The Insider Secret on Argumentative Essay Topics New York times Uncovered

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Abigail Adams and Womens Rights - 726 Words

Abigail Adams was an influential woman of her time and one of the first avid supporters of women’s rights. Abigail Adams was important to history because without her contribution and hard work the women’s suffrage movement may have never been started or would not have been as successful as it is today. Abigail Smith was born in Weymouth, Massachusetts in 1744. She was the second child born in her family. Abigail’s father was a pastor and her mother spent her time helping others in the community by visiting those who were sick and bringing supplies such as food and clothing to families that were in need, as Abigail got older she joined her mother on these visits. Abigail did not attend school but taught herself by reading books that she found in her father’s library. (nps.gov). Abigail and her future husband, John Adams, courted for two years before getting married. John was a lawyer and Harvard graduate from Braintree. John was away very often while they were courting, so the couple’s only way to stay in touch was through writing letters. Abigail and John were married on October 25, 1764. They then moved to John’s house in Braintree, where Abigail handled the family’s finances and took care of the house while John was away. On July 11, 1767 John and Abigail had their first son, John Quincy Adams. The next spring the family moved to Boston to be closer to John’s business. (uua.org). Abigail and John had 5 children together, three sons and two daughters. John became aShow MoreRelatedAbigail Adams’ Inspiring Rebellion for Women’s Rights Essay1425 Words   |  6 PagesBorn on November 11, 1744, Abigail Smith entered the world in the Massachusetts colony during troublesome time of England rule that was destined to end one day.1 Her family was well respected in the town of Weymouth, where she was born. Her father, William Smith, was a Congregational minister and her mother, Elizabeth Quincy, hailed from a prominent family in the colony.2 Abigail spent her time at her grandmother’s house where she was schooled in English, French, and history, meanwhile, gaining aRead MoreSummary Of Abigail And John Adams Debate Womens Rights992 Words   |  4 PagesPrimary Source Analysis #2 â€Å"Abigail and John Adams Debate Women’s Rights,† is of two letters first from Abigail and the second was John Adams with his response to Abigail. The 1774 letters showed how Abigail was advocating for women’s rights as John Adams defines the authority males really have in society. Abigail Adams was the wife of John Adams and was vital for his successes. Before she became his wife she was part of a â€Å"picture perfect nuclear family† (Biography), with her father being a minister;Read More Abigail Adams an American Woman by Charles W. Akers Essay906 Words   |  4 PagesAbigail Adams an American Woman by Charles W. 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Overall, she wasRead MoreAbigail Adams : American History1560 Words   |  7 PagesAbigail Adams Throughout the early times of this country, the idea of women having rights was far from necessary, but there were a few women out there, such as Abigail Adams who held high hopes that one day this nation that the founding fathers were building up, would allow for women to be treated equally as men. Although Abigail Adams was filled with these hopes, she always found ways to be involved in political issues, not only because she was John Adams wife, but she also aspired that one dayRead MoreAbigail Adams : A Woman Before Her Time1175 Words   |  5 PagesAbigail Adams: A Woman Before Her Time Although she had no direct influence on the new American government nor held any official political power, Abigail Adams was easily one of the most political and influential women of her time. From her knowledge of the war during the American Revolution, to her advice to husband John Adams as he helped craft the U.S Constitution, Abigail Adams was helping to shape the foundation and direction of her country over 100 years before women even had the right toRead MoreWomens Rights Movements951 Words   |  4 Pagesgovernment went through great length to prevent specific groups from having the right and ability to vote. One group in particular that were deprive voting rights in the past was women. The idea that women wanted to be not above a man, but equal was unfathomable to most men and women. In the past, women were seen as unintelligent servants to their husbands and children. They were deprived many rights especially the right to vote in public state or national elections. This d id not change until theRead MoreAnnotated Bibliography : The Biography.com Website 1155 Words   |  5 PagesAnnotated Bibliography Biography.com Editors. Abigail Adams Biography. The Biography.com Website. AE Networks Television, n.d. Web. 16 Nov. 2015. This source has credible authors. The