Answer:
The Catholics began to rebel against their English king when laws forced conformity to the Church of England.
Explanation:
Catholics became rebels when they were demanded to accept and adopt the new ways according to religion and beliefs in the year 1662 when The act of uniformity demanded that the ceremonies and religious processes should be done as it was dictated in the Book of Common Prayer, a book that is used in the Anglican communion belief.
Answer:
2.
Explanation:
In his famous speech '<u>Give me liberty or give me death</u>,' Patrick Henry urged the American Colonies to fight against England for freedom. The speech was delivered on 23rd March 1775 to the Second Virginia Convention. The speech was highly rhetorical.
The sentence that suggests the belief of Henry in the sufficiency of armed forces to the colonists is the second option.
<u><em>"Sir, we are not weak if we make a proper use of those means which the God of nature hath placed in our power."</em></u>
The word 'means' is used to refer to the armed resources that Henry believed to be bestowed by God of nature to them.
So, the correct answer is option 2.
Part A. The correct answer is C. While their rights were limited and their relationship with locals shaky, metics had the opportunity of social mobility and full citizenship status, for either themselves or their children.
Part B. The correct answer is C. “Despite the suspicions and prejudices against foreign “barbarians” which often crop up in literary sources, there were cases when metoikoi did manage to become full citizens after a suitable display of loyalty and contribution to the good of the host state.” (Paragraph 16)
Explanation: In "Greek Society" by Mark Cartwright, the author explains that while foreigners were mostly a recognized class, their residence granted them a lower status compared to local citizens. However, achieving full citizenship was possible for the xenoi.
Answer:
“The patient boy and quiet girl were both well mannered and did not disobey their mother.”
Explanation:
Explanation: The author is directly telling the audience the personality of these two children. ... toward the character.
Elie Wiesel's literary work prompted one reviewer to recall Isaac Bashevis Singer's definition of Jews as "a people who can't sleep themselves and let nobody else sleep," and to predict, "While Elie Wiesel lives and writes, there will be no rest for the wicked, the uncaring or anyone else." [1<span>] If uneasiness is the result of Wiesel's work, it is not a totally unintended result. Since the publication of </span>Night<span> in 1958, Wiesel, a Jewish survivor of the Nazi death camps, has borne a persistent, excruciating literary witness to the Holocaust. His works of fiction and non-fiction, his speeches and stories have each had the same intent: to hold the conscience of Jew and non-Jew (and, he would say, even the conscience of God) in a relentless focus on the horror of the Holocaust and to make this, the worst of all evils, impossible to forget.</span>
Wiesel refuses to allow himself or his readers to forget the Holocaust because, as a survivor, he has assumed the role of messenger. It is his duty to witness as a "messenger of the dead among the living," [2] and to prevent the evil of the victims' destruction from being increased by being forgotten. But he does not continue to retell the tales of the dead only to make life miserable for the living, or even to insure that such an atrocity will not happen again. Rather, Elie Wiesel is motivated by a need to wrestle theologically with the Holocaust.
The grim reality of the annihilation of six million Jews presents a seemingly insurmountable obstacle to further theological thought: how is it possible to believe in God after what happened? The sum of Wiesel's work is a passionate effort to break through this barrier to new understanding and faith. It is to his credit that he is unwilling to retreat into easy atheism, just as he refuses to bury his head in the sand of optimistic faith. What Wiesel calls for is a fierce, defiant struggle with the Holocaust, and his work tackles a harder question: how is it possible not to believe in God after what happened? [3]
