ASIA HARVESTERS COLLEGE AND SEMINARY

CHURCH GROWTH IN AUSTRALIA

A PROJECT PAPER SUBMITTED TO PROFESSOR DR. FRED BONGATO IN PARTIAL FULFILLMENT OF THE REQUIREMENTS FOUNDATION AND STRATEGY OF CHURCH GROWTH

SUBMITTED BY: JOENATAN ROGELIO B. DANO

30 PUNO BUILDING, HOLY SPIRIT DRIVE, DON ANTONIO HEIGHTS QUEZON CITY OCTOBER 16, 2010

AUSTRALIA CHRISTIAN CHURCH HISTORY

FOUNDING FATHERS Christopher Columbus made the European discovery of South America over 500 years ago which was to become predominately Catholic. He recorded how he accomplished this extraordinary voyage to the New World in his "Book of Prophecy Christopher Columbus (c. 31 October 1451 20 May 1506) was an explorer, colonizer, and navigator, born in the Republic of Genoa, in northwestern Italy.[2][3][4][5] Under the auspices of the Catholic Monarchs of Spain, he completed four voyages across the Atlantic Ocean that led to general European awareness of the American continents in the Western Hemisphere. Those voyages, and his efforts to establish permanent settlements in the island of Hispaniola, initiated the process of Spanish colonization, which foreshadowed the general European colonization of the "New World". In the context of emerging western imperialism and economic competition between European kingdoms seeking wealth through the establishment of trade routes and colonies, Columbus' far-fetched proposal to reach the East Indies by sailing westward received the support of the Spanish crown, which saw in it a promise, however remote, of gaining the upper hand over rival powers in the contest for the lucrative spice trade with Asia. During his first voyage in 1492, instead of reaching Japan as he had intended, Columbus landed in the Bahamas archipelago, at a locale he named San Salvador. Over the course of three more voyages, Columbus visited theGreater and Lesser Antilles, as well as the Caribbean coast of Venezuela and Central America, claiming them for the Spanish Empire. Ferdinand Magellan made his famous voyage into the Pacific of 1519-21, he sailed west via the Straits of Magellan and Cape Horn.. Like many after him he was driven north by strong winds, so providentially the east coast of Australia remained unmapped for another 250 years. The following account explains why the Philippines (Spice Islands) became predominately Magellan's expedition of 15191522 became the first expedition to sail from the Atlantic Oceaninto the Pacific Ocean (then named "peaceful sea" by Magellan; the passage being made via theStrait of Magellan), and the first to cross the Pacific. It also completed the first circumnavigationof the Earth, although Magellan himself did not complete the entire voyage, being killed during the Battle of Mactan in the Philippines Pedro Fernndez de Quirs Several Spaniards voyages set out in the late fifteen hundreds for the South Seas and were now competing against another form of Christianity, the "heresies" of Luther and Calvin.

Amongst them was the Portuguese mariner/ navigator Pedro Fernndez de Quirs (1563-1615). He was a product of the Roman Catholic Counter-reformation and full of idealism and missionary zeal. In 1606, he sailed as far as the New Hebrides naming the main northern island "Australia del Espiritu Santo" I would like to begin with the Portuguese navigator Pedro Fernndez de Quirs (1563-1615). In the ninth century AD, the great Polynesian navigator Kupe had already charted most of the South Pacific. Kupe had reached New Zealand before finally settling in Raratonga, where he died. When the Spaniards came to South America in the 16th-century, they learned of the firm Inca tradition that there were two great land masses in the South-West Pacific. If this was derived from Polynesian sources, it would seem likely therefore that the two land masses were, in fact, the two main islands of New Zealand. Although he was a Portuguese, de Quirs was, for much of his life, in the service of Spain. De Quirs came to believe he had been chosen by God as the instrument whereby the people of Terra Australis would be converted to the Catholic faith. He also believed that Terra Australis should be dedicated to the Holy Spirit and would be known as Australia del Espiritu Santo. To pray for his future voyages, de Quirs in 1600 made a pilgrimage to Rome, kneeling to pray on each step of Santa Scala. Before finally sailing from the Peruvian port of Callao in 1605, the prows of all his ships were decorated with curved statues of St Peter, in which the saint's foot rested on a globe of the world, and de Quirs and his entire crew received the sacraments on departure.[1] Whether or not de Quirs reached Australia has long been a matter of debate. Certainly, he reached the New Hebrides, to which he gave the name Australia del Espiritu Santo. In the 1980s the somewhat debunked theory that de Quirs may have reached Australia gained limited support from the discovery of a Spanish cannon on an island to the east of the Barrier Reef. The cannon was inscribed Santa Barbara (the patron saint of those who fired cannons), and bore the date 1596. "And however unfit a person I may be in other respects to have undertaken this task, yet at least I have given a faithful account, and have found some things undiscovered by any before, and which may at least be some assistance and direction to better qualified persons who shall come after me. "I returned to England in the Canterbury East-India ship, for which wonderful deliverance from so many and great dangers I think myself bound to return continual thanks to Almighty God; whose divine providence if it shall please to bring me safe again to my native country from my present intended voyage."[3] I, Captain Pedro Fernandez de Quiros . . . hoist this emblem of the Holy Cross on which His [Jesus Christ's] person was crucified and whereon He gave His life for the ransom and remedy of all the human race . . . on this Day of Pentecost, 14 May 1606. . . . I, take possession of all this part of the South as far as the pole in the name of Jesus. . . . From now on, [these islands and lands] shall be called the Southern Land of the Holy Ghost . . . to the end that to all the natives, in all the said lands, the holy and sacred evangel may be preached zealously and openly.

