1. This conception builds upon the work of Richard Roberts in the United Kingdom reflecting on the Thatcher period. See Roberts, Richard H., Religion and the “Enterprise Culture”: the British Experience in the Tiuueher Era (1979-1990), 39 Social Compass 15 (1992)CrossRefGoogle Scholar: Roberts, Richard H., Religion and Capitalism—a new convergence?, in Religion and the Transformation of Capitalism: Comparative Approaches I (Roberts, Richard H. ed., Routledge 1995)CrossRefGoogle Scholar. I do not follow his exact notion as I would argue that the state contracting with religious employment agencies calls for a new formulation of the issues involved and the extent to which such a phenomenon allows forms of governance to operate as indicated by the govemmentaliry literature.

2. See Evans, Raymond, The Hidden Colonists: Deviance and Social Control in Colonial Queensland, in Social Policy in Australia: Some Perspectives 1901-1975, at 74 (Roe, Jill ed., Cassell Australia 1976)Google Scholar.

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4. See Cherrington, David J., The Work Ethic: Working Values and Values That Work 26 (AMACON 1980)Google Scholar.

5. By the term theology I do not mean the professional or academic discipline, such as one might find in a seminary; instead, I mean “any endeavor on the part of Christians to think through and set in order their beliefs.” Banks, Robert, Redeeming the Routines: Bringing Theology to Life 45 (Victor Books 1993)Google Scholar.

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7. The term comes from Dean, Mitchell, Liberal Govemment and Anthoritarianism. 31 Econ. Socy. 37, 40, 45 (2002)Google Scholar.

8. The idea was indicated by Rousseau and was famously developed by Bellah. in Bellah, Robert N., Civil Religion in America, 96 Daedalus I (1967)Google Scholar. For the relevance of the concept in Australia, see Black, Alan W., Religion and Capitalism in Australia, in Religion and the Transformation of Capitalism: Comparative Approaches 285 (Roberts, Richard H. ed., Routledge 1995)CrossRefGoogle Scholar; Crouter, Richard, Beyond Bellah: American Civil Religion and the Australian Experience, 39 Australian J. Pol. History 154 (1990)Google Scholar.

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15. Id.

16. I discuss later the complex and manifold usage of this term. Here I refer to “community” in The Complete Book of Everyday Christianity: an A-to-Z Guide to Following Christ in Every Aspect of Life 180 (Banks, Robert & Steven, R. Paul eds., InterVarsity Press 1997)Google Scholar.

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18. Work within Protestantism was imbued with a moral quality. Weber, supra n. 6, at 69-70. Capitalism no longer requires Protestantism to support it and give it a moral base. Beder, supra n. 3, at 27.

19. The meaning of the term charity has changed from one where religious meaning was of considerable importance, to one where the notion of kindness or compassion is subject to the master virtue of prudence. In this context the most appropriate way to help a person is conceived of as through the giving of “harsh medicine” (“tough love”) necessary to encourage self-reformation. Secondly there is a shift in the meaning of charity from that found under the justice model of social solidarity and responsibility to the market model, which assumes an inequality of treatment. de Carvalho, David, Does Charity Begin at the Marketplace?, 38 Quadrant 29, 29–30 (12 1994)Google Scholar. I do not expand on this point due to space. See Loseke, Donileen R., ‘The Whole Spirit of Modern Philanthropy’: The Construction of the Idea of Charity, 1912–1992, in 44 Soc. Problems 425 (1997)CrossRefGoogle Scholar for a critique of the change of meaning of this term.

20. As I explain later the conservatives applaud enterprise theology as it sits with traditional views on the family, tradition and community while those from the new right consider such an approach sits well with activation polices.

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