[←971 ]
Cuddihy, No Offense, 15–17.
[←972 ]
Ibid., 42–43 (emphasis in original).
[←973 ]
Hilliard, “Religious Crisis,” 215.
[←974 ]
John AT Robinson, Honest to God [40th Anniversary Edition with Essays by Douglas John Hall and Rowan Williams] (Louisville, KY: Westminster John Knox Press, 2002), 88.
[←975 ]
Ibid., 12–15, 31.
[←976 ]
Ibid., 13, 31.
[←977 ]
Ibid., 60–61 (emphasis in original).
[←978 ]
Bruce W Longenecker, “The Story of the Samaritan and the Innkeeper (Luke 10:30–35): A Study in Character Rehabilitation,” (2009) 17 Biblical Interpretation 422, at 444. Cf., Martin Luther King, Jr., “On Being a Good Neighbor,” in Gary Perspece, Introduction to Ethics (Englewood Cliffs, NJ: Prentice-Hall, 1995); available online at: http://schoolsites.schoolworld.com/schools/Cheltenham/webpages/rwilman/files/king-on%20being%20a%20good%20neighbor.pdf.
[←979 ]
Roy Williams, Post-God Nation? How Religion Fell Off the Radar in Australia-and What Might be Done to Get it Back On (Sydney: HarperCollins, 2015), 294–295.
[←980 ]
Cf., Benjamin Nelson, The Idea of Usury: From Tribal Brotherhood to Universal Otherhood Second Edition (Chicago: University of Chicago Press, 1969).
[←981 ]
Robinson, Honest to God, 121.
[←982 ]
Frame, Losing My Religion, 157.
[←983 ]
Robinson, Honest to God, 139–140.
[←984 ]
Robert P. Ericksen, Theologians Under Hitler: Gerhard Kittel, Paul Althaus, and Emanuel Hirsch (New Haven, CN: Yale University Press, 1985).
[←985 ]
Tomislav Sunic, Homo Americanus: Child of the Postmodern Age (BookSurge, 2007), esp. chapter 3, “The Origins of Political Correctness and America’s Role in its Perfection,” 63–84.
[←986 ]
Douglas John Hall, in Robinson, Honest to God, 146.
[←987 ]
Richard Hooker, Of the Laws of Ecclesiastical Polity Arthur Stephen McGrade, ed (Cambridge: Cambridge University Press, 1989).
[←988 ]
Frame, Losing My Religion, 262, 285; Williams, Post-God Nation, 229–249.
[←989 ]
Cf., Kevin MacDonald, The Culture of Critique: An Evolutionary Analysis of Jewish Involvement in Twentieth-Century Intellectual and Political Movements (Westport, CN: Praeger, 1998). The preface to the paperback edition of The Culture of Critique is available online at: http://www.kevinmacdonald.net/prefaceppb.pdf.
[←990 ]
Mary Eberstadt, How the West Really Lost God: A New Theory of Secularization (West Conshohocken, PA: Templeton Press, 2013), 10, 5–6, 162 (emphases in the original in this and the following citations).
[←991 ]
Ibid., 20–21, 91, 95.
[←992 ]
Ibid., 101, 173–174.
[←993 ]
Ibid., 139–140.
[←994 ]
Cf., David Hilliard, “Sydney Anglicans and Homosexuality,” (1997) 33(2) Journal of Homosexuality 101.
[←995 ]
Eberstadt, How the West Really Lost God, 140.
[←996 ]
Pierre Berton, The Comfortable Pew: A Critical Look at Christianity and the Religious Establishment in the New Age (Philadelphia: JB Lippincott, 1965), vii.
[←997 ]
See, generally, MacDonald, Culture of Critique.
[←998 ]
Berton, Comfortable Pew, 69–70.
[←999 ]
Theodor Adorno, quoted in ibid., 73.
[←1000 ]
MacDonald, Culture of Critique, 159–161.
[←1001 ]
Anthony D Smith, The Ethnic Origins of Nations (Oxford: Blackwell, 1986), 24, 49.
[←1002 ]
Brian H Fletcher, “Anglicanism and Nationalism in Australia, 1901–1962,” Journal of Religious History 215, at 226.
[←1003 ]
Ibid., 224.
[←1004 ]
See, generally, Mark Lopez, The Origins of Multiculturalism in Australian Politics, 1949–1975 (Melbourne: Melbourne University Press, 2000).
[←1005 ]
John Nurser, “The Australian and New Zealand Protestant Churches in the Early Ecumenical Movement’s Campaign for Global Order,” (2008) 21 Pacifica 17, at 28.