As de Quiroz stated the regions of the" South as far as to the pole" this would include other islands such as New Zealand and the East Coast of Australia including Norfolk Island It is interesting that a Dutch explorer, Willem Janszoon, in 1606, Jansz sailed south from New Guinea in the Duyfken "the little dove" discovering Cape York Peninsula and charted 200 miles of the Australian coastline, without realising he had discovered ABEL TASMAN, the Dutch Protestant, made the longest voyage after Magellan and was the first European to sight Tasmania and New Zealand. A devout Christian, he sailed from Batavia making two voyages to Australia, one in 1642, the other in 1644. Instructions to Skipper Commander Abel Jansz Tasman included explorers--Christopher Columbus and Vasco da Gama--who had preceded him. " What numberless multitudes of blind heathen have by the same been introduced to the blessed light of the Christian religion!" and was sent with "the blessing of the Ruler of all things. "May God Almighty", he wrote in his journal, "vouchsafe His blessings on this work". In 1642 the Dutch seafarer and explorer Abel Tasman made his great voyage from Batavia. As he sailed he wrote in his journal, "May God Almighty vouchsafe His blessing on this work." Some 10 months later, when he returned to Batavia after navigating a considerable portion of Tasmania's southern coast, Tasman wrote in his diary, "God be praised and thanked for this happy voyage."[2] Although William Dampier, our first English visitor, is often spoken of as a rascal and a pirate, after his voyage to Western Australia in 1699 he wrote a preface to his famous work, A Voyage to New Holland, using these words: "But this satisfaction I am sure of having, that the things themselves in the discovery of which I have been employed, are most worthy of our diligentest search and inquiry; being the various and wonderful works of God in different parts of the world. With the discovery by Captain James Cook of the East Coast of Australia in 1770, the English following the Wesleyan revival finally brought the gospel to this land through the Chaplain to the First Fleet, the Rev. Richard Johnson, who brought with him over 4000 pieces Captain Matthew Flinders The idea of Terra Australis was finally corrected by Captain Cook. On his first voyage he circumnavigated New Zealand, showing it could not be part of a large continent. On his second voyage he circumnavigated the globe at a very high southern latitude, at some places even crossing the south polar circle, showing that any possible southern continent must lie well within the cold polar areas, and not in regions with a temperate climate as had been thought before. Captain Matthew Flinders Among many of our early explorers too, Christianity was an enormous source of strength which helped them to accomplish their greatest feats. When Matthew Flinders was questioned about sailing on a Sunday on his epic voyage along the eastern coast, he replied: "The stars still shine on the Sabbath. How could we keep it better than in telling the glory of Creation?" After his voyage was over, Flinders wrote:

"Such was the plan I pursued and, with the blessing of God, nothing of importance should have been left for future discoverers."[8] The first to circumnavigate the continent, Matthew Flinders (1774-1814), the person responsible for naming Terra Australis, Australia. This reproduction is taken from an original document, held within the Archives of the UK Hydrographic Office, Taunton , Somerset. During his six and a half years confinement by the French in Mauritius he compiled most of his charts, and about 75 of these manuscripts are held in the Archives of the Hydrographic Office In 1802-03, Flinders circled Australia, meticulously charting its coastline. Flinder's objective was "to make so accurate an investigation of the shores ofTerra Australis that . . . with the blessing of God, nothing of importance would be left for future discoverers upon any part of these extensive coasts". All through 1802, he made a painstaking survey of the southern coastline of Australia, discovering the state of South Australia, and he was the first explorer to visit the site of the future state capital, Adelaide. His navigation of Spencer Gulf exploded the theory that the southern continent was divided into halves (New South Wales in the east and New Holland in the west) by a channel running from the Gulf of Carpentaria to the Great Australian Bight in the south. Flinders continued his exploration of the southern coastline to Port Phillip, present site of the Victorian state capital, Melbourne. When he arrived in Sydney on Port Jackson, Flinders refitted his ship and continued his exploration of the coastline northwards, making a detailed survey of the Queensland coast and the western and southern shores of the Gulf of Carpentaria. Matthew Flinders was among the world's most accomplished navigators and hydrographers, though most of his explorations were done in small, unsuitable, rotten boats. In his short lifetime, Flinders circumnavigated Australia, including the island of Tasmania; made the first navigation maps of thousands of miles of coastline; and contributed to the science of navigation (including his invention of the Flinders Bar). http://www.chr.org.au/sl/slhs10.html Captain James Cook The renowned English navigator and explorer Captain James Cook had been baptised in the Anglican parish church of Marton-in-Cleveland in north Yorkshire in 1728, but was a nominal Anglican only. Nevertheless, he was a moral man and never cursed or swore and would not permit profanity on board his ships. Before he sailed, Cook's wife Elizabeth gave him an Anglican prayer-book from which source he named a number of places on Australia's coast after the days of the church year on which his ship reached them, such as the Whitsunday Passage and Islands, Trinity Bay and the Pentecost Islands.[4] Far more religious was Cook's immediate companion, Sir Joseph Banks. A naturalist with a deep love of the productions of nature, Banks believed that every consideration that a man made of the works of the Almighty increased a man's admiration of his Creator. Religion and good order

When, finally, the First Fleet sailed from England in 1787, it is interesting to note the instruction given to Captain Arthur Phillip. He was to enforce a due observance of religion and good order among the inhabitants, and take such steps for the due celebration of public worship as circumstances would permit. In the first draft of these instructions he was to grant full liberty of conscience, and the free exercise of all modes of religious worship not prohibited by law, provided his charges were content with a quiet and peaceable enjoyment of the same, not giving offence or scandal to government; he was to cause the laws against blasphemy, profaneness, adultery, fornication, polygamy, incest, profanation of the Lord's Day, swearing and drunkenness to be rigorously executed. He was not to admit to the office of justice of the peace any person whose ill-fame or conversation might occasion scandal; he was to take care that the Book of Common Prayer as by Law established be read each Sunday and holy day, and that the Blessed Sacrament be administered according to the rites of the Church of England.[5] Of the First Fleet approximately two-thirds classified themselves as Church of England and one-third as Roman Catholics. The Home Office appointed as chaplain the Revd Richard Johnson who had been recommended by the Society for the Propagation of the Gospel. Governor Phillip. Johnson Johnson was a worthy man, but he was unfortunately caught in the conflict between his own conception of religion and that of Governor Phillip. Johnson saw religion as the divine medium for eternal salvation, but the governor saw it rather as a medium of subordination, and gauged a chaplain by the efficiency of his work as a moral policeman. On Sunday, February 3, 1788, under a huge tree, Johnson preached his first sermon to a congregation of troops and convicts. He chose as his text Psalm 116, verse 12: "What shall I render unto the Lord for all His benefits toward me?" Unfortunately for Johnson, he made singularly little progress, and the depravity of the troops and convicts brought him at times to hopelessness and despair. After the departure of Phillip, even more disappointing for Johnson was the attitude of Phillip's successor, Francis Grose, who did not conceal his contempt for Johnson and all he sought to do. Grose ordered Johnson to conduct his services at 6 am and to cut the entire service, including the sermon, to three-quarters of an hour only. Rev. Samuel Marsden After Rev Johnson returned to England, the colony of New South Wales was fortunate to receive as a chaplain the Revd Samuel Marsden. Marsden was a man of great faith with a strong desire to serve God. In his private diary Marsden wrote during the voyage to Australia that it was his fervent wish that the Lord would always help him to be faithful, so that at the least he might be able to say with St. Paul, "I am clear from the blood of all men."[6] Marsden had considerable Christian influence in Sydney and, unlike Johnson, he was fortunate to find in Governor John Hunter a moral man of great integrity, who wrote and spoke of Jesus Christ as his

