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The pandemic presented many new challenges is all spheres of life including faith communities. Around the globe, lockdowns took pace at various stages with varying restrictions that included the closure of places of worship which significantly affected the way people serve God and gather as a community. The purpose of this study was to investigate the impact of the Covid-19 pandemic on the wellbeing and resilience of members of Christian faith communities in Melbourne (Australia) who had experienced one of the longest lockdowns in the world.

The authors draw on online survey N = 106 collected between November 2021 and May 2021. Participants were over the age of 18 from Catholic, Anglican, Uniting Church, Baptist and Pentecostal/Evangelical faith communities. They employ thematic analysis to analyze, and code open-ended responses from four questions in relation to the research question: In what ways has your wellbeing been impacted during the pandemic?

Melbourne experienced one of the longest lockdown periods in the world between 2020 and 2021 when blended modes of worship forced people to congregate in new and different ways. The empirical insights of participants express their views in relation to celebrating faith and hope, connecting with community, pursuing leisure activities and pursuing leisure in relation to the PERMA model of wellbeing. The findings may resonate with other faith communities in Melbourne and around the globe. They may also lead to new and innovative ways of planning and envisioning modes of worship that may be helpful in a variety of faith contexts.

The research was limited by its sample size (N = 106) and its geographical restriction of Christian faith communities in the Melbourne metropolitan area. This means that broad generalizations cannot be made. Nevertheless, the findings may resonate with other faith communities in Australian and in other parts of the world.

In highlighting the impact COVID-19 had in Australia and ways people balanced their sense of faith and wellbeing, this study raises concerns about the lack of funding that supports mental health initiatives in faith settings and the wider community. The study recommends that faith community leaders and members use informal communication channels to foster hope building wellbeing and resilience, and that pastoral care networks be established in the wider community to promote leisure activities that nurtures social connection, builds faith and resilience.

Whilst the pandemic has provided new openings for members of faith communities to engage with God, the scriptures, each other and leisure, it remains “a balancing act of keeping the faith and maintaining wellbeing”. Such a balancing act may positively enliven a sense of wellbeing and resilience as people continue to navigate the uncertainty inherent in a milieu beginning to be named as “post-Covid”.

This is an original work carried out by the authors. It raises concerns about the lack of funding that supports mental health initiatives in faith settings and the wider community. While much research, news and social media discussed the pandemic's impact on communities, there is an urgent need for ongoing research that encourages, supports and connects people to faith and to leisure activities in order to promote a continued sense of wellbeing as communities begin to transition to a “post-Covid” world. This study contributes to the growing body of knowledge about the impact COVID-19 had in Australia and ways people balanced their sense of faith and wellbeing.

The Beagle Bay Immersion Program is a Christian Service-Learning experience, which facilitates opportunities for secondary school students to experience unique expressions of cultural diversity found in remote Aboriginal communities of Western Australia. Through engagement in the program, students undergo a process of experiential learning, identifying core social justice issues present in a broader Australian social context, and helping to address identified community needs. This immersion program is conducted as part of the Christian Service-Learning Program at a Perth-based Catholic Secondary College in Western Australia. The Beagle Bay Immersion Program serves as an opportunity for students to engage in acts of discipleship, modeling values of social and cultural inclusivity as a means of enriching their own communities. Underpinned by core Gospel values, the program aims to actively promote a “spirit of solidarity and service to others” (Prendiville, 2016, p. 42) both among the immediate participants and the wider school community. Presented in this chapter is an examination of the values which guide the College’s Service-Learning Program and the ways in which the Beagle Bay Immersion Program facilitates attitudes of inclusivity by exposing students to diverse populations. Christian Service-Learning can serve as a means through which students can circumvent barriers that preclude exposure to diversity. The Beagle Bay Immersion Program seeks to build relationships through service, which benefit both the College and Beagle Bay Communities, providing students opportunities for personal, spiritual, and academic growth while fostering a culture of inclusion.

Western liberal states are considered to be secular in nature, with a presumed neutrality of state laws from religious values and norms. However, this claim overlooks the inherent influence that religious groups (namely, dominant Christian churches and groups) have as informal institutions. According to neo-institutionalists, informal institutions, like these religious norms and values, interact with and influence formal state institutions. As such, it could be argued that the norms and values of dominant religious groups within the state have a role in shaping governmental policies and the law. This is evident when examining the debates around multiculturalism and religious freedom that arise in liberal democratic states such as Australia, Canada, and the United Kingdom (UK). In particular, the recent Sharia debates that have arisen in each of these jurisdictions illustrate that the secular state legal system is often positioned as “neutral” and free from religious influence – and thus incompatible with, and unable to, accommodate the religious orders of minority groups. However, this idea that the state is entirely free from religious values is a fallacy that ignores the historical role and influence of Christian churches in each state. In opposing the accommodation of Sharia in private dispute resolution, common arguments include the inherent patriarchal nature of the religion leading to further oppression and disadvantage of Muslim women when seeking resolution of personal law matters (i.e. divorce and property settlements). The secular state law is positioned against this (and religion more broadly) as the “fair” and “just” alternative for minority women – protector of individual rights. Though this ignores the inherent gender hierarchies embedded within formal state institutions, including the legal system that has been implicitly shaped by religious moral values to varying degrees – where minority women are also faced with a set of gender biases. When combined with the internal pressures from their communities and families this can often place them in a double-bind of disadvantage. In this paper, I draw on feminist institutionalism to examine the informal institutional norms that arise from dominant Christian churches in Australia, Canada, and the UK. In particular, the ways in which these informal norms have influenced the development of state laws, and continue to operate alongside the legal system to shape and influence governmental policies, laws, and ultimately the outcomes for Muslim women.

