The Assembly of the Free Church of Scotland was formed in 1843 by withdrawal from the Church of Scotland. 1 linen on paper roll in tube case. "Act of separation and Deed of Demission Executed at the meeting of the Assembly of the Free Church of Scotland Held in Edinburough on the 25th May 1843"free church of scotland, cairns, adam

MacDonald, Murdoch, D.D., B: Western Ross; University of Edinburgh and Glasgow; 1863 ordained Nairn, Free Church of Scotland; 1876 Toorak Vic; 1883 1st professor of Systematic Theology, Ormond College, Professor Systematic Theology and Church History; 1889 Moderator Victorian Assembly; 1906 resigned and died.B & W waist length studio portrait of Rev Professor Murdoch MacDonald."Murdoch MacDonald 1883 first professor of systematic theology at Theological Hall Ormond College."macdonald, murdoch, ormond college, moderator 1889, presbyterian, professor of systematic theology

This was presented to the Rev Yule on 22 February 1907. Alexander Yule was born in 1830 in Aberdeenshire, Scotland becoming licenced in the Free Church of Scotland in 1854. He came to Australia in 1870 where he became Minister of Erskine church, Carlton. In 1892 College Church Parkville was established by members of the Erskine congregation. In 1891 he was moderator of Victoria. He died on 18 April 1907.Framed illuminated composite presentation art work which has illuminated text, the Presbyterian symbol of the burning bush, a photograph and illustrations of the College Church, Ormond College, University of Melbourne. It is signed by ten people.presbyterian miniter rev alexander yule ma, r. johnston smith, m. reid robertson, john mather, adam kennedy, maggie adam, h. s. richardson, lily v. grant, david j. scott, m. e. downes, j. downes., the college church parkville, alexander yule 1830-1907

This Christian Bible by Professor James Moffatt from the United Free Church College in Glasglow Scotland was at a time when translated Christian bibles(Greek to English) were being review as to the accuracy of their translated words. This period was in the early 1900's specifically during and between the two major World Wars of 1914-18 and 1939-45 and also covering the Great Depression(1939). All these periods were ones of death, destruction and "loss of faith". Bibles which provided greater clarity of better times ahead flourished. This book offered its readers hope for the future (in terrible times). The regions that it covered were those who belonged to the Christian Faith. The significance of this bible to the Kiewa Valley is that it provides an insight of those Christians living in a semi remote rural region at the period in Australian history where forces outside of this area were placing hardships which were "foreign" to them, as a family and as a community. The major Christian religions within the Kiewa Valley were either of the Catholic or English Protestant teachings. These groups still remain the dominant ones well into the 2nd Millennium. Spiritual relief to overcome harsh rural setbacks is not just specific to the Australian rural sector but is also global. With the influx of migrant workers from the war torn European nations (after WWII) a broader coverage of Christian and other faiths developed. A "positive" saying, when crops failed and bush fires and river floods sprang up, rallied the faithful "with God's help" This hard covered bible consists of six pages of preamble including title, publishing details, printer and author's preface. The book has 388 pages of black print. Relevant reference lines are notated by numbers on the left side of the page. On the front dust cover is a cream silhouette against a light blue backdrop highlighting a smoking "Aladdin's" Arabic oil lamp on a cenotaph. The hard cover has a embossed emblem of a lantern with a plume of smoke rising from the spout. This is all encapsulated by a circle. The spine also has this emblem. On the dust jacket, front "THE MOFFATT NEW TESTAMENT", and the back cover has blue writing on a cream background. On the spine, at the top "JAMES MOFFATT" below this a white on blue silhouette of "Alalddin's lamp" below this is (in blue letters against a light blue background " THE NEW TESTAMENT A NEW TRANSLATION" On inside cover a signature "Clare Roper". The hard cover has marked in red print "THE NEW TESTAMENT ANEW TRANSLATION MOFFAT" christian bible, prayer, new testament, religion, faith.

