Introduction The American Evangelical Story written by Douglas A. Sweeney offers an appealing read and presentation to the history and theology of the evangelical movement. Douglas Sweeney serves as the associate professor of Church history and is the Director of the Carl F. H. Center for Theological Understanding at Trinity Evangelical Divinity School. [1] The author informs the reader in the very beginning to his message,, “I tell the story of the birth of evangelicalism in the transatlantic Great Awakening and its development in the United States through many challenges.
Ethan Frome by Edith Wharton tells the tale of a man named Ethan Frome, his wife, Zeena Frome, and his secret lover, Mattie Silver. Ethan finds himself conflicted over his new-found infatuation with Mattie. The story proceeds on with the struggle between Ethan, Mattie, and Zeena. The introduction of Wharton’s New England by Barbara White discusses how the wintery setting of New England makes the setting more isolated and adds despair. The excerpt also gives insight into how the wintery setting helped to form the story of the book.
Throughout the story the main character (Ellie Wiesel) went through a lot of changes. The traumatic events of the concentration camps and the murder of most then eventually all of his family definitely changed the way he thought about the world around him. Throughout the story he kept certain traits he was , Smart, Observant, Conflicted, reserved, and careful. Those are some of his main traits, some of the other traits he had stayed the same but others were changed or lost. Ellie throughout the story was very smart.
The Wild One “The Wild One” written by art historian Ellen Landau focuses on the psyche of post World War 2 American society and how Jackson’s Pollock’s influence was able to shatter the conventions of an “American hero”, simultaneously bringing about change to what is considered to be an acceptable approach to picture making. Landau’s article begins by asking the question “is he the greatest living painter in the United States?” , she lays this as the platform for her central argument, linking this argument by thoroughly evaluating Pollocks deep rooted personality traits which brought about his own unique style of art making. In this article Landau discusses the relevance of Pollocks approach to painting and how method acting correlated towards the process of abstract expressionism, tying in Pollock to method actors Marlon Brando & James Dean.
As I was, reading the excerpt of Night by Ellie Wiesel, I would begin to express empathy towards the author as he had to struggle through various unsanitary, horrendous places. Throughout these areas the narrator explains how his human rights and basic needs are stripped away. According to Humanitarian Coalitions site “The essential humanitarian needs are food, shelter, non-shelter food items,water,sanitation and hygiene promotion.” Lines 17-20, demonstrate how each prisoner had their essential rights taken away “ Buna was a real hell then. There was no water, no blankets, less soup and bread.
One of the most strived for things in life is academic excellence however the path to it is never easy. Author Thompson Ford’s article “How To Understand Acting White” outlines Stuart Bucks arguments about the irony of desegregation in education. A separate essay written by, Alfred Lubrano, “The Shock of Education: How College Corrupts” has similar ironies about the average college student. If Ford was to read Lubrano’s essay, Ford would come to a more complex conclusion by incorporating arguments and concepts from Lubrano’s essay. Ford may utilize Lubrano’s essay to expand on certain concepts such as the proximity effect, socioeconomics, and the level of education in top tier schools to further explain the “acting white” phenomenon from his own article.
Evangelist Linda M. Dawkins was born in the mid-20th century, the second of six children to the late Charles and Elder Odessa Talley in Philadelphia, Pa. Sister Linda grew up in an incredibly religious environment, since her mother who was an extremely religious woman. Mrs. Talley would take Linda and her siblings and walk up and down Ridge Avenue to and from The Parham Church in North Philadelphia several times a week. Later Mrs. Talley would become a member and minister at “The Reformed Church of the Living God”. While playing church with her siblings as a child, she pretended to “get knocked out by the Holy Spirit” and she certainly received the blessing of the Holy Spirit as she was “playing”, and it was then she was told she had a calling
Anne Moody (Essie May Moody) began her life on September 15, 1940 in Mississippi. Her mother, Toosweet, was a black maid in white homes. Because Anne was an African American growing up in the south, she went through many racial stresses. During her childhood, racial tensions were rising, Emmett Till was murdered, and as Anne grew older, the NAACP became more appealing because she wanted to help herself and other fellow African Americans.
