By Stephen Utick
The extreme saga of the colonial personality 'Captain' Charles Gordon O'Neill is advised for the 1st time. An engineer, inventor, parliamentarian and philanthropist, Charles was once a imperative co-founder of the St Vincent de Paul Society in Australia and New Zealand. Born of Irish mom and dad in Scotland in 1828, O'Neill travelled to the colonies in 1863 with using ambition, matched via entrepreneurial imaginative and prescient. an excellent engineer, he helped create city plans, railway routes and tramways throughout New Zealand. Elected to the recent Zealand parliament as a goldfields MP, he warned of the danger of weather swap from destroying forests. He moved to Sydney in 1881 to paintings for the negative of Australia. starting in Sydney's wild Rocks district, he pioneered many charitable tasks and verified the St Vincent de Paul Society in New South Wales. His foresight was once vindicated because the colonial age of gold used to be by way of the commercial melancholy of the Eighteen Nineties. In a sour accident, regardless of all his technical ability, entry to capital and political connections, O'Neill died a pauper amid the slums of The Rocks in 1900.
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Extra info for Captain Charles, Engineer of Charity: The remarkable life of Charles Gordon O'Neill
This practice was not only for the sake of safety. 7 Third, as the movement grew internationally, it gained the advantages of being a ‘confederation of benevolence’. 8 An extraordinary example of how this could work was revealed by Walsh himself. Out of the 10000 pounds sent in one year to Ireland by Paris to relieve distress as a result of the potato famine, some 1000 pounds was donated by the Sultan of Constantinople (now Istanbul), a Muslim, through the Society’s Constantinople Conference. In January 1845, the Society was formally approved by Pope Gregory XVI, complete with spiritual privileges to members as well as benefactors.
18 Charity—through traditional giving of alms—might be seen as a traditional, indeed romantic, virtue. However, while the industrial revolution of the nineteenth century had generated vast wealth, it had also generated poverty on such a great scale as to make individual charitable acts seem ineffective. Charity needed to be combined with justice and the Christian churches had been too slow to realise it. Humanist writers such as Charles Dickens and Victor Hugo, reformers such as the Earl of Shaftesbury, and Christian pioneers such as Frédéric Ozanam, William Booth and the Catholic Bishop Ketteler of Mainz were new voices urging change.
In response, Saint Lawrence presented the poor of Rome instead as the Church’s ‘real treasure’. In the medieval age, charity took its place as one of seven cardinal virtues. It was identified with the two other spiritual virtues of faith and hope. The remaining five cardinal virtues were the classical ones of justice, courage, fortitude, temperance and prudence. These would counterbalance the seven deadly sins—of pride, envy, lust, sloth, wrath, gluttony, and avarice or greed. In the eyes of James Walsh, the accumulation of wealth in the face of the poverty of industrial Glasgow was nothing less than greed.