Fr John Bede Polding a key personality of the Australian Catholic church was born On November 18, 1794 in Liverpool, England. At 11 years of age, he was sent to the Benedictine Monastery of St. Gregory and was educated there by Benedictine nuns and monks. After settling in with the Benedictine community he took on their actions and made his vows in 1811 at 12 years of age. After gaining much experience he was ordained priest in 1819 at the age of 25. On the 29th of June 1834 he was ordained as the Bishop of Hierocaesarea. After a few years of his service to the church an appeal was made for him to be appointed as the Bishop of Sydney, Australia. On the 5th of April 1842 he was translated to Sydney, Australia to accommodate the country and spread the word of Jesus Christ. Due to his effortless and hard work he was recognised as not only the first bishop, but also the first Archbishop of Sydney in 1842. Fr John Bede Polding retired on the 10th of January 1874 and died on the 16th of March 1877.
Fr John Bede Polding has had a great impact on the formation of the Catholic church as he used the
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Benedictine community and their way of life as an example to help him shape a good foundation for a civilised Catholic church in Australia. Fr John Bede Polding’s dedication and passion to carry out the mission of Jesus Christ strongly impacted the formation of the Catholic church as he founded the first Australian religious community which is also known as the “The Sisters of the Good Samaritan”. He also contributed in finding the Benedictine Monastic life for women, which was the first Benedictine monastery for women. Due to Fr John Bede Polding’s passion towards education, he helped establish St John's College, University of Sydney and St Mary's College, Lyndhurst. Fr Fohn Bede Polding was also made in charge of the schools around Sydney and by 1836 he contributed in laying the foundation of thirteen primary schools which were made up of seven boy schools and six girls schools. In 1843 he also established the monastery in St. Mary's, Sydney and in 1849 he established the monastery of Subiaco, Rydalmere. His legacy is still amongst our Catholic community as there are many schools, foundations, and churches named after him as he is a great role model to all. Fr John Bede Polding’s contributions to the Catholic church grew and his works were profoundly influential in shaping the values of the Catholic community. He had the honour to lay the foundation stone of the the first Catholic church in Australia St Matthew's Church at Windsor in 1835. This had a great impact on the Catholic community in his time as he taught his followers to practise their faith and follow the teachings of Jesus christ by going to church and taking the Holy Communion. His teaching were passed down and are still being spread throughout the community making the Catholic church stronger. When he arrived to Australia he worked with 20,000 Catholics to assist them settle in their new country. Fr John Bede Polding’s dedication and passion to help people allowed him to say masses in different locations each day, spread the word of God, hear the confession of the people and assist the elderly and sick. His work can impact many Catholics as he was a great role model and showed a lot of strong leadership which impacted many catholics and non-catholics to follow his teachings. Between 1836 and 1841 Fr John Bede Polding and his priests worked closely with new arrived prisoners by giving mass and helping them spiritually to improve their relationship with God. This influenced the formation of the church as more people were following the morals and values of Jesus which made Catholicism a more dynamic Christian religion. Fr John Bede Polding is also known to building the foundations of Catholic education in Australia. Due to the fact that he was an academic and successful person he fought for the right of people to be educated. His main goal was to see more priests and successful people within the community by providing a priest training seminary for all who wished to be priests. Through the success of his teaching and programs many Catholic hospitals were developed and 82 churches were built throughout his colony. This helped form the Catholic church as more people were devoting their lives to Jesus Christ and taking on Fr John Bede Polding’s legacy which was to teach and spread the word to more people and expand the Catholic church. He also raised his voice for all those people who were not heard and spoke about the injustices especially towards the poor, convicts, the Aborigines and women. This taught the people to love one another which is one of God’s greatest commandment, and also helped people understand Jesus’ words though actions. It is clear that Fr John Bede Polding’s contributions to the Catholic church had a great impact on the people and is still very influential to many bishops, priests and Catholics today. The Bible passage Acts 17:24 can clearly relate to the works of Fr John Bede Polding and the influence he had on the formation of the catholic church.
