Expanding the Australian empire?: the Australian Council for the World Council of Churches, the Menzies Government and the New Hebrides in the late 1950s

In the late 1950s the Australian Council for the World Council of Churches (AC-WCC) inspired primarily by the Presbyterian Church, undertook a concerted campaign to pressure the Australian government to assume a greater role in the affairs of the New Hebrides. The AC-WCC wanted the Australian government to take over the United Kingdom's role in the administration of the Anglo-French Condominium. It was motivated to undertake this campaign by the dismal social and economic conditions in the islands, the neglect of the British and French colonial authorities, and their failure to offer the indigenous people a way forward to self-government. The high point of the campaign was a meeting between Robert Menzies, the Australian prime minister and a delegation from the AC-WCC in early 1958. As a result of this meeting Australian ministers and officials, for the final time, gave extended consideration to expanding Australia's empire in the South Pacific to include the New Hebrides. This article examines the AC-WCC's campaign, explores the Australian government's response, and analyses the outcome of this important episode in Australia's involvement in the colonial territories of the South Pacific.

History of Irish Presbyterians (Book review)

Review of the book The Presbyterian church in Ireland by Finalya Homes

The Reverend Setareki Tuilovoni: mobile pacific leader in the decolonisation era

Setareki Tuilovoni was made the first Indigenous president of the Fijian Methodist church in 1964. This paper gives a biographical account with particular focus on his experiences overseas and how these shaped his approach to creating a united Methodist church at home, and a united Christian fellowship throughout the Pacific by means of regional church bodies. Because Tuilovoni had been present in America and Africa at pivotal points in the struggles for civil rights and decolonisation, his ideas were shaped by his mobility, and this in turn influenced his work to redefine the church in a decolonising Pacific, paving the way for moderate voices in the postcolonial church.

Presbyterian ethos and environment in the novels of John Buchan : a religious and historical study

The aim of this thesis is to establish, from a historical and religious perspective, that the Presbyterian ethos and environment in which John Buchan was reared was the predominating influence in the writing of his novels. Presbyterianism was not the only influence on Buchan that determined the character of his stories. Buchan was by temperament a romantic, and this had considerable influence on his literature. His novels are romances, peopled by romantic figures who pursue romantic adventures. There are the signs of Buchan's romantic nature in the contents of the novels: creative imagination, sensitivity to nature, and expectations of the intrusion of other worlds, with destiny-determining events to follow. But Buchan had also an acquired classicism. His studies at Glasgow and Oxford Universities brought him in touch with a whole range of the master-pieces of classical literature, especially the works of Plato and Virgil. This discipline gave him clarity and conciseness in style, and balanced the romantic element in him, keeping his work within the bounds of reason. At the heart of Buchan's life and work, however, was his deeply religious nature and this, while influenced by romanticism and classicism, was the dominant force behind his work. Buchan did not accept in its entirety the Presbyterian doctrine conveyed to him by his father and his Church. He was moderate by temperament and shrank from excesses in religious matters, and, being a romantic, he shied away from any fixed creeds. He did embrace the fundamentals of Christianity, however, which he learned from his father and his Church, even if he did put aside the Rev. John's orthodox Calvinism. The basic Christianity which underlies all Buchan's novels has the stamp of Presbyterianism upon it, and that stamp is evident in his characters and their adventures. The expression of Christianity which Buchan embraced was the Christian Platonism of seventeenth century theologians, who taught and preached at Cambridge University, They gave prominence to the place of reason and conscience in man's search for God, They believed that reason and conscience were the ‘candle of the Lord’ which was existed every one. It was their conviction that, if that light was followed, it would lead men and women to God. They were against superstition and fanaticism in religion, against all forms of persecution for religious beliefs, and insisted that God could only be known by renouncing evil and setting oneself to live according to God’s will. This teaching Buchan received, but the stamp of his Presbyterianism was not obliterated. The basic doctrines which arose from his father's Presbyterianism and are to be found in Buchan's novels are as follows: a. the fear (or awe) of God, as life's basic religious attitude; b. the Providence of God as the ultimate determinative force in the outcome of events; c. the reality, malignity and universality of evil which must be forcefully and constantly resisted; d. the dignity of human beings in bearing God's image; e. the conviction that life has meaning and that its ultimate goal, therefore, is a spiritual one - as opposed to the accumulation of wealth, the achieving of recognition from society, and the gaining access to power; f. the necessity of challenge in life for growth and fulfilment, and the importance of fortitude in successfully meeting such challenge; g. the belief that, in the purpose of God, the weak confound the strong. These emphases of Presbyterianism are to be found in all Buchan's novels, to a greater or lesser degree. All his characters are serious people, with a moral purpose in life. Like the pilgrims of the Bible, they seek a country: true fulfilment. This quest becomes more spiritual and more dearly defined as Buchan grows in age and maturity. The progress is to be traced from his early novels, where fulfilment is sought in honour and self-approving competence, as advocated by classicism; to the novels of his middle years, where fulfilment is sought in adventures suggested by romanticism. In his final novel Sick Heart River. Buchan appears to have moved somewhat from his earlier classicism and his romanticism as the road to fulfilment. In this novel, Buchan expresses what, for him, is ultimate fulfilment: a conversion to God that produces self-sacrificing love for others. The terminally-ill Edward Leithen sets out on a romantic adventure that will enable him to die with dignity, and so, in classic style, justify his existence. He has a belief in God, but in a God who is almighty, distant and largely irrelevant to Leithen's life. In the frozen North of Canada, where he expects to find his meagre beliefs in God's absolute power confirmed by the icy majesty of mountain and plain, he finds instead God's mercy and it melts his heart. In a Christ-like way, he brings life to others through his death, believing that, through death, he will find life. There is sufficient evidence to give plausibility to the view that Buchan is describing in Leithen his own pilgrimage. If so, it means that Buchan found his way back to the fundamental experience of the Christian life, conversion, so strongly emphasised in his orthodox Presbyterianism home and Church. However, Buchan reaches this conclusion in a Christian Platonist way, through the natural world, rather than through the more orthodox pathway of Scripture.

