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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


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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 145120 May 1506) was an explorer, colonizer, and

navigator, born in theRepublic of Genoa, in northwesternItaly.[2][3][4][5]Under the auspices of theCatholic

Monarchsof Spain, he completed four voyages across the Atlantic Ocean that led to general European

awareness of theAmerican continentsin theWestern Hemisphere.

Those voyages, and his efforts to establish permanent settlements in the island ofHispaniola, initiatedthe process ofSpanish colonization, which foreshadowed the generalEuropean colonizationof the "New

World".

In the context of emerging westernimperialismandeconomic competitionbetweenEuropean

kingdomsseeking wealth through the establishment oftrade routesand colonies, Columbus' far-fetched

proposal to reach theEast Indiesby 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

lucrativespice tradewith Asia.

During his first voyage in 1492, instead of reaching Japan as he had intended, Columbus landed in

theBahamas archipelago, at a locale he named San Salvador. Over the course of three more voyages,Columbus visited theGreaterandLesser Antilles, as well as theCaribbeancoast ofVenezuelaand Central

America, claiming them for theSpanish 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 theAtlantic Oceaninto

thePacific 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 firstcircumnavigationof theEarth,

although Magellan himself did not complete the entire voyage, being killed during theBattle of Mactanin

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.
http://en.wikipedia.org/wiki/Republic_of_Genoahttp://en.wikipedia.org/wiki/Republic_of_Genoahttp://en.wikipedia.org/wiki/Republic_of_Genoahttp://en.wikipedia.org/wiki/History_of_Italyhttp://en.wikipedia.org/wiki/History_of_Italyhttp://en.wikipedia.org/wiki/Christopher_Columbushttp://en.wikipedia.org/wiki/Christopher_Columbushttp://en.wikipedia.org/wiki/Christopher_Columbushttp://en.wikipedia.org/wiki/Catholic_Monarchshttp://en.wikipedia.org/wiki/Catholic_Monarchshttp://en.wikipedia.org/wiki/Catholic_Monarchshttp://en.wikipedia.org/wiki/Catholic_Monarchshttp://en.wikipedia.org/wiki/Americashttp://en.wikipedia.org/wiki/Americashttp://en.wikipedia.org/wiki/Americashttp://en.wikipedia.org/wiki/Western_Hemispherehttp://en.wikipedia.org/wiki/Western_Hemispherehttp://en.wikipedia.org/wiki/Western_Hemispherehttp://en.wikipedia.org/wiki/Hispaniolahttp://en.wikipedia.org/wiki/Hispaniolahttp://en.wikipedia.org/wiki/Hispaniolahttp://en.wikipedia.org/wiki/Spanish_colonization_of_the_Americashttp://en.wikipedia.org/wiki/Spanish_colonization_of_the_Americashttp://en.wikipedia.org/wiki/Spanish_colonization_of_the_Americashttp://en.wikipedia.org/wiki/European_colonization_of_the_Americashttp://en.wikipedia.org/wiki/European_colonization_of_the_Americashttp://en.wikipedia.org/wiki/European_colonization_of_the_Americashttp://en.wikipedia.org/wiki/New_Worldhttp://en.wikipedia.org/wiki/New_Worldhttp://en.wikipedia.org/wiki/New_Worldhttp://en.wikipedia.org/wiki/New_Worldhttp://en.wikipedia.org/wiki/Imperialismhttp://en.wikipedia.org/wiki/Imperialismhttp://en.wikipedia.org/wiki/Imperialismhttp://en.wikipedia.org/wiki/Competition_(economics)http://en.wikipedia.org/wiki/Competition_(economics)http://en.wikipedia.org/wiki/Competition_(economics)http://en.wikipedia.org/wiki/European_kingdomshttp://en.wikipedia.org/wiki/European_kingdomshttp://en.wikipedia.org/wiki/European_kingdomshttp://en.wikipedia.org/wiki/European