Saviour. Christian education of the young expanded, and schools modelled on English grammar schools gradually increased in numbers. Governor Lachlan Macquarie Under Governor Lachlan Macquarie, Christianity made considerable progress in New South Wales, and at this stage it might be said Australia had begun to be a Christian country. Manning Clark says of Macquarie that "to instruct the rising generation in those principles which, he believed, could alone render them dutiful and obedient to their parents and superiors, honest, faithful and useful members of society, and good Christians, he established several schools in Sydney and the subordinate settlements".[7] Under Macquarie an order of May 19, 1810, required convicts of all religious persuasions to attend divine worship on Sundays. Macquarie himself was personally present at the first compulsory service and commended the convict body on their clean and neat appearance. Not only did Macquarie build schools at Liverpool, Windsor, Richmond and Wilberforce, he also brought to Australia respectable clergymen and promoted the works of two English movements - the British and Foreign Bible Society, established in 1804 in London, and the Sunday school movement, begun by Robert Raikes in Gloucestershire in 1783. In Cork, an Irish priest Father John Joseph Therry had been moved by the sight of handcuffed Irish convicts in a passing wagon, and learned they were bound for Australia. With Father Philip Connolly, Therry finally arrived in Sydney in May 1820, and for the first time the Catholic population of Sydney had priests and the Mass. Captain Charles Sturt Even greater seems to have been the faith and devoutness of Captain Charles Sturt. He maintained that by one way only was peace to be found, and that was by prayer. In many scenes of danger Sturt was comforted and refreshed by prayer, and he asserted that "no treasure on earth" would ever persuade him to give up the inestimable comfort of pouring forth his feelings before God in the silence of his chamber. On his long voyages down the Darling and Murrumbidgee, when looking at the beauty of the countryside, Sturt would in the words of the psalm "lift up his eyes unto the hills" and praise God for the wonderful things which He had done. In the early 19th-century we can point to many famous Christian Australians, all of whom made notable contributions. Mrs Pryor who visited convict-woman ships, Rowland Hassall, Ellis Bent (the judge advocate), Therry and Connolly (the first Catholic priests), Governor Thomas Brisbane, Archdeacon William Broughton, Caroline Chisholm and Eliza, wife of Governor Darling. Governor George Arthur From time to time, in early Australian history, the influence of even one Christian leader alone has often proved profound. When George Arthur was appointed lieutenant-governor of Van Diemen's Land in 1824, James Stephen of the Colonial Office told him that he had an opportunity to make the dependency of New South Wales one branch of a great and powerful nation, which must exercise a mighty influence for good or evil over a vast region of the earth. Stephen told him "of the importance of his mission to

establish a Christian, virtuous and enlightened state in the centre of the eastern hemisphere".[10] Governor Arthur seems to have done much to undertake just such a mission. When a number of aborigines wandered into the small town of Hobart, Arthur set an example to its citizens by advancing to meet them giving them his hand in welcome. He had them provided with food and clothing and fires were lit to warm them. So that their sleep would not be disturbed by night, four constables were deputed to guard them. This example was quickly followed in high places in Hobart, and by others in the lower echelons of government. In 1839, soon after the Colony of Port Phillip was established, an official protector of aborigines was appointed, and prominent barrister Redmond Barry provided his services free for all accused aboriginals in Supreme Court trials. Sir William Stawell The influence of Sir William Stawell in Victoria was equally profound. When Stawell arrived in Melbourne in 1842 he was an agnostic; but in 1848 one sermon alone preached by that great Anglican Bishop Charles Perry changed the course of Stawell's life and he too became a devout Anglican. From then on, Stawell's influence on Victoria was enormous. He was the colony's first attorneygeneral, played a major part in drafting the constitution of the colony, and, as its second chief justice, firmly established Victoria's Supreme Court as a great common law court. Stawell assisted in the foundation of numerous charitable institutions and helped to form the constitution of the Anglican Church in Victoria. He favoured self-government of the church by a democratic assembly, and always took an active part in the deliberations of synod over which he exercised very considerable influence. Even as chief justice, despite his many other civic duties, Stawell still found time each Sunday to teach at the Anglican children's Sunday School. More recently, in Sir Edmund Herring, who was appointed chief justice in 1944, Victoria had another great Anglican as the head of its judicial system. Great leaders The people and events which I have mentioned form but a small part of the totality of our great Christian heritage. We have produced great leaders in the past, many of whom were also great Christians. We often ask ourselves today why we have no great leaders. May I suggest the greatest leaders are not produced by political systems but rather by a deep and abiding Christian philosophy? We fail to honour and risk forgetting - our Christian heritage at our peril. Charles Francis, AM QC We need to remember God and our Christian heritage with humility and gratitude. For a little more than 200 years we have, as compared with the rest of the world, indeed been "the lucky country"; but if we as a nation fail to serve God and obey his commandments, our civilisation must inevitably wither and fail.

- Charles Francis, AM QC, is a barrister and former member of the Victorian state parliament. This article comes from a paper he originally delivered to the Christian Lawyers' Society, Melbourne, on August 17, 1995.

AUSTRALIAN CHRISTIAN BELIEFS

The Doctrinal Basis of Australian Christian Churches contains the central beliefs of the denomination.[29] Its 20 articles are summarized below: There is only one true God who exists as a Trinity. Jesus Christ is the Son of God and, as the second person of the Trinity, is God. The Holy Spirit is the third person of the Trinity. He convicts and regenerates the sinner and guides the believer into all truth. The Bible is inspired by God and is "the supreme authority in all matters of faith and conduct". The devil is a real being who "seeks to destroy the faith of every believer in the Lord Jesus Christ". Man was created good by God but, because of voluntary transgression, fell. As a result, men are "separated from original righteousness". Christ's death on the cross has made full atonement for the world's sins. Salvation "is received through repentance toward God and faith toward the Lord Jesus Christ". In this "new birth", the believer is regenerated, justified, and adopted into the family of God. The Church is the Body of Christ and consists of all people who accept Christ, regardless of Christian denomination. It is to work to fulfill the Great Commission. Believer's baptism by single immersion as a declaration to the world of the believer's identification with Christ in his death, burial and resurrection. Observance of the Lord's Supper as a symbolic remembrance of Christ's suffering and death. Sanctification, "an act of separation from that which is evil, and of dedication unto God". Baptism in the Holy Spirit is a separate and subsequent experience following conversion which brings empowerment to be an effective witness for Christ. Speaking in tongues is the initial evidence of this experience.

