Importance of Business Application With Customer Satisfaction

Question: Start a conversation of ideas, thoughts, and musings on the worth and significance of the execution of explicit business applications that line up with consumer loyalty the board procedures. Answer: Presentation: Presently a day business associations are centered around making business benefits with the fuse of new business applications. These business applications comprise of new techniques and devices. There are scarcely any models on instruments and strategies, for example, BI devices and different examination devices. These apparatuses help to break down information and to settle on successful choice. Significance of Business application and its effects on consumer loyalty the executives: With the appearance of new advances and e-business, pretty much every associations now daily is included to embrace new innovative devices and strategies according to the business prerequisite. Consequently they can hold their client and their positive attitude of the organization likewise (GlenysVahn, 2014).. As a business application Big information investigation now daily considered as a most gainful application. Where an association stores a huge volume of information on the information distribution center those can be disconnected capacity or some online stockpiling, for example, virtual space, for example cloud. This huge volume of information is utilized to know the shopper conduct and individual item inclinations. Thus it gets feasible for an association to realize their item showcase (Duan and Xiong, 2015). End: Huge information gives the capacity to store huge volume of information, which is past the limit of ordinarily utilized programming instruments to catch process and deal with an enormous volume of information inside an ideal measure of time. These information contained of client information and particular item inclination. Consequently it is feasible for the online business association with the assistance of web based business to propose their online clients for fresh introductions and limited time costs and offers that thus assists with holding clients. References Duan, L. what's more, Xiong, Y. (2015). Large information investigation and business examination. Diary of Management Analytics, pp.1-21. Glenys Vahn, G. (2014). Business Analytics In The Age Of Big Data. Business Strategy Review, 25(3), pp.8-9.

Support individuals in their last days of life Free Essays

string(120) of death which they had talked about in their are plan this ought to be checked on to ensure the consideration suppliers are aware. In the person’s a days ago If realized others may get a kick out of the chance to invest a great deal of energy with the individual yet others might not have any desire to see them like that and simply need to eave the better recollections as individuals can’t handle seeing the individual looking exceptionally fragile as this can't be extremely pleasant, however everything relies upon how every individual can deal with the circumstance and it is additionally hard as you don’t realize whether to expect the most exceedingly awful each time you go into their room as they could have died. It can cause a great deal of worry inside the home setting and individuals will be dismal however we need to give a valiant effort to attempt to keep them as cheerful and as quiet as they can be. Basic indications of moving toward death, you can never know when somebody Is going to bite the dust however there is consistently a sign, for example, they May-Lose their craving the individual may start to oppose or decline to eat suppers or any beverage liquids. We will compose a custom exposition test on Bolster people in their last long stretches of life or on the other hand any comparable theme just for you Request Now Become very weariness or sluggish The individual may start to rest most of the day and night as digestion eases back and the decrease In food and water add to lack of hydration. Physical shortcoming As the individual Is declining food and resting a great deal they will find that they have no vitality. Disarray or bewilderment Organs start to fall flat including the mind they may begin to overlook where they are or what they are doing. Change in breathing Breath admissions and breathes out can turn out to be unpredictable. Social withdrawal-As the body begins to close down they may step by step lose enthusiasm for being around those that are near them. Expanding in feet and lower legs Coolness in tips of fingers and toes. Great finish of life care helps patients with life-constraining conditions to live as well as could be expected until they bite the dust, and to kick the bucket with respect. End of life care incorporates palliative consideration, which centers around overseeing torment and other troubling indications, giving mental, social and profound help to the patients, and supporting those that are near the patient. All patients ought to be treated with nobility and perspective over the span of their consideration. Patients who are passing on must get a similar standard of care as every single other patient. Their security, nobility and wishes must be regarded consistently, by tuning in and accomplishing their desires can cause them to feel progressively loose and less bothered. Ensuring your patient has great help with discomfort, ensuring they are consistently open to, having others around them to keep them involved or even seemingly insignificant details like tuning in to the radio or sitting in front of the TV in the event that they appreciate doing this. Ensuring your patient has everything and everybody they deed around them, a few people might not have any desire to resemble this a few people might need to go alone and this should be regarded regardless of whether their relatives or friends and family need to be with them you need to regard the reality they need to be separated from everyone else as long as they are agreeable. There are rules overseeing when life-drawing out treatment can be retained or pulled back when the patient’s assent isn't accessible, the experts accountable for the person’s care, ought to choose whether treatment ought to be proceeded or not. They ought to consider whether the treatment is to the greatest advantage of the customer as far as personal satisfaction and to what extent they will live and if the treatment is assisting with improving their condition. In the event that the patient despite everything has the ability to choose whether or not they need to continue or stop with the treatment it is their own decision as they despite everything have the ability to their privileges. Likewise it should be recalled that the customer ought to consistently be focal point of the consideration. A portion of the signs that demise has happened are they-Have quit breathing No heartbeat Loss of inside and bladder control No reaction Eyelids marginally open Eyes fixed on a specific spot Mouth somewhat open The body cools When a customer becomes to approach the finish of life or even sick from the beginning you need to work with different experts from the outset you may begin with the GAP to analyze the patient and they would then allude them to the emergency clinic whenever required if not they would give you solutions for the correct medicine to treat them. You would likewise work with locale medical attendants whenever required if a customer had a bed sore. You would work with the drug store to ensure you get all the medicine and on schedule and to arrange when required. A patient ought to be observed normally; everything that the patient goes ought to be recorded and archived effectively ensuring they are intelligible, exact, pertinent and clear. Things that may get observed Food admission graphs Fluid admission Charts Continence checks Positioning Chart Checking Temperature Body maps to stamp in the event that they have any bed bruises If they were in agony or how much torment. A few people will be unable to reveal to you how much or on the off chance that they are in torment so in some consideration homes they use torment rating scales, Faces apparatus, Disability trouble evaluation instrument (Distant), Body graphs/Maps or its even proposed if the patient can keep an agony journal. Everybody moving toward the finish of life ought to have their necessities surveyed and their desires and any inclinations talked about, any activities mirroring their decisions they make about the consideration they might want to get should all be recorded in their very own consideration plan particularly as certain individuals ahead of time need to decline treatment, the consideration plan ought to be routinely looked into. When a customer goes into the withering stage the consideration suppliers need to adjust their consideration and backing as indicated by the consideration plan, additionally the customer may have a favored spot of death which they had examined in their are plan this ought to be inspected to ensure the consideration suppliers know. You read Bolster people in their last long stretches of life in class Papers Propelled care arranging ought to be finished as it offers individuals the chance to make their desires and inclinations known should they crumble and lose the definite all staff and some other experts know and know completely of the considerable number of changes and any prerequisites or modifications that should be made, for example, methods of working, ensuring all progressions are reported in their own consideration plan, in staff correspondence books, additionally ensuring that all hazard appraisals are refreshed, looked into and changed varying. Ensuring the customer has everything that they have to address their issues to the changes. This additionally encourages everybody to follow a similar method of attempting to help the customer when any progressions do occur. Some relatives/vocations may wish to help with the individual consideration in affirmation of individual wishes, strict or social prerequisites. In the event that it is down to the staff to do this errand, at that point the Staff ought to be Prepared before they do this as there are changes to the body after death and they ought to likewise know about manual taking care of and disease control issues. A few people may not need their family or staff to do as such, when the patient has passed on you ought to allude to their arrangement of care to see and follow their desires if any in the afterlife. In private nursing homes the individual consideration after death is the duty of an enrolled nurture, despite the fact that this and the pressing of the property might be assigned to a prepared human services right hand. The enrolled nurture is answerable for effectively distinguishing the perished individual and discussing precisely with the morgue or memorial service executive (in accordance with nearby arrangement). In care homes without an enrolled nurture, he home chief is answerable for guaranteeing that expert professions are prepared properly and to guarantee that they are capable in their job. The demise ought to be recorded straight away the time the date and the individuals that are available, this additionally must be accounted for to the consideration quality commission inside 24 hours. After the people passing the Last workplaces ought to be done or a few people may call it Personal consideration after death, two individuals from staff should complete last workplaces however this must be done once the demise has been authoritatively affirmed. The staff should ear all defensive hardware, for example, gloves and cover when completing last workplaces. There is an a rundown of national rules, approaches and enactments that are required after a demise they are †Health and Safety at work act 1974 Control of substances perilous to wellbeing guidelines 2002 (COACH) Code of Conduct Health and social consideration act 2008 It is consistently significant that the consideration plan is alluded to before after death as the customer may have left their desires and inclination that they might want to be done and these ought to consistently be followed, as the customer may have mentioned that they would ay have mentioned that their possessions ought to be given to a foundation or some kept with them and a lot more models however the fact of the matter is that their desires ought to consistently be regarded and followed. All staff knows and are completely mindful that when a customer has passed that all methods set up must be followed when taking care of the perish and moving their assets, gloves and covers must be worn, the entirety of their own things, for example, bedding, bed materials and apparel ought to be discarded in the right way. Everybody is diverse to how they respond to someone going, there are various sorts f ways, for example, Emotional-Sadness, outrage, fault, sorrow and forlornness. Physical-Weakness in muscles, void in stomach, snugness in throat and brevity of breath. Psychological An individual may encounter mental challenges, for example, poor fixation, distraction and wandering off in fantasy land. Social Some individuals may respond by crying, loss of intrigue and withdrawal. Profound They may begin to scrutinize their otherworldly convictions however others may discover comfort. When telling family or companions that their adored one has passed you must be fixed for contrast