fact that it has more than one authors makes it much more credible, considering that there is more credible information. This article has 5 main head titles. They go in this order; synopsis, early life, marriage to John Adams, political involvement and later life. They all give very important information and theRead MoreWomen Of The Republic : The Revolutionary Era1429 Words   |  6 PagesRevolutionary Era Dr. Paul Grady Eric G. Shuping Book Review #1 March 17, 2015 Women of the Republic The American Revolution was a stepping-stone towards helping to change women’s role in society. Women of the Republic explains to readers the radicalism that Republican Mothers had a hand in during the creation of America at the time of the Revolution. Kerber shows that the American Revolution was able to help ignite the alterations that women were fighting for to prove that they belonged equally

Revealing Okonkwos Character Through Proverbs Essay example

In Chinua Achebe’s Things Fall Apart, Ibo proverbs reveal Okonkwo’s character, especially his ambition, self-reliance, and respect for elders. nbsp;nbsp;nbsp;nbsp;nbsp;Throughout the village of Umuofia, a belief the villagers have, is the belief in the earth, sun and rain gods. The villager’s religious values are very sacred. If one does not abide by a ritual such as bringing a little kota to an elder or friend, one does not respect. Other beliefs such as whistling at night, and creating violence in the village’s annual week of peace are meant to be a bad omen. The one who is at fault is believed to be cursed. nbsp;nbsp;nbsp;nbsp;nbsp;During one harvest, Okonkwo has had a shortage of yam seedlings, so he looks to Nwakibie and†¦show more content†¦Okonkwo believes that work brings its own reward. nbsp;nbsp;nbsp;nbsp;nbsp;Okonkwo is a honorable man because he is a great fighter and warrior. He also shows respect towards his elders. Before Okonkwo even begins to ask for a favor from Nwakibie, he first brings a little kola, to give to Nwakibie. The little kola represents respect. After giving his gift, Okonkwo brings up the proverb,† a man who pays respect to the great paves the way for his own greatness. Nwakibie feels honored by this statement. The proverb means a lot in all of societies. When you give respect to one who is older, you shall in return receive respect; this leads to a mutual friendship. Okonkwo’s respect makes it quite easy for a man to say yes for a favor, but while showing respect he is only hiding behind a mask. Okonkwo wants to claim many titles and become the leader of the clan. Okonkwo shows respect only to get what he wants. This reveals Okonkwos dark side. nbsp;nbsp;nbsp;nbsp;nbsp;Okonkwo’s respect and honor for elders, ambition to succeed and self-reliance makes him a successful man. Okonkwo knows how to get what he wants. Hard work and determination bring outShow MoreRelatedThings Fall Apart: Okonkwo Character Analysis Essay856 Words   |  4 PagesIn the novel Things Fall Apart, strength and pride are very important aspects of the main character, Okonkwo, however, these traits may sound like excellent traits to possess but because of the way he was raised, Okonkwo harbours many of his emotions under an outer shell of violence, strength and pride. His traits can be shown by looking at where he has come from in his life, for example, Okonkwo has acquired a large amount of wealth in his life because of his hard work and dedication which he alsoRead MoreAnalysis of Chinua Achebes Things Fall Apart1579 Words   |  6 Pagesfurthermore, that the destructive effects of these ideologies are visited upon both Ikemefuna and Okonkwo. Okonkwos larger narrative arc actually suggests an ideal third path that discards the , because the novel blends elements of African and Western literature in order to tell a story that is simultaneously a tragedy in the Greek sense and clearly, essentially African. By examining Okonkwos story in detail, it will be possible to see how Achebe uses the particular narrative elements of Things FallRead MorePostcolonial Literature (Persepolis Things Fall Apart)1504 Words   |  7 Pagesbelieve the value to be in using a particular critical approach. ‘Things Fall Apart’ by Chinua Achebe and ‘Persepolis’ by Marjane Satrapi follow a postcolonial critical approach. Both books take place in a country considered politically inferior through western perspective and both texts, even though reinforce colonialists’ oppressive ideology, don’t stand completely against the colonialists and fault their own culture. They present the themes of dislocation on how western influences changes, religiousRead MoreThe Culture And Traditions Of Africa1898 Words   |  8 PagesAfrica is a continent marked with a beautiful, yet violent and turbulent past. Its distinct culture is displayed through singularity in art, language, traditions, values and beliefs. However, unfortunately, much of ancient African heritage disappeared due to active elimination by slave traders and colonists. Even today, Africa is one of the most negatively judged continents on this Earth. Simply the word ‘Africa’ might conjur e up images of ebola or war as compared to ‘North America’ which might evokeRead More The Lie of Imperialism Exposed in Literature Essay3048 Words   |  13 Pagesnovel effective and intelligent language. Consequently Conrad’s novella perpetuates the lie of imperialism that presupposes the superiority of European language and identity. Conrad elevates the â€Å"soundless† language of the European colonizers through his treatment of written words and texts. When Marlow finds the Russian’s book he treats it as an â€Å"amazing antiquity with the greatest possible tenderness, lest it should dissolve in [his] hands.