The nine supernatural gifts of the Holy Spirit, as recorded in 1 Corinthians 12:8-10, continue to operate in the present day. The Assemblies of God also believes in the ministry gifts, as recorded in Ephesians 4:1113. Divine healing of the sick is provided for in the atonement. The Second Coming of Christ will be a premillennial, imminent and personal return. Christ will return to establish his millennial reign on the earth. The wicked "who wilfully reject and despise the love of God" will face "everlasting punishment". There will be new heavens and a new earth "in which righteousness dwells". The heavens and earth and all original life forms "were made by the specific immediate creative acts of God as described in the account of origins presented in Genesis". The Church is the Body of Christ and consists of all people who accept Christ, regardless of Christian denomination. It is to work to fulfill the Great Commission. Believer's baptism by single immersion as a declaration to the world of the believer's identification with Christ in his death, burial and resurrection. Observance of the Lord's Supper as a symbolic remembrance of Christ's suffering and death. Sanctification, "an act of separation from that which is evil, and of dedication unto God". Baptism in the Holy Spirit is a separate and subsequent experience following conversion which brings empowerment to be an effective witness for Christ. Speaking in tongues is the initial evidence of this experience. The nine supernatural gifts of the Holy Spirit, as recorded in 1 Corinthians 12:8-10, continue to operate in the present day. The Assemblies of God also believes in the ministry gifts, as recorded in Ephesians 4:1113. Divine healing of the sick is provided for in the atonement. The Second Coming of Christ will be a premillennial, imminent and personal return. Christ will return to establish his millennial reign on the earth. The wicked "who wilfully reject and despise the love of God" will face "everlasting punishment". There will be new heavens and a new earth "in which righteousness dwells". The heavens and earth and all original life forms "were made by the specific immediate creative acts of God as described in the account of origins presented in Genesis".

AUSTRALIAN CHRISTIAN WORSHIP

Churches in Australian Christian Churches are known for their Pentecostal style services that involve contemporary praise and worship, speaking in tongues, lifting of hands in worship and preaching. While Australian Christian Churches use a wide range of worship styles, generally churches use contemporary praise and worship music for services. From using Hymns in the 1930s to 1950s, music from theJesus movement in the 1960s and 1970s and the contemporary praise and worship of the 1980s to today, AOG churches have continually adapted to new styles of praise and worship. In recent decades, churches affiliated with Australian Christian Churches have revolutionised church praise and worship. The largest driving force for this change is the popularity of Hillsong Music of Hillsong Church. Other influences are Shirelive Church, Planetshakers, Hillsong United, Youth Alive, Enjoy Church and Paradise Community Church. Many ACC churches have released albums containing songs written in the church.

AUSTRALIA CULTURE OF CHURCH PLANTING

The Culture of Church Planting It seems fair to say that all the major Pentecostal movements since 1976 have had a common focus: aggressive church planting. However, the attrition rate may also have been high.4 As a result, all the movements are learning ways of improving the likely success rates. There are now courses specifically designed to train church planters, both in the training colleges and by video. This new approach reflects a developing flexibility in the models being adopted. No longer is the bible college the primary sending agency. The larger churches (250+) have also adopted church planting as a priority with little evidence that, in the long term, sending people hinders their own growth. For example, Christian City Church Oxford Falls grew from a handful of people in 1979 to a membership of 2,750 in 1996, and at the same time was involved in planting 32 congregations! This positive example, modelled by a number of churches around the country, shows that growth is possible, even in apathetic Australia. The Development of Resources Since 1976, the resources for church growth in Australia have multiplied significantly. These resources include:

 training colleges in all states; music seminars (e.g. Hillsong) and gifted song writers; a diversity of church planting models and churches hosting seminars to discuss these models; the National Church Life Survey (NCLS) data-base keeping track of the changing attitudes of church attenders,5 and the work of researchers like Philip Hughes observing changing attitudes within the unchurched culture.6 access through the internet to international information which obviates the need for time-consuming and expensive travel. Pastors I have already mentioned the attrition rate of church plants. The rate at which Pentecostal pastors are leaving the ministry is difficult to track down. John Mark Ministries, which works closely with ministers of all denominations, believes that the degree of self-confidence or ability of Pentecostal pastors in 1995 was only 24%.11 What is contributing to this failure and burnout? It seems to me that there are three contributing factors 1. Unrealistic Expectations of Growth. According to the NCLS data, the typical profile of all Australian congregations, including Pentecostalism, shows more than half have a Sunday morning congregation of fewer than 50 people.l2 It is positively harmful to send church planters out with the expectation of building a church of hundreds. The Christian City Church movement has started approximately 60 churches since 1984, with a strong emphasis on a vision for church growth. However, of those 60 churches, despite all the encouragement and support provided, only 8 or 9 have broken through what the church growth writers call the'200'barrier. Somewhere between 10% and 15% of the number of churches which will grow beyond about 300 in worship is a realistic expectation. 2. Ministry vs. Leadership. Traditionally, training was more oriented towards ministry skills (Bible study, preaching, prayer and fasting, evangelism, etc) than leadership skills. The distinction between leadership and management is gradually being realised, and hence the quality of leadership training has improved and will continue to do so. However, identifying people with leadership skills is proving more difficult than finding people with ministry skills. The large Pentecostal churches are attracting more and more professionally trained people who can become potential leaders, whereas smaller churches are more likely to have a pastor who feels threatened when a senior manager or executive joins the church. Traditional churches have not faced this dilemma because their clergy were primarily ministers, and not leaders. 3. Failure to Train Leaders. Another issue is our method of training pastors capable of leading large churches. Again, this is an issue reflecting the size of our movement as a whole. Increasingly we are likely to find it difficult to locate people capable of leading our large churches. In some cases the transition has been from father to son. But in the case of, say, Garden City at Mt Gravatt in Brisbane, there was no son to take over. The search committee had to look as far as New Zealand to find a suitable candidate.

