The place of religion in society is under scrutiny. Increasing local and global religiously marked conflict calls for deeper enquiry into its causes and possible solutions. Inter-religious ignorance may be contributing to rising intolerance. Philosopher Peter Singer (1981, 2004) claimed that interactions with an increasing variety of cultures will require humanity to develop a more tolerant approach to those once considered outsiders. This thesis proposes that comparative religion education may contribute to a possible remedy. The study combines qualitative and quantitative research methods to explore the relationship between comparative religion knowledge and cultural diversity capability. It argues that comparative religion education may assist in the development of inclusive attitudes towards religious and cultural difference and thus make a positive contribution to social cohesion and democratic citizenship. It includes a survey of Australian Year 11 students enrolled in the comparative Study of Religion course. The results are not conclusive but may be interpreted as showing some support for the hypothesis. The study raises important questions regarding the nature of religion education in Australia and highlights opportunities for further research.

This thesis, in the spirit of the History of Ideas, seeks to bring together in one work the basic ideas contained in the theosophy of the German Protestant mystic Jacob Boehme, and to subsequently trace how his ideas were developed and changed in the works of the English disciples, Dr. John Pordage and Mrs. Jane Leade. Recent studies have shown the pervasive influence of Jacob Boehme’s writings in the early modern period, especially in England; Charles I, John Milton, William Law, and later, William Blake, were some of the important figures who came under its spell. Because of the radical nature of Boehme’s message, that God had personally revealed universal secrets to him, Boehme’s life in Germany became marred by persecution from the established religious hegemony. Religious radicals in England were also harried and pursued. During the interregnum, the Presbyterian and Anglican authority tried to uphold their power against a disintegrating political circumstance. They attacked with vigour any religious movement they deemed to be heretical and subversive to their authority. Under such pressure many religious groups sought refuge from the dictates of any religious jurisdiction. During the periods of intense political upheaval they looked for security in their own interpretations of the scriptures, and especially in the quietude of turning away from the world to the impulses given by the inner spirit. Overall, mystically inclined religious dissidents tended to long for some pansophic revelation that would rise above the worldly tumult and provide a resolution to long unanswered questions and aspirations. Boehme, for example, experienced the political and religious upheaval in Germany which led to the 30 Years War. He meditated upon the question of the cause of evil in the world. This endeavour led him to examine fundamental Christian questions, about what is God? What is the nature of God? How does God cause the things that are to come into existence? He sought to know these truths before he could answer the puzzle of why evil obtains. Because he could not find answers to these questions in orthodox canons he trawled far and wide - even to the works of antiquity, to bring in many topics he thought relevant into the pansophic net. Consequently, in his eclectic reach we will find reference to Neoplatonism, Alchemy, the Kabbalah, Astrology, Magia and Angelology, subjects that were always an undercurrent to the mystical in religion, now in Boehme’s theosophy brought to the fore. This thesis will identify and draw out from the mass of Jacob Boehme’s works the core ideas which underpin his theosophy. In bringing these subjects to the foreground the thesis points to the source, or tradition, of the core idea. Once we have established Jacob Boehme’s core ideas and pointed to his sources it is contended that it will be possible then to approach and understand the doctrines of Dr. John Pordage and Mrs. Jane Leade in a clearer light. The thesis is divided into 6 chapters, but following the pattern set by the preceding remarks, the basic framework of the thesis is in three parts. Part one examines some detail of Boehme’s life where it is deemed necessary for a framing exposition. The thesis is not concerned with an encyclopaedic reach of Boehme’s biographical story but gives many details relevant for an understanding of his theosophy. Similarly, the thesis looks at the life and doctrines of former writers on mystical topics who are known to have been influential and it notes what aspect of their work was taken up by Boehme. Thus, armed with enough biographical detail and with an exposition of the major influences upon him, the thesis moves on to examine the core ideas of Jacob Boehme’s theosophy. In part two, once the main planks of Jacob Boehme’s are clearly delineated, the thesis moves on to discuss the reception of Boehme’s theosophy in England, and how it impacted on the life and works of Dr. John Pordage. Pordage would go on to champion aspects of the Boehme canon to his own detriment. For a time he was able to combine his duties as an Anglican Rector with his preference for religious experimentation of a mystical nature. Unable to achieve the spontaneous theophanies encountered by the mentor Boehme, Pordage sought divine revelation in encounters with mediums, in trance-inducing rhythmic singing and dancing, in the rigours of self-deprivation, and in the company of eccentric characters who pretended to divine preference. These pursuits were obviously outside the scope of his Anglican duties and brought ill repute to him when such “experiments” were made known to the ecclesiastic authority. He was brought to book and sacked from the living of the