In the quote of Edwards’ Personal Narrative, “The appearance of everything was altered: there seemed to be, as it were, a calm, sweet cast, or appearance of divine glory, in almost everything. God’s excellency, his wisdom, his purity and love, seemed to appear in everything; in the sun, moon and stars; in the clouds, and blue sky; in the grass, flowers, trees; in the water, and all nature; which used greatly to fix my mind” (Edwards 401), shows the author’s strong connection between God and nature. Edwards keeps the traditional theology of Puritan beliefs in his writings but at the same time he adopts new methods of explaining and
Jonathan Edwards’s sermon “Sinners in the Hands of an Angry God” and Anne Bradstreet’s “Upon the Burning of Our House” seem at first glance quite similar to one another regarding context, however, after taking a closer look, it becomes apparent that there are some substantial differences. These differences cannot be understood without the knowledge of cultural context concerning the Puritan belief system and their lifestyle. “Sinners in the Hands of an Angry God” was written with the sole purpose of scaring and intimidating the people that purtinans believed to be sinners. Edwards’s work contributed to a movement called “The Great Awakening”. It’s objective was to make the so-called ‘sinners’ aware of their wrongdoings and compel them to repent.
Her final division falls onto the subject of the Spirit, where she discusses religion, witchcraft, and power. For Wiesner’s study, four issues dominate the discussion of women’s religious activities: the arrangement of one’s hair, though trivial, denotes both respect and a purposeful hiding of sexual attractiveness by covering it; the struggle between the commandments of God and the opinions of men; the boundaries between public and private life; and finally, the issue where religious doctrine (rather inadvertently) justified the most independent action for a woman. (213-214) This section encompasses the most ground, which Wiesner deserves great credit for, as she examines the religious chronology, division, and voices of not only Protestants,
The American Enlightenment and the Great Awakening were two very important motivators that changed the colonial society in America through religious beliefs, educational values, and the right to live one’s life according to each individual’s preference. The Great Awakening and the American Enlightenment movements were two events in history that signaled a grand distinction to the teachings among religious believers. New beliefs of how a person should worship in order to be considered in “God’s good graces” soon became an enormous discussion among colonists across the land. “Men of the cloth,” such as George Whitefield and Jonathan Edwards were well respected and closely followed when preaching about the love of God and damnation.
The chapters on colonialism could be determined as superficial, this could be because Wiesner-Hanks provides too much information which lessens the impact of how inclusive the analysis is, in connection with this the depth in which she examines the patterns of life within the colonies could be considered by some readers as not adequate; as she shows disregard for other religious viewpoints outside of Christianity such as Islam and Hinduism. However, these criticisms aside, Wiesner-Hanks book paints a detailed and layered portrait of Christianity in terms of regulation and reformation. True, it would be nice had Merry Wiesner-Hanks been able to dedicated more time to the discussion of wider religious teachings outside of Christianity, and it could be suggested that her teaching may be more crucial if it covered a smaller topic area in more detail, instead of a vast topic area in lesser detail. However, this is broadly convincing study, which gives Wiesner-Hanks portrayal of Christianity and Sexuality in the Early Modern World richness in terms of her dedication to a contextual study. Wiesner-Hank’s book ends at the start of what scholar’s phrase ‘modern sexuality’, and within this she stresses the importance of centralising sex within religion, as the formation of these boundaries is still an issue which occurs in the modern world as well – these norms are
March 1638, a most grievous trial has ended. In the Bay Colony a woman of God, Mrs. Anne Hutchinson, has been banished from our commonwealth for her faith in the Lord our God. Mrs. Hutchinson has caused quite a stir since her arrival in Massachusetts. The controversy, centered around house meetings based on the teachings of John Cotton (WGBH Educational Foundation 2010) held by Mrs. Hutchinson, has landed her in this unusual predicament. Mrs. Hutchinson’s proclamation is that salvation comes through grace, not works (WGBH Educational Foundation 2010).
Frado tastes the freedom that accompanies citizenship when she realizes that she, like all other people, has the chance to enter Heaven. Despite Frado’s moment of freedom and equality with Christianity, Mrs. Bellmont attempts to take away her right to worship and, therefore, her ability to become an equal in the eyes of God: “her mistress had told her it would ‘do no good to attempt prayer; prayer was for whites, not for blacks’” (Wilson 94). Frado’s freeing position as a subject of God is contrasted with Mrs.