_kingdomshttp://en.wikipedia.org/wiki/Trade_routehttp://en.wikipedia.org/wiki/Trade_routehttp://en.wikipedia.org/wiki/Trade_routehttp://en.wikipedia.org/wiki/East_Indieshttp://en.wikipedia.org/wiki/East_Indieshttp://en.wikipedia.org/wiki/East_Indieshttp://en.wikipedia.org/wiki/Spice_tradehttp://en.wikipedia.org/wiki/Spice_tradehttp://en.wikipedia.org/wiki/Spice_tradehttp://en.wikipedia.org/wiki/The_Bahamashttp://en.wikipedia.org/wiki/The_Bahamashttp://en.wikipedia.org/wiki/The_Bahamashttp://en.wikipedia.org/wiki/Greater_Antilleshttp://en.wikipedia.org/wiki/Greater_Antilleshttp://en.wikipedia.org/wiki/Greater_Antilleshttp://en.wikipedia.org/wiki/Lesser_Antilleshttp://en.wikipedia.org/wiki/Lesser_Antilleshttp://en.wikipedia.org/wiki/Lesser_Antilleshttp://en.wikipedia.org/wiki/Caribbean_Seahttp://en.wikipedia.org/wiki/Caribbean_Seahttp://en.wikipedia.org/wiki/Caribbean_Seahttp://en.wikipedia.org/wiki/Venezuelahttp://en.wikipedia.org/wiki/Venezuelahttp://en.wikipedia.org/wiki/Venezuelahttp://en.wikipedia.org/wiki/Spanish_Empirehttp://en.wikipedia.org/wiki/Spanish_Empirehttp://en.wikipedia.org/wiki/Spanish_Empirehttp://en.wikipedia.org/wiki/Atlantic_Oceanhttp://en.wikipedia.org/wiki/Atlantic_Oceanhttp://en.wikipedia.org/wiki/Atlantic_Oceanhttp://en.wikipedia.org/wiki/Pacific_Oceanhttp://en.wikipedia.org/wiki/Pacific_Oceanhttp://en.wikipedia.org/wiki/Pacific_Oceanhttp://en.wikipedia.org/wiki/Strait_of_Magellanhttp://en.wikipedia.org/wiki/Strait_of_Magellanhttp://en.wikipedia.org/wiki/Strait_of_Magellanhttp://en.wikipedia.org/wiki/Strait_of_Magellanhttp://en.wikipedia.org/wiki/Circumnavigationhttp://en.wikipedia.org/wiki/Circumnavigationhttp://en.wikipedia.org/wiki/Circumnavigationhttp://en.wikipedia.org/wiki/Earthhttp://en.wikipedia.org/wiki/Earthhttp://en.wikipedia.org/wiki/Earthhttp://en.wikipedia.org/wiki/Battle_of_Mactanhttp://en.wikipedia.org/wiki/Battle_of_Mactanhttp://en.wikipedia.org/wiki/Battle_of_Mactanhttp://en.wikipedia.org/wiki/Battle_of_Mactanhttp://en.wikipedia.org/wiki/Battle_of_Mactanhttp://en.wikipedia.org/wiki/Earthhttp://en.wikipedia.org/wiki/Circumnavigationhttp://en.wikipedia.org/wiki/Strait_of_Magellanhttp://en.wikipedia.org/wiki/Strait_of_Magellanhttp://en.wikipedia.org/wiki/Strait_of_Magellanhttp://en.wikipedia.org/wiki/Pacific_Oceanhttp://en.wikipedia.org/wiki/Atlantic_Oceanhttp://en.wikipedia.org/wiki/Atlantic_Oceanhttp://en.wikipedia.org/wiki/Spanish_Empirehttp://en.wikipedia.org/wiki/Venezuelahttp://en.wikipedia.org/wiki/Caribbean_Seahttp://en.wikipedia.org/wiki/Lesser_Antilleshttp://en.wikipedia.org/wiki/Greater_Antilleshttp://en.wikipedia.org/wiki/The_Bahamashttp://en.wikipedia.org/wiki/Spice_tradehttp://en.wikipedia.org/wiki/East_Indieshttp://en.wikipedia.org/wiki/Trade_routehttp://en.wikipedia.org/wiki/European_kingdomshttp://en.wikipedia.org/wiki/European_kingdomshttp://en.wikipedia.org/wiki/Competition_(economics)http://en.wikipedia.org/wiki/Imperialismhttp://en.wikipedia.org/wiki/New_Worldhttp://en.wikipedia.org/wiki/New_Worldhttp://en.wikipedia.org/wiki/European_colonization_of_the_Americashttp://en.wikipedia.org/wiki/Spanish_colonization_of_the_Americashttp://en.wikipedia.org/wiki/Hispaniolahttp://en.wikipedia.org/wiki/Western_Hemispherehttp://en.wikipedia.org/wiki/Americashttp://en.wikipedia.org/wiki/Catholic_Monarchshttp://en.wikipedia.org/wiki/Catholic_Monarchshttp://en.wikipedia.org/wiki/Christopher_Columbushttp://en.wikipedia.org/wiki/Christopher_Columbushttp://en.wikipedia.org/wiki/Christopher_Columbushttp://en.wikipedia.org/wiki/Christopher_Columbushttp://en.wikipedia.org/wiki/History_of_Italyhttp://en.wikipedia.org/wiki/Republic_of_Genoa