Verse 24 mentions God to be the creator of heaven and earth however, despite all the power He has He didn't live in temples built by hands. This undoubtedly shows the humbleness and simplicity of Jesus Christ. Regardless of the fact that Fr John Bede Polding had a lot of authority on the formation of the Catholic church he was still very simple in his actions and got his message around to the community effectively. It was recorded that throughout his time in Australia Fr John Bede Polding travelled around the colony 1500 kilometres on horse-back preaching and praying to God. Fr John Bede Polding used Jesus christ’s as his role model therefore, his actions were very effective and successful in shaping the Catholic
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John Bede Polding- John Bede Polding was born at Liverpool on the 18th of October 1794 and died at Sydney, 16 March 1877. During his life he contributed in many ways to the growth of Catholicism in Australia through many different events. He was the first Catholic Archbishop in Australia, although he was ordained in England. He came to Australia in 1835 ¡¨and at once set to work to organize his vast diocese. He found only three priests in New South Wales and one in Tasmania; these with the three or four Benedictine monks whom he had brought with him constituted the entire force at his disposal. Then, and for many years afterwards, he worked like one of his priests, saying Mass daily in various stations, often in the convict prisons, teaching the Catechism, hearing the confessions of multitudes, and attending the sick and dying. He obtained permission to give retreats in the prison establishments, and between 1836 and 1841 no less than 7000 convicts made at least ten days' retreat under his guidance.¡¨ Because of his good work the authorities began to bring every new shipload of Christian convicts to him, and he assisted all of them personally and attempted to help them before they were sent off to different places throughout Australia, showing his remarkable patience and acceptance for all people. ¡§In 1841 Bishop Polding revisited England and thence went on to Rome to report on his vicariate and petition for the establishment of a hierarchy, which was granted in 1842, the vicar Apostolic becoming first Archbishop of Sydney and Primate of all Australia. During this visit he was sent on a special diplomatic mission to Malta, and in recognition of his success therein was made a Count of the Holy Roman Empire and an assistant at the pontifical throne. In 1843 he returned to Sydney, taking with him a band of Christian Brothers, four Passionists, and some Benedictines. His return as archbishop aroused a violent storm among the Church of England party in the colony, but his gentleness and tact disarmed all opponents.¡¨ This displays some of the ways that Polding contributed to the forming of Christianity in Australia during its early stages. He also contributed to the founding of the benedict nuns in Australia. He brought the two founding Nuns, Scholastica Gregory and Magdalen le Clerc, to Australia, where they began Benedictine Monastic life for women on February 2nd, 1849.
Cotton Mather and John Woolman were two men who had very passionate ideas for the slaves. “Negro Christianized” written by Cotton Mather was an appeal to the slave owners to convert their slaves to Christianity. He primarily focuses on the idea that slaveholders should treat the slaves with dignity and respect along with converting them to Christianity. In John Woolman’s work “Some Considerations On Keeping of Negroes,” he talks about how slavery was detrimental to the slaves and the slave holder. He illustrated through his own conduct the principles of compassion and good will that formed the central message of his itinerant ministry. Which one is more compelling one might ask, to me I think that John Woolman’s work was more compelling because he received the revelation that we must start with our children first in order to abolish slavery. Mather idea of slavery was genuine, but he lacked the overall revelation of how the slaves should’ve been treated.
Francis of Assisi is one of the most influential personalities in the entire world. In the book ‘Francis of Assisi: Performing the Gospel Life,’ Cunningham recounts the life of this humble monk who lived in the medieval times, and shaped the Christian life, which spread in Western culture throughout the rest of history. I believe Cunningham accurately accounts for the life of Francis of Assisi, and in doing so; he provides a trajectory of the Christian faith from its early and historical proponents through its fusion with western culture, and its subsequent spread throughout the world.
Furthermore, the renewal and rejuvenation of the Catholic Church makes Pope John a major reformer of the 20th century and a significantly large influencer during his time. He made universal and worldwide impacts to religious adherents by reforming and revitalizing the Christian traditions through achieving ressourcement, aggiornamento. In addition, his passion for unity amongst Christian faiths and interfaith dialogue, world peace and economic justice also furthered his impact not only within the Catholic Church but also in other Christian denominations. Moreover, in the short time of Pope John’s authority and power within the Catholic Church, the contributions and achievements he made had a substantially large impact to the Christian traditions as he brought the Catholic Church into the modern era,
Martin Luther, was “temperamental, peevish, egomaniacal, and argumentative” (Hooker, www.wsu.edu), but played a pivotal role in history. During Luther's time as a monk, the Catholic Church was selling indulgences. Luther took notice to the corruption and began to reason that men can only get their salvation through Jesus Christ, not the Pope or indulgences, let alone the Church itself. Luther began ...