Jhon Barleycorn by Jack London Essay Example | Topics and Well Written Essays - 1250 words

Jhon Barleycorn by Jack London - Essay Example a measurement which is liberated from any standards or commitments. Presumably the person who is impaired, sees things unmistakably, well in any event from an alternate edge. This point is a long way from the standard or what individuals are utilized to. The manner in which first part of the book starts, it says a lot about the psychological condition of the man. He is going to decide in favor of something significant and he’s alcoholic. Most likely rationale doesn’t do equity with regards to casting a ballot. He votes in favor of ladies testimonial revision. The well known vote is most likely a manufacture, an invention, and individuals who make the expressive dance box and the political race framework, plan it in such way with the goal that it gets got by the larger part. It is proportionate to giving an individual a lot of decisions and when he’s done picking his top choice, he feels freed as he utilized his opportunity of decision to get what he preferred yet much to his dismay that all decisions were worthy by the individual who gave him the decision. The fascinating thing about the perspective (of the hero) is when he’s impaired, he gets progressively resentful while clarifying or looking at something. He clarifies why he decided in favor of the lady testimonial alteration. In spite of the fact that he guarantees that he was not impaired yet likely he was. He gives his explanation that he ride his way once more from the surveying station on the rear of the most out of control horse. Nobody can ride it alcoholic, that’s why he couldn’t be tanked. Pleasant clarification however it doesn’t demonstrate he wasn’t impaired. Individuals consider Jack’s book his collection of memoirs. There is no uncertainty that he was a heavy drinker himself. What's more, this book most likely is a proclaiming book towards liquor abuse. What a man feels when he’s alcoholic is something a man can’t comprehend except if he’s alcoholic. Some peculiar intelligence, which is â€Å"beyond life’s wisdom† begins streaming as the rum goes in the body. The inquiry is what sort of clarification is that? On a superficial level it may appear

Producing Electricity From Wave Energy Engineering Essay

Creating Electricity From Wave Energy Engineering Essay At the point when we hear the word, sustainable power source the main things which strike a chord are sunlight based boards, wind turbines, hydroelectric force and some may even think about waste burning as a method of creating vitality. Though being an island, not many of us stop and consider on the gigantic vitality potential that there is in the waters encompassing our island. Wave vitality is gradually being utilized round Europe, especially in nations confronting the Atlantic. Malta falls in the medium scope of wave statures which gives the likelihood to utilize little wave vitality generators which can create a lot of vitality. Through this undertaking our point is to make a gadget which outfits wave vitality and changes over it into electrical vitality. The plan must be savvy, with no or restricted commitment to visual contamination and in particular productive. Through this venture we trust that we not just prevail with regards to making a structure which works yet additionally concoct a plan that can possibly be improved further so as to be used as a method of delivering electrical vitality in the Maltese Islands. After at first, choosing what we intend to do, our initial step was to dissect wave shape, wave examples and wave statures round the Maltese Islands. As a major aspect of our underlying advances, we investigated current models of wave vitality generators so as to get a reasonable picture to what is as of now discovered all around. The last plan which we thought of was what we codenamed Sea Saw the name itself communicates the benefit of the structure. The structure swings on the waves and as it swings power is created. As a feature of our task, we additionally completed a review with the point of investigating the open mindfulness and observation on wave vitality. Another piece of the undertaking was interviews with Jamie Taylor, so as to become more acquainted with increasingly about wave vitality in Europe. Being continually helped that customary strategies to remember vitality creation are adding to genuine natural issues, governments round the world are looking for better approaches for producing power. Malta is no special case. By 2020, in any event 20% of Maltas vitality creation needs to originate from inexhaustible sources. As a reaction to the dire requirement for contamination free force age, the vitality area was constrained through a revamping procedure, which sees its opening towards sustainable power source. One of the new developing enterprises in the sustainable power source industry is the wave vitality industry. In spite of the fact that the innovation is generally new and as of now not monetarily serious with more established advancements, for example, wind vitality, the enthusiasm from governments and industry is consistently expanding. A significant element of ocean waves is their high vitality thickness, which is the most noteworthy among the sustainable power sources. Converting the vitality of sea surface waves into valuable vitality structures isn't new. There are procedures that were first licensed as ahead of schedule as 1799 by Girard Son in France. Potential Energy of a Wave Consider a regular sea wave, frequency 200m, wave tallness 1. The wave is 10 ms-1. The water particles go all over as in an ordinary wave however they additionally move sideways. These two movements join to give a round movement. The water particles have both motor vitality and gravitational vitality. Both can be caught by appropriate gadgets. A harsh computation of the wave vitality can be found by accepting a square wave as appeared: The square wave has frequency 200m and abundancy 1m. The wave front is thought to be 1m wide. The peak of the wave is over the typical level while the trough is beneath. The focal point of gravity moved by the water as it goes from peak to trough, is 1m. The volume of water, moved is the volume of the peak. F is discovered utilizing the condition c = fãžâ », f = c/Þâ » = 10/200 = 0.05 hZ Force = Energy x Frequency = 106 x 0.05 = 5 x 104 Watts For a sinusoidal wave, the force is about half as much as that of a square wave. Henceforth, the intensity of a sinusoidal wave is equivalent 25 x 103 W. In addition, potential vitality, a wave additionally has active vitality. This ought to be equivalent to the dynamic vitality as indicated by the hypothesis of basic consonant movement. In this way, complete force, KE + PE = 5 x 104 Watts. By and by, the genuine force created will be littler because of vitality misfortunes and wasteful aspects of the entire framework. How wave vitality gadgets work? Wave vitality happens in the development of water close to the outside of the ocean. A wave is framed when the breeze, viably hauls at the water as it blows over. As the breeze gets more grounded and the separation over which it blows builds, the more vitality the waves have. As waves approach the coast, they start to lose vitality through erosion with the seabed and in the long run break on the shore. Therefore the more prominent measure of vitality is found in waves in the more profound very much uncovered waters seaward. All the various sorts of vitality gadgets, remove vitality from the movement of the water close to the surface by changing over the activity of the waves into developments that power generators to create power. Maltas Potential to bridle wave vitality Being an island, we are a completely encircled via ocean. Measurable information from WERMED Malta shows that Malta is very much situated to utilize the vitality put away in waves, which are on normal of medium stature to deliver electrical vitality. Figure 1: Average Significant Wave Height and Wave Direction (Source: WERMED Malta) Structure Development After at first settling on the topic of the task, a procedure of planning the last wave generator was experienced. We recorded the properties that the last structure ought to have. At that point we began planning structures which incorporated the accompanying: Figure 2: Requirements of the Wave Generator In each of the four distinct plans were thought about. Each plan was assessed and its upsides and downsides were recorded. Through this procedure, our point was to thought of the most ideal plan which isn't just suitable yet additionally proficient. Configuration number 1 The principal configuration was propelled by the shake burn instrument which joins a magnet going through a curl and as it passes it produces an electric flow. As the buoy sways on water (when there are waves), the magnet travels through the cylinder, goes through the loop and creates an electric ebb and flow. The cylinder is associated with a capacitor which stores the current. This plan was precluded, since it isn't sufficient for huge scope vitality generators. Figure 3: Design 1 Configuration number 2 The wave generator is adaptable with the end goal that it molds itself on the wave. Anytime, one of the three barrel like buoys is found at the trough and the other two barrel like buoys are found at peak. Simultaneously, loads in the side arms hit piezo plates which convert mechanical worry into electrical vitality and a magnet travels through the loop so as to create power by electromagnetic acceptance. The plan is secured from just a single chamber to permit free pivot to confront current wave course. The turn is helped by triangle molded structures connected to the barrel like buoys. The two outside barrels would be changed so they will have both weight and lightness. The inside barrel will be altered so the all out weight of the middle barrel is twice that of one of the outside barrels. This structure was precluded subsequent to breaking down every part of the plan. The vitality creation tube related to piezo was considered profoundly wasteful in light of the fact that piezo circles, just produce millivolts and along these lines not reasonable to deliver vitality in huge scope ventures. The vitality creation framework related to gearbox framework was considered wasteful in light of the fact that there would be immense vitality misfortune related, to turning the rigging wheels. Then again, we saw that there was potential in vitality creation utilizing electromagnetic enlistment, in this way we put together our task with respect to this type of vitality creation. Figure 