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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 asAustralia 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 nameAustralia 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 ofall 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.


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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 theDuyfken "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 10months 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:


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"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 ofTerraAustralis 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 intohalves (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 reachedthem, 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
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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


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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 wascomforted 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


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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 attorney-

general, 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 toteach 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.


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- 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 aTrinity.

Jesus Christis theSon of Godand, as the second person of the Trinity, is God.

TheHoly Spiritis the third person of the Trinity. He convicts and regenerates the sinner and guides the

believer into all truth.

TheBible is inspiredbyGodand is "the supreme authority in all matters of faith and conduct".

Thedevilis 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'sdeath on the crosshas made fullatonementfor 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.

TheChurchis theBody of Christand consists of all people who accept Christ, regardless of Christian

denomination. It is to work to fulfill theGreat Commission.

Believer's baptismby singleimmersionas a declaration to the world of the believer's identification with

Christ in his death, burial and resurrection.

Observance of theLord's Supperas 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 Spiritis a separate and subsequent experience following conversion which brings

empowerment to be an effective witness for Christ.Speaking in tonguesis the initial evidence of this

experience.
http://en.wikipedia.org/wiki/Australian_Christian_Churcheshttp://en.wikipedia.org/wiki/Australian_Christian_Churcheshttp://en.wikipedia.org/wiki/Australian_Christian_Churcheshttp://en.wikipedia.org/wiki/Trinityhttp://en.wikipedia.org/wiki/Trinityhttp://en.wikipedia.org/wiki/Trinityhttp://en.wikipedia.org/wiki/Jesus_Christhttp://en.wikipedia.org/wiki/Jesus_Christhttp://en.wikipedia.org/wiki/Son_of_Godhttp://en.wikipedia.org/wiki/Son_of_Godhttp://en.wikipedia.org/wiki/Son_of_Godhttp://en.wikipedia.org/wiki/Holy_Spirithttp://en.wikipedia.org/wiki/Holy_Spirithttp://en.wikipedia.org/wiki/Holy_Spirithttp://en.wikipedia.org/wiki/Biblical_inspirationhttp://en.wikipedia.org/wiki/Biblical_inspirationhttp://en.wikipedia.org/wiki/Biblical_inspirationhttp://en.wikipedia.org/wiki/God_in_Christianityhttp://en.wikipedia.org/wiki/God_in_Christianityhttp://en.wikipedia.org/wiki/God_in_Christianityhttp://en.wikipedia.org/wiki/Devilhttp://en.wikipedia.org/wiki/Devilhttp://en.wikipedia.org/wiki/Devilhttp://en.wikipedia.org/wiki/Fall_of_Manhttp://en.wikipedia.org/wiki/Fall_of_Manhttp://en.wikipedia.org/wiki/Fall_of_Manhttp://en.wikipedia.org/wiki/Crucifixion_of_Jesushttp://en.wikipedia.org/wiki/Crucifixion_of_Jesushttp://en.wikipedia.org/wiki/Crucifixion_of_Jesushttp://en.wikipedia.org/wiki/Atonement_in_Christianityhttp://en.wikipedia.org/wiki/Atonement_in_Christianityhttp://en.wikipedia.org/wiki/Atonement_in_Christianityhttp://en.wikipedia.org/wiki/Salvationhttp://en.wikipedia.org/wiki/Salvationhttp://en.wikipedia.org/wiki/Christian_Churchhttp://en.wikipedia.org/wiki/Christian_Churchhttp://en.wikipedia.org/wiki/Christian_Churchhttp://en.wikipedia.org/wiki/Body_of_Christhttp://en.wikipedia.org/wiki/Body_of_Christhttp://en.wikipedia.org/wiki/Body_of_Christhttp://en.wikipedia.org/wiki/Great_Commissionhttp://en.wikipedia.org/wiki/Great_Commissionhttp://en.wikipedia.org/wiki/Great_Commissionhttp://en.wikipedia.org/wiki/Believer's_baptismhttp://en.wikipedia.org/wiki/Believer's_baptismhttp://en.wikipedia.org/wiki/Immersion_baptismhttp://en.wikipedia.org/wiki/Immersion_baptismhttp://en.wikipedia.org/wiki/Immersion_baptismhttp://en.wikipedia.org/wiki/Eucharisthttp://en.wikipedia.org/wiki/Eucharisthttp://en.wikipedia.org/wiki/Eucharisthttp://en.wikipedia.org/wiki/Sanctificationhttp://en.wikipedia.org/wiki/Sanctificationhttp://en.wikipedia.org/wiki/Baptism_in_the_Holy_Spirithttp://en.wikipedia.org/wiki/Baptism_in_the_Holy_Spirithttp://en.wikipedia.org/wiki/Speaking_in_tongueshttp://en.wikipedia.org/wiki/Speaking_in_tongueshttp://en.wikipedia.org/wiki/Speaking_in_tongueshttp://en.wikipedia.org/wiki/Speaking_in_tongueshttp://en.wikipedia.org/wiki/Baptism_in_the_Holy_Spirithttp://en.wikipedia.org/wiki/Sanctificationhttp://en.wikipedia.org/wiki/Eucharisthttp://en.wikipedia.org/wiki/Immersion_baptismhttp://en.wikipedia.org/wiki/Believer's_baptismhttp://en.wikipedia.org/wiki/Great_Commissionhttp://en.wikipedia.org/wiki/Body_of_Christhttp://en.wikipedia.org/wiki/Christian_Churchhttp://en.wikipedia.org/wiki/Salvationhttp://en.wikipedia.org/wiki/Atonement_in_Christianityhttp://en.wikipedia.org/wiki/Crucifixion_of_Jesushttp://en.wikipedia.org/wiki/Fall_of_Manhttp://en.wikipedia.org/wiki/Devilhttp://en.wikipedia.org/wiki/God_in_Christianityhttp://en.wikipedia.org/wiki/Biblical_inspirationhttp://en.wikipedia.org/wiki/Holy_Spirithttp://en.wikipedia.org/wiki/Son_of_Godhttp://en.wikipedia.org/wiki/Jesus_Christhttp://en.wikipedia.org/wiki/Trinityhttp://en.wikipedia.org/wiki/Australian_Christian_Churches


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The nine supernaturalgifts 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 4:11-

13.

Divine healingof the sick is provided for in theatonement.

TheSecond Coming of Christwill 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 newheavensand 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".

TheChurchis theBody of Christand consists of all people who accept Christ, regardless of Christian

denomination. It is to work to fulfill theGreat Commission.

Believer's baptismby singleimmersionas a declaration to the world of the believer's identification with

Christ in his death, burial and resurrection.

Observance of theLord's Supperas 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 Spiritis a separate and subsequent experience following conversion which brings

empowerment to be an effective witness for Christ.Speaking in tonguesis the initial evidence of this

experience.

The nine supernaturalgifts 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 4:11-

13.

Divine healingof the sick is provided for in theatonement.

TheSecond Coming of Christwill 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 newheavensand 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".
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AUSTRALIAN CHRISTIAN WORSHIP

Churches in Australian Christian Churches are known for theirPentecostalstyle 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 usingHymnsin the 1930s to 1950s, music

from theJesus movementin the 1960s and 1970s and thecontemporary praise and worshipof 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 ofHillsong

MusicofHillsong Church. Other influences areShirelive Church,Planetshakers,Hillsong United,Youth

Alive,Enjoy ChurchandParadise Community Church. Many ACC churches have released albumscontaining 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 of2,750 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:
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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 churchattenders,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.