† To Marlow the book is â€Å"astounding,† â€Å"wonderful,†

Holy Year of Jubilee Essay Example For Students

Holy Year of Jubilee Essay Holy Year of JubileeThe ultimate derivation of the word jubilee is disputed, but it is most probable that the Hebrew word jobel, to which it is traced, meant a rams horn, and that from this instrument, used in proclaiming the celebration, a certain idea of rejoicing was derived. Further, passing through the Greek iobelaios, or iobelos, the word became confused with the Latin jubilo, which means to shout, and has given us the forms jubilatio and jubilaeum, now adopted in most European languages. For the Israelites, the year of Jubilee was in any case preeminently a time of joy, the year of remission or universal pardon. Thou shalt sanctify the fiftieth year, we read in Leviticus 25:10, and shalt proclaim remission to all the inhabitants of thy land: for it is the year of jubilee. Every seventh year, like every seventh day, was always accounted holy and set aside for rest, but the year which followed seven complete cycles was to be kept as a sabbatical year of special solemnity. The Ta lmudists and others afterwards disputed whether the Jubilee Year was the forty-ninth or the fiftieth year, the difficulty being that in the latter case two sabbatical years must have been observed in succession. Further, there are historical data which seem to show that in the age of the Machabees the Jubilee of the fiftieth year could not have been kept, for 164-163 B.C. and 38-37 B.C. were both certainly sabbatical years, which they could not have been if two sabbatical years had been intercalated in the interval. However, the text of Leviticus (25:8-55) leaves no room for ambiguity that the fiftieth year was intended, and the institution evidently bore a close analogy with the feast of Pentecost, which was the closing day after seven weeks of harvest. In any case it is certain that the Jubilee period, as it was generally understood and adopted afterwards in the Christian Church, meant fifty and not forty-nine years; but at the same time the number fifty was not originally arrived at because it represented half a century, but because it was the number that followed seven cycles of seven. It was, then, part of the legislation of the Old Law, whether practically adhered to or not, that each fiftieth year was to be celebrated as a jubilee year, and that at this season every household should recover its absent members, the land return to its former owners, the Hebrew slaves be set free, and debts be remitted. The same conception, spiritualized, forms the fundamental idea of the Christian Jubilee, though it is difficult to judge how far any sort of continuity can have existed between the two. It is commonly stated that Pope Boniface VIII instituted the first Christian Jubilee in the year 1300, and it is certain that this is the first celebration of which we have any precise record, but it is also certain that the idea of solemnizing a fiftieth anniversary was familiar to medieval writers, no doubt through their knowledge of the Bible, long before that date. The j ubilee of a monks religious profession was often kept, and probably some vague memory survived of those Roman ludi saeculares which are commemorated in the Carmen Saeculare of Horace, even though this last was commonly associated with a period of a hundred years rather than any lesser interval. But, what is most noteworthy, the number fifty was specially associated in the early thirteenth century with the idea of remission. The translation of St. Thomas of Canterbury took place in the year 1220, fifty years after his martyrdom. The sermon on that occasion was preached by Stephen Cardinal Lantron, who told his hearers that this accident was meant by Providence to recall the mystical virtue of the number fifty, which, as every reader of the sacred page is aware, is the number of remission (P.L., CXC, 421). We might be tempted to regard this discourse as a fabrication of later date, were it not for the fact that a Latin hymn directed against the Albigenses, and certainly belonging to t he early thirteenth century, speaks in exactly similar terms. The first stanza runs thus: Levi patet expositum. Anni favor jubilaei Poenarum laxat debitum, Post