Buy Guided HIUS 221 Reading Comprehension 1-2-3

Buy Guided HIUS 221 Reading Comprehension 1-2-3

Liberty Reading Comprehension 1

When this work first appeared and was so extraordinarily carried on amongst us in the winter, others round about us seemed not to know what to make of it. Many scoffed at and ridiculed it; and some compared what we called conversion, to certain distempers. But it was very observable of many, who occasionally came amongst us from abroad with disregardful hearts, that what they saw here cured them of such a temper of mind. Strangers were generally surprised to find things so much beyond what they had heard and were wont to tell others that the state of the town could not be conceived of by those who had not seen it. The notice that was taken of it by the people who came to town on the occasion of the court that sat here at the beginning of March, was very observable. And those who came from the neighborhood to our public lectures were for the most part remarkably affected. Many who came to town, on one occasion or other, had their consciences smitten, and awakened; and went home with wounded hearts, and with those impressions that never wore off till they had hopefully a saving issue; and those who before had serious thoughts, had their awakenings and convictions greatly increased. There were many instances of persons who came from abroad on visits, or on business, who had not been long here, before, to all appearances, they were savingly wrought upon, and partook of that shower of divine blessing which God rained down here, and went home rejoicing; till at length, the same work began evidently to appear and prevail in several other towns in the county. — Jonathan Edwards, “A Faithful Narrative of the Surprising Work of God”

1. When did the revivals under Edwards begin?
2. Edwards hoped that those who were convicted by what they heard
3. What did Edwards say brought people to the town in the month of March?
4. The initial reaction of outsiders to the revivals was
5. Those who experienced the revivals

Liberty Reading Comprehension 2

Because we hold it for a fundamental and undeniable truth, “that religion or the duty which we owe to our Creator and the manner of discharging it, can be directed only by reason and conviction, not by force or violence.” The Religion then of every man must be left to the conviction and conscience of every man, and it is the right of every man to exercise it as these may dictate. This right is in its nature an unalienable right. It is unalienable because the opinions of men, depending only on the evidence contemplated by their own minds cannot follow the dictates of other men: It is unalienable also because what is here a right towards men, is a duty towards the Creator. It is the duty of every man to render to the Creator such homage and such only as he believes to be acceptable to him. This duty is precedent, both in order of time and in the degree of obligation, to the claims of Civil Society. Before any man can be considered a member of Civil Society, he must be considered a subject of the Governor of the Universe: And if a member of Civil Society, do it with a saving of his allegiance to the Universal Sovereign. We maintain therefore that in matters of Religion, no man’s right is abridged by the institution of Civil Society and that Religion is wholly exempt from its cognizance. True it is, that no other rule exists, by which any question which may divide a Society, can be ultimately determined, but the will of the majority; but it is also true that the majority may trespass on the rights of the minority. _James Madison’s “Memorial and Remonstrance against Religious Assessments”

1. Madison argued that matters concerning religion
2. According to Madison, to whom must man be responsible before he can be considered a
3. member of society?
4. Madison argued that an individual’s religion should be directed by
5. What does Madison say is man’s duty?
6. Why does Madison call freedom of religious worship an “unalienable right?”

Liberty Reading Comprehension 3

It is with reluctance that I make the demand for the political rights of women, because this claim is so distasteful to the age. Woman shrinks, in the present state of society, from taking any interest in politics. The events of the French Revolution and the claim for woman’s rights are held up to her as a warning. But let us not look at the excesses of women alone, at that period; but remember that the age was marked with extravagances and wickedness in men as well as women. Indeed, political life abounds with these excesses, and with shameful outrage. Who knows, but if a woman acted their part in governmental affairs, there might be an entire change in the turmoil of political life. It becomes man to speak modestly of his ability to act without her. If a woman’s judgment were exercised, why might she not aid in making the laws by which she is governed? Lord Brougham remarked that the works of Harriet Martineau on Political Economy were not excelled by those of any political writer of the present time. The first few chapters of her Society in America, her views of a Republic, and of Government generally, furnish evidence of woman’s capacity to embrace subjects of universal interest. Far be it from me to encourage women to vote, or to take an active part in politics, in the present state of our government. Her right to the elective franchise, however, is the same and should be yielded to her, whether she exercises that right or not. Would that man too, would have no participation in a government based upon the life‐taking principle—upon retaliation and the sword? It is unworthy of a Christian nation. But when, in the diffusion of light and intelligence, a convention shall be called to make regulations for self-government on Christian, non‐resistant principles, I can see no good reason, why women should not participate in such an assemblage, taking part equally with men. — Lucretia Mott’s “Discourse on Woman”

1. In her “Discourse,” Mott drew a division between
2. What writer’s works did Mott say were proof of the ability of women to discuss political
3. topics?
4. What European event was given as an argument against giving women voting rights?
5. Mott claimed that if allowed into the political realm
6. How did Mott say she feels about demanding political rights for women?

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