to stir with love....

Australia, she suggests, is characterised by a peculiar activism that would achieve its short-term goals as it distracts itself from its "dark stain". Put in another way, Australian society, at least since the 1840s according to Moorehead's historical account, has been shaped by immigrants caught up in their immediate short-term need to settle in the new country. This immigrant activism with immediate short-term results, with making a living for oneself in a somewhat forbidding environment, has been deeply ingrained, generation by generation, so that it is clearly evident in the Australian political psyché. And so it began when the convict past, and any difficult relationships with the prior occupants of the land, were given lower and then even lower places on the list of public priorities. Concern about history, or worrying about the plight of aboriginals, can come later. So, first things first.

Already we can begin to perceive the emergence of what we now identify as typical Australian "values" - a way of life geared to a mutual respect for each individual who is assumed to be making sure he or she has "something to fall back on" (in retirement or when the hard times hit). This utilitarian emphasis upon the "good life" shared by all "dinkum Aussies" is not only a private matter; it embraces all of life. And at various times it has shown that it is willing to doff its cap or "tug the forelock" to religion. After all, religion has an important part to play in private life by shaping the moral conscience of "dinkum Aussies" who are the ones who will then create the important political and economic institutions (and sporting achievements) that we are all so proud of. Religion is needed if we are to maintain our way of life and have "something to fall back on" ... later. Those other things can also be given their due ... later.

Caroline Moorhead's review provokes us to think about the kind of "willful amnesia" that is characteristic of the dominant religious viewpoint in Australia's past and present. And we need to better understand the dominance of this religion that takes up residence in the utilitarian private realm. Why? Because it is this dominance that puts genuine Christian profession in public life on the back foot, if it hasn't rendered it problematic. It is this religion that expects that Christians will spend their time waiting for the moment when "spiritual things" can be relevantly inserted into an otherwise secular context.

But then think about the basic tenets of this "Aussie religion" in the light of scriptural passages like Hebrews 10:23-25 or Colossians 1:15-20 or Matthew 28:18-20. Are we to accept Australia's privatization of religion? Is this "Aussie system of values" compatible with the rule of Jesus Christ?

We will need to develop this discussion further particularly since we seek insight into our Christian political responsibilities.