Internationalised training programs, and a system of inter-city and/or international internships, may be needed to provide a stream whereby the present large churches (500+) can find leaders capable of building on the work of the present senior pastors. To this end, one can only hope that study programs like the DMin offered by American seminaries, will be offered within Australia by those understanding the Australian context. White-Anting from Within Is an Australian term for the process of internal erosion of a foundation. It is often used in reference to groups such as political parties or organizations where information from group insiders is 'leaked' or used to undermine the goals of the group. The Macquarie Dictionary says the verb "to white-ant" means "to subvert or undermine from within". The term is derived from the action of termites (white ants) eating the inside of wooden building foundations, often leaving no outward evidence, until the structure crumbles. A cursory reading of church history suggests that the problems facing the church are not always exterior to it. The persecution of the church, for example, seems to have had long-term benefits rather than the reverse, despite short-term apostasy. The development of bureaucratic structures, heresy and back-slidden clergy, have probably done more damage than any Roman madman bearing the title 'Caesar'. What are the internal challenges facing Pentecostalism? 1. Theological. I would like to suggest that the greatest challenge is the influence of what has become known as 'the Third Wave'. The charismatic movement taught the baptism in/of the Holy Spirit as a prerequisite of power for service; with tongues as the normal initial evidence. The Third Wave acknowledges the gifts of the Spirit (including tongues) without the need for a baptism in the Holy Spirit. The assumption is made that all the gifts are received at one's conversion and remain latent until released through teaching. If Pentecostal churches allow 'Third Wavers' to penetrate their leadership structures, then the emphasis on the need for a baptism in the Spirit will be subtly undermined, and the spiritual gifts are likely to disappear gradually, as they did in many sectors of the early church.13 2. Methodological. The temptation exists for our churches to become more and more dependent on American corporate organisational methods and strategies and less dependent on prayer and God's grace. It is a difficult course to chart, but in my opinion the most obvious common factor in large churches is the existence of leadership teams. How these teams are built and sustained is something which can be studied and taught. Good sources to study were traditionally American, but are increasingly Asian. However, when these helpful concepts are enshrined in church constitutions, they have the capacity to be restrictive in the longer term. Will Pentecostalism be willing to renew its organisational structures in a way that other Christian traditions have often resisted to their own detriment? 3. Experiential. An obvious strength of our movement is its offer of what I prefer to call 'a divine encounter'. Most Pentecostal leaders long to see their people encounter the power of God in their services. In some ways, this has shifted the high point of the service from the sermon (the Protestant pinnacle), and communion (the Catholic pinnacle), to the altar call. If this results in less preaching which is Christcentred and doctrinally sound, then the nature of our converts may prove less stable in the long term. The danger is to shift from an emphasis on sound preaching with signs following to shallow preaching with

signs preceding! None of us want a sterile form of cerebral and ritualistic Christianity. But postmodernism is asking for an experience-based spirituality without the constraints of solid commitment to evangelical truth. To succumb to this request may offer short-term results, but will leave us with churches full of unregenerate and unconverted people. 3. Experiential. An obvious strength of our movement is its offer of what I prefer to call 'a divine encounter'. Most Pentecostal leaders long to see their people encounter the power of God in their services. In some ways, this has shifted the high point of the service from the sermon (the Protestant pinnacle), and communion (the Catholic pinnacle), to the altar call. If this results in less preaching which is Christcentred and doctrinally sound, then the nature of our converts may prove less stable in the long term. The danger is to shift from an emphasis on sound preaching with signs following to shallow preaching with signs preceding! None of us want a sterile form of cerebral and ritualistic Christianity. But postmodernism is asking for an experience-based spirituality without the constraints of solid commitment to evangelical truth. To succumb to this request may offer short-term results, but will leave us with churches full of unregenerate and unconverted people. 4. Government Obstruction and Building Programs. Local government building codes relating to parking, noise, fire escapes, etc. are increasingly intrusive in the life of the local church. Of course, we cannot be blind to the sound reasons for many of these building codes, and should be less inconsiderate of the impact of our presence on neighbours. However, these codes, in the wrong hands, become instruments of obstruction of those wanting to oppose the work of the Gospel. As we develop new building designs and situational contexts (e.g. warehouses), we need to share what we have learned with each other and not fight unnecessary battles. It seems that the amount of money going towards building programs accelerated and the taking on of large mortgages became a part of many churches' way of life during the 80s. Banks seem to be willing to grant churches access to overdraft facilities in much the same way that individuals have access to credit card facilities. While buildings give us a physical presence within our communities, more traditional denominations are finding that they are expensive to maintain and become potential sources of conflict when it is time for the church to move. Buildings are a tremendous benefit, but there are also many pitfalls tied up with them. Hopefully, we will learn from the mistakes of others. 5. Financial Resources. Closely related to the above is the question of the limited financial resources within our movement. Unlike our forefathers, the government rarely grants us land, and, unlike the situation in the United States, there are still only a handful of foundations with money to give away. Institutions such as Bible colleges, to be established soundly, require millions for land and buildings and substantial support to meet staff salaries. Annual running costs can normally only be supported by student fees up to about 60% of costs. The remaining 40% must be raised by way of donations. This is achievable, provided the number of colleges does not multiply beyond what is really needed. Let me illustrate. In Sydney, at the end of 1996, Pentecostal churches had an estimated membership of approximately 60,000. In contrast, the Anglican monthly attendance was probably 150,000.14 There was one Anglican training college and one alternative college to train would-be ministers and

missionaries. Conversely, there were five Pentecostal colleges that I know of, including three schools of creative arts. Whether this is sustainable, in the long term, without misusing the lecturers or accepting lower standards, is questionable. 6. Busyness. A final concern is the problem of busyness both of pastors and people. A quote from Mission under the Microscope illustrates the problem: '...Christians are friendly people who are too busy to be your friends'.15 Just what is taking up all our time? The answer is simple: meetings! Conferences, seminars, home groups, prayer meetings, services, part-time Bible colleges, training sessions, Alpha groups, missionary meetings-the list is endless. It is not exaggerating to say that a week does not go by without my mail containing a brochure to an event of some kind. In most instances they are meetings I would like to attend. However, I (and all Pentecostal believers) have got to learn to ask some basic questions about all such meetings. Questions such as, Have I applied yet what I thought I learnt at the last seminar? Who suffers if I gomy stress level, my family, or my church? What is really motivating me to go? I, for one, am increasingly wondering whether busyness may be one of the greatest problems facing many of our churches. Church Growth: Its Promise and Problems for Australian Pentecostalism 1981 71,148 1986 107,007 1991 150,619 1996 174,720 142.0% 50.4% 40.8% 16.0%