Gwyneth "Gwen" Goedecke collectionHiroshima|Historical articles, Hiroshima Day Speech (Rally 2007) Melbourne|Campaign for International Co-operation & Disarmament (CICD) - 40 years on - Commemoration (1985) |Nuclear Disarmament - People for Nuclear Disarmament (PND) including the Footscray Sunshine PND group|signed petition World Disarmament Campaign (1982) sponsored by the UN Association of Australia|Scottish Campaign for Nuclear Disarmament (post 2007) - Why the US is targeting Russia and Iran ...... Nuclear Primacy|publication of the Medical Association for Prevention of War (Australia) 2007 titled ' Understanding the Nuclear Non-Proliferation Treaty'|Australian Nuclear Free Zones Secretariat including minutes and correspondence - Sunshine Council|Non- Proliferation Legislation Amendment Bill 2003 (Australia) Uranium Mining - protest groups meetings, rally notices, newspaper articles, Atomic Energy in Australia magazines Volume 18, number 4 |Campaign for International Co-Operation and Disarmament (CICD) - Australia's longest runing peace movement, founded in 1959 by unionists, church leaders and peace activists (originally called World Congress for Disarmament and International Co-Operation) |United Nations - Australia and the United Nations Annual Report Card (2007) - report by Gwen Goedecke (1995) - 50th Anniversary Conference : The United Nations - Between Sovereignty and Global Governance - (La Trobe University)|UNITY - newsletters, publications of the UN Association of Australia -#274 (September 2001) AND #331 (March 2003) -compiled from Federal Parliamentary and other sources relevant to Australia's obligations to the UN | Arms Race/Spending: Newspaper clippings '70s to 2008 Senate Motion on National Missile Defence (200?) Submission re Australian involvement in Missile Defence dated? Defence White Paper Community Consultation Process and correspondence (July to September 2008) Exposing the Bare Essentials Behind the Arms Trade: Connecting Women's Rights & The Peace Process - by Yum Lee, Women's International League for Peace and Freedom (1995) Various articles on arms/disarmaments/national security/defence spending including Senate Questions (1994 &1995) Australian Controls on the Export of Defence & Related Goods - Guidelines for Exporters - Department of Defence (1992) World Action to Stop the Deadly Arms Race - report isssued by Alf Watt for the Australian Socialist Group NSW (post 1975) Anti US/Foreign bases in Australia - '80s to 2000 Anti US bases in Australia and the Paciic including PINE GAP newspaper - Oceania (1986) |East Timor Article by Vera Butler (PHD, Political Science, Uni of Melbourne) on Australia, East Timor and The Clinton Doctrine - September 1999 |Middle East List of UN Resolutions against Israel (1955-1992) Map of Middle East Theatre of War, from the Centre for Research on Globilisation, Canada (2003) Brief - Middle East highlights (1973) by Israel Press Ltd., Tel Aviv |Iraq War (1998-2004 Newspaper arlticles Flyers protesting the war, rally notices Reports, emails, correspondence, media releases, petitions, newsletters Socialist Worker pamphlet - 'Is the UN an alternative to the US Empire?' Report by Dr Carmen Laswrence MP - 'What War?' (April 2003) A.N.S.W.E.R Coalition response to President Bush's National TV address of September 7, 2003 |Peace andTerror World Peace Council Presidential Committee meeting, Stockholm (1975) (2 reports) 'Challenging the Cold War' - an analysis of the motivation and strategies of the Victorian Peace Council in the 1950's, by Nancy Florence Phillips B.A. (Oct 1986) Palm Sunday Peace Rally & Festival poster (1988) Media Report (2003 'Managing Terror in the Media', together with Gwen's notespeace

This dress was made for and belonged to Mrs Elizabeth McLachlan (nee Duncan, 1820-1904), wife of Reverend John Hamilton McLachlan (1813-1908), who was the first Minister of St Cuthbert's Presbyterian Church in Brighton. Elizabeth and John were married at the Free Church of Ayr at Lindsaystonn in the Parish of Kirkmickach, Ayrshire, Scotland on 15 October 1849. At this time his occupation was listed as "Minister of Presbyterian Church" and hers as "Governess". They left for Australia on the 1 November 1849 and arrived in Australia 6 months later. Apparently John's hair turned snow white during the journey due to his seasickness! The McLachlans first went to Geelong upon their arrival in 1850, then to the Western District, then Brighton, then Talbot at the height of the gold mining era. The couple had seven children: John Campbell Duncan McLachlan (b. Geelong, October 1850), Mary McLachlan (b. Geelong, November 1851), Agnes McLachlan (b. Hopkins River near Wickliff, May 1853), twins Elizabeth and Walter McLachlan (b. June 1854), Elizabeth McLachlan (b. Hesham, June 1855), Margaret McLachlan (b. Brighton, 1857). Elizabeth died in 1904. She and John are both buried in Amherst Cemetery. The dress was donated by one of her granddaughters. This circa 1849 silk blue grey window pane check dress features a high round neck and pleats on either shoulder extending over the natural shoulder line. The dress shows evidence of nine ornamental buttons down the centre front with only four blue silk buttons currently still attached. The dress fastens with thirteen concealed hook and eye closures to the waist. The Pagoda sleeves inset into the bodice in a small high armhole flaring out and finishing just below the elbow. A pale blue silk ribbon with a diagonal drawn stitch design decorates the front of the sleeve in a simple geometric design. The Pagoda sleeve is lined in a matching pale blue silk. The full skirt is pleated into the waistband and finishes just above the floor at the front. At the back the bodice features a squared off design to the princess panels shaping the dress into the body. The skirt is heavily pleated at the centre back into the waistline and finishes slightly longer at the back than the front. The skirt features two very small pockets on either side of the dress, just inside the hips. reverend john hamilton mclachlan, st cuthberts presbyterian church brighton, elizabeth mclachlan, amherst cemetery, 1840s fashion, brighton