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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. TheMacquarie Dictionarysays the verb "to white-ant" means

"to subvert or undermine from within".

The term is derived from the action oftermites(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 ratherthan 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 Christ-

centred 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
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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 Christ-

centred 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


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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 go-

my 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 71,148 142.0%

1986 107,007 50.4%

1991 150,619 40.8%

1996 174,720 16.0%

A NEW STRATEGYa Multi-Site Model

Up until this time, the primary two ways of fulfilling the Great Commission have been church

growthand 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
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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 servicesthey 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


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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 DirectivesPast 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


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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)


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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)


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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) -


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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 BrazilIgreja 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)


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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)-


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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)


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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) -


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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
http://www.citylifechurch.com/docs/MultisiteStrategy.pdfhttp://www.citylifechurch.com/docs/MultisiteStrategy.pdfhttp://netministries.org/denomlst.htmhttp://netministries.org/denomlst.htmhttp://www.australianchurches.net/http://www.australianchurches.net/http://www.ministryblue.com/church-pentecostal.htmlhttp://www.ministryblue.com/church-pentecostal.htmlhttp://www.catholicaustralia.com.au/page.php?pg=austchurch-indexhttp://www.catholicaustralia.com.au/page.php?pg=austchurch-indexhttp://en.wikipedia.org/wiki/History_of_the_Lutheran_Church_of_Australiahttp://en.wikipedia.org/wiki/History_of_the_Lutheran_Church_of_Australiahttp://www.librarything.com/subject/Australia%09Church+historyhttp://www.librarything.com/subject/Australia%09Church+historyhttps://wiki.familysearch.org/en/Australia_Church_Historyhttps://wiki.familysearch.org/en/Australia_Church_Historyhttps://wiki.familysearch.org/en/Australia_Church_Historyhttp://www.librarything.com/subject/Australia%09Church+historyhttp://en.wikipedia.org/wiki/History_of_the_Lutheran_Church_of_Australiahttp://www.catholicaustralia.com.au/page.php?pg=austchurch-indexhttp://www.ministryblue.com/church-pentecostal.htmlhttp://www.australianchurches.net/http://netministries.org/denomlst.htmhttp://www.citylifechurch.com/docs/MultisiteStrategy.pdf


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OTHER SOURCES OF REFERENCES

1) C.M.H. Clark,A History of Australia, p.16.

2) Ibid., pp. 29 and 34.

3) Dr Graham McLennan, Understanding Our Christian Heritage.

4) Ibid., Notes 2.


6) Ibid., p.139.

7) Ibid., pp.280-281.

8) Prof. Sir Ernest Scott, The Life of Matthew Flinders, p.272.