St. John, at his introduction in the novel, is a clergyman with plans to become a missionary someday soon. This is not surprising for clergymen, according to Andrew F. Walls, author of The Missionary Movement in Christian History, since "a missionary was essentially a preacher, and a preacher should normally be a minister" (161). At this time, it was considered normal for a clergyman to become a missionary. But a missionary did have to be more than a clergyman. He also must have "common sense" and "competence," Walls says. St. John has all of these qualities and more, making him perfect for a life of sacrifice.
the part of the Catholic Church to the challenges it faced. The Book of Margery Kempe
“The Salem witchcraft trials,” a phrase not too often heard these days in everyday conversation. Witches burning at the stake, or drowning in a tub of water, and perhaps the most humane way of their execution, hanging. This piece of American history is a prudent example of how everyday people can, and were, be lead astray from what would normally be considered ridiculous and preposterous ideas, into something that warrants these horrible means of human demise. What or more importantly who was responsible for this catastrophic loss of life? The Quaker society of colonial America was where these events took place. The term Quaker refers to a member of a religious sect called The Society of Friends, which had significant religious influence in the northeastern parts of America, perhaps too much influence. The man who played a great part in these events was Cotton Mather.
Through the close study of two of the aspects shown in the diagram, their contributions allow Christianity to be considered a living religious tradition. The significant contributions of Pope John XXIII, during both his papal and Pre-papal life have had everlasting effects on not only Catholicism, but Christianity as a whole and lead to the sense of Christianity being a living religious tradition. His works include two Papal encyclicals, Mater et Magistra and Pacem in Terris, along with his work being Apostolic Delegate of Greece and Turkey. Moreover, The significant practice of Baptism has further contributed to Christian being considered a living religious tradition as it accounts for the premise of most Christian beliefs to be initiated, especially in terms of salvation and affirming the beliefs in the trinity and following the teachings of Jesus Christ.
At the beginning of the sixteenth century church theologian, Martin Luther, wrote the 95 Theses questioning the corruption of the Roman Catholic Church. In this essay I will discuss: the practices of the Roman Catholic Church Martin Luther wanted to reform, what Martin’s specific criticism of the pope was, and the current practices Pope Francis I is interested in refining in the Roman Catholic Church today.
... urges and argues for the need for re-evolution of Laud career and achievements. According to Kevin Sharpe, “Laud is too often depicted from the standpoint and propaganda of enemies. His own letters and speeches, even more his sermons and treatises, remain inexplicably neglected” (1983). He goes on by arguing that at his trial he denied that he was an Arminian, one can argue that Laud was a pro-Arminian. Sharpe argues that Laud truly believed in the Church of England, and he was seeking peace and unity in the church. Sharpe points out, “Laud had much in common with them (Puritans). Like the puritans he sought an upright and well-educated clergy; like them he was virulent against popery, hard against clerical failings and intolerant lay profligacy” (1983). Sharpe concludes his essay by arguing that Laud’s name was blacken because he tried to reverse the Reformation.
Through the years from the medieval ages up until now, the Roman Catholic Church has always had a major influential presence in all walks of life for European people, whether it was for taxation, the establishing of laws, the rise and fall of monarchs, and even daily social life. Furthermore, the Catholic Church held such power that they could even appoint and dispose of great kings with just the writing of the pen. However, their power started to wane once human curiosity overcome ignorance and blind obedience. For example, the Enlightenment Age brought a series of shocking blows to the Church’s power such as disproving the Church’s theory of geocentricism and presented an age of questioning and secularism. In essence, by looking at the Church’s
Fr. Dixon had a big impact on the Catholic community he had created in Australia
Shuck, M. That They May Be One: Social Teaching of the Papal Encyclicals, 1749-1891. Washington DC: Georgetown University Press. 1991.
The Catholic Church’s corruption during the late Middle Ages further enabled church reforms due to the ever-increasing view of the loss of credibility within the church by both the laity and clergy. Thus implementing the ideas of reform. Martin Luther is considered the father of the reformation where he instigated the challenging for the church, papal authority, and changed how the people were allowed to worship. Carlstadt and Zwingli, much like Luther, practiced Evangelical traditions, however, they expanded further than Luther in regards to doctrine and practice. John Calvin on the other hand challenged some of the Evangelical and Reformed Traditions by various religious changes politically and socially. Lindberg examines the Evangelical