Purpose: Ethical investing is considered to be the pinnacle of embedding environmental considerations in investing. Environmental considerations form a major part of corporate social responsibility (CSR), and CSR is considered to have a positive effect on investment returns. The purpose of this chapter is to assess the degree of environmental considerations embedded in faith-based funds investment criteria. The comparative analysis between principles and practice through faith-based investing is undertaken.

Design/Methodology: Prospectuses of selected faith-based mutual funds and other information around investment strategies provided on the Funds’ websites have been analyzed in detail. Content analysis has been undertaken in order to evaluate the existence and types of environmental related criteria demonstrated by the Funds. The criteria are compared to the faith principles on environmental responsibility.

Findings: It is generally assumed that CSR requirements form the premise of socially responsible investing. The authors find that faith-based investing criteria are narrowly defined and that they represent biases which do not promote environmentally responsible investing.

Implications: The major implication is that inspite of the availability of faith-based environmental responsibility principles, faith-based funds represent a case of economic returns prioritization over environmental considerations. Environment accountability principles that exist need to be promoted regularly so that they become an essential element of every day decision-making including faith-based economic decision-making.

Originality: This study contributes to the debate on ethical investing from the perspective of faith-based mutual funds.

This paper explores religious education (RE) in South Australia from 1968–1980. It focuses especially on the collapse of the RE settlement from 1968–1972 and the controversial legislation and subsequent curricula emerging from changes to the Education Act in 1972.

This paper draws upon archival materials, published sources from the South Australian Institute of Teachers, the South Australian Education Department and the Religious Education Project Team, as well as an interview with Malcolm McArthur, one of the most influential figures in the controversy.

Following the collapse of religious instruction from 1968–1972, the Minister of Education quickly passed legislation regarding a new course of religious education. A major controversy subsequently broke out over the appropriateness and design of a new programme of religious education. Educators attempted to design an educationally sound programme of RE that would avoid the problem of indoctrination. Ultimately, a new programme was created that satisfied neither proponents nor opponents of religion in state schools, and General Religious Teaching gradually faded from South Australian classrooms by 1980.

The article engages with broader debates on the nature of secularity in Australian history. In particular, it complicates the political-institutional approach developed by Damon Mayrl by stressing the agency and significance of elite educational and religious actors in the creation of new secular settlements. It also provides a useful addition to an older South Australian historiography by utilising newly available sources on the topic.

Beginning with a brief overview of education in Australia from both an Aboriginal perspective and that which developed after the arrival of European settlers, this chapter asserts the significance of faith communities in shaping school and teacher education in ways which express their worldviews and moral purpose. Reflecting a Catholic understanding and focusing upon the principles of Catholic Social Teaching, teacher education programs at Australian Catholic University incorporate a holistic approach through their course structures, core curriculum and community engagement experiences. These come together as a pedagogy of promise within community engagement based teacher education. The rationale, examples and model discussed here are presented in ways which show the transformative power of this person- and value-centered pedagogy.

Nobody concerned with political economy can neglect the history of economic doctrines. Structural changes in the economy and society influence economic thinking and, conversely, innovative thought structures and attitudes have almost always forced economic institutions and modes of behaviour to adjust. We learn from the history of economic doctrines how a particular theory emerged and whether, and in which environment, it could take root. We can see how a school evolves out of a common methodological perception and similar techniques of analysis, and how it has to establish itself. The interaction between unresolved problems on the one hand, and the search for better solutions or explanations on the other, leads to a change in paradigma and to the formation of new lines of reasoning. As long as the real world is subject to progress and change scientific search for explanation must out of necessity continue.

Colleges and universities in the United States are common sites of social movement activism, yet we know little about the conditions under which campus-based movements are likely to meet with success or failure. In this study, I develop the concept of educational opportunity structures, and I highlight several dimensions of colleges and universities' educational opportunity structures – specifically, schools' statuses as public or private, secular or religious, highly or lowly ranked, and more or less wealthy – that can affect the outcomes of campus-based movements. Analyzing a religious freedom movement at Vanderbilt University, which mobilized from 2010 to 2012 to demand the ability of religious student organizations to discriminate on the basis of sexual orientation and religious belief, I argue that Vanderbilt's status as a private, secular, elite, and wealthy university ensured that conservative Christian activism at that school was highly unlikely to succeed. The findings hold important theoretical implications for the burgeoning literature on student activism.

The impact of internationalisation and globalisation on western universities, together with the growing diversity of local communities, is sharpening a focus on religious difference, and on the responses such difference provokes. This chapter reports on a two-phase U.S. study of Muslim students, a growing but under-researched minority group in the west, in an attempt to explore the effect on such students of external events such as 9/11. The data reveal unforeseen developments such as heightened Muslim engagement and collaboration with fellow-students, suggesting that universities could (re-)consider how they might engage in similarly positive ways with what is perceived as different.