Rectory at Bradfield. After exile from the church, Pordage continued on to live in seclusion, gathering about him a small number of devotees who were drawn to him by his undoubted personal magnetism and by the power of his preaching ability. As he got older he began to shun the world and to spend many days in introspective journeys where his spirit soared from his body in mystical flights of fancy. The thesis details biographical events relevant to an understanding of Pordage’s thought and then moves on to discuss the main ideas presented in Pordage’s work, the Theosophia Mystica, published by Jane Leade and her associates, three years after his death. The discussion seeks to establish the core ideas of Pordage’s theosophy. Another aim of the thesis is to ascertain to what degree Pordage took up Boehme’s ideas, and alternately, to show where he parted from them and why. In the third section of the thesis there is an exposition of Mrs. Jane Leade’s works. After Pordage was rusticated he remained for a time in the vicinity of Bradfield, but thereafter moved to London. It was in London that Jane Leade was drawn to his little band of private worshippers. Mrs. Leade was destitute following the death of her husband. She had decided that her future lay in promoting God’s works. As a chiliast she was especially concerned with the advent of the New Jerusalem. She believed that such an event was imminent and God’s kingdom would be established on Earth. Eventually she was invited to join the Pordage household and she cast her lot with them. Together they worked upon a religious manifesto and eventually decided to publish their exhortations to the world under the banner of what they called the Philadelphian Society. The Philadelphian Society was a loose-knit federation of like minded people in England and on the Continent who were interested in Jacob Boehme’s theosophy and the mystical in religion in general. When Pordage died Mrs. Leade assumed the leadership. She published many tracts of a religious nature during this time. Her purpose was to exhort those of lesser religious experience to strive to become of higher standing in the Lord. She wrote that she had achieved numerous preferments from God. She even contended that she had stood before God’s presence in order that she might understand His purpose. In this way she thought she had become like a General. Her duties sought to martial the righteous armies back to their spiritual home. The thesis will notice her drive towards a thoroughgoing Neoplatonism as she eschewed all worldly gifts, honours and riches - counting them as of nothing compared to the glory of spiritual life. Her other-worldly encounters were often induced by what she called “daily dyings”, which meant, in practice, a regime of austere asceticism; meaning that the body was denied the comforts of repose, sleep and sustenance. She put into practice the extreme negative aspects of a Neoplatonic doctrine that the body and the things of this world were worthless. In similar fashion to the elder Pordage, she was never happier than in the state when she thought her spirit left her body to prepare for her return to the eternal spiritual home. Accordingly, the thesis discusses the major planks of Mrs. Leade’s ideas as she extolled them in her writings. The exposition shows how she followed in the steps of her mentor John Pordage and where she added emphasis here and there with her own stamp. Overall, it is noticed how the framework of her ideas was compiled through her association with John Pordage; and how, through his mentorship, she reached back to the maker, Jacob Boehme.

This thesis, in the spirit of the History of Ideas, seeks to bring together in one work the basic ideas contained in the theosophy of the German Protestant mystic Jacob Boehme, and to subsequently trace how his ideas were developed and changed in the works of the English disciples, Dr. John Pordage and Mrs. Jane Leade. Recent studies have shown the pervasive influence of Jacob Boehme’s writings in the early modern period, especially in England; Charles I, John Milton, William Law, and later, William Blake, were some of the important figures who came under its spell. Because of the radical nature of Boehme’s message, that God had personally revealed universal secrets to him, Boehme’s life in Germany became marred by persecution from the established religious hegemony. Religious radicals in England were also harried and pursued. During the interregnum, the Presbyterian and Anglican authority tried to uphold their power against a disintegrating political circumstance. They attacked with vigour any religious movement they deemed to be heretical and subversive to their authority. Under such pressure many religious groups sought refuge from the dictates of any religious jurisdiction. During the periods of intense political upheaval they looked for security in their own interpretations of the scriptures, and especially in the quietude of turning away from the world to the impulses given by the inner spirit. Overall, mystically inclined religious dissidents tended to long for some pansophic revelation that would rise above the worldly tumult and provide a resolution to long unanswered questions and aspirations. Boehme, for example, experienced the political and religious upheaval in Germany which led to the 30 Years War. He meditated upon the question of the cause of evil in the world. This endeavour led him to examine fundamental Christian questions, about what is God? What is the nature of God? How does God cause the things that are to come into existence? He sought to know these truths before he could answer the puzzle of why evil obtains. Because he could not find answers to these questions in orthodox canons he trawled far and wide - even to the works of antiquity, to bring in many topics he thought relevant into the pansophic net. Consequently, in his eclectic reach we will find reference to Neoplatonism, Alchemy, the