides us with a readily accessible book that introduces the basics about the religion of Islam, and a short social and cultural history of Muslims in Australia. It explores Islamic religious organisations and leadership in Australia, the diversity of Muslim communities, common stereotypes and misunderstandings about Islam as well as the difficulties and discrimination Muslims have experienced in Australia. This is a clear, concise, culturally sensitive and diplomatic little book for a general readership.

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‘Dear God. Save us from those who would believe in you.’ Not long after the attack on the World Trade Centre on September 11 last year, those words were sprayed on a wall in New York. Knowing what provoked them, I sense fear of religion in them. Their wit does not dilute the fear, nor does it render its expression less unsettling. To the contrary, it makes the fear more poignant and its justification more evident.

Enough people have been murdered and tortured over the centuries in the name of religion for anyone to have good reason to fear it. Is it, therefore, yet another example of the hyperbole that overwhelmed common sense and sober judgment after September 11 to sense something new in the fear expressed in that graffiti? In part, I think it is. But the thought that makes the fear seem relatively (rather than absolutely) novel is this: perhaps the horrors of religion are not corruptions of religion, but inseparable from it. To put it less strongly, but strongly enough: though there is much in religion that condemns evils committed in its name, none of it has the authority to show that fanatics who murder and torture and dispossess people of their lands necessarily practise false religion or that they believe in false gods. At best (this thought continues), religion is a mixed bag of treasures and horrors.

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It wasn’t long before myths and legends grew up around the story of St Francis of Assisi. James Cowan is right to suggest that this process began before Francis died and that Francis himself allowed or willed it to happen. He may even have encouraged it: ‘Francis endeavoured to make a metaphor out of his own life.’

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The huge changes that have occurred in Australia in the space of a century were reflected in the recent centenary of Federation celebrations in Melbourne. They were evident, for example, in the repeated acknowledgment of Aboriginal Australians and in the selection of a young female Asian-Australian to speak on behalf of the future.

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This lengthy analysis of Catholics and the anti-Communist struggle in Australia during the 1950s uncovers important and previously unreleased primary sources. In line with the author’s background as a Catholic Redemptorist priest, this particularly applies to material from Australian church archives and those of the Vatican, and from the files of B.A. Santamaria’s anti-Communist ‘Movement’. At the time, Santamaria’s ‘crusade’ against the atheistic and allegedly revolutionary Communist Party was strongly supported by the Redemptorist order, especially in Victoria.

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It’s usually said that Australians are uninterested in the metaphysical. Where in America the lines between the secular and religious are notoriously blurred, not least in their politicians or sporting heroes invoking God on almost every conceivable occasion, Australians by contrast are held to be a godless lot, their mythologies entirely secular in form and meaning. God is rarely publicly invoked, except by ministers of religion whose particular business it is duly to do so.

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A strong sense of déjà vu attends my reading of the latest book by David Marr. Not only have some of the pieces collected in this volume been published in the popular press and weekend magazines, but the tone, direction, and intellectual content of this work seems wearily familiar. In The High Price of Heaven we find the sardonic, witty, disbelieving voice of secular reason and common sense. It is a voice that has enjoyed a lot of airplay in Australia over the last one hundred years and more. This voice finds religion to be a huge joke, making claims about reality and truth that cannot be supported by reason or tested by ordinary experience.

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You know you are getting old when one of your students, genuine in her puzzlement, says to you, ‘Who was Bob Santamaria?’ Santamaria? The most famous lay Catholic since Ned Kelly! The man whose machine split Australian Catholicism for a generation; whose politics kept Labor from office for two decades; whose disciples and friends still move through the corridors of power in church and state! To meet someone to whom Santamaria is an unfamiliar name is to know that you too will soon be history.

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