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
https://wiki.familysearch.org/en/Australia_Church_Historyhttps://wiki.familysearch.org/en/Australia_Church_Historyhttps://wiki.familysearch.org/en/Australia_Church_Historyhttps://wiki.familysearch.org/en/Australia_Church_Historyhttps://wiki.familysearch.org/en/Australia_Church_Historyhttps://wiki.familysearch.org/en/Australia_Church_Historyhttps://wiki.familysearch.org/en/Australia_Church_Historyhttps://wiki.familysearch.org/en/Australia_Church_Historyhttps://wiki.familysearch.org/en/Australia_Church_Historyhttps://wiki.familysearch.org/en/Australia_Church_Historyhttps://wiki.familysearch.org/en/Australia_Church_Historyhttps://wiki.familysearch.org/en/Australia_Church_Historyhttps://wiki.familysearch.org/en/Australia_Church_Historyhttps://wiki.familysearch.org/en/Australia_Church_Historyhttps://wiki.familysearch.org/en/Australia_Church_Historyhttps://wiki.familysearch.org/en/Australia_Church_Historyhttps://wiki.familysearch.org/en/Australia_Church_Historyhttps://wiki.familysearch.org/en/Australia_Church_Historyhttps://wiki.familysearch.org/en/Australia_Church_Historyhttps://wiki.familysearch.org/en/Australia_Church_Historyhttps://wiki.familysearch.org/en/Australia_Church_Historyhttps://wiki.familysearch.org/en/Australia_Church_Historyhttps://wiki.familysearch.org/en/Australia_Church_Historyhttps://wiki.familysearch.org/en/Australia_Church_Historyhttps://wiki.familysearch.org/en/Australia_Church_Historyhttps://wiki.familysearch.org/en/Australia_Church_Historyhttps://wiki.familysearch.org/en/Australia_Church_Historyhttps://wiki.familysearch.org/en/Australia_Church_Historyhttps://wiki.familysearch.org/en/Australia_Church_Historyhttps://wiki.familysearch.org/en/Australia_Church_Historyhttps://wiki.familysearch.org/en/Australia_Church_Historyhttps://wiki.familysearch.org/en/Australia_Church_Historyhttps://wiki.familysearch.org/en/Australia_Church_Historyhttps://wiki.familysearch.org/en/Australia_Church_Historyhttps://wiki.familysearch.org/en/Australia_Church_Historyhttps://wiki.familysearch.org/en/Australia_Church_Historyhttps://wiki.familysearch.org/en/Australia_Church_Historyhttps://wiki.familysearch.org/en/Australia_Church_Historyhttps://wiki.familysearch.org/en/Australia_Church_Historyhttps://wiki.familysearch.org/en/Australia_Church_Historyhttps://wiki.familysearch.org/en/Australia_Church_Historyhttps://wiki.familysearch.org/en/Australia_Church_Historyhttps://wiki.familysearch.org/en/Australia_Church_Historyhttps://wiki.familysearch.org/en/Australia_Church_Historyhttps://wiki.familysearch.org/en/Australia_Church_Historyhttps://wiki.familysearch.org/en/Australia_Church_Historyhttps://wiki.familysearch.org/en/Australia_Church_Historyhttps://wiki.familysearch.org/en/Australia_Church_Historyhttps://wiki.familysearch.org/en/Australia_Church_Historyhttps://wiki.familysearch.org/en/Australia_Church_Historyhttps://wiki.familysearch.org/en/Australia_Church_History


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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 OppressedJPTSup, 2; Sheffield: Sheffield Academic Press, 1993);

D.W. Faupel, The Everlasting Gospel: The Significance of Eschatology in the Development of

Pentecostal ThoughtJPTSup, 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',
https://wiki.familysearch.org/en/Australia_Church_Historyhttps://wiki.familysearch.org/en/Australia_Church_Historyhttps://wiki.familysearch.org/en/Australia_Church_Historyhttps://wiki.familysearch.org/en/Australia_Church_Historyhttps://wiki.familysearch.org/en/Australia_Church_Historyhttps://wiki.familysearch.org/en/Australia_Church_Historyhttps://wiki.familysearch.org/en/Australia_Church_Historyhttps://wiki.familysearch.org/en/Australia_Church_Historyhttps://wiki.familysearch.org/en/Australia_Church_Historyhttps://wiki.familysearch.org/en/Australia_Church_Historyhttps://wiki.familysearch.org/en/Australia_Church_Historyhttps://wiki.familysearch.org/en/Australia_Church_Historyhttps://wiki.familysearch.org/en/Australia_Church_Historyhttps://wiki.familysearch.org/en/Australia_Church_Historyhttps://wiki.familysearch.org/en/Australia_Church_Historyhttps://wiki.familysearch.org/en/Australia_Church_Historyhttps://wiki.familysearch.org/en/Australia_Church_Historyhttps://wiki.familysearch.org/en/Australia_Church_Historyhttps://wiki.familysearch.org/en/Australia_Church_Historyhttps://wiki.familysearch.org/en/Australia_Church_Historyhttps://wiki.familysearch.org/en/Australia_Church_Historyhttps://wiki.familysearch.org/en/Australia_Church_Historyhttps://wiki.familysearch.org/en/Australia_Church_Historyhttps://wiki.familysearch.org/en/Australia_Church_Historyhttps://wiki.familysearch.org/en/Australia_Church_Historyhttps://wiki.familysearch.org/en/Australia_Church_Historyhttps://wiki.familysearch.org/en/Australia_Church_Historyhttps://wiki.familysearch.org/en/Australia_Church_Historyhttps://wiki.familysearch.org/en/Australia_Church_Historyhttps://wiki.familysearch.org/en/Australia_Church_Historyhttps://wiki.familysearch.org/en/A

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