The State of Louisiana has a very peculiar and particular history. Unlike other states from the Union, Louisiana did not become a U.S state until 1812, when it was purchased by Americans from the Spanish crown. Up until that point, political, social, economical and cultural life depended entirely on first the French influence, then the Spanish cultural influx when the region came under control of the Spanish crown and finally, later, in 1812, did Louisiana became an American state with American system of government. Another point to learn about this state is that its educational development came hand-in-hand with the influence from the Catholic Church. They were the first institution, with the support of the Spanish crown, to establish educational institutions that were for the poor and rich alike, for men and women and also black and white. It was not until much later, a few years before the Civil War and later that segregation and conflicts between original Creole inhabitants of the state and citizens coming from other states started. Later on, as the ninteenth and 20th centuries developed, a set of legislative decisions both statewise and nationwise changed the way that the educational system was handled. It was then that public education as such started, but the problem was that segregation also came with it and a setback for equal education regardless of sex, religion or race. 1. The changes in legislative laws affected the educational system because it created divisions and an awareness of the reasons for these divisions, which had not been present before. 2. These legislative decisions however allowed for the increase in number of educational organization and institutions which were controlled by the state and gave more access to the poorer citizens of the state. It increased access to education but at the same time, in reality, it ensured this mostly for white people. 3. It is important to revive cultural traits in Louisiana because its history and cultural traits are very unique in the United States and it is what makes this state so different. THeir historical and cultural background enriches American history and culture. 4. Nowadays there are several attempts to bring back cultural revival in the state of Louisiana that attempt not only to teach citizens the roots from which the state arises but also ingrain a sense of belonging.
Here is some information to help youWhy Do Priests Need Philosophy?
DECEMBER 27, 2014 BY FR. JAMES V. SCHALL, SJ
When he (Aquinas) was not sitting, reading a book, he walked round and round the cloister, and walked fast and even furiously, a very characteristic action of men who fight their battles in the mind. (G. K. Chesterton, St. Thomas Aquinas.) 1
Here we are touching on what is the most important difference … between Christianity on the one hand, and Islam as well as Judaism on the other. For Christianity, the sacred doctrine is revealed theology; for the Jew and the Muslim, the sacred doctrine is, at least primarily, the legal interpretation of the Divine Law. The sacred doctrine in the latter sense has to say the least, much less to do with philosophy than the sacred doctrine in the former sense. It is ultimately for this reason that the status of philosophy was, as a matter of principle, much more precarious in Judaism and in Islam than in Christianity: in Christianity, philosophy became an integral part of the officially recognized and even required training of the student of the sacred doctrine. (Leo Strauss, Persecution and the Art of Writing.) 2
Over the years, I have been invited to speak at a number of seminaries—to St. Charles in Philadelphia, to Notre Dame in New Orleans, to the seminary in Bridgeport, to St. Patrick’s in Menlo Park, and I once taught at the Gregorian University in Rome. Looking back on my own studies, I have often considered the three years we spent in philosophical studies at Mt. St. Michael’s in Spokane to be the most interesting and formative ones of my many years of clerical and academic studies. In recent years, I have heard a number of professors in Catholic colleges tell me, though this is by no means universal, that much more real faith and theology exist in the philosophy department than in the theology or religious studies departments of their school. An army chaplain also told me recently that a Catholic chaplain has an advantage over the protestant chaplain who relies on scripture alone to explain everything. Very often the problem is one of reason and good sense, one that is more amenable to reason than to faith, as such. It belongs to Catholicism to respect both reason and revelation as if they belonged together, which they do.
Here I want to talk about philosophical studies for the priesthood. I take as my models Msgr. John Whipple and Msgr. Robert Sokolowski, both diocesan priests in the school of philosophy at the Catholic University of America, both good priests and fine scholars. But first I would like to recall the lecture that I gave at the Bridgeport seminary several years ago. It was later published as an appendix to my book, The Life of the Mind. The lecture was called “Reading for Clerics.” In 2011, at the Theological College at the Catholic University of America, I gave a talk, entitled “Liberal Education and the Priesthood.” It was later published in the Homiletic & Pastoral Review.3
In both of these lectures, I wanted to point out something that I learned in a most graphic way from C. S. Lewis’ book, An Experiment in Criticism.4 The philosophic enterprise begins, I suppose, when we first take seriously the admonition of the Delphic Oracle. Socrates often quoted it, namely, that we should “know ourselves.” To “know ourselves” also means taking up Socrates’ other famous admonition, in the Apology, that “the unexamined life is not worth living.” But let us suppose that we, in fact, do know and examine ourselves, clearly no mean feat, as it is so easy to deceive ourselves about ourselves. Even with a good insight into ourselves, we still would not know much, even if we were Aquinas who seemed to know just about everything. We all remember that shortly before St. Thomas died, he stopped writing. He looked at all that he had written and realized that, compared to God, all he knew was “but straw,” as he quaintly put it.
We could go two ways with this incident from Aquinas. We could decide that it was not worth the effort if, after a lifetime of study, we knew very little even about our specialties, let alone about ourselves and others. Or, as is much the better way, we could be delighted in knowing what we did learn, however minimal it might be, compared to everything out there available to be known.
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1 The Torah -included Law of Moses and traditions
2 Stephen -deacon and first known Christian martyr
3 maccabees -family that won Jewish independence
4 Malachi - lived during Persian Empire
5 Alexander -ruler of Grecian Empire
6 Antiochus Epiphanes - Syrian ruler who persecuted the Jews
7 Philip - deacon-evangelist who preached in Samaria
8 synoptic -means viewed together
9 polytheistic -means worshiping many gods
10 Septuagint - Greek translation of Old Testament Scriptures
11 Sanhedrin -religious council of Jews
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The government balances the goals and decides the mixture of policies for society. The government seeks to balance the interests of the individual with the interests of the community. The government is rooted in the power of the people. The government's most important purpose is protection.
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