4: Design Nos. 2 Configuration number 3 Figure 5: Design Nos. 3 This plan comprised of a cylinder, with curl twisted around and a magnet moving inside. As the magnet moved, through the loop, power is created. Waves cause, the cylinder to move to the other side and the magnet thusly acquires speed as it moves towards the finish of the cylinder. This plan was precluded in light of the fact that as the magnet movements as far as possible of the cylinder and hits the opposite side, vitality is lost as it hits the finish of the cylinder. Therefore, the structure is viewed as wasteful because of critical vitality misfortunes. In structuring, the last plan a plan which joins persistent movement was arranged. Configuration number 4 The wave generator is a long, slender box rotated and tied down in the center so that, as one end goes up, the different goes down. One end goes on the wave peak and the different goes down with the trough of the wave. At the point when one end, goes up the liquid inside the cylinder goes down and turns the turbine which is associated with the loop. When it arrives at the finish of the cylinder, the fold closes and powers the liquid to stream in reverse and the liquid takes the way along the opposite side. As it streams downwards, it turns the other turbine, which is associated with the magnets. The turbine and magnets turn the other way, producing power by electromagnetic acceptance. Figure 6: Design Nos. 4 Building the model Materials and Apparatus Voltmeter Wires Plastic Casing Copper Wire Coil 2 Magnets Perspex Boxes Shrubs Oscilloscope Water Practically speaking, the Sea Saw ought to be half frequency dependent on normal qualities, so one end lays on a peak and the opposite end lays on a trough. Its pivot ought to be corresponding to the movement of the wave, it is opposite to the wave front. Stay Seabed It ought to be tied down from the middle, to the ocean bed. The grapple ought to be adaptable with the goal that it can modify itself to water tallness/level. Fundamental Testing Test 1 Testing Generator String was twisted around the magnets shaft. It was spun by pulling the string. Voltage was minded an AC Voltmeter. Normal rea

Role Of Nationalism In The International Security - 3025 Words

Role Of Nationalism In The International Security (Research Paper Sample) Content: ROLE OF NATIONALISM IN THE INTERNATIONAL SECURITYName of StudentSubjectDateRole of Nationalism in the International SecurityIntroductionThe United Nations (UN) is an example of an international relation organisation that is responsible for taking care of foreign matters like security, economy, and health, but to name a few. At this point, the focus will lean on security matters. Security is a vital aspect for the survival of nations in the world, and so, the international relation will use all that it takes to make sure that they prevent any element that may try to endanger or threaten its security. Several factors have endangered the international safety to the point that has led to conflict between nations. For instance, nationalism has been seen to affect the internal and international security in a manner that it can threaten its security or build and improve the security status. According to Horne (2012) comes out clear on how nationalism played a significant par t in facilitating the break of the world wars. Horne argues that nationalism played a significant role because of its ability to make people and nations have the sense of selfishness. Furthermore, nationalism is described according to its two concepts of patriotism and national interest. Patriotism is the act at which an individual is loyal, true and has the full support of his or her country. Patriotism helps to identify one with a particular state as they will at all the times stand and protect views and interests of their countries. However, when globalisation is incorporated, it has played a significant role in the rising nationalism which has impacted the international security. According to Dandeker (1998), nationalism will forever be defined and understood differently by states in the world, and the differences are the ones that bring conflicts between nations.[John Horne,A Companion to World War I (Chichester: John Wiley Sons, 2012),2122.] [Christopher Dandeker, Nationali sm and Violence (London: Transaction Publishers,1998),52.] When two or more countries conflict from nationalism, it automatically threatens the international security. Moreover, globalization has proved to be a factor that facilitates the effects and impacts of nationalism thus increasing the rate at which conflicts arise. Base on Erwin (2017) studies nationalism in the globalized era where Erwin tries to compare the actions and effects of nationalism in the 21st Century. Additionally, Erwin goes further to try and find out the relationship between globalization and nationalism and impacts of each on the international security. Therefore, the essay will critically discuss the role played by nationalism in the global security and how external factors like globalisation affect their operation and credibility.[Erwin Adlai, "Nationalism in a Globalized Era, The Westminster Journal for Global Progress (March 2017), 33, https://medium.com/westminster-journal/nationalism-in-a-globalized-er a-15ae61904bcd.] [A. G. Hopkins, Globalization in World History (New York City: Norton, 2003), 4- 7.] Nationalism is the act at which an individual or group of people tend to be so attached and patriotic to their nation. Nationalism is characterized by a series of factors like patriotism and national interest that bind its operation and action in each country. For instance, nationalism is marked by the political, social, and economic aspect of a particular nation. The elements are used to characterize and identify a country depending on the strengths and level at which the characters are influential. The Oxford press group argue that the aspects mentioned earlier are therefore used by a nation to try and maintain self-governance over its market territorial boundaries. With the political element in place, it holds that countries can govern themselves without being forced or led by any third party. The sense of nationalism is strengthened and gains a national identity basing on the wi dely shared characters like culture, race, political ideology or a belief in universal ancestry, just but to name a few. Nationalism, therefore, comes to be an affair that is practiced by particular states in their interests as it is seen as an advantageous factor in some situations.[Nationalism, merriam-webster, last modified May 05, 2018,-webster.com/dictionary/nationalism.] ["nationalism: History,"The Columbia Electronic Encyclopedia, accessed May 11, 2018,/encyclopedia/social-sciences-and-the-law/political-science-and-government/political-science-terms-and-concepts/nationalism/history.] Globalization, on the other hand, is the international integration of common aspects that are experienced among the states. Examples of the common elements that apply and are used across countries are trade, investment, culture, and information technology. The named factors happen to be common in all the nations which make the states come together to share the different ideas and knowledge they have on handling the aspects. According to Merriam Webster dictionary, globalisation is the integration of national economies of a particular state through various factors that later create an interconnection between global nations. For this reason, globalization is seen to develop a close relationship between countries depending on the political, economic and social-cultural information shared among the activities.["Globalization,"Oxford English Dictionary Online,accessed May 11, 2018.] [Globalisation, merriam-webster, last modified May 05, 2018,-webster.com/dictionary/globalization.] Relationship of Nationalism and Globalisation in the International SecurityBy basing on the definition of nationalism and globalization, it is clear that nationalism is an affair that is meant for only one nation and makes them isolate from the others while globalisation connects the countries. Since the two aspects are playing a different role, it says that at one point nationalism and globalization will collide and create issues between the nations. Godfrey (2008) talks about the kind of struggle nationalism and globalisation have passed through. Godfrey argues that globalisation has created stiff competition among states which makes some countries lose their pride. In so doing, a sense of nationalism sets in where states will try to prove they are better than the other by protecting their dignity. Because of the push and pull, a conflict may erupt between the two states. In such a situation, nationalism and globalization forces get to start to compete to determine the one aspect that is more powerful than the other. In the process of fighting, conflict erupts between the two states thus threatening the international security. Blanning (2003) explains that conflict between the two nations may escalate to the point that may make other countries start forming blocks.[Godfrey C,The struggle between nationalism and globalization, newrightausnz, accessed May 12, 2018,/2008/08/27/th e-struggle-between-nationalism-globalization-part-1-by-colin-godfrey/.] [T. C. W. Blanning,The Culture of Power and the Power of Culture: Old Regime Europe 16601789(Oxford: Oxford University Press,2003), 60-259.] Politics is an essential aspect of the international security to the point that it can determine the state of global security. On the other hand, politics is an aspect that nations use to define and distinguish their nationalism. Basing on Azar (2012) and Blanning (2003) findings on politics and nationalism, it is clear that politics is an important aspect that can either create and facilitate peace or create violence. Politics being an aspect that is advocated by both nationalism and globalization makes politics delicate as there is a possibility of ideological differences that can cause conflict. Politics is a binding factor of individuals in a particular nation who are loyal and patriotic to their political structure. In globalization, Paul (2014) argues that politics is used as a power factor that determines the strength and influence a nation has over the states. When the two ideologies collide with their different ideas and views on politics, it becomes hard to connect and come to a common ground. The conflict created by political differences between countries creates tension in the international security as other states may decide to support either of the conflicting nations which later results in conflicting blocks. According to a research conducted by Sluga (2013), opposing blocks will be formed based on patriotism and national interest from a common ground. When there exists a common interest among the nations with differences, there is a high probability that other countries will join and create a common group that is against the conflicting state. For instance, European Union members stayed together despite Britains exit which was seen to have adverse effects like EU disintegration and to cause disagreements among the nations.[Gat Azar,Nat ions: The Long History and Deep Roots of Political Ethnicity and Nationalism, (Cambridge: Cambridge University Press, 2012),214.] [Ibid] [James Paul, Faces of Globalization and the Borders of States: From Asylum Seekers to Citizens, Citizenship Studies 18, no.2 (2014): 208223.] [Glenda Sluga,Internationalism in the Age of Nationalism(Philadelphia: University of Pennsylvania Press, 2013), 201-233.] Thotakura (2014) explains the relationship of nationalism and globalisation as fundamentally opposed. For this reason, the two will at all the times have conflicting ideas and actions despite the situation. For instance, nationalism aims at promoting the national aspects and heritage of a single state in question while globalization aims at improving the coordination and sharing ideas in an open society. Critically looking at...