Kabbalah, Astrology, Magia and Angelology, subjects that were always an undercurrent to the mystical in religion, now in Boehme’s theosophy brought to the fore. This thesis will identify and draw out from the mass of Jacob Boehme’s works the core ideas which underpin his theosophy. In bringing these subjects to the foreground the thesis points to the source, or tradition, of the core idea. Once we have established Jacob Boehme’s core ideas and pointed to his sources it is contended that it will be possible then to approach and understand the doctrines of Dr. John Pordage and Mrs. Jane Leade in a clearer light. The thesis is divided into 6 chapters, but following the pattern set by the preceding remarks, the basic framework of the thesis is in three parts. Part one examines some detail of Boehme’s life where it is deemed necessary for a framing exposition. The thesis is not concerned with an encyclopaedic reach of Boehme’s biographical story but gives many details relevant for an understanding of his theosophy. Similarly, the thesis looks at the life and doctrines of former writers on mystical topics who are known to have been influential and it notes what aspect of their work was taken up by Boehme. Thus, armed with enough biographical detail and with an exposition of the major influences upon him, the thesis moves on to examine the core ideas of Jacob Boehme’s theosophy. In part two, once the main planks of Jacob Boehme’s are clearly delineated, the thesis moves on to discuss the reception of Boehme’s theosophy in England, and how it impacted on the life and works of Dr. John Pordage. Pordage would go on to champion aspects of the Boehme canon to his own detriment. For a time he was able to combine his duties as an Anglican Rector with his preference for religious experimentation of a mystical nature. Unable to achieve the spontaneous theophanies encountered by the mentor Boehme, Pordage sought divine revelation in encounters with mediums, in trance-inducing rhythmic singing and dancing, in the rigours of self-deprivation, and in the company of eccentric characters who pretended to divine preference. These pursuits were obviously outside the scope of his Anglican duties and brought ill repute to him when such “experiments” were made known to the ecclesiastic authority. He was brought to book and sacked from the living of the Rectory at Bradfield. After exile from the church, Pordage continued on to live in seclusion, gathering about him a small number of devotees who were drawn to him by his undoubted personal magnetism and by the power of his preaching ability. As he got older he began to shun the world and to spend many days in introspective journeys where his spirit soared from his body in mystical flights of fancy. The thesis details biographical events relevant to an understanding of Pordage’s thought and then moves on to discuss the main ideas presented in Pordage’s work, the Theosophia Mystica, published by Jane Leade and her associates, three years after his death. The discussion seeks to establish the core ideas of Pordage’s theosophy. Another aim of the thesis is to ascertain to what degree Pordage took up Boehme’s ideas, and alternately, to show where he parted from them and why. In the third section of the thesis there is an exposition of Mrs. Jane Leade’s works. After Pordage was rusticated he remained for a time in the vicinity of Bradfield, but thereafter moved to London. It was in London that Jane Leade was drawn to his little band of private worshippers. Mrs. Leade was destitute following the death of her husband. She had decided that her future lay in promoting God’s works. As a chiliast she was especially concerned with the advent of the New Jerusalem. She believed that such an event was imminent and God’s kingdom would be established on Earth. Eventually she was invited to join the Pordage household and she cast her lot with them. Together they worked upon a religious manifesto and eventually decided to publish their exhortations to the world under the banner of what they called the Philadelphian Society. The Philadelphian Society was a loose-knit federation of like minded people in England and on the Continent who were interested in Jacob Boehme’s theosophy and the mystical in religion in general. When Pordage died Mrs. Leade assumed the leadership. She published many tracts of a religious nature during this time. Her purpose was to exhort those of lesser religious experience to strive to become of higher standing in the Lord. She wrote that she had achieved numerous preferments from God. She even contended that she had stood before God’s presence in order that she might understand His purpose. In this way she thought she had become like a General. Her duties sought to martial the righteous armies back to their spiritual home. The thesis will notice her drive towards a thoroughgoing Neoplatonism as she eschewed all worldly gifts, honours and riches - counting them as of nothing compared to the glory of spiritual life. Her other-worldly encounters were often induced by what she called “daily dyings”, which meant, in practice, a regime of austere asceticism; meaning that the body was denied the comforts of repose, sleep and sustenance. She put into practice the extreme negative aspects of a Neoplatonic doctrine that the body and the things of this world were worthless. In similar fashion to the elder Pordage, she was never happier than in the state when she thought her spirit left her body to prepare for her return to the eternal spiritual home. Accordingly, the thesis discusses the major planks of Mrs. Leade’s ideas as she extolled them in her writings. The exposition shows how she followed in the steps of her mentor John Pordage and where she added emphasis here and there with her own stamp. Overall, it is noticed how the framework of her ideas was compiled through her association with John Pordage; and how, through his mentorship, she reached back to the maker, Jacob Boehme.