A NEW STRATEGY a Multi-Site Model

Up until this time, the primary two ways of fulfilling the Great Commission have been church growth and church planting. Church growth has focused on growing a congregation on one site, often through the use of multiple services. Church Planting has focused on starting new churches in different locations with the intention of reaching new people for Christ. Both church growth and church planting have had a relative measure of success over recent decades. A new emerging model is the multi-site church, which is somewhat of a blend of the two. A multi-site church is simply one church in multiple locations. All sites share the same governing Board of Elders, budget, staff and administration. In most cases, the name of the church indicates both the broader church name and the particular site location (e.g. Grace Church North and Grace Church South). Each location develops its own set of volunteers for ministry areas but there is one leadership team and one teaching team that oversee and are involved in all

sites. Elmer Towns, a church growth analyst, describes the multi-site church as one church meeting in many locations a multi-staffed church, meeting in multi-locations, offering multi-ministries, with a single identity, single organization, single purpose and single force of leadership. Each site usually develops its own unique personality (it is not a clone) yet all sites share an overall identity or DNA through their common mission, vision, values and leadership team. The multi-site model is a new way of re-assigning the physical boundaries of a church. The church happens at more than one location. Geography is no longer the defining factor. Here are some of the potential benefits of a multi-site strategy: 1. It enables a church to reach a larger number of people through their presence in various parts of the city. Multi-site allows a regional church to take the church to the people rather than asking them to drive in from farther and farther distances. The further a person travels to their church the less likely they are to attend a second meeting, volunteer for a ministry or invite a friend. By bringing a church site closer to people living further away you provide an opportunity for them to increase their level of commitment and participation. Also, existing members dont have to leave the church they have chosen to attend. They are able to stay connected to their church but simply be part of the launch of a new site in their locality. 2. It allows churches to leverage all of the ministry strengths they already have (teaching, worship, childrens ministry, small groups, etc). Most new churches do not have the resources to excel in all of these areas from the beginning. Multi-site provides all the benefits of a neighborhood church with all the backing and resources of a regional church. 3. It potentially eliminates the need for continually building bigger and bigger church buildings. This can also save money. For instance, a 3500-4000 seat auditorium on our current site could cost around $20 million. Multi-site is about more instead of bigger. 4. It provides small church intimacy with large church resources. Multi-site churches can feel like smaller churches in smaller venues but at the same time offer the quality of worship, teaching and ministry of a larger church. Churches can grow larger and smaller simultaneously, blending the strength that size offers with the comfort and convenience of smaller, closer venues. 5. Starting a new site from an existing church allows you to build on the spiritual momentum you already have which is much better than starting something from scratch. Multi-site enables you to build on the credibility and reputation of the existing church in a new location. This is unlike a new church plant which does not yet have a reputation as it is unproven (think of Starbucks vs. a new unknown coffee shop launching). In one sense it enables a church to spread its corporate anointing to new areas. 6. It enables a church to move to areas of new growth and stay at their current site at the same time. It is not that a multi-site strategy grows the church but it can keep it growing. It is just like multiple services they can fuel growth but they rarely create it. Multi-site is a means towards an end not an end in itself. It keeps a church from capping the growth it is already experiencing. Multi-site isnt a vision by itself but rather a vehicle or strategy to achieve the vision. 7. It can mobilize more people into ministry. The new site requires a host of new volunteers and people living close to that site are likely to get involved. This enables them to experience the feeling of pioneering something new, something not possible in the existing site which has often been going for

many years. Launching a new site potentially creates some ministry gaps in the original site and this vacuum can provide an opportunity to challenge more people to get involved in areas where there may not have been as much opportunity beforehand. Many multi-site churches have been surprised by the increased number of people willing to serve at new sites and the number of people who have re-engaged because the church is now closer to their neighborhood. 8. It can create a climate for diversity, creativity and innovation in ministry. The driving impetus for a multi-site strategy has to be evangelism and the fulfillment of our God-given mission. It is about reaching new people for Christ, not just creating a more convenient location for people who live further away from the church. However, starting a new site with a solid core of existing members is a tremendous strength and a site nearer to their home can help them in seeking to win their friends and neighbors for Christ. The aim is to multiply the spiritual impact of the church not just the location. It is primarily about mission not convenience. Has This Model Been Proven? There are over 1000 churches now using a multi-site model in the USA and also quite a number of churches in Australia. Churches of all sizes, not just mega-churches, are adopting this strategy. The overall results have been very positive with the vast majority of these churches experiencing exponential growth in a very short 3period of time, even with the use of video teaching. Multi-site is being seen by church growth analysts as a potential revolution that could change the future of the church. Dave Ferguson, pastor of Community Christian Church in Chicago with 15 different celebration services in 6 different locations says, Multi-site strategies reach more people faster, with higher quality, greater results and lower costs. A Strategy for Vision 2010 We would like to adopt a multi-site strategy for the achievement of Vision 2010. The vision remains the same. The only thing that changes is how we go about pursuing this vision. Instead of a focus on one site here in Knox we shift to a focus on multiple locations in our wider city of Melbourne. Over the next five years we would like to start a number of new sites in different geographical areas across our city with the aim of reaching more people for Christ and providing a CityLife Church within a 25-30 minutes drive of everyone in our city. We can continue to pursue church planting internationally. Eventually we could plant churches in other cities across Australia. However, our local focus will be on reaching greater parts of Melbourne over the next five years through a multi-site strategy. Prophetic Directives Past and Recent We have been blessed with many inspiring and encouraging prophetic directives over the years. Here are a few that have some relevance to this particular strategy to achieve our vision: The vision will be unfolded, magnified, clarified and written so clear and plain that all who run can read it. Everyone is to be involved. It is to be one vision not many, but with many parts It is to be not just a local church vision (inward focused) but a national and international burden. Send men and women to other places. Be a launching pad, a tactical headquarters for this region. Your roots and branches will spread Increase, enlargement and expansion are coming. Take the limits off your minds and embrace an expanded vision ... You will be a church of many thousands in many buildings. What lies ahead will swallow up all that

has gone before because of its magnitude and its significance (1990) ... There will be new frontiers, new forms, new things and new seasons in God ... Increase your vision and spill out like Josephs bough beyond the walls. Do not put a cap on the vision - let it be refined and modified by God ... Apostolic foundations - new foundations added to the old ones As you give out more, more will rise up within. As one rises to leave, others will fill the vacuum. Sow money, talents and gifts to other places ... Do not hoard the blessing or hold on to it or try to keep it within the four walls of this building. Be generous. Recently I felt the Lord speak to me from the life of Abraham. I sense that Gods promise to Abraham is also Gods promise to our church: Lift up your eyes from where you are and look north and south, east and west. All the land you see I will give you and your offspring forever. I will make your offspring like the dust of the earth, so that if anyone could count the dust, then your offspring could be counted. Go, walk through the length and breadth of the land, for I am giving it to you Gen.13:14-17). Faith always involves RISK yet the redemptive potential for kingdom advancement is high