The broader Christian tradition - Free Essay Example

Introduction Bible does not offer much information regarding Mary the mother of Jesus. Perhaps this is because Scripture centres around the person, of Jesus Christ, the Son of God. Yet if we look closer to the Scriptures, they unravel a connection between the Old Covenant from the Old Testament and the New Covenant from the New Testament. Mary is the passage between both Testaments as she represents Israel and Jesus Church. Mary is historical as Christianity looks back to her presence as the daughter of Sion (Zephaniah 3:12) where Zephaniah declared the freedom of Israel would commence, from a remnant of Israel, a humble and low-born daughter of Sion. Sion referred to a daughter in the Hebrew Scriptures and Virgin and Mother in the New Testament. Therefore a Scriptural text that links both Testaments and likewise Mary to God is found in Zechariah, Sing, rejoice, daughter of Sion, for now I am coming to live among you- Yahweh declares (Haffner. P. 2004. p. 28). St. Luke links this text in his version of the Annunciation; Rejoice, you who enjoy Gods favour! The Lord is with you. Mary do not be afraid; you have won Gods favour. Look! You are to conceive in your womb and bear a Son, and you must name Him Jesus (Luke 1: 28, 30, 31). Therefore in the here and now, Mary was historical but in the era of the Old Testament, Mar y was prophetical where a Redeemer would come from a woman (Genesis 3:15). Yet according to Byzantine Liturgy within the Kontakion, Mary is eschatological because she is our steady hope and protection (Haffner. P. 2004. p. 19). This is to say that the yesterday of Israel and of the Church becomes present through liturgical memorial; today is marked by constant and active presence of Our Lady in the pilgrimage of the Church, towards its goal; tomorrow is a reality which is already imperfectly anticipated, and this offers confidence and hope (Haffner. P. p. 19). Chapter One Was Mary the Second Eve? You may freely eat of every tree of the garden; but of the tree of knowledge of good and evil you shall not eat, for in the day that you eat of it you shall die. (NRSV. Genesis 2: 16-17) Although God had commanded Adam not to eat from the tree of knowledge we also hear Eve explain to the serpent God said they were not to eat any of the fruit from the tree that stood in the middle of the Garden of Eden (NRSV. Genesis 3: 3). Eve was tempted by the serpent and the thought of gaining knowledge and in turn, Eve tempted Adam who also ate the forbidden fruit. From this fall of Adam and the moment of consumption, sin entered into the world. Although their sin was against God, ever since all humanity has been conceived and born with a sinful nature, Through one man sin entered the world, and death through son, and thus death spread to all men, because they sinned ( NRSV. Romans 5:12). Adams sin of disobedience and unbelief is owned by every human from the moment they are born regardless of ones righteous living, Behold said the inspired writer in the Psalm Miserere, Behold, I was conceived in iniquity and in sin did my mother conceive me.(Newman. H. J.). As Adam and Eve are our ancestors, humanity is also the heir to Adams penalty from his sin. Yet, as such humanity has lost the spiritual covering of Gods grace and holiness that was mans make-up at the time of creation by its Creator. There are thought to be only two ways that humanity can be released from this sin; through the Sacrament of Baptism and through the Blessed Virgin Mary. Justin Martyr one of the second century Church Fathers in A.D. 155 compared the Virgin Mary with the Virgin Eve. (https://www.americancatholictruthsociety.com/docs/ecf_mary.htm). The serpents word brought the fruit to birth through the Virgin Eve who though undefiled believed the word of the fallen and evil angel which led to death being introduced in creation (http//www.catholic.com/thisrock/2003/0309frs.com). However, the Virgin Mary was given faith and joy when the angel Gabriel brought her the good news that, The Holy Spirit will come upon you and the power of the Most High will overshadow you. So the holy one to be born will be called the Son of God (Luke 1: 35). Therefore Mary was to bring the Word of God, the Logos into the world and because she had faith in the words of the good angel, Life as Christ Himself came into the world. The Annunciation Irenaeus from the second century contrasts Eve with Mary in his Against Heresies A.D. 190 through Eves disobedience even though she was a virgin and Marys obedience, I am the servant of the Lord, may it be to me as you have said (Luke 1:38). Whereas Eve became known as the reason for death for all humanity including Eve, Mary became the reason for salvation for both herself and humanity. Therefore Eves disobedience was freed by Marys obedience, What the virgin Eve had bound in unbelief, the Virgin Mary loosed through faith (https://www.americancatholictruthsociety.com/docs/ecf_mary.htm). Tertullian from the third century A.D. 210 recorded in his treatise, it was while Eve was still a virgin that the word of the devil crept in to erect an edifice of death. Though a Virgin, the Word of God was introduced to set up a structure of life. What had been laid waste in ruin by this sex was by the same sex re-established in salvation. Eve had believed the serpent; Mary believed Gabriel. That which the one destroyed by believing, the other, by believing, set straight. (https://www.cin.org/users/james/files/key2mary.htm). John Henry Newman the former Anglican believed that the similarities between Eve and Mary actually improved the opinion on Marys role in redemption. Like Eve, the Blessed Virgin Mary was put in the position to choose between obeying and disobeying the will of God. Whilst Eve was disobedient and lost her sense of wonder Mary returned it to humanity through her faith and obedience. Although Eve was a sine-qua-non the reason which enabled mans sin to happen, those three parties of man, woman and the serpent who had originally been present, would meet again. Yet this time it would be a second Adam and a second Eve, and the new Eve was to be, the mother of the new Adam (Newman. J. 1982. p.2). God had said I will put enmity between you and the woman, and between your offspring and hers (Genesis 3: 15). Therefore the Seed of the woman is the Word Incarnate, and the Woman, whose seed or son He is, is His mother Mary (Newman. J. 1982. p.2). Even the Reform Fathers Martin Luther, John Calvin and Zwingli firmly accepted the dogma of Mary being the Mother of God as well as Marys perpetual virginity. Zwingli and Luther even supported Marys role as the new Eve whilst at the same time accepting Marys Immaculate Conception. Many Reformers continued to believe and accept this doctrinal definition of Mary as the second Eve during the Protestant Reformation but some Protestants today, refute this idea by stating that there is no term for a second Eve. In contrast they agree that there is a last Adam supported by Scripture in 1 Corinthians where Jesus is called the last Adam as both He and Adam were born supernaturally. Therefore instead of Mary bringing humanity back from the fall caused by Eve, surely it is Jesus and not Mary, who brings humanity back from the fall which then restores humanity to God? Rather than saying that Mary was the second Eve can we say instead that Mary the new Eve? Jesus had spoken rather roughly to Mary at the wedding at Cana, O Woman what have you to do with me? My hour has not yet come. ( John 2: 4). Do we see at this point that woman is actually a reference to Eve who was the first woman to invite Adam to disobey Gods will? Then Mary could be seen to be asking Jesus to leave his divine timetable, to act in a messianic power before his hour has come (Wright. D. 1989. p. 220). Nevertheless Mary has been given salvation and so out of faith, Mary was able to say to the waiting staff, Do whatever he tells you (John 2: 5). St. John indicates Mary as a new Eve being united to John, a new Adam, a figure of the new humanity, upon whom Jesus will breather his Spirit (John 20:22). In this way Jesus is conferring the redemption from Adams sin on his disciples. Therefore it is hardly surprising that Mary is present at Pentecost alongside the disciples and waiting f or the Spirit to come upon them (Acts 2:3). It is clear from the doctrine of the early Church Fathers as well as Henry Newman that there is an undeniable parallelism between Mary as the second Eve and Jesus as the second Adam. If we suppose like Irenaeus and other Church Fathers, that Mary was the second Eve then we are enabled by the position and office of Eve in our fall, to determine the position and office of Mary in our restoration (Newman. J. 1982. p. 2) Does it make a difference to us as Christians by accepting that Mary as the New Eve parallels Jesus the New Adam? Or, should we accept Mary as the new Eve from Evangelical perspective? Whichever Eve Mary was; what is clear is Marys trust and obedience to God which is embodied in Marys trust and obedience to her son Jesus. Therefore this must surely be the focus and example that all Christians are called to follow as faithful disciples of Jesus Christ. Chapter Two The Immaculate Conception and Its Significance The theological debate over the Immaculate Conception where Mary was born without original sin has been one of the significant points that have divided Roman Catholics and Anglicans. The doctrine of the Immaculate Conception was unstated in earlier times but never denied. However in the Middle Ages this doctrine was denied by St. Thomas and St. Bernard where they placed the phrase within a different meaning to what the Church takes it today. Thomas and Bernard understood it with reference to Our Ladys mother whereas we do not speak of the Immaculate Conception except as relating to Mary (Newman. J. p.14). You and I are the children of Adam and as such have inherited the outcome of Adams sin (Psalm 51: 5). Because of this we have forfeited in Adam the spiritual covering of grace and holiness which the Creator God had given Adam at his moment of creation. As a result of this humanity has been conceived and born in this state of disinheritance, but Mary was never in this state; she was by the eternal decree of God exempted from it (Newman. J. p. 14). Mary, known from early Christianity as the second Eve was able to overcome the sin that the first Eve committed by having remained a virgin and in turn producing a virgin Son. (Jantzen. G. 1995. p. 235). It is evident that the virginal conception of Jesus (McManus. J. 2007. p. 86) was beheld by the Gospels according to Luke, Matthew and even John. Matthews Gospel highlights the fact that Joseph is Jesus father by way of bringing in Jesus genealogy where the ancestry of Joseph stems from the Royal ancestry of the house of David. (St. Matthew 1:1-16). Through Mary the Virgin, the prophet Isaiahs prophecy finds fulfilment, Look, the virgin is with child and shall bear a son, and shall name him Immanuel (Isaiah 7:14). The Christ child is the personification of Isaiahs prophecy who will come to redeem his people from sin and lead them to salvation. When the angel Gabriel hailed Mary with the words, Greetings, you are highly favoured (Luke 1: 28) Catholics literally took this as Biblical evidence that implies the sinlessness of Mary. In contrast, Protestants in general are against the idea of Mary being freed by God from her original sin at the moment of her conception. This is because Protestants believe that the Immaculate Conception creates Mary as a kind of goddess and is set apart in an improper way from the rest of humanity. However is it not rather odd for Protestants to minimize grace in the example of the Virgin Mary, when their whole theology for