The incidence of all stroke and stroke subtype in the United Kingdom, 1985 to 2008 : a systematic review

Background : There is considerable geographic variation in stroke mortality around the United Kingdom (UK). Whether this is due to geographical differences in incidence or case-fatality is unclear. We conducted a systematic review of high-quality studies documenting the incidence of any stroke and stroke subtypes, between 1985 and 2008 in the UK. We aimed to study geographic and temporal trends in relation to equivalent mortality trends.

Methods : MEDLINE and EMBASE were searched, reference lists inspected and authors of included papers were contacted. All rates were standardised to the European Standard Population for those over 45, and between 45 and 74 years. Stroke mortality rates for the included areas were then calculated to produce rate ratios of stroke mortality to incidence for each location.

Results : Five papers were included in this review. Geographic variation was narrow but incidence appeared to largely mirror mortality rates for all stroke. For men over 45, incidence (and confidence intervals) per 100,000 ranged from 124 (109-141) in South London, to 185 (164-208) in Scotland. For men, premature (45-74 years) stroke incidence per 100,000 ranged from 79 (67-94) in the North West, to 112 (95-132) in Scotland. Stroke subtype data was more geographically restricted, but did suggest there is no sizeable variation in incidence by subtype around the country. Only one paper, based in South London, had data on temporal trends. This showed that there has been a decline in stroke incidence since the mid 1990 s. This could not be compared to any other locations in this review.

Conclusions : Geographic variations in stroke incidence appear to mirror variations in mortality rates. This suggests policies to reduce inequalities in stroke mortality should be directed at risk factor profiles rather than treatment after a first incident event. More high quality stroke incidence data from around the UK are needed before this can be confirmed.

The National Museum of Scotland : a symbol for a new Scotland?

The National Museum of Scotland (forthwith 'Museum') opened to critical acclaim on St Andrew's Day 1998 (see McKean 2000). The timing of the opening was culturally and politically symbolic, taking place on the patron saint of Scotland's day, whilst falling between the devolution referendum for, and the opening of, the reinstated Scottish Parliament. The museum offers a representation of Scotland, one which is negotiated by its creators and visitors alike. Given that national identity is a slippery concept subject to fluidity and change (Hall 1992), the image of stability and authority of a museum, which has been compared to the reification of a church (Horne 1984), offers us an interesting site for developing our understanding of how national identity is constructed.