CHURCH LIST IN AUSTRALIA

A. M. E. Church A. M. E. Zion Churches American Baptist Churches The Anglican Catholic Church in Australia (Official) The Anglican Catholic Communion USA (Official) Anglican Church The Anglican Church, Canada Synod (Official) The Anglican Church in America (Official) The Anglican Church of Australia (Official) ANGLICAN EVANGELICAL CHURCH OF THE UNITED STATES (Official) Anglican Orthodox Church (Official) Antiochian Orthodox Church in America (Official) Antiochian Catholic Church in America (Semi-official)

Apostolic Catholic Church of America (Official) Apostolic Church of Pentecost of Canada (Official) Assemblies of God (Official) - Click HERE for Church List Associate Reformed Presbyterian (Official) Associated Gospel Churches of Canada (Official) Association of Evangelical Gospel Assemblies (Official) Association of Free Lutheran Congregations (Official) Association of Vineyard Churches (Unofficial) Baptist Churches / American Baptist Baptist Churches / Free Will Baptist, The National Association of, Baptist Churches / Southern Baptist Baptist Churches / Other Bible Churches The Bible Methodist Connection of Churches (Official) The Brethren Church (Official) Catholic Churches The Catholic Apostolic Church in North America (Official) Catholic Charismatic Church (Official) Celtic Orthodox Christian Church (Official) Charismatic Episcopal Church (Official) Christ Catholic Church (Unofficial?) Christ Catholic Church International (Official) Christ Churches International (Official) Christian & Missionary Alliance Christian Church - Disciples of Christ (Official) Christian Church of North America (Official)

The Christian Episcopal Church of Canada (Official) Christian Methodist Episcopal (CME) Church Christian Reformed Church (Official Christian Reformed Church in Canada (Official) Christian Reformed Church in Rwanda (Official) Christ's Apostolic Church Of North America (Official) Church of Antioch (Catholic Apostolic Church of Antioch) (Official) Church of Christ Churches/COC Church of God (Anderson) (Official) Church of God (Charleston) (Official) Church of God (Cleveland) (Official)Churches of God (Findlay) (Official) Church of God in Christ - COGIC (Official) Church of God in Christ - COGIC (Semi-official) Church of God in Christ - COGIC (Unofficial) Church of God in Christ International Church of God in Christ United - COGICU (Official) Church of God in Christ, USA (Official) Church of God of Prophecy (Official) Church of England (Official) Church of Scotland (Official) Church of the Brethren (Official) Church of the Brethren Network (Official) Church of the Living God (Official) The Church of the Nazarene Churches (Official) Church of the Nazarene in Australia (Official) -

Communion of Evangelical Episcopal Churches (Official) Congregational Christian Churches in Canada (Official) Congregational Churches - Click HERE for Church List The Costa Blanca Evangelical Community Church (Spain) (Official) The Continuing Episcopal Church (Official) Cumberland Presbyterian Church (Official) Eastern Orthodox Catholic Church in Canada and the Americas (Official) Ecumenical Orthodox Catholic Church (Official) Episcopal Church - (Official) Episcopal Missionary Church Evangelical Anglican Church of America (Official?) The Evangelical Christian Church (Official) The Evangelical Christian Church in Canada (Official) Evangelical Church in Austria (Official) - Evangelische Kirche Online The Evangelical Free Church of America (Unofficial) Evangelical Congregational Church The Evangelical Community Church - Lutheran The Evangelical Covenant Church The Evangelical Episcopal Church in Brazil Igreja Episcopal Evanglica no Brasil The Evangelical Free Church of America (Unofficial) Evangelical Lutheran Church in America (Official)Evangelical Lutheran Church in Canada (Official) The Evangelical Lutheran Church of Finland (Official, English) Evangelical Methodist Church (Official/Mid-West District) The Evangelical Missionary Church of Canada (Official) The Evangelical Orthodox Catholic Church of America (Official)

The Fellowship of Grace Brethren Churches (FGBC) (Official) Fire Baptized Holiness Church Of God Of The Americas (Official) Foursquare Churches - Click HERE for Church List The Free Church of Scotland (Official) Free Methodist Church of North America (Official) Free Reformed Churches of North America (Official) Full Gospel Fellowship of Churches & Ministers, Inc. The Full Gospel Pentecostal Church International (Official) Greek Orthodox Archdiocese of America (Official) Heritage Netherlands Reformed Congregations (Official) The Holy Eastern Orthodox Catholic and Apostolic Church in North America [American Orthodox Church] (Official) Iglesia de Dios Pentecostal Movimiento Internacional (Pentecostal Church of God International Movement) Igreja Catolica Apostolica Nacional in the USA (ICANUSA) The Independent Anglican Church (Unofficial?) Independent Christian Churches (Unofficial) Interdenominational Churches International Church of the Foursquare Gospel (Official) International Convention of Faith Ministries, Inc. International Council of Community Churches Jesus Army/Jesus Fellowship Kingsway Fellowship The Lutheran Church -- Canada (Official)Lutheran / ELCA (Official)The Lutheran Church -- Missouri Synod (Official)The Lutheran Church -- Missouri Synod (Unofficial)-

