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Aspects of Secularized Religion Within the Tradition of New South Wales Methodism Since 1930 Winifred Lily Ward University of Wollongong

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Aspects of Secularized Religion Within the Tradition of New South Wales Methodism Since 1930 Winifred Lily Ward University of Wollongong University of Wollongong Research Online University of Wollongong Thesis Collection University of Wollongong Thesis Collections 1988 Aspects of secularized religion within the tradition of New South Wales Methodism since 1930 Winifred Lily Ward University of Wollongong Recommended Citation Ward, Winifred Lily, Aspects of secularized religion within the tradition of New South Wales Methodism since 1930, Doctor of Philosophy thesis, Department of History and Politics, University of Wollongong, 1988. http://ro.uow.edu.au/theses/1422 Research Online is the open access institutional repository for the University of Wollongong. For further information contact the UOW Library: [email protected] ASPECTS OF SECULARIZED RELIGION WITHIN THE TRADITION OF NEW SOUTH WALES METHODISM SINCE 1930 All things are intertwined, the one with the other, and sacred is the bond: there is practically nothing alien the one to the other, for all things have been marshalled in order and constitute the one Cosmos. For there is both one Cosmos of all things, and one God through all, and one Substance, and one Law, and one common Reason of intelligent beings, and one Truth. Marcus Aurelius ASPECTS OF SECULARIZED RELIGION WITHIN THE TRADITION OF NEW SOUTH WALES METHODISM SINCE 1930 A thesis submitted in fulfilment of the requirements for the award of the degree of DOCTOR OF PHILOSOPHY from THE UNIVERSITY OF WOLLONGONG by WINIFRED LILY WARD, B.A., (Hons., Wollongong) DEPARTMENT OF HISTORY AND POLITICS 1988 I hereby certify that the work embodied in this thesis is the result of original research and has not been submitted for a higher degree to any other university or institution. i. ABSTRACT. Secularized religion within the Christian tradition is a response to an holistic theological interpretation and to a perceived need to be socially significant. Although it tends to reflect social progress rather than promote social change, there have been instances of social responses and social change which were actually initiated by ministers within the New South Wales Methodist tradition who were committed to the presentation of secularized religion. There is an increasing tendency to differentiate secularization from secularism. Historically, secularism denies belief in God and spiritual values, especially in relation to the Christian faith. Secularization, however, is a process which derives its meaning from the Latin, saecularis, meaning belonging to the particular time or age. It has come to denote involvement with 'this present age' or 'this world1, as opposed to the emphasis on a supernatural 'other world'. Although Warren Wagar acknowledged the potential of secularization to threaten religion, he also claimed that logically it can signify bringing religion itself into the world. Religion which is intrinsically involved with the world qualifies as authentic secularized religion. Belief in the intrinsic involvement of religion with the world has its basis in an holistic theological interpretation which views God as immanent in the whole ii. of creation, totally involved in every aspect of the human situation, and supremely incarnate in Jesus who ministered compassionately to the whole person. This interpretation contrasts with a dualist theological interpretation, generally associated with traditional Western theism, which emphasizes belief in a supernatural God, and can, though it need not, separate religion from involvement with the world. Although most New South Wales Methodist ministries have been committed to the theology of traditional Western theism with a tendency towards dualism, there have been, within the Methodist tradition, examples of ministries which belong to the category of authentic secularized religion. They generally have accepted modern liberal views, and in several instances have been perceived as heretical. The exemplar for their secularized ministries has been the ministry of Jesus, which they interpreted as essentially the love and care for all humanity in its total need within this present world situation. iii. ACKNOWLEDGEMENTS, This thesis owes much to many people from within the tradition of New South Wales Methodism, especially to the the principals who were the chief focus of study. I am sincerely grateful for the help given by the Reverend Dudley Hyde, the Reverend William Hobbin, the Reverend Ted Noffs, Emeritus Professor Charles Birch and the late Reverend Norman Webb. They each shared with me the benefits of their insights and experiences, and generously provided access to personal collections of papers and correspondence. Recorded in the thesis are the names of numerous other ministers and church lay persons who also contributed in similar manner. The staffs of various libraries provided valuable assistance, and I thank particularly the Reverend Eric Clancy of the Uniting Church Historical Society Archives, Mr. Kenneth Smith of The University of