salvation is dependant upon grace alone? Mary herself must have pondered over these words. What does it mean to be highly favoured? One theory is that these words, kecharitomene are linked to Gods grace having been derived from the Greek word, charis which means grace. Therefore according Greek scholars, Mary being full of grace was actually endued with grace. Even the Protestant linguist W. E. Vine has clarified this as being endued with Divine grace comparable to Romans 5: 2. The Annunciation would have been an awesome and inspiring experience for Mary but not a crushing experience. Mary knew that the Lord was indeed with her and felt strengthened by Him to accept the challenge. But why was, Mary chosen and not another Jewish woman? Could, it be as the Protevangelium of James from the 2nd century, would have us believe, that Mary was chosen by God because her mother Anne was thought barren and out of desperation, called upon God for the gift of a child. A child and pattern that echoes Hannah and her son Samuel from the Old Testament (1 Samuel 1: 11- 28 ) who also dedicated her God -given child to the service of God. Alike Samuel, Mary, the daughter of Anne and Joachim had been taken by her parents to live in the Temple where Mary danced on the Temple steps and was beside the Lord, like a little child rejoicing before him always (Proverbs 8: 30). Does this lead us to see Marys role as the one who will both shelter and reveal the Lord who is about to dwell in her? (Boss. Sarah. Jane. 2007. p. 48). Can we really believe that a council of priests remembered Mary as the pure little child who was from the tribe of David and took her to the Temple where the pure purple and scarlet fell to Mary? (Boss. S. p. 49 ). After hearing the angel speak to her, Mary is said to have returned to the Temple and was then blessed by the priest who said to her, Mary, the Lord God has magnified your name, and you shall be blessed among all generations of the earth (Boss. S. p.49). Yet the Bible tells us that it was Mary who said this in her song From now all generations will call me blessed (Luke 1: 48). Therefore the prophecy of the Protevangelium of James and Marys own prophecy are in contrast because the Lutherans and Calvanists agreed that Marys self-prophecy was continually being realized in the church. The dogma of the Immaculate Conception indicates that Mary is believed to have been born without any primary sin. This idea has been argued over for centuries in the Christian Church. While the Franciscans encouraged this doctrine in the Middle Ages the Dominicans opposed it and carried their opposition through to the 17th century. Early Christianity believed that Mary had not actually committed any sins during her life which became incorporated into the Churchs worldwide teaching. The Western Church during the 5th century agreed that the doctrine of original sin to be orthodox teaching and in 1854, a definition of the Immaculate C Conception was made an article of faith in the papal bull Ineffabilis Deus. ((Boss. J. S. p. 208). However the Dominican Thomas Aquinas objected to the doctrine of the Immaculate Conception and disputed that while Christ had no need to be redeemed, the children of Adam needed salvation. So as Mary was a child of Adam, Mary also had been saved by Christ. Yet the main argument for Aquinas was that if a person was redeemed then they had to be snatched from the devils grip so at some moment Mary must have been in the devils grip and therefore in a state of sin. Or if Mary was sinless, then the sins that she needed to be redeemed from must have been committed by her forebears. But surely Anne and Joachim were righteous Jews? Yet even if Mary was not smeared with any past sins from her forebears then Mary did not need salvation from Christ. If this is true then how can Christ be the world-wide Redeemer we believe in? Therefore in the eyes of Thomas Aquinas, Mary cannot have been born without original sin. Aquinas argument spilled over to the next century where it was contested by an English Franciscan called William of Ware in 1305. Ware believed that there were two kinds of debt, that which is contracted and must be paid and that which is not contracted when it could have been (Boss. J. S. p. 212). Although most of humanity would find themselves in the first group, Mary who was sinless is placed into the second group because Mary debt of sin was remitted before any incurred by the Passion of Christ. In the Orthodox tradition Mary is continually referred to as, panagia, all-holy, panamomitos, without blemish and achrantos, without spot or immaculate (Stacpoole. A. 1982. p. 176). Some Greek theologians such as Elias Miniati, the Bishop of Kernitsa and Kalavryta in 1669-1709 accepted the Roman dogma of Marys Immaculate Conception whilst contemporary traditional and orthodox school of thought believe that Mary was subject to the consequences of original sin, even though she was free from actual sin (Stacpoole. A. 1982. p. 176). Although Orthodox Christians have freedom to believe the Latin doctrine privately in doing so they may be swimming against the current of the clear consensus of modern Orthodox theology. But why would the Orthodox Church be so aloof towards this doctrine? It is thought that there are two reasons; the role of Mary and her connection between the Old and New Covenant which actually detaches Mary from the other heirs of Adam and places Mary in another class from the previous religious men and women from the Old Testament. Therefore this would obliterate the continuity of sanctified history. The second reason is that the Orthodox considers that the 1854 explanation of the Immaculate Conception entails an understanding of original sin (Stacpoole. A. p. 177) that, they can not share. During the era of St. Augustine the concept of the Immaculate Conception and original sin was more appropriate to that era and Western theologians. Ever since Augustine the West, has been inclined to see original sin more as a fault that is perpetrated by all humanity in Adam. This involves all new-born babies who inherit guilt and therefore are deserving of the wrath and punishment of God. Yet Christianity in the East during Patristic and contemporary times had placed far less importance on this idea of inherited guilt and in some views the doctrine of the Immaculate Conception is thought to be pointless. Yet there are many who have claimed to have been spiritually enlightened from the Immaculate Conception. For example, Hildegard of Bingen experienced visions where the Church is known as the Bride of Christ who is a virgin and its key figures are the virgin clergy, monks nuns (Jantzen. G. 1995. p. 235). Therefore it is understandable that Marys Immaculate Conception was inspirational to Hildegard and others who believed that the way to spiritual perfection compelled virginity. This was further highlighted by Hildegards vision, the Ordo Virtutum where the jubilant ranks in heaven, the virgins find their place with the apostles, prophets and martyrs (Jantzen. G. p.235). Roman Catholicism and their dealings with Mary are a current significant issue for Protestants because of a wide range of theological issues. The primal reason being of the authority of Scripture, the authenticity of interpretation and the authority of tradition and the teaching office within the Church on grace and incarnation. Yet, it was comparatively slight during the Protestant Reformation where Reformers such as Luther and Calvin preached on Mary. Henry Newman a former Anglican believed that the Immaculate Conception has uncovered the great truth that Mary was conceived in the womb of her mother, St. Anne without original sin (Newman. H. J. 1849 Discourses to Mixed Congregations). In the Reformation, the Orthodox, Catholic and Protestants were in agreement that Mary was indeed a virgin at both Jesus birth and throughout her entire life. Whereas Calvin believed that Jesus brothers were really His cousins (www.kencollings.com) Zwingli highlighted Marys perpetual virginity and Lu ther taught that Mary was born without sin. There has always been debate between Catholics and Protestants on what the Bible is really teaching. We only have to look to the theological difference in the sacrificial nature in the Eucharist. However, since the official description of the Immaculate Conception in 1854, even some Roman Catholic theologians queried a weakness in the biblical justification that was presented in support of the Dogma. They began to claim that the doctrine, though unwitnessed in the Bible, had been handed down from apostolic times by unwritten, oral tradition (Stacpoole. A. 1982. p. 51). While Mary is honoured as the Virgin and the chosen one to give birth to the Christ-child, was virginity in Marys era highly prized or could have been a sign of sterility and therefore a weakness? Even the Bible is known to express despair and misery of people by comparing the people to a virgin. We only have to look in the Lament for Israels sin Hear this word, O House of Israel, this lament I take up concerning you: Fallen is Virgin Israel, never to rise again, deserted in her own land, with no one to lift her up ( NIV. Amos 5: 1-2). If Mary had been chosen by God because of her barrenness, was it because God chooses the vulnerable, the poor, the rejected and the outcast? Mary responded to God by saying, Be it unto me according to thy word ( NIV.Luke 1:38) because she had been inspired by Gods favour which prompted Mary to accept the challenge. Although Mary was certainly one of the Lords poor whom the Psalmist celebrated, she was in no way pauperised (Stacpoole. A. 1982. p. 30) a s is shown in the exultation of the Magnificat. Contrastingly, Luther implies that because Mary may have been an orphan, the Despised stump from Isaiah 11:12, the divinity of God bonded with Marys poor status. Luthers belief was that rather than the Magnificat exulting Mary, it emphasizes her low degree (Wright. D. 1989. p. 165). For many Evangelicals today, the idea of the Immaculate Conception is questionable as there is no mention of the Immaculate Conception in the Bible so tradition does not come into the argument. This theological debate on attitudes towards Mary and the diversity in our respective doctrines of original sin has been debated for centuries and is still a topic for debate among Roman Catholicism, Orthodox and Protestant traditions. So who has got it right? Surely the focus needs to be on our core understanding of the dogma of the Immaculate Conception in the person and divinity of Jesus Christ? Was there any expectation by the Jewish people that their expected Messiah would be born of a virgin? Was it even necessary for the virgin birth to take place? Why, has the Church always been so quick to defend Marys virginity? I suggest that in defending Marys virginity, the divinity of Marys son is defended, because the virgin birth is a symbol of this divinity, the new beginning and the new Adam. The Virgin birth was deemed important enough to be included in the Creeds because it occurred, is Scriptural and an indicator to Christ and his saving works. Within the various thoughts on original sin there does seem to be a difference in the way Protestants and Catholics view grace. Grace for Protestants is where an exterior approbation is bestowed by God upon a soul that is still internally fraudulent. In contrast Catholics view grace as a feature of changing and explanatory beauty, a real inward condition or superadded quality of the soul (Newman. J. 1999. p. 64). This then explains h ow Mary achieved the constructive quality of supernatural grace that Eve is known to have had before the fall from grace (Genesis 3: 6). Therefore this is the reason for the doctrine of the Immaculate Conception being significant for Catholics. On