Mark P Hutchinson
Mark Hutchinson, BA (Hons), Dip Ed., PhD (NSW) is University Historian and Professor of History at Western Sydney University. By training and oeuvre an intellectual historian, he has been University Historian for two major universities, and remains a core member of the Religion and Society Research Centre at Western Sydney University. With Stuart Piggin, Hutchinson founded the Centre for the Study of Australian Christianity at Macquarie University (1991-1999). From 2000 he was appointed Head of History and Society at Southern Cross / Alphacrucis University College, where he was consecutively Dean of the Graduate School, Dean of Education, Arts and Social Sciences, and (until 2023) Vice President of Development. He has been a productive writer and speaker in national and international forums, including involvement as Assistant Director, Currents in World Christianity Project, Cambridge University (1998-2002), Hollenweger Lecturer at the University of Birmingham (2012), and editor/publisher of and/or contributor to over 120 academic books and articles. Apart from numerous edited works, books include his history of Macquarie University (with Bruce Mansfield, *Liberality of Opportunity*, 1992), an account of Italian Protestantism in Sydney (*Pellegrini*, 1993), the commissioned history of the Presbyterian Church in New South Wales (*Iron in Our Blood*, Ferguson 2001), the *Cambridge Short History of Global Evangelicalism* (with John Wolffe, CUP, 2012), and his history of the University of Western Sydney (*A University of the People*, Allen and Unwin, 2013). He is past volume Editor (vol. V ) for the *Oxford History of Dissenting Movements*, 'Regions' editor for Thomas Nelson's *Handbook of 'Evangelicals around the World* (2015), and 'Oceania' continental editor for the *Brill Encyclopaedia of Global Pentecostalism* (2018). Currently, he is general editor of the *Brill Global History of Italian Protestantism* project, working with colleagues at the Università degli Studi di Milano and throughout Italy. His work as a strategist and academic administrator in K-12 and University-level education have engaged many institutions throughout Australia. He is Fellow at both the Institute for Studies of Religion, Baylor University, Texas, and the Andrew F. Walls Centre for the Study of African and Asian Christianity, UK.
Phone: +61404598178
Address: 45 Patterson Street,
Phone: +61404598178
Address: 45 Patterson Street,
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Books by Mark P Hutchinson
In Australian Pentecostal and Charismatic Movements: Arguments from the Margins, Rocha, Hutchinson and Openshaw argue that Australia has made and still makes important contributions to how Pentecostal and charismatic Christianities have developed worldwide. This edited volume fills a critical gap in two important scholarly literatures. The first is the Australian literature on religion, in which the absence of the charismatic and Pentecostal element tends to reinforce now widely debunked notions of Australia as lacking the religious tendencies of old Europe. The second is the emerging transnational literature on Pentecostal and Charismatic movements. This book enriches our understanding not only of how these movements spread worldwide but also how they are indigenised and grow new shoots in very diverse contexts.
Introduction:
Revival, Revivalism and Australian Christianity
Religious revival is an issue which has evoked more prejudice than is healthy and less reflection than is desirable. There is no consensus among theologians on how to understand it, or among historians as to how it functions in society, or among Christians as to what it is or whether it is essential for the Church. The lack of consensus about revivals suggests that we should have books on 'fewer revivals, better studied'. The chapters in this book were for the most part delivered as addresses at the conference on 'Revival and Revivalism in Australian Christianity' held from 13 to 15 July 1994 at the Centre for the Study of Australian Christianity at Robert Menzies College, Macquarie University. They richly illustrate the strength of the revival tradition eliminating forever, we trust, the stereotype that 'Australia has never experienced a religious revival'. They cover most generations from the first settlement to the present day, and a tentative beginning has been made to look at the revival tradition in the Catholic Church as well as in the Protestant.
The richness of this collection is also found in the vastly differing perspectives brought to the subject of revival by the contributors. We have here on the one hand an account of a revival in a mining community by a labour historian in the Marxist tradition and on the other a study of the birth of Pentecostalism in Australia by a Pentecostal pastor, and we have everything in between. The variety reflects the capacity of religious revival to shape communities from Gaelic-speaking Scots immigrants on the Manning River to indigenous Aboriginal people in the Northern Territory and Western Australia. With few exceptions these essay illustrate that revival is not for the Church only, but is for the transformation of the community in which the Church is located. The very fact that whatever else they may be, revivals are historical movements, means that the social and cultural context is critical to the understanding of revival.
STUART PIGGIN
Papers by Mark P Hutchinson
Giuseppe ‘Joseph’ Brunn [Brun] was born in Andreis, prov. Pordenone, Friuli-Venezia Giulia, on 5 September 1871, one of the six children of Antonio Brun (1828–1912) and Cristina Trincus (1834–1927). On migration to the USA in 1890, he encountered the work of Antonio Andrea Arrighi, and was propelled to join the Italian mission work of the PCUSA. He built significant works in Pennsylvania (esp. Hazleton) before succeeding to Arrighi's Broome Street Tabernacle. An influential leader and model for others, he represented in the USA the vision of building a modern, prosperous, liberal Italy and improving the lot of Italians (at home and abroad) which was, in all of his involvements, at the core of his religious work. His work on migration had a substantial impact on US domestic migration policies from the Dillingham Commission on Immigration forward.
For the full EIP site, see: https://sites.google.com/view/explorations-in-italian-protes/home.