Sydney Fisher Library Archives, and the Inter-library Loan staff of The University of Wollongong Michael Birt Library who treated every request with cheerful efficiency beyond the call of duty. Staff members of the Department of History and Politics within The University of Wollongong have always been supportive of my work and I thank them all, including Professor J. Hagan, Professor E. Wolfers and the always helpful secretary, Joan Hutchinson. My thanks also extend to fellow students, especially Joan Phelan, for interchange XV. of ideas and encouragement. To Dr. S. Piggin, my supervisor, I extend my special thanks. Without his inspiration and guidance this thesis would never have been written. I also gratefully acknowledge the support given by my family. My thanks go to Kevin and Lyn for sustained interest and encouragement and to Beth and Richard for their encouragement at all times and valuable practical assistance willingly given in many ways. V. TABLE OF CONTENTS. ABSTRACT. i AC KNOWLEDGEMENTS. iii TABLE OF CONTENTS. v ABBREVIATIONS USED IN TEXT. viii INTRODUCTION. 1 CHAPTER 1. - SECULARIZATION AND SEMINAL INFLUENCES. 1.1 Secularization - The Problem of Definition. 11 1.2 The Methodist Legacy. 25 1.3 The Angus Influence. 42 CHAPTER 2. - THE REVEREND W.J. HOBBIN. SECULARIZED RELIGION AND THE SOCIAL GOSPEL. 2.1 Introduction... 70 2.2 Early Years. 71 2.3 Theological Training Days. 80 2.4 Circuit Appointments. i. Mount Isa. Community Involvement. 84 ii. Bulli. Housing and the •Dalfram' Issue. 86 iii. Junee Ministry. 103 iv. Balmain Mission. Child Welfare and Marriage Guidance. 104 2.5 Hobbin's Directorship of the Social Service Department. i. Comparison of approaches to social gospel ministry within the tradition of New South Wales Methodism. 108 ii. Ministry to Mentally Retarded Youth. 115 iii. Iandra and Civil Rehabilitation. 118 vi. iv. Industrial Relations. 123 - 128 v. United Nations Ministry. 128 - I50 2.6 The Influence of Hobbin's Secularized Ministry on New South Wales Methodism. 150 - I56 CHAPTER 3. - THE REVEREND D. HYDE. SECULARIZED RELIGION - THEOLOGICAL, POLITICAL AND SOCIAL DISSENT. RELIGIOUS EDUCATION IN SCHOOLS. 3.1 Introduction. 157 3-2 Departure from the Secularized Stereotype and the Psychological Factor. 158 -- 163 3-3 Early Life and First Years of Ministry. 164 -- 183 3-4 Hyde and the Methodist Crusader Movement. 183 -- 186 3^5 Hyde and Religious Education in Schools. 186 -- 191 3.6 Political Dissent. Vietnam and the Peace Movement. i. Vietnam. 191 -- 208 ii. The Peace Movement and Nuclear Weapons Protest. 209 -- 213 3-7 Hyde and New Directions for Religious Instruction in Schools 214 -- 218 3.8 The Wheel Turns Full Circle. Hyde's Public Restatement of Radical Theology. 219 - 233 CHAPTER 4. - THE REVEREND TED NOFFS AND THE WAYSIDE CHAPEL MINISTRY. A PHENOMENON OF POPULAR SECULARIZED RELIGION. 4.1 Introduction. 234 - 237 4.2 Early Ministry and the Establishment of The Wayside Chapel. 238 - 244 4.3 Ted Noffs and Radical Theology. 245 - 265 Vll . 4.4 The Wayside Chapel In Action. i. The Upper Room Coffee House and Associated Activities. 266 -- 275 ii. The Family of Man. 275 -- 278 iii. Marriage Ceremonies. 278 -- 279 iv. Naming Ceremonies. 280 -- 282 v. World Care. 282 vi. Life Education Centres. 283 -- 298 4.5 Popular Acceptance of Noffs' Ministry. 299 -- 308 CHAPTER 5. - THE EXPRESSION OF PROCESS THEOLOGY WITHIN THE TRADITION OF NEW SOUTH WALES METHODISM. CHARLES BIRCH AND NORMAN WEBB, 5.1 Introduction. 309 -- 313 5.2 An Outline of Process Theology. Its History and Beliefs. 314 -- 329 5-3 Charles Birch and the Ecological Model. 330 -- 353 5.4 Norman Webb - Panentheist. 354 -- 366 5*5 The Flickering Flame of Process Theology within the Tradition of New South Wales Methodism. 367 -- 373 CONCLUSION. 374 -- 379 BIBLIOGRAPHY. 380 - 422 Vlll ABBREVIATIONS USED IN TEXT. B.H.P. Broken Hill Proprietary Company Limited C.M.M. Central Methodist Mission. C.E.I.D.A. Centre for Education and Information on Drugs and Alcohol. D.C.E.I.S. Department of Christian Education in Schools. D.C.C. Department of Christian Citizenship. F.A.O. Food and Agricultural Organization. F.F.H.C. Freedom From Hunger Campaign. L.E.C. Life Education Centre. M.B.I. Melbourne Bible Institute. M.O.M. Men's Own Movement. S.A.C.A. Synod Aged Care Agency. U.N.I.C.E.F. United Nations Children's Fund, (formerly United Nations International Childrens Emergency Fund). U.N.E.S.C.O. United Nations Educational, Scientific and Cultural Organization. U.N.R.E.F. United Nations Refugee Fund. U.W.M. Unemployed Workers' Movement. W.R.Y. World Refugee Year. INTRODUCTION. -1- INTRODUCTION. In his capacity as the first National President in Australia of the United Nations Freedom From Hunger Campaign a Methodist minister addressed a meeting held in i960 in the New South Wales town of Tamworth. He described evidence he had witnessed of rampant starvation in other countries and he proposed measures for effective assistance which could be given by Australians. Responding to an invitation to submit questions, a listener asked '...I am wondering when, as a minister of religion, you do any of God's work?', to which the minister replied, 'Doing God's work is what I've been talking about for the past hour1.
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