the other hand the significance of the Immaculate Conception for Christianity could be that while Marys virginity is confirmed as the human origin of Jesus the Son of God (McManus. J. 2007. p. 91) the Church is also affirming the sinlessness of Jesus humanity and Jesus Christs divine origin which is a sign of Gods grace and plan in humanitys salvation. Chapter Three Mary, Forever Virgin? When the Son of God came into the world born of the Holy Spirit and the Virgin Mary, the early Church Fathers believed that the birth was without any pain and incurred no loss of Marys virginal integrity during the birth (https://www.davidmacd.com/catholic/mary_perpetual_virgin.htm). Augustine describes this as Jesus passing through the womb of Mary as a ray of sun passes through glass and therefore as Marys Hymen did not break and she had no other children, therefore remained a virgin. Joseph was also to play a part in being Marys husband and the earthly father of Jesus. We are not told in Holy Scripture of the exact details of the marriage between Mary and Joseph but the early Church believed that they lived their marriage without a normal sexual relationship (McManus. J. 2007. p. 92). Although Joseph evidently loved Mary he acknowledged that Mary was consecrated to God and so rather than take the role of a marital husband, Joseph took the role as provider and nurturer for Jesus to grow up in a stable Holy family. According to Catholic tradition Mary bore no children to Joseph which has only been disputed by Tertullian. Yet we hear of Jesus having brothers and sisters ( Mark 3:31) which is acceptable to Protestants as it supports that Mary and Joseph made children together and therefore had a sexual relationship. In contrast these brothers are explained as cousins in the Greek language, as there is no Greek word for cousins. Yet Catholic teaching is that these brothers and sisters are in fact Jesus first cousins and the children of Joseph by his previous marriage. There seems to ne no specific Scriptural explanation of this and it may simply reflect the Patriarchal idolising of female virginity. Yet so strong is Catholic belief in Mary perpetual virginity that it became incorporated in the Catechism of the Catholic Church, The deepening of faith in the virginal motherhood led the Church to confess Marys real and perpetual virginity even in the act of giving birth to the Son of God made man. In fact, Christs birth did not diminish his mothers virginal integrity but sanctified it. And so the liturgy of the Church celebrates Mary as the Ever-virgin (McManus. J. p. 93). The Greek Orthodox Church also supports Mary as a perpetual virgin and gave Mary the title, Aeiparthenos Ever-Virgin in 553 at Constantinople during the 5th Ecumenical Council. Martin Luther the Augustinian monk was instrumental in the rise of the European Reformation but was completely devoted to Mary. Although Luther challenged the Catholic Church in the abuse of Indulgences in his 95 thesis, Luther strongly believed in the perpetual virginity of Mary. Also other founders of Protestantism such as Calvin, Cranmer and Zwingli were known to have taught the Perpetual Virginity of Mary using the phrase, Ever Virgin in their confessional writings. The most surprising fact was that Luthers belief in Marys Immaculate Conception was not even declared as dogma by the Catholic Church until 1854. Calvin is also known to have encouraged his congregations to venerate Mary. Zwingli defended the perpetual virginity of Mary by saying, to deny that Mary remained inviolate before, during and after the birth of her Son, was to doubt the omnipotence of God (Potter. R. G. Zwingli. 1976. pp. 88-9, 395) Since the Protestant Reformation of the 16th century, the place of Mary has changed due to the confusion on Marian Devotion which we will look at in later chapters. Yet although the first generation of Protestant Reformers kept their devotion to Mary it is in contrast to the Protestant worship of the twentieth century where Mary was formally divorced from worship and prayer and was lucky if she was even mentioned in the Nativity story at Christmas. There are strong voices among Protestants which also include some Anglicans who believe in the clarity of Scripture and in its sole sufficiency in matters immediately related to salvation (Boss. J. S. p. 342). However these Protestants do not accept that Christians should be bound to accept through faith and conscience any doctrine that has no written evidence in Scripture. So in the dogma of the virgin birth of Mary, Evangelicals and Protestants have no trouble as it is taught in Scripture. In contrast though, the dogma of the perpetual virginity of Mary is another matter altogether. This is because traditional and evangelical Protestants claim that the perpetual virginity of Mary is a literal reading which is directly contradicted by Scripture and with those of the Immaculate Conception and Assumption (Boss. S. p. 342). In fact some would argue that the former is in conflict with the teaching of Paul in that all have sinned (Romans 3: 12; 5:12) and the latter because there is no ev idence in Scripture that relays the life of Mary after she had been in the upper room at Pentecost awaiting the coming of the Holy Spirit. Therefore for Anglicans there is the problem following demise of Biblical Literalism, on which all can agree. Whereas Roman Catholicism teaches that Scripture is to be read in the light of the tradition of the Church (Boss. S. J. p. 342) and adopt the same Magisterial pattern that they have had for centuries and of which was firmed up in the 19th Century. So which tradition is theologically correct and does it really matter? After all Marys perpetual virginity is not historical but is outside history as eternal. Marys defining characteristic as the Virgin Mary is so unique and special that even if she had gone on to have children with Joseph, it would not have been lost because Marys virginity does not mean using the technical sense but more in the spiritual and historic sense. Chapter Four Mary Mother of God The broader Christian traditions today, are united in their acceptance and belief in that the Blessed Virgin Mary was in fact the mother of our Lord Jesus Christ (Luke 2:7) Yet when it comes to the question of accepting Mary as the Mother of God, there is a diversity of opinion that dates back to the Reformers. Yet before we look at this great theological debate, let us determine how exactly did Mary become known as Theotokos the Mother of God? In the second century Christianity had already begun to revere Mary. By 451 and the Council of Chalcedon, Marian doctrine and devotion was already well and truly thriving. It is believed that central to Mariology school of thought, is for Mary to be rightly called the Godbearer of her son Jesus Christ, who is God incarnate. Central to Christianity is the doctrine of the Incarnation where the Word of God who is God himself, through all things created, became a part of his own creation when he was conceived, gestated and born of the Virgin Mary (Boss. S. 2007. p. 50). Therefore the Word of God is concurrently the human male Jesus of Nazareth as he has a mother who is fully human. Pope John Paul II writes in his book that the early Church Fathers and the earlier ecumenical councils focused more on the identity of Jesus Christ whilst leaving the other features of dogma aside. Yet the truth about Mary from a Catholic perspective has unravelled down through the centuries as Mariology would always take its direction from Christology. (Pope J.P II. 2000. p. 25) When Marys maternal function became more universally known, Mary became venerated in the teaching and worship of the first centuries as the virginal Mother of Jesus Christ. ( Pope J.P II. 2000. p. 25) At the close of the second century, St. Irenaeus pointed out all that Mary had added to the labour of salvation; recognising in Mary, the worth of her consent in the annunciation and her obedience and faith in the angel Gabriels message, the perfect antithesesis of Eves disobedience and belief, with a beneficial effect on human destiny. (Paul. J. II. 2000. p. 26) Whereas Eve was the instrument of death, in contrast Marys yes to God was the means of salvation for herself and humanity. However although Irenaeus doctrine was not enlarged upon by other Church Fathers, it became worked out in the tenth century by John the Geometer, a Byzantine monk. John wanted to show that Mary is unified with Christ in the entire labour of redemption according to the will of God and through the sharing in the cross and suffering for humanitys salvation. Therefore in this way Mary stayed united to her Son, Jesus Christ in every deed, attitude wish (J.P.II. p.26). Arnold of Chartres offers us insight to Marys spiritual offering of her soul in unity with the Christ who sacrificed His flesh at Calvary. Marys sacrifice is different to that of Christs self-emptying sacrifice because although she was sinless, was not divine. Mary shares in the divine mystery in modelling both complete at-one-ness with Gods will in her acceptance of becoming Theokotos and in her anguish as she stood at the base of the cross, as Christs mother. Therefore Mary saw all the glory of Gabriel initial promise coming to nothing, in anything like the usual, humanly expected terms of parenting and yet still trusting that, grief-stricken though she is, it is how it should be as Gods will. The Pieta The compassion and humanness of Mary sharing in Christs passion and the drama of the cross has enabled Christians to enter the mystery. For Marys love for her Son is thought to make known the passion of the Son. Therefore Marys spiritual and worldwide motherhood has become widely recognised. Whereas John the Geometer in the East calls Mary, You are our Mother which develops into a thanksgiving for all the pain and suffering Mary bore for humanity, St. Anselm from the West developed Marys spiritual motherhood by declaring, You are the mother of reconciliation and the reconciled, the mother of salvation and the saved (cf. Oration 52, 8: PL 158, 957 A). In this way by seeing Mary within her motherhood, has opened a new path for Christians to become close to Mary. In the previous paragraphs I have tried to show how Mary the Mother of Jesus made the transition to become the Mother of God. The Mother of God comes from the Greek translation Theotokos which more clearly is portrayed as God-bearing, the God-bearer (Wright. D. 1989. p. 121). Theos translates into God while tokos translates to give birth to. This title for Mary as Theotokos is both very old and revered and expresses a very close and physical relationship between the Mother of God and the infant Jesus. The Theotokos title was affirmed by the council of Chalcedon in its predication of Mary being Theotokos and was included in church doctrine regarding the person of Christ. Therefore Theotokos became incorporated into ecclesiastical language in a context that was through and through Christological (Wright. D. p.122). The term Theotokos arose from a need to counter the heresy of Nestorianism. Nestorius, Bishop of Constantinople overstated the difference between the human and divine nature of Christ by proposing that Christ was not one but two, Son of God and son of Mary (Wright. D. p. 122). Nestorius was apprehensive of the term Theotokos as he thought it indicated that the Sons divinity started with Mary who was without question the mother of Christs humanity but not Christs divinity. Nestorius believed that if this title was used then it would suggest, that God had a beginning as if he were a pagan god, or some other created being (Boss. S. 2007. p. 54). Nestorius was adamant that the Word of God was in fact everlasting and therefore did not have a beginning. However Nestorius was