[←1006 ]
Peter Hempenstall, The Meddlesome Priest: A Life of Ernest Burgmann (Sydney: Allen & Unwin, 1993), ix, 253. Hempenstall portrays Burgmann’s vision of the social gospel as one which “burst the bounds of class, nation, race and creed” (132–133). His biography also reveals that Burgmann from very early in his career was influenced greatly by the Jewish culture of critique in the form of Freudian psychoanalysis e.g., 97–99, 123–125). Freud possessed both a strong — even “fanatical” — sense of Jewish identity and a deep, frankly subversive animus toward Christianity. Not surprisingly, many of Burgmann’s fellow Anglicans believed that he “was in danger of teaching humanism veneered with Christianity and the veneer was not over-thick” (Richard Barnes, quoted in Hempenstall, Meddlesome Priest, 126). Interestingly, one of Burgmann’s pre-war colleagues at St John’s theological college was a part-Chinese scholar, Roy Stuart Lee, who later wrote a book entitled Freud and Christianity (Harmondsworth: Penguin, 1967). On Freudian psychoanalysis and the Jewish culture of critique, see MacDonald, Culture of Critique, 109–154; and Peter Gay, A Godless Jew: Freud, Atheism, and the Making of Psychoanalysis (New Haven, CN: Yale University Press, 1989).
[←1007 ]
Brian H Fletcher, “Anglicanism and National Identity in Australia Since 1962,” (2001) 25(3) Journal of Religious History 324, at 335.
[←1008 ]
Williams, Post-God Nation, 157–158, 169.
[←1009 ]
Ibid., 169, 157.
[←1010 ]
Ibid., 38, 67.
[←1011 ]
There is no seamless continuity between a purely suppositious “ancient Judaism” and Christianity. The apostle Paul insisted that “not all who are descended from Israel are Israel…it is not the natural children who are God’s children but it is the children of the promise who are regarded as Abraham’s offspring” (Romans 9:7–8). The advent of Jesus the Christ utterly transformed what it meant to be a Jew. Henceforth, the true Jews were the disciples of Jesus Christ. Accordingly, Jesus condemned those “who claim to be Jews, though they are not,” branding them instead as “the Synagogue of Satan” (Revelation 3:9). Until the Sixties, the Catholic Church took the same position. As one authoritative Catholic writer observed, “On the one hand, the Church has spoken for the Jews to protect their persons and their worship from unjust attacks…On the other hand, the Church has spoken against the Jews, when they wanted to impose their yoke on the faithful and provoke apostasy. She has always striven to protect the faithful from contamination by them”. Experience has shown that whenever Jews attained “high offices of State they would abuse their power to the detriment of Catholics”. The Church therefore sought to prevent Jews from proselytizing and “they were not allowed to have Christians as slaves or servants”. Rev. Denis Fahey, C.S.Sp., The Kingship of Christ and the Conversion of the Jewish Nation (Dublin: Regina Publications, 1953), 79–80.
[←1012 ]
Cuddihy, No Offense, 17.
[←1013 ]
Ibid., 17–18, 20.
[←1014 ]
See, e.g., Arthur A Cohen, The Myth of the Judeo-Christian Tradition (New York: Schocken, 1971); and Jacob Neusner, Jews and Christians: The Myth of a Common Traditon (Eugene, OR: Wipf and Stock, 1991).
[←1015 ]
Steve Mason, “Jews, Judeans, Judaizing, Judaism: Problems of Categorization in Ancient History,” (2007) 38 Journal for the Study of Judaism 457.
[←1016 ]
&nbs
p; For a secular analysis, see MacDonald, Culture of Critique and for a traditional Catholic perspective on the relationship between Jews and Christians, see E Michael Jones, The Jewish Revolutionary Spirit and its Impact on World History (South Bend, IN: Fidelity Press, 2008).
[←1017 ]
Brenton Sanderson, “The War on White Australia: A Case Study in the Culture of Critique,” (2013) 13(1) The Occidental Quarterly 3. Available online at: http://www.theoccidentalobserver.net/2012/08/the-war-on-white-australia-a-case-study-in-the-culture-of-critique-part-1-of-5/.
[←1018 ]
Steve Mason, “Jews, Judaeans, Judaizing, Judaism: Problems of Categorization in Ancient History,” (2007) 38 Journal for the Study of Judaism 457, at 466–470.
[←1019 ]
Shulamith Firestone, The Dialectic of Sex: The Case For Feminist Revolution [original edition, 1970](New York: Farrar, Strauss and Giroux, 2003), 181, 65.
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