Answer:
His main objective was to overthrow the Cuban President, Fidel Castro
Explanation:
After President Kennedy assumed office, he was let in on a plan designed to overthrow Castro. The plan involved giving different military training to Cuban exiles and then sending them to invade Cuba and defeat Castro. Kennedy's advisors assured him that the plan would work but Castro got wind of the plan and only 300 out of 1,200 people sent survived the onslaught. The failure in the plan created more tension between the United States and other communist countries.
Two events in Britain indirectly influenced the American revolution Passage of the English Bill of Rights and the English declaration of independence indirectly affected the American Revolution.
<h3>What is English Bill of Rights?</h3>
The English Bill of Rights formed a constitutional monarchy in England, meaning the king or queen acts as head of state but his or her powers are determined by law. Under this system, the monarchy couldn't rule without the support of Parliament, and the people were given personal rights.
<h3>What is the Declaration of Independence?</h3>
The Declaration of Independence, the founding document of the United States, was supported by the Continental Congress on July 4, 1776, and promoted the separation of 13 North American British territories from Great Britain.
To learn more about English Bill of Rights, refer
brainly.com/question/10498671
#SPJ9
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.
The Renaissance, which means "rebirth" in French, typically refers to a period in European history from A.D. 1400 to A.D. 1600. Many historians, however, assert that it started earlier or ended later, depending on the country. It bridged the periods of the Middle Ages and modern history, and, depending on the country, overlaps with the Early Modern, Elizabethan and Restoration periods. The Renaissance is most closely associated with Italy, where it began in the 14th century, though countries such as Germany, England and France went through many of the same cultural changes and phenomena.
However, while the Renaissance brought about some positive changes for Europe, the geographical exploration that flourished during this time led to devastation for the people of the Western Hemisphere as European conquest and colonization brought plagues and slavery to the Indigenous people living there. In Africa, it also brought about the birth of the trans-Atlantic slave trade that saw Black people shipped from Africa to the Western Hemisphere to work as slaves on European colonies.
"Renaissance" comes from the French word for "rebirth." According to the City University of New York at Brooklyn, intense interest in and learning about classical antiquity was "reborn" after the Middle Ages, in which classical philosophy was largely ignored or forgotten. Renaissance thinkers considered the Middle Ages to have been a period of cultural decline. They sought to revitalize their culture through re-emphasizing classical texts and philosophies. They expanded and interpreted them, creating their own style of art, philosophy and scientific inquiry. Some major developments of the Renaissance include astronomy, humanist philosophy, the printing press, vernacular language in writing, painting and sculpture technique, world exploration and, in the late Renaissance, Shakespeare's works.
