It was the Judiciary Act of 1789, the first time a law was declared unconstitutional
Answer
1.The “space race” started in the 1950s after the Cold War turned the United States and Soviet Union into enemies. Both nations wanted to prove they had the best technology and ideology.
2.Sputnik, the first man-made object to enter Earth’s orbit in 1957, is the Russian word for traveler.
3.The US Army actually built the first American satellite in 1958 since NASA wasn’t formed until later that year.
4.President John F. Kennedy further ignited the space race in 1961, saying “I believe that this nation should commit itself to achieving the goal, before this decade is out, of landing a man on the Moon and returning him safely to the Earth.”
5.Top Secret! From 1960 to 1972 in a reconnaissance project code-named Corona, the United States routinely photographed the Soviet Union from space.
6.Soviets launched 26-year-old Valentina Tereshkova into orbit on June 16th, 1963, making her the first woman ever in space. You go, girl!
7.Apollo 8 was the first manned space mission to orbit the moon in 1968.
8.This mission also photographed the first earthrise.
9.Neil Armstrong and Buzz Aldrin became the first men on the moon in 1969. Since then, 10 American men have also performed spacewalks. However, no one has returned to the moon since 1972.
The Union won the war because:
1) There factories were built up; the South was mostly farms
2) They had the support of African slaves located in the South
3) They had larger armies
4) They had a more built up navy
5) They were able to deprive the South of their economy and allies
hope this helps
There was a boom in fur trading in that time, more Posts were created, artists came and showed a vast wilderness, the Native American people received smallpox and three main tribes almost died off, and they were also placed into reservations. The military also made their presence known.
George Albert Wells (22 May 1926–23 January 2017), usually known as G. A. Wells, was a Professor of German at Birkbeck, University of London. After writing books about famous European intellectuals, such as Johann Gottfried Herder and Franz Grillparzer, he turned to the study of the historicity of Jesus, starting with his book The Jesus of the Early Christians in 1971.[1]He is best known as an advocate of the thesis that Jesus is essentially a mythical rather than a historical figure, a theory that was pioneered by German biblical scholars such as Bruno Bauer andArthur Drews.
Since the late 1990s, Wells has said that the hypothetical Q document, which is proposed as a source used in some of the gospels, may "contain a core of reminiscences" of an itinerant Galileanmiracle-worker/Cynic-sage type preacher.[2] This new stance has been interpreted as Wells changing his position to accept the existence of a historical Jesus.[3] In 2003 Wells stated that he now disagrees with Robert M. Price on the information about Jesus being "all mythical".[4] Wells believes that the Jesus of the gospels is obtained by attributing the supernatural traits of the Pauline epistles to the human preacher of Q.[5]
Wells was Chairman of the Rationalist Press Association. He was married and lived in St. Albans, near London. He studied at the University of London and Bern, and holds degrees in German,philosophy, and natural science. He taught German at London University from 1949, and was Professor of German at Birkbeck College from 1968.
He died on 23 January 2017 at the age of 90.[6][7]
Wells's fundamental observation is to suggest that the earliest extant Christian documents from the first century, most notably the New Testament epistles by Paul and some other writers, show no familiarity with the gospel figure of Jesus as a preacher and miracle-worker who lived and died in the recent decades. Rather, the early Christian epistles present him "as a basically supernatural personage only obscurely on Earth as a man at some unspecified period in the past".[2] Wells believed that the Jesus of these earliest Christians was not based on a historical character, but a pure myth, derived from mystical speculations based on the Jewish Wisdom figure.[8]
In his early trilogy (1971, 1975, 1982), Wells denied Jesus’ historicity by arguing that the gospel Jesus is an entirely mythical expansion of a Jewish Wisdom figure—the Jesus of the early epistles—who lived in some past, unspecified time period. And also on the views of New Testament scholars who acknowledge that the gospels are sources written decades after Jesus's death by people who had no personal knowledge of him. In addition, Wells writes, the texts are exclusively Christian and theologically motivated, and therefore a rational person should believe the gospels only if they are independently confirmed.[9] Wells clarifies his position in The Jesus Legend, that "Paul sincerely believed that the evidence (not restricted to the Wisdom literature) pointed to a historical Jesus who had lived well before his own day; and I leave open the question as to whether such a person had in fact existed and lived the obscure life that Paul supposed of him. (There is no means of deciding this issue.)"[10]
In his later trilogy from the mid-1990s, The Jesus Legend (1996), The Jesus Myth (1999), and Can We Trust the New Testament? (2004). Wells modified and expanded his initial thesis to include a historical Galilean preacher from the Q source