peccatorum vomitum Et cessandi propositum. Currant passim omnes rei. Pro mercede regnum Dei In the light of this explicit mention of a jubilee with great remissions of the penalties of sin to be obtained by full confession and purpose of amendment, it seems difficult to reject the statement of Cardinal Stefaneschi, the contemporary and counsellor of Boniface VIII, and author of a treatise on the first Jubilee, that the proclamation of the Jubilee owed its origin to the statements of certain aged pilgrims who persuaded Boniface that great indulgence had been granted to all pilgrims in Rome about a hundred years before. It is also noteworthy that in the Chronicle of Alberic of Three Fountains, under the year 1208 (not, be it noted 1200), we find this brief entry: It is said that this year was celebrated as the fiftieth year, o r the year of jubilee and remission, in the Roman Court. It is beyond all dispute that on 22 Feb., 1300, Boniface published the Bull Antiquorum fida relatio, in which, appealing vaguely the precedent of past ages, he declares that he grants afresh and renews certain great remissions and indulgences for sins which are to be obtained by visiting the city of Rome and the venerable basilica of the Prince of the Apostles. Coming to more precise detail, he specifies that he concedes not only full and copious, but the most full, pardon of all their sins, to those who fulfill certain conditions. These are, first, that being truly penitent they confess their sins, and secondly, that they visit the basilicas of St. Peter and St. Paul in Rome, at least once a day for a specified timein the case of the inhabitants for thirty days, in the case of strangers for fifteen. No explicit mention is made of Communion, nor does the word jubilee occur in the Bullindeed the pope speaks rather of a celebrat ion which is to occur every hundred yearsbut writers both Roman and foreign described this year as annus jubileus, and the name jubilee (though others, such as the holy year or the golden year have been used as well) has been applied to such celebrations ever since. Dante, who is himself supposed by some to have visited Rome during this year to gain the Jubilee, refers to it under the name Giubbileo in the Inferno (xviii, 29) and indirectly bears witness to the enormous concourse of pilgrims by comparing the sinners passing along one of the bridges of Malebolge in opposite directions, to the throngs crossing the bridge of the Castle Sant Angelo on their way to and from St. Peters. Similarly, the chronicler Villani was so impressed on this occasion by the sight of the monuments of Rome and the people who flocked thither that he then and there formed the resolution of his great chronicle, in the course of which he gives a remarkable account of what he witnessed. He describes the indul gence as a full and entire remission of all sins di culpa e di pena, and he dwells upon the great contentment and good order of the people, despite the fact that during the greater part of that year there were two hundred thousand pilgrims on an average present in Rome over and above the ordinary population. With regard to the phrase just noticed, a culpa et a poena, which was often popularly used of the Jubilee and other similar indulgences, it should be observed that it means no more than what is now understood by a plenary indulgence. It implied, however, that any approved Roman confessor had faculties to absolve from reserved cases, and that the liberty thus virtually accorded of selecting a confessor was regarded as a privilege. The phrase was an unscientific one, and was not commonly used by theologians. It certainly did not mean, as some have pretended, that the indulgence of itself released from guilt as well as penalty. The guilt was remitted only in virtue of sacramental c onfession and the sorrow of the penitent. The sovereign pontiff never claimed any power of absolving in grievous matters apart from these. All theologians, remarks Maldonatus with truth, unanimously without a single exception, reply that an indulgence is not a remission of guilt but of the penalty. As we have seen, Boniface VIII had intended that the Jubilee should be celebrated only once in a hundred years, but some time before the middle of the fourteenth century, great instances, in which St. Bridget of Sweden and the poet Petrarch amongst others had some share, were made to Pope Clement VI, then residing at Avignon, to anticipate this term, particularly on the ground that the average span of human life was so short as otherwise to render it impossible for many to hope to see any Jubilee in their own generation. Clement VI assented, and in 1350 accordingly, though the pope did not return to Rome himself. Gaetani Cardinal Ceccano was dispatched thither to represent His Holiness at the Jubilee. On this occasion daily visits to the church of St. John Lateran were enjoined, besides those to the basilicas of St. Peter and St. Paul without the walls, while at the