In Australian Pentecostal and Charismatic Movements: Arguments from the Margins, Rocha, Hutchinson and Openshaw argue that Australia has made and still makes important contributions to how Pentecostal and charismatic Christianities have developed worldwide. This edited volume fills a critical gap in two important scholarly literatures. The first is the Australian literature on religion, in which the absence of the charismatic and Pentecostal element tends to reinforce now widely debunked notions of Australia as lacking the religious tendencies of old Europe. The second is the emerging transnational literature on Pentecostal and Charismatic movements. This book enriches our understanding not only of how these movements spread worldwide but also how they are indigenised and grow new shoots in very diverse contexts.
Introduction:
Revival, Revivalism and Australian Christianity
Religious revival is an issue which has evoked more prejudice than is healthy and less reflection than is desirable. There is no consensus among theologians on how to understand it, or among historians as to how it functions in society, or among Christians as to what it is or whether it is essential for the Church. The lack of consensus about revivals suggests that we should have books on 'fewer revivals, better studied'. The chapters in this book were for the most part delivered as addresses at the conference on 'Revival and Revivalism in Australian Christianity' held from 13 to 15 July 1994 at the Centre for the Study of Australian Christianity at Robert Menzies College, Macquarie University. They richly illustrate the strength of the revival tradition eliminating forever, we trust, the stereotype that 'Australia has never experienced a religious revival'. They cover most generations from the first settlement to the present day, and a tentative beginning has been made to look at the revival tradition in the Catholic Church as well as in the Protestant.
The richness of this collection is also found in the vastly differing perspectives brought to the subject of revival by the contributors. We have here on the one hand an account of a revival in a mining community by a labour historian in the Marxist tradition and on the other a study of the birth of Pentecostalism in Australia by a Pentecostal pastor, and we have everything in between. The variety reflects the capacity of religious revival to shape communities from Gaelic-speaking Scots immigrants on the Manning River to indigenous Aboriginal people in the Northern Territory and Western Australia. With few exceptions these essay illustrate that revival is not for the Church only, but is for the transformation of the community in which the Church is located. The very fact that whatever else they may be, revivals are historical movements, means that the social and cultural context is critical to the understanding of revival.
STUART PIGGIN
Giuseppe ‘Joseph’ Brunn [Brun] was born in Andreis, prov. Pordenone, Friuli-Venezia Giulia, on 5 September 1871, one of the six children of Antonio Brun (1828–1912) and Cristina Trincus (1834–1927). On migration to the USA in 1890, he encountered the work of Antonio Andrea Arrighi, and was propelled to join the Italian mission work of the PCUSA. He built significant works in Pennsylvania (esp. Hazleton) before succeeding to Arrighi's Broome Street Tabernacle. An influential leader and model for others, he represented in the USA the vision of building a modern, prosperous, liberal Italy and improving the lot of Italians (at home and abroad) which was, in all of his involvements, at the core of his religious work. His work on migration had a substantial impact on US domestic migration policies from the Dillingham Commission on Immigration forward.
For the full EIP site, see: https://sites.google.com/view/explorations-in-italian-protes/home.
Hutchinson's paper intertwines the debate about Australia as a post-Christendom country (O'Farrell vs. Piggin), with major trends which saw the disestablishment of the United Church of England and Ireland, the rise of pluralism and a materialist/ consumerist society moderated by a highly engaged Welfare State. It concludes that, for all that Australia may well have been the first post-Christendom settler society in the world (per O'Farrell) it still feeds (per Piggin) on very powerful cultural Protestantism, and produces (with New Zealand) incredibly energetic transnationalizing forms of Christianity. Post-Christendom doesn't automatically mean post-Christian.
Keywords: Hillsong, Brazil, middle-class Pentecostalism, cosmopolitanism, globalisation
The leading CMA historian of renewal, Charles Nienkirchen, has noted that early "Charismatics, though they were convinced they had ancestors, did not necessarily agree on who they were… Roman Catholic and Eastern Orthodox charismatics… assembled a veritable potpourri of monks, mystics, heretics, saints and religious order from all ages as their authentic forerunners." The description implies that the crisis in historical consciousness sparked by charismaticization resulted in a reconstruction of the past which was ad hoc, even random. This paper suggests, however, that underneath apparent randomness, there are consistent patterns of appropriation regulated by context and cultural 'libraries' of sources mediated by migration, institutional encounters with modernity and contemporary politics. Contingency might be difficult for scholars, but it is not identical to that property of stochastic systems, ergodicity: indeed in many ways it is the substance of the historian's work. Nienkirchen is on to something, however, in suggesting that one of the (much overlooked) responses to the charismatic moment in the major church traditions was historical. Seen as a form of response to denaturing modernization, the charismatic moment unfroze standard organizational and liturgical approaches, and provoked (among other things) a crisis of historical consciousness in the mainstream churches. Examples are drawn from the appropriations of history by early proponents of the CCR, and reactions by their critics.
The paper looks at trends in British attitudes to Italian Protestantism (particularly Waldensianism) through several of the key publications to emerge, between Milner's The History of the Church of Christ (1794-1809), the various Narratives and historical reflections of W S Gilly, and the cases of John Charles Beckwith, 1789–1862; Jane Louisa Willyams, 1786–1878 and Antoine Monastier, 1774 –1852. In particular, it looks at the fate and social plausibility of the Origins Myth, in relationship to the rise and decline of evangelical protestant contributions to British national identity.