quite content to accept the term Theodochos which translated into God-receiving or Christotokos, Christ-bearing. However the bishops of Ephesus who were led by Cyril of Alexandria were determined to settle for nothing less than Mary as Theotokos. In this way, the significance of the incarnation was preserved and Theotokos was authorized as a title for Mary. St. Gregory of Nazianz was adamant, that if anyone does not agree that Holy Mary is the Mother of God (Theotokos), he is at odds with the Godhead. If anyone asserts that Christ passed through the Virgin as through a channel, and was not shaped in her both divinely and humanly, divinely because without a man and humanly because in accord with the law of gestation, he is likewise godless (https://www.bringyou.to/apologetics/num28.htm). It is interesting that it was only from the end of the sixth century that the Greek Christians writers began to use the term Mother of God with any regularity. The last of the Greek Fathers who was known as John of Damascus was probably the first Greek writer to routinely use the this term, Mother of God and can be seen in his homilies on Marys nativity and dormition (Wright. D. 1989. p. 124). Although the Reformers within the 16th century agreed to the four ecumenical councils doctrine which made up part of the Christian faith within the true Catholic Church, they were not however ready to accept the decorum in the designation of Mary as Mother of God. It is thought that generally speaking, the Reformers preferred the Nestorian stance which denied Mary the term Theotokos. Even Calvin was not in favour of calling Mary the Mother of God as it was not a biblical expression, any more than blood of God or death of God were (Wright. D. 1989. p. 130). Although the term Theotokos has a singularity about it, it has not been widely used in the English language of prayer and worship. Whereas the term God-bearer has been successful in keeping close to its original Christological context (Wright. D. p. 131) the title Mother of God has not been able to accomplish it. Karl Barth was keen to keep the designation of Theotokos towards a more concrete Christological focus. This is evident in Barths quote, To a certain extent it amounts to a test of the proper understanding of the incarnation of the Word, because as Christians and theologians we do not reject the description of Mary as the mother of God, but in spite of its being overloaded by the so-called Mariology of the Roman Catholic Church, we affirm and approve of it as a legitimate description of Mary as the mother of God was and is sensible, permissible and necessary as an auxiliary Christological proposition ( Barths views on Mary in Wright. D. p. 132). On the other hand John Henry Newman was so caught up in the exultation of a meagre creature that he questioned what mystery was more beyond belief that God could become man without ending being God or Mary in becoming the Mother of God. Newman felt that no honour, compatible with the nature of a creature, is too exalted for her, no praise too great (Newman in Boyce P. 2001.p. 68). Evangelicals, and some Anglicans as well as Lutherans, Methodists and Presbyterian hardly ever refer to Mary as the Mother of God. Some fundamentalists are aghast if the Virgin Mary is called Mother of God. Yet does their reaction come from a misunderstanding of what the term Mother of God indicates as well as who Jesus was? After all it was through Mary rather than Joseph who came from the line of David (Romans 1:3). Karl Barth explains his theory of the Virgin Birth in that God rejected Joseph to be the father of Christ as God preferred to set aside the strength and maleness of men. Karl Barth believed that God desired a new creation and as Jewish identity is well known to be passed through the mother, it was logical for God to work with Mary rather than Joseph. So while Matthew hints at Josephs ancestry coming from the House of David ( Matthew 1: 1- 20) Barth suggests that it was more a case of Marys Jewishness that God required and used for the birth of the Messiah. So in this wa y, if Joseph had been implicated in the conception of Jesus then Jesus would have been made by man. Additionally the Creeds would not be able to state, who was incarnate with the Holy Ghost and the Virgin Mary and was made man. It is worth noting that while the use of Mary Mother of God is a loyal paraphrase that is acknowledged worldwide from the solid dogmatic authority of the Ecumenical Council, it raises the question of whether it should be used as the standard part of Protestant terminology as used in the Roman and Orthodox language? Catholics have always accepted and believed that Mary is the Mother of God commonly shared in Marianism between the Orthodox, Roman Catholicism and Anglo-Catholicism. Nevertheless the question is raised in whether Catholics gone too far and even flirted with the notion of Mary as co-medatrix or co-redeemer which flies in the face of Scripture, the unique and singular work, nature and value of Christ. One could say that it misses the point and even leads down the road of overstating to say the least. By stressing that Mary bore Christ as Theotokos has no doubt emphasized the divinity of Jesus Christ but it raises the problem with the idea of God having a mother, for by definition, God is God, and above and beyond, although stooping in wonderful grace in Christ. Surely, all heresy is a piece of the truth taken too far or even a bit of the truth left out some partial version of the truth of God? Here is an example; Jesus as social and moral example but not redeemer or as Man but not as God; a wise teacher, but nothing about his identity and mission to go to the cross. I could even add taking tradition over Scripture as a danger? Mary was a wonderful and humble example of a willing but chosen vessel. John Paul IIs Mulieris Dignitatem jogs our memory that the Council Fathers of Ephesus were primary in according such majesty to Mary where in 431 CE Mary was first declared the mother of God. Why was such so powerful vocabulary used though? It appears that they had to use this type of influential language because they had encountered an extreme situation. The Council Fathers had to defend the divine nature of Jesus was born as well as the human nature (Byrne. L. 1999. p. 113). However the only way they could achieve this was by affirming Mary as both the mother of the human Jesus and of the Eternal Word within Jesus deity. Yet, was Mary the literal Mother of God in the sense of being more than human, herself? Has the language of Mary in being referred to as Gods mother from the English account of Vatican II records and Pope John Paul II Marian encyclical, Mother of the Redeemer orchestrated Mary as being seen as a divine mother? Surely it is more correct to say that Mary was not the literal Mother of God but she bore the Christ in humility and submission to the greater plan and will of God? For Mary, proclaimed and rejoiced in God her Saviour in the Magnificat. (Luke 1: 46-55). Whether Mary is Theotokos or the Mother of Jesus, there can be no other Christ, lovely though Mary was. On the one hand we cannot dispute the fact that because Mary is the mother of Jesus, then Mary must also be the Mother of God because this is a logical syllogism. In this way the celestial motherhood of Mary actually defends the doctrine of the Incarnation as well as conserves Catholic faith from a false humanitarianism. However Mary as the Mother of God cannot be known as His mother in the way a mother is normally older than her children, nor is Mary the source of her Sons deity. The Old Testament prefigures the New Testament and the New Testament fulfils the Old Testament (https://www.angelfire.com/ok3/apologia /saintbenedict/maryark.html ). So in this way the Ark from the Hebrew Scriptures is changed for the Ark of the New Testament. Mary symbolizes this Ark of the New Covenant where as the Mother of God, Mary carries the deity Jesus Christ in her womb (2 John 7; John 1:14). In contrast though the fundamentalists would insist that Mary had not carried God within her womb but the human nature of Christ which surely echoes the Nestorian heresy? From an Evangelical perspective, does the term Mother of God make Mary over-honoured? Yet in contrast surely this title refers to Jesus, more than Mary, as it declares that Jesus Christ is really God and therefore protects against any false doctrine which cou ld play down Jesus divinity. In conclusion of a theological debate that seems certain to continue, I believe that more importantly Mary herself, would be the first to agree that Christianity must be pointed to Jesus rather than herself so that we are ready to do whatever He says. (John 2:5). Chapter Five Marian Devotion I cannot mention the Immaculate Conception without mentioning the Assumption. Both doctrines are part of the cause that separates Catholics and Protestants. Catholics believe that Marys body and not just her soul were taken up into heaven when she died. Therefore Mary would not have spent time asleep in the grave like the other Saints who await the last day and resurrection. In one sense this sounds incredible but not when we refer back to Elijah of whom God took up into heaven in a whirlwind (2 Kings 2: 11). There are no trustworthy records of where, how or when Mary died. Whilst the early Church Fathers; Jerome, Ephram and Augustine accepted Marys death without question, in contrast Epiphanius ended the discussion, by saying Nobody knows how she departed this world (https://www.therealpresence.org/archives/Mariology/Mariology_025.ht) Newman believed that two motives in believing in Marys Assumption is because her Divine Son loved her too much to let her body remain in the grave and that she was so transcendently holy, so full, so overflowing with grace (Newman. J. 1982. pgs, 2728). Newmans argument rests upon his theory in that supposing Eve had never sinned, therefore Eve would never have become dust. So Mary who was sinless must have kept hold of the gift that Eve had forfeited. Although many Evangelicals today refute the theory of Our Ladys Assumption, I feel that while the Incarnation demonstrates Gods longing to be with us the Assumption of Our Lady hints at Gods desire for humanity to be with Him. Although there is no Biblical evidence for Marys Assumption, one could argue that if God had not taken Mary up into heaven alive then, where are the remains of Marys earthly body? Where is the tomb, relics or the records for her death? Gregory I in the 5th century (540-604) chose to honour the Assumption of Mary into heaven on August 15th. This feast then replaced the theory and previous feast of January 18th of Marys Dormition (her falling asleep). Although the Assumption has never been proved it did however put Mary in a different place from the other saints. It also gave reassurance to the many faithful who sought her intercession and help as she sat alongside her son there (Rubin. M. 2010. p. 139). In this way we begin to see how Mary became the connection of hope between earth and heaven. Additionally the Assumption has been linked with her Coronation in heaven and together with other images and icons had led to the Assumption, representing an image, gesture and song the triumph and promise of salvation through the Incarnation worked in Marys body that never died. (Rubin. M. p, 143) Although the Blessed Virgin Mary was ultimately given the principal place in Christian tradition, it was not until the second century that we can glimpse any form of devotion to Mary, as Irenaeus of Lyons and the Protevangelium of James attest (Boss. S. 2007. p. 130). However within the fourth century we start to see a kind of Marian cult and prayer emerge as people began to offer their prayers to the Virgin Mary. Around the