As can be seen in documents A-H, from 1880 to 1925, immigration went from being the staple of the American culture to the common enemy of “native” Americans. In 1880 and before, immigrants were welcome to the United States with open arms, which is shown in document A with all of the foreigners flooding into the wide open gate of America. The purpose of document A was to advertise the acceptance of immigrants into the United States and all of the great things they would find when they arrived here. Document B displays that even until 1888, immigrants were viewed by the established Americans as a “double advantage”: helpful to the economy when needed and conveniently out of the way when unnecessary.
The Judeo-Christian creation narrative/myth and the Greek Creation Narrative/myth both shared similar themes about the origin and creation of the universe in the Judeo-Christian they stated that when God created the universe it was a dark and a formless place. Then created light and darkness calling it night and day. In the Greek mythology in the beginning there was chaos and darkness. But then love was born bringing order emerging to light.
As stated by Cartwright and Hulshof (2016), the historical context of the Scriptures is comprised of three factors: “the author, the audience, and the world in which they lived.” The factors of historical context each possess an important function that is due to the fact that they influence the Scriptures and forms the perceiving minds of the readers. • The historical context component that analyzes the “who” of a book is the “author.” Whether that implies the book’s author or the excerpt’s main character depends entirely on the author’s intention (Cartwright & Hulshof, 2016).
Perseverance in Gratitude: A Socio Rhetorical Commentary on the Epistle to the Hebrews by David A. DeSilva Eerdmans Publishing, Grand Rapids, Michigan, 2000 DeSilva holds a Ph.D. in Religion from Emory University, and is a member of the Biblical Studies at Ashland Theological Seminary specializing in Second Temple Judaism, Social and Cultural Environment of Greco-Roman world, and the Epistles to the Hebrews. In this commentary DeSilva attempts to explain the book of Hebrews in an exegetical perspective, with teachings of the rhetoric and communication styles of the first century. He also digs into the answer of who the author of Hebrews is, and provides abundant background information on the book and it’s time.
Situated at the midpoint of the Psalter, Psalm 73, A psalm of Asaph, begins the third book of the five book collection of Psalms. The name Asaph is mentioned on several occasion within the Old Testament, such as Joah’s, a recorder in the court of Kings, father, however, the Asaph that the collection of Psalms, Psalm 73 - 83, are attributed to is most likely a musician appointed by David who sang at the dedication of Solomon’s Temple.(J.M.E 81) Mentioned on varied instances throughout the first and second chronicle, Aspah and a Asaph collection of Psalm appear to originate around the time of Hezekiah, although the content of these Psalms is unclear. (Firth, 27)
First Story of Creation Chapter 1 of the Book of Genesis can be viewed as a day-by-day account of the First Story of Creation. Although the Bible made use of the term “days” to clearly specify the period wherein God created the universe, it would be quite unfathomable to believe that the universe was literally created in six days. The Story of Creation itself contradicts itself with the sequence of when what was made (for example, night and day and vegetation came before the Sun and the Moon did). The problems in the sequence are questionable along with its duration. The seven-day span in the story of creation where we now base how we measure a week and was most probably originated by way of allegory.
“The Lost World of Genesis One”, is a book about what Genesis One in the Bible is saying and how it should be interpreted in the modern world. The book was written by John H. Walton. Walton is a professor at Wheaton University with a Ph.D. in Hebrew and Cognate studies, a M.A. in Biblical Studies: Old Testament, and an A.B. in Economics/Accounting. Walton is a Christian professor who teaches with the intent to further his students understanding of the Bible. Before working at Wheaton, Walton taught for twenty years at Moody Bible Institute.
Methodology The Four Theological Voices Model The Four Theological Voices Model was developed by the Action Research: Church and Society team (ARCS), consisting of Helen Cameron, Deborah Bhatti, Catherine Duce, James Sweeney and Clare Watkins. In the book Talking about God in Practice, the ARCS team explains four theological voices which they discovered as they examined the practice of the Church. The four voices are: (i) normative theology, (ii) formal theology, (iii) espoused theology and (iv) operant theology.3 Cameron et al argue that these voices are intertwined, and that together they express the whole of Christian theology.4 The team 's main thesis is that practice is essentially theology, and that theology subsequently is embodied throughout the life of the Church and expressed in the lived practice of the Church through these four theological voices.5 Cameron et al is clear that this model should not be seen a complete description, but rather serve as a interpretative working tool for theological reflection upon how practice and theology are connected.6 Critique of the method While Cameron et al do not explicitly describe any specific direction of movement in the communication between the four voices, they argue that there may be a rather significant relationship between the normative and formal theology on the one hand, and the espoused and operant theology on the other.7 They also suggest that the model enables a challenging of formal and normative
1-2: When the fifth trumpet is blown, John sees another vision of “a star from heaven that had fallen to the earth.” Interesting enough, “Jesus uses virtually the same expression to describe Satan’s judgment in Luke 10:18” when He watches the devil and his angels being thrown out of heaven. Revelation 9:11 suggests that this angel of the abyss is the king over demonic locusts, and is referred to as destruction. Satan is given the role of “inflicting punishment on sinful humanity”, but Christ, the one who holds the keys to death and Hades alone, and only Christ has the power to give this key to him. This gives the readers an “ever-expanding definition of the extent of God and the Lamb’s sovereignty” over the entire earth.
Each of the stories were developed with the same ideas in mind. Both stories start with a heavenly setting. God in heaven wanting to create the world and the rich Sky World featured in the Iroquois story. Soon the harmony is broken when women in both of the stories perform a malfeasance act. The women were to not touch a sacred tree in their world.
Ethos, pathos, and logos are the three rhetorical techniques. Ethos appeals to ethics or character, pathos appeals to the emotion of the audience, and logos appeals to logic by using credible facts. Out of these three, I would say logos is most effective when trying to persuade someone. When an author uses logos, they use facts and evidence to back up their claim. This includes examples and sources.