next Jubilee, St. Mary Major was added to the list. The visit to these four churches has remained unchanged ever since as one of the primary conditions for gaining the Roman Jubilee. The celebration next following was held in 1390, and in virtue of an ordinance of Urban VI, it was proposed to hold a Jubilee every thirty-three years as representing the period of the sojourn of Christ upon earth and also the average span of human life. Another Jubilee was accordingly proclaimed by Martin V in 1423, but Nicholas V, in 1450, reverted to the quinquagesimal period, while Paul II decreed that the Jubilee should be celebrated every twenty-five years, and this has been the normal rule ever since. The Jubilees of 1450 and 1475 were attended by vast crowds of pilgrims, and that of 1450 was unfortunately made famous by a terrible accident in which nearly two hundred persons were trampled to death in a panic which occurred on the bridge of Sant Angelo. But even this disaster had its good effects in the pains taken afterwards to widen the thoroughfares and to provide for the entertainment and comfort of the pilgrims by numerous charitable organizations, of which the Archconfraternity of the Holy Trinity, founded by St. Philip Neri, was the most famous. On the other hand, it is impossible to doubt the evidence of innumerable witnesses as to the great moral renovation produced by these celebrations. The testimony comes in many cases from the most unexceptionable sources, and it extends from the days of Boniface VIII to the striking account given by Cardinal Wiseman (Last Four Popes, pp. 270, 271) of the only Jubilee held in the nineteenth century, that of 1825. The omission of the Jubilees of 1800, 1850, and 1875 was due to political disturbances, but with these exceptions the celebration has been uniformly maintained every twenty-five years from 1450 until the present time. The Jubilee of 1900, though shorn of much of its splendour by the confinement of the Holy Father within the limits of the Vatican, was, nevertheless carried out by Pope Leo XIII with all the solemnity that was possible. CEREMONIAL OF THE JUBILEEThe most distinctive feature in the ceremonial of the Jubilee is the unwalling and the final walling up of the holy door in each of the four great basilicas which the pilgrims are required to visit. It was formerly supposed that this rite was instituted by Alexander VI in the Jubilee of 1500, but this is certainly a mistake. Not to speak of a supposed vision of Clement VI as early as 1350, who is said to have been supernaturally admonished to open the door, we have several references to the holy door or the golden gate in connection with the Jubilee long before the year 1475. The earliest account seems to be that of the Spanish pilgrim, Pero Tafur, c. 1437. He con nects the Jubilee indulgence with the right of sanctuary, which, he maintains, existed in pagan times for all who crossed the threshold of the puerta tarpea upon the site of the Lateran. He goes on to say that, at the request of Constantine, Pope Sylvester published an Bull proclaiming the same immunity from punishment for Christian sinners who took sanctuary there. The privilege, however, was grossly abused and the popes consequently ordered the door to be walled up at all seasons save certain times of special grace. Formerly the door was unwalled only once in a hundred years, this was afterwards reduced to fifty, and now it is said to be opened at the will of the pope. However legendary all this may be, it is hardly possible that the story could have been quite recently fabricated at the time Tafur recorded it. Moreover, a number of witnesses allude to the unwalling of the holy door in connection with the Jubilee of 145O. One of these, the Florentine merchant Giovanni Rucellai, sp eaks of the five doors of the Lateran basilica, one of which is always walled up except during the Jubilee year, when it is broken down at when the Jubilee commences. The devotion which the populace has for the bricks and Christmas mortar of which it is composed is such that at the unwalling, the fragments are immediately carried off by the crowd, and the foreigners (gli oltremontani) take them home as so many sacred relics. . . . Out of devotion every one who gains the indulgence passes through that door, which is walled up again as soon as the Jubilee is ended. (Archivio di Storia Patria, IV, 569-57O) All this describes a rite which has lasted unchanged to the present day, and which has nearly always supplied the principal subject depicted upon the long series of Jubilee medals issued by the various popes who have opened and closed the holy door at the beginning and end of each Jubilee year. Each of the four basilicas has its holy door. That of St. Peters is opened on the Christma s Eve preceding the anno santo by the pontiff in person, and it is closed by him on the Christmas Eve following. The pope knocks upon the door three times with a silver hammer, singing the versicle Open unto me