Alexander McDonald M.A. Born 1853, Scotland. Edinburgh Free Church. Ordained 1880 at Wangaratta, Victoria; 1892 Surrey Hills. Died 1936.Oval B & W matte head and shoulders portrait of the Rev. Alexander McDonald, inset in buff mount.

Chalmers Free Church was in Harrington Street, Hobart and was demolished in 1955. The burning bush is the emblem of the Church of Scotland. Nec Tamen Consumebatur translates to 'it was not however consumed'.White china saucer with blue rim and burning bush transfer print.Chalmers Free Church. Nec Tamen Consumebaturpresbyterian, chalmers' free church, burning bush

Rev. Dr. Charles Strong arranged a meeting of some imminent citizens of Melbourne on the 17th of February 1885 when the decision was made to form the Melbourne District Nursing Society. Rev. Strong chaired the meeting, on 4th of March 1885, which accepted the Rules of the Society prepared by the Sub-committee. He chaired the first Annual meeting of the Society the following year and remained a Committee member for several years.Rev. Dr. Charles Strong had significant involvement in the establishment of the Melbourne District Nursing Society (MDNS), the first District Nursing Society in Australia. He was born in Scotland and came to Melbourne with his family in 1875, initially being Minister of Scots Church in Collin Street. He left the Presbyterian church and became the first Minister of the newly formed, free religious, Australian Church in 1885. Rev. Strong cared passionately about social welfare issues and was a member of the Australian Health Society from 1880 and also president of the Convalescent Aid Society. He was involved with improving lodging houses in the slums of Melbourne and recognized the need for nursing care of the sick poor in their own homes. Many eminent citizens of Melbourne supported this idea and he arranged a meeting of these citizens, fifteen women and four men, at Mrs. William McCulloch's home on the 17th of February 1885, when the decision was made to form the Melbourne District Nursing Society. Dr. Strong, along with Dr. Caffyn, had experience of social welfare work in Scotland and were able to explain the object and scope of a District Nursing Society. A Sub-committee was formed, with Mrs. Charles Strong among the members, to draw up a Constitution and for suggestions to carrying on the Society's work. Rev. Strong chaired the meeting, on 4th of March 1885, which accepted the Rules of the Society prepared by the Sub-committee. A Special General Meeting was held on the 9th of April and the first Officers and Committee members, were elected with the Rev. and Mrs. Charles Strong being elected as members. Rev. Strong chaired the first Annual meeting of the Society the following year and remained a Committee member for several year. Reverend Dr. Charles Strong died on the 12th of February 1942 aged 97 years.This black and white portrait photograph shows an elderly Reverend Dr Charles Strong who has receding and thinning white hair and is sporting a white trimmed moustache and beard. His face shows the lines of an aging gentleman. He is wearing a winged collar on his white shirt and is wearing a black tie. He is also wearing a black jacket.melbourne district nursing society, mdns, rdns, royal district nursing service, rev. dr. charles strong

Thomas Arnott (Also known as Thomas Amott and Monsieur Du Pree) was the Wizard of the South who performed in Ballarat in 1855. A convict who served in Tasmania, he was a magician performing one of the earliest known magic shows in Australia. Thomas Amott was found guilty of grand larceny, and sentenced to transportation for seven years. He sailed to Australia on vessel 'Asia'. The register and conduct record noted that Amott was a Protestant, married, 5’11” tall with a mole on his neck , well behaved in both the Hulks and on the ship. The only disciplinary action noted in his conduct record was a fairly lenient two hours in public stocks for insolence to his assigned master in Hobart. The 'Asia' sailed from Portsmouth on 17 August 1827 and arrived at Van Diemen’s Land (Tasmania) on 07 December, offloading 198 convicts. Amott was assigned to work as a compositor in Hobart for James Ross, a Scottish free immigrant to Van Diemen’s Land in 1822. In April 1833 Amott was granted a ticket of leave, giving him increased freedom of movement in the colony prior to his being granted final Certificate of Freedom at the end of May 1834. He re-married at the Holy Trinity Church Hobart on 02 December 1833. Permission had been sought back in 1830 to marry Catherine (or Caroline) Fitzallen, a convict whose ticket-of-leave was granted in 1831. (This record draws on the research of Mary Christine Patterson)Copy of an entertainment poster and Licence to hold Theatrical Entertainments. wizard of the south, thomas arnott, thomas amott, monsieur du pree, entertainment

