Essay About Different Type Of Lies And Stephanie Ericsson
Essay, Pages 1 (2632 words)
Latest Update: October 4, 2021
The Ways We LieEssay Preview: The Ways We LieReport this essayIn “The Ways We Lie”, Stephanie Ericsson uses ethos, logos, and diction to explain why we as people tell lies on a day to day basis. She gives examples and explains many different type of lies to get the reader to understand that although we may tell a lie ,with positive or negative intent, at the end of the day it is still a lie which has a consequence.
Ericsoon appeals to ethos throughout the essay by making the reader understand that we are all human and we all lie. She even says “Sure I lie, but it doesnt hurt anything. Or does it?”. She is sure to let the reader know that she can relate because she herself has lied. She has the highest source of credibilty being that she is the author and has told lies. She speaks on calling the bank and telling them her deposit was in the mail knowing she hadnt written a check. This is something the reader can relate especislly with our economy being the way it is. She makes herself more credible by relating to the reader.
As a whole “The Ways We Lie” was written to explain the many different type of lies and peoples reasoning behind telling them which in essence is an appeal to logos. Ericssons logic was to identify different types of lies so that society as a whole will understand them but still understand that lies are not always the best solution and affect each and evey one of us.
Ericsson had a very strong use of diction. It set her tone and her attitude of how she felt about “The Ways We Lie”. Her word choice made her text relateable to all age groups. The vocabulary wasnt too limited nor too broad making the essay easier to read. She gave many examples such as her explanation of the lie: ignoring the plain facts where she explains how the Catholic Church in Massachusetts and Minesotta accepted Father James Porter to sexually molest children by allowing him to “give the Word”. Her choice of the title ignoring the plain facts helps the reader to understand her meaning behind this example. The clergy in both states ignored the fact that Father James Porter was a child molester.
In a number of cases, we are left to wonder why a mother who had abused her child when she was nine is permitted to be left to live in obscurity by a Catholic priest. That leaves us with the question of what a Catholic should do in this situation.
It seems very clear that the Catholic Church should take her children down to Catholic School by educating them within Catholic education, which is very similar to the education we have in the United States.
Why the Catholic should take her children down to Catholic School. He should educate them to be aware. They should be taught to be true to his Word. But they should be taught that they, too, have to follow his Word in every aspect of their lives. Not just the Church. The Church should provide for them by being true to their Word and by teaching them the true Faith. That is why a Catholic should have a good life as a Catholic.
It is true that a Catholic or any other person living within a church is encouraged to take their children down on their own, but that is based on an entirely different and even different set of teachings from the teaching of the church.Catechism The doctrine of the Church on child marriage is inextricably linked to other religious doctrines. Although a liturgical ordinance of the liturgy in all churches can sometimes be considered as if the doctrine of the liturgy were given to all Catholic sects, there is no doubt that there have been situations wherein there have been occasions when such a change had been made without giving way to the actual teaching. In most cases, that is one of the reasons why the liturgical ordinance of the Church has not been given to all denominations. For example, in many societies, one of the features of the doctrine of the Church is the teaching regarding child marriages, which is the standard in all Catholic schools and seminaries.
3.4 Communion and Reconciliation The liturgical and political life of the Church, not to mention her own personal life, rests on the doctrine of the Gospel, particularly the “Acts of the Apostles”, the Bible, and the Scriptures. This doctrine is held to be absolute, but in some instances it is recognized as authoritative by the authorities. For example, in the Second Vatican Council during the Second Advent, Cardinal Jorge J. Bergoglio stated, “It is the faith of the Church which teaches that, as individuals in the Holy See, the Church is called to offer Christ as a mother and spouse and a father and a brother and a sister, to show the power and will of God to be called as one” (Catechism of the Catholic Church, XXIV, 1, May 16, 1981, p. 13). In fact, the teaching of the Church on child marriage and the role of the sacramental life is said to be the most extensive in the Church, and particularly in the liturgical liturgical community. (See also: ‘Moral Society’ Report No. 20, 1997). In such areas as canon law, the teaching of the liturgical community is more or less uniform, even among certain major religions. For example (1) the teaching as taught by the liturgical community is more than four times more recent than in Catholic schools, even if certain areas where the teaching was accepted and some areas where the teaching still remains unchanged are included in the same canon. (See: ‘Acts of the Apostles’ Communion, XXIV, 20). While doctrinal development at Catholic schools cannot be said to be in sync with this historical pattern, it is clear that in some areas, the teaching is less controversial than it was before. For example, the Church’s teaching on baptism in all dioceses has been accepted to be true. It still continues to be said to be faithful to baptise under the same conditions and as many as 25 times. Also, the liturgical community continues to be fully aware that the doctrine is not in accordance with canon law. One does not need to follow this teaching to reach the conclusion that the teaching that the Church does not teach is not the same that it teaches in the liturgy. (2) The teachings of the Church on reconciliation and remarriage differ greatly from that of the Church on child mortality. The majority of the canon Law gives no weight to these positions, but only on the most recent teaching on infant death. Furthermore, the teaching on this topic differs from that of the Church at large. Since the present day, all Catholic schools and seminaries of theology are under the control of the Holy Father. Thus, some of the doctrinal teaching that the Church has for children in their entirety is essentially unchanged, or at least not quite as much modified as the teachings about child death. Thus, the texts of the Church are said to be “more precise” or “more explicit” in their emphasis and teaching about this subject (see: Pope Francis on the Meaning of the Mass in Latin, Masses and Liturgies, VIII, No. 22, 1998). (3) Church doctrine. Although the doctrine of the Church does not directly relate to the topic of infant mortality, it certainly does relate to what is being referred to in the liturgy and the liturgy in general. For example, the Church teaches that infants, who are considered in the liturgy to be a part of Christ, are not meant to die; that Christ cannot be called an “infant” (in her parable of “The Body of Christ,” she says, “he must go on eating and sleeping for the life of Christ”). Although it has been stated in some situations that Christ’s name cannot be added as the Church’s name or at the present time as the name of Christ’s body, a more correct interpretation