the gates of justice. The masonry, which has been loosened beforehand, is made to fall in at the third blow, and, after the threshhold has been swept and washed by the Jubilee penitentiaries, the pope enters first. Each of the holy doors at the other basilicas is similarly opened by a cardinal specially deputed for the purpose. The symbolism of this ceremony is probably closely connected with the idea of the exclusion of Adam and Eve from Paradise, and the expulsion and reconciliation of penitents according to the ritual provided in the Pontifical. But it may also have been influenced by the old idea of seeking sanctuary, as Tafur and Rucellai suggest. The sanctuary knocker of Durham Cathedral still remains to remind us of the important part which this institution played in t he life of our forefathers. THE JUBILEE INDULGENCEThis is a plenary indulgence which, as stated by Boniface VIII in Consistory, it is the intention of the Holy See to grant in the most ample manner possible. Of course, when first conceded, such an indulgence, and also the privilege annexed of choosing a confessor who had power to absolve from reserved cases, was a much rarer spiritual boon than it has since become. So preeminent was the favor then regarded that the custom arose of suspending all other indulgences during the Jubilee year, a practice which, with certain modifications, still obtains at the present day. The precise conditions for gaining each Jubilee are determined by the Roman pontiff, and they are usually announced in a special Bull, distinct from that which it is customary to issue on the preceding feast of the Ascension giving notice of the forthcoming celebration. The main conditions, however, which do not usually vary, are three: confession, Communion and visits t o the four basilicas during a certain specified period. The statement made by some, that the Jubilee indulgence, being a culpa et a paena, did not of old presuppose either confession or repentance, is absolutely without foundation, and is contradicted by every official document preserved to us. Besides the ordinary Jubilee indulgence, to be gained only by pilgrims who pay a visit to Rome, or through special concession by certain cloistered religious confined within their monasPaulus in Zeitschrift f. kath. Theologie, 1899, pp. 49 sqq., 423 sqq., 743 sqq., and Dublin Review, Jan., 1900, pp. 1 sqq.) De Anno Jubileo in La Bigne, Bibliotheca Patrum, VI, 536Pertz, Mon. Germ. Hist.: Script. XXIII, 889PART TWOSUPPLEMENTARY INFORMATION ABOUT JUBILLE YEARJubilee PledgeThe jubilee of our Lords birth calls us to bring glad tidings to the poor. . . . to proclaim liberty to captives and recovery of sight to the blind, to let the oppressed go free (Lk 4:18). Of Mice And Men - Hopes And Dreams EssayADVOCATE Advocacy can be done for people and with them. Join a diocesan legislative network, pro-life group, or another peace and advocacy group. Join a community organizing effort. Register and vote in light of a conscience formed by Catholic social teaching. Write or call your elected representatives on issues of life, justice, and peace. Contact your parish or diocesan social ministry leaders for information. ENCOURAGE The great jubilee and the new millennium are a time to strengthen our participation in building Gods kingdom. We can do this not only by renewing our commitment to charity, justice, and peace but by encouraging others to do so. Make a copy of this pledge and sign it as a family or share it with a friend. As you act on this pledge, ask a friend or family member to join you, or share with them information on what you are learning or doing. What is the Jubilee Pledge?The Jubilee Pledge for Charity, Justice, and Peace is offer ed by the Subcommittee on the Third Millennium and other committees of the National Conference of Catholic Bishops/United States Catholic Conference as an opportunity for Catholics to recommit themselves to serving the poor and working for justice and peace in the new millennium. As Pope John Paul II has said, Indeed it must be said that a commitment to justice and peace . . . is a necessary condition for the preparation and celebration of the Jubilee (Tertio Millennio Adveniente, no. 51). The Jubilee Pledge flows from the themes of Catholic social teaching:#61623; Life and Dignity of the Human Person#61623; Call to Family, Community, and Participation#61623; Rights and Responsibilities#61623; Option for the Poor and Vulnerable#61623; Dignity of Work and the Rights of Workers#61623; Solidarity#61623; Care for Gods CreationCatholics are encouraged to take the pledge as a sign of their commitment to answering Jesus call to love your neighbor as yourself (Mk 12:31). But more than taking the pledge, Catholic believers are called to find ways to act on their pledge, to strengthen their involvement in serving those in need and working for justice and peace here and abroad. For more information on Catholic social teaching and on the pledgeCategory: Miscellaneous