Born: 1812 at Hamilton, Lanarkshire, Scotland Baptised: Arrived: 26 January 1842 per "Robert Benn" from Greenock, Scotland Church Registers: Presbyterian Baptisms Campbellfield 1842 Church Registers: Presbyterian Burials Melbourne 1840-1842 Church Registers: Presbyterian Burials Melbourne 1843 Married: 17 August 1841 at West Colinton, Edinburgh, Scotland to Williamina Anderson Died: 24 December 1867 at Kangaroo Point, Moreton Bay, Queensland Buried: 25 December 1867 at Paddington Cemetery, Brisbane, Queensland "As the European population grew, settlement outside Melbourne developed, and the Colonial Committee of the Church of Scotland sent out more ministers. The second to arrive was the Rev. Thomas Mowbray, on January 28th 1842. He almost immediately settled in Campbellfield, called by a small congregation brought into being largely by the work of people such as Neil Campbell, Dr Wilson and George Somerville. Mr Campbell donated five acres of land to the Presbyterian Church for the purposes of building a church, a school-house and a manse. No pictures or clear description of the church that Mowbray built on the site. One source described it as being “built of logs and roofed with imported shingles”, another said it was “shingle-roofed wattle and daub”, and still others mention “rough adzed beams” and a “bark roof”. No trace remains on the site now. Yet while it may have been “so low that people had to stoop to enter”, it is certain that the building was erected with great pride and it was with much excitement that regular, well-attended worship services began on the present Campbellfield site with its dedication on May 8th 1842. An early colonist recollected that over the next two and half years Campbellfield developed into “an important charge, with many influential and wealthy adherents”. The first meeting of the Presbytery of Melbourne was held on June 7th 1842, with the Revs James Forbes, Thomas Mowbray and Peter Gunn, with Dr David Patrick (Elder) . Their first priority for action was public education. At their second meeting on September 6th it was reported that “schools which had been established by Mr Forbes in Melbourne were well attended and efficiently taught; also that schools were connected with the congregations at Campbellfield, Geelong and Portland.” The official history of Presbyterianism in Victoria , written in 1888, says of Mowbray: He was a man of high scholarly attainments, took special interest in the cause of education, and was a preacher of superior ability. His useful and acceptable labours were very much confined to the district in which he was settled. By reason of infirm health he was unable to undergo the fatigue of long excursions into the interior. But his labours were highly appreciated at the school which he originated and superintended sustained a good reputation. No official public records can be traced pertaining to Mowbray’s school. There may be a simple reason for this, and it is suggested that it has to do with the rifts in Presbyterianism which culminated in the Great Disruption in the Church of Scotland in May of 1843. The same divisions were by then already reflected in Victoria. Clergy from both ‘sides’ came to Australia and the main criterion for categorising them as Presbyterians of the Established Church of Scotland or Free Presbyterians was their acceptance or non-acceptance of state aid. Mowbray remained neutral in the 1846 Assembly-level wrangling and, although there is no evidence to support this contention, he may well have struggled to maintain his school with local resources rather than accept Government money; hence the lack of Government records. Unfortunately Mr Mowbray’s health declined rapidly and in answer to a call from Sydney on the 3rd of December 1844, he left Campbellfield on Boxing Day in 1844. Later he established the Presbyterian Church in Queensland, with the Ann Street Presbyterian Church being established in 1849." Quoted from "Scots Church Campbellfield—A Brief History" (ed. Robert Renton), 2nd Ed. 2017, pp. 2–4.Head and shoulders portrait (drawing) of Thomas Mowbray by E PowellChurch & Nation 10/8/1988 p32; Rev. Thomas Mowbrayrev. thomas mowbray; ordained 1841 church of scotland. served at campbellfield (scots) 1842, sydney 1844, moreton bay 1847 qld. pioneer of the presbyterian church of queensland