Lutheran / WELS (Official). Mennonite (Unofficial)Mennonite Bretheren Churches (the Canadian Conference) (Official) Mennonite Church USA (Official) The Methodist Church in Ireland (Official) Missionary Church USA (Official) The National Association of Congregational Christian Churches (Official) Nazarene - The Church of the Nazarene Churches (Official) New Apostolic Church North America (Official) Netherlands Reformed Congregations (Official) The New Gospel Churches of Christ (Official) Non-denominational Churches The Old Catholic Church of America (Official) Old Catholic Orthodox Church (Official) The Old Roman Catholic Church in North America (Official) Orthodox (Unofficial)- Click HERE for Church List The Orthodox Catholic Church of America The Orthodox Catholic Church of America (OCCA) (Official) Orthodox Church in America (OCA) (Official)Pentecostal/Various - Click HERE for Church List Pentecostal Assemblies of the World International(Official) Pentecostal Assembly of God (Official) Pentecostal Holiness Church of America, Incorporated (Official) Pentecostal Holiness Church of Canada (Official) Presbyterian Church in America (PCA) (Official) Presbyterian Church in Ireland (Official)

Presbyterian Church (U.S.A.) (Official)Protestant Reformed Churches in America (Unofficial) Reformed Churches of Australia (Official) Reformed Church in America (Official) Reformed Church in America (Unofficial) Reformed Church in Canada (Official) Reformed Church in the U.S. (Unofficial) Reformed Episcopal Church (Official) The Romanian Greek-Catholic Church (Unofficial) Russian Orthodox Church in America (Official) Salvation Army (Official) Salvation Army (Official, UK Territory) Seventh Day Adventist Churches (Official) Seventh Day Baptist Churches (Official) Southern Baptist Churches (Unofficial) Southern Baptist Convention (Official) The Southern Episcopal Church (Official) Traditional Anglican Church of Canada (Official) Traditional Orthodox Christian Church USA (Official) Traditional Protestant Episcopal Church (Official) True Orthodox Church of North America (Official) The Ukranian Orthodox Church (Official) The Ukranian Orthodox Church of Canada (Official) The United Anglican Church (Official) The United Church of Canada (Official) United Church of Christ (Official) -

United Methodist Church (Official) United Methodist Church (Unofficial) United Pentecostal Church International (Official) United Pentecostal Church International (Unofficial) The Uniting Church in Australia/NZ ... (Official) The Uniting Presbyterian Church in Southern Africa (Official) Unity of the Brethren (Official) Victory Outreach International (Official) Vineyard - Association of Vineyard Churches (Official) The Wesleyan Church (Official) Western Orthodox Church in America (Official) Wisconsin Evangelical Lutheran Synod - WELS (Official). Wisconsin Evangelical Lutheran Synod - WELS (Unofficial).

BIBLIOGRAPHY

http://www.citylifechurch.com/docs/MultisiteStrategy.pdf http://netministries.org/denomlst.htm http://www.australianchurches.net/ http://www.ministryblue.com/church-pentecostal.html http://www.catholicaustralia.com.au/page.php?pg=austchurch-index http://en.wikipedia.org/wiki/History_of_the_Lutheran_Church_of_Australia http://www.librarything.com/subject/Australia%09Church+history https://wiki.familysearch.org/en/Australia_Church_History

OTHER SOURCES OF REFERENCES

1) 2) 3) 4) 5) 6) 7) 8) 9)

C.M.H. Clark, A History of Australia, p.16. Ibid., pp. 29 and 34. Dr Graham McLennan, Understanding Our Christian Heritage. Ibid., Notes 2. C.M.H. Clark, A History of Australia, p.80. Ibid., p.139. Ibid., pp.280-281. Prof. Sir Ernest Scott, The Life of Matthew Flinders, p.272. C.M.H. Clark, A History of Australia, p.97.

10) Ibid., pp.113-114.

NOTES

1. P. Kaldor et al., Winds of Change: The Experience of Church in a Changing Australia (Homebush West: Anzea, 1994), p. 225. 2. S. Piggin, Evangelical Christianity in Australia: Spirit, Word and World (Melbourne: Oxford University Press, 1996), pp. 37-38. 3. I shall discuss the negative impact of 'the Third Wave' later in this article. 4. Information supplied by the Assemblies of God indicates that between 1991 and 1997, 40 churches were closed, representing 10.5% of churches planted in the same period. However, included in the 40 churches closed were churches existing in 1991, but struggling, indicating a strong retention of newer church plants. 5. E.g. P. Kaldor et al., First Look in the Mirror: Initial Findings of the 1991 National Church Life Survey (Homebush West: Lancer, 1991); Winds of Change; Views from the Pews: Australian Church

Attenders Speak Out (Adelaide: Openbook Publishers, 1995); Shaping a Future: Characteristics of Vital Congregations (Adelaide: Openbook Publishers, 1997). 6. E.g. P. Bentley, T. Blombery and P. Hughes, Faith Without the Church? Nominalism in Australian Christianity (Kew: Christian Research Association, 1992); P.J. Hughes,Religion: A View from the Australian Census (Kew: Christian Research Association, 1993); idem, 'The Changing Face of Religion in Australia', in P. Bentley, T. Blombery and P. Hughes, A Yearbook for Australian Churches 1994 (Kew: Christian Research Association, 1993), pp. 139-46; idem, The Pentecostals in Australia (Religious Community Profiles; Canberra: Australian Government Publishing Service, 1996). 7. See V. Synan, Aspects of Pentecostal-Charismatic Origins (Plainfield, NJ; Logos, 1975); D.W. Dayton, Theological Roots of Pentecostalism (Studies in Evangelicalism, 5; Metuchen, NJ: the Scarecrow Press, 1987). 8. The revisioning of Pentecostalism through the lenses of 'classical Pentecostalism' (i.e. Wesleyan Methodism) is one of the major projects of the Church of God School of Theology, Cleveland, TN and the Journal of Pentecostal Theology and its supplement series, both edited at the school. Some of the more important or influential titles are S.T. Land, Pentecostal Spirituality: A Passion for the Kingdom (JPTSup, 1; Sheffield: Sheffield Academic Press, 1993); C. Bridges-Johns, Pentecostal Formation: A Pedagogy among the Oppressed JPTSup, 2; Sheffield: Sheffield Academic Press, 1993); D.W. Faupel, The Everlasting Gospel: The Significance of Eschatology in the Development of Pentecostal Thought JPTSup, 10; Sheffield: Sheffield Academic Press, 1996). 9. A significant exception is Barry Chant. See his 'The Australian Career of John Alexander Dowie' (CSAC Working Papers, 1/10; North Ryde: CSAC, 1993); 'Charismatic Spirituality', Lucas: An Evangelical History Review, 16 (1993), pp. 55-74; 'The Nineteenth and Early Twentieth Century Origins of the Australian Pentecostal Movement',