same era the veneration of other saints began to emerge; becoming quickly organised and visible. There is evidence from many resources such as homiletics, hagiography and archaeology from the Roman provinces of a thriving cult of the Virgin. Marian piety emerged from intercessory prayer which has been identified by a papyrus from ancient Egypt as, Sub tuum praesidium We take refuge in your mercy, Theotokos. Do not disregard our prayers in troubling times, but deliver us from danger, O only pure one, only blessed one (Boss. S. p. 130). During the Middle Ages Mary remained the predominant figure within devotional practise and theory. Mary became the subject of numerous sermons, songs, art work and doctrine where she became known as mother and virgin, bride and second Eve, type of the Church, divine intercessor and Throne of Wisdom (Boss. S. P. 177). Although Mary is rarely mentioned in the New Testament what has come from patristic authority is the notion that Mary was descended from the House of David as she was the cousin of Joseph. This is also supported by the apocryphal tradition who state that Mary was from the kin of Joseph. The Archbishop of Canterbury, Anselm was known to be among the first to dedicate a series of prayers to the Virgin as grieving mother (Boss. S. p. 182). Such piety encouraged that resonated with the passion of Christ and the grieving mother inspired many mystical authors such as Bernard of Clairvaux and the Cistercians during the twelfth century. It is worth noting that in the 12th century there was a spectacular augmentation of Marian devotion because of an overlap with the increase of clergy and monastics along with an intensified campaign for clerical celibacy. (Newman. B. 2003. p. 253) Although Marian godliness was practiced by the monks and nuns, lay people were also through the sacred art, preaching and vernacular texts. Therefore Mary succeeded in being all things to all people (Newman. B. p. 253) who inspired the peoples attitude and became the example they were to emulate. During the thirteenth century, most parish priests were instructed by the Pope and church council on what to teach their congregations. Amid the foundational teaching were the Ava Maria and the Creed which conveyed the place of Mary in Christianity. This was evident by the writings of a parish priest, William of Shoreham and his poem on the five joys of the Virgin (Rubin. M. 2010. p. 217). Yet there were Jewish voices in Europe who did not accept Mary conceived Christ by the Holy Spirit, maintained her virginity and was a figure to be revered. St. Francis of Assissi and the friars were enthused by the human side of Christ where Christs suffering is found at the core of the Christian faith. Mary is believed to be the one who felt Christs agony more than anyone and because of this Mary, is thought to resonate and have pity on the lowest of all the sinners. Up until the eve of the Protestant Reformation, the Marian cult had literally blossomed. If you prayed to Mary then she would be able to offer the promise of consolation in this world miraculous intervention during times of crisis and of salvation in the next (Parish. H Naphy. W. 2002. p. 25). Yet such devotion to Mary was mocked by the Protestant Reformers. Martin Luther was convinced that the Pope and his monks had encouraged Christian people to make a god out of Mary (Parish Naphy. p. 25). Furthermore, it was commonly thought that Mary had been given all power in heaven and earth (Parish Naphy. P. 25). So to address Mary as Mediator when the Mediator can only be Chri st alone was deemed as blasphemy. Luther was so aghast that he stated, to invoke the Virgin Mary and the saints may make a beautiful show of holiness; but we must stay together under the head, or we are eternally dammed. What will become of those. Who crawl for shelter under Marys cloak? (Parish Naphy. p. 25). Any previous rites that were thought to bring Marys help were now condemned as superstitious and idolatrous. Even the repetition of the Hail Mary was deemed useless by Luther and the Salve Regina and Regina caeli were eliminated as they were considered to dishonour Christ. The whole Protestant stance was summed up in 1593, by the Reformer, Nicholas Gryse in his Spegel de Antichristischen Pawestdomsvnd Lutherischen Christendoms which refers to saying the Hail Mary, using rosary beads, candles, holy images and blessed herbs at the feast of Purification and the Assumption as, superstitious, vain and powerless things (Parish Naphy. p.26). Until the Protestant Reformation, medieval Catholic Marian devotion in the sixteenth century was very popular in England. The arrival of the Reformation in England brought with it a reaction, to the place of Mary and other saints within Anglicanism. This reaction was followed in turn by swiftly and harshly removing the Marian devotions; guilds, shrines and prayers that respected Mary, religious Orders that had encouraged Marian devotion were dispersed and calendar feasts and occasions of Marian festivity were reduced. However Marys place within Scripture within Anglican dogma were not in question as it made certain of Marys position in the Anglican comprehension of the format of salvation. Also this gave the Anglican Prayer Book the room to add variety or development after the radical and political changes during the sixteenth century such as the 1552 Prayer book and the 42 Arcticles of 1559 and their extreme limitation of Marian devotion Although Luther and Zwingli were brought up within Marian devotion, they rejected any Marian devotion that was focused on the incantation of Mary but to the omission of Christ. Luther believed that, in the perversion of true religion the cult of Mary had played an inescapable .role and deserved to be branded as idolatry (Wright. D. 1989. P. 162) During the reign of Queen Mary, Calvin believed that prayers to Mary were in opposition to Scripture and to ask Mary to acquire grace for an individual was deplorable blasphemy. Mary could not be our advocate because Mary also needed Christ like all humanity. Calvin was convinced that by referring to Mary as hope, life and light was to make Mary into an idol and therefore detract from Gods respect. Yet in contrast Calvin was content for Christians to venerate Mary and imitate her for she was a true teacher. Most 16th century English Reformers had been brought up in an atmosphere of overblown, Marian devotion (Boss. S. P. 318). Although Mary was no longer referred to as the Queen of Heaven, our advocate, she was viewed as the perfect model of obedience and humility. Mary was a mother and wife who knew how to keep a good house and bring up her son as well as understand grief, sorrow and loss. Additionally Mary was viewed as playing a part in the history of salvation because she was a humble and obedient woman who had been called by God to a special role in Gods redemption for humanity and therefore was worthy of honour. In contrast Hugh Latimer saw extreme devotion to Mary as a way of dishonouring her because Mary never exalted herself above her son (Boss. S. p. 318). Chapter Six Marys journey is one that is both historic and religious. The Marian doctrine has been instrumental in moulding the Roman and Anglican Church which in turn has determined the different place of Mary within each tradition. Yet there are issues surrounding Marian doctrine such as; to what degree does the Church, as an institution, have freedom and authority in deciding matters of faith? The traditional Church of England line that all things necessary to salvation are contained in the Holy Scriptures seems, to me at least, to contrast with a Catholic doctrine of the magesterium which allows the teaching office to state definitively truths that must be believed. This is particularly noticeable in the case of Marian doctrines, like the Assumption and the Immaculate Conception, which have more recently been defined by the Catholic Magesterium. Thus, many Catholic Anglicans might believe in the truth of these doctrines without believing that they must be held as a matter of faith. However, maybe there are good reasons why these two should be held as a matter of faith, given the importance of Mariology for Christology. So maybe even with a different view of the Churchs relationship to Scripture and freedom to teach we should regard these doctrines as matters of faith. Anglicanism has problems following the demise of Biblical Literalism, on which all can agree, while Catholics adopt the same Magisterial pattern that they have had for centuries and of which was firmed up in the 19th Century. Although Anglicanism is correct in teaching their inherited belief of the Reformation that Mary is the perfect role model of humility obedience, a type of Church, (Seattle Statement ARCIC. P. 151) is there something more to be grasped? The Church of England and the worldwide Anglican Communion has always held Mary in high esteem yet down through the centuries Anglican belief in some of the Marian theology has come into questioning. Whichever tradition one is from in Christianity, we cannot deny the Blessed Virgin Mary has played a significant role in the life of Jesus Christ, Son of God because of Scriptural evidence. Yet the Marian Doctrine has created division between Roman Catholicism and Anglicanism. However the Anglican-Roman Catholic International Commission recognises that although there remain theological differences, they are committed to enabling Christians to encounter the person of Mary and strengthen individual faith. Their aim has never been to substitute Jesus Christ our Redeemer with Mary. Instead the ARCIC has tried to explain that in having Mary as the core of a Christians devotion actually leads the Christian to Christ so that we like Mary can be ready to, Do whatever he tells you (John 2:5). Mariology has also been the focus of the Ecumenical Movement where Anglican, Protestant and Orthodox theologians are currently trying to find a way where the doctrines of the Immaculate Conception the Assumption can be incorporated into the Christian faith although they are not explicitly made known Biblically. The Ecumenical Movement acknowledges that the doctrine and the place of venerating Mary present a huge challenge in the hope for Christian kiononia. For although Prejudices can be dissipated in fraternal discussion, doctrine can be centered anew upon its Christological character, and worship can be modified, reformed or spiritualized the doctrine and veneration of Mary create extreme difficulties for ecumenical thought. ( ). Yet the Ecumenical Movement are convinced that to resolve this problem is by being dependant on the prospective bringing together of a torn apart Christianity. Protestants within contemporary Anglicanism have inherited the Protestantism of the reformers from the 16th century. This is the inheritance of the new role for Mary that was brought about during the Reformation who had to find a new role rather than the previous Marian devotional role. Therefore Marys role was exchanged from being revered to the perfect model of discipleship and obedience for all Christians to aspire to. Yet is this considered a blessing or a curse, in that it is impossible to live up to? Protestant and evangelical Anglicans are still extremely wary of letting Mary become a focal point of their devotion and rebuff the custom of praying to Mary and the other saints as part of their worship to God. The superstition that surrounded Marian devotion during the English Reformation has certainly not helped matters yet there still seems to be confusion on Marian devotion today and in the person of Bloody Mary somehow connected to the Virgin Mary. If Anglicans revere Mary or have devotion to her does that take them further away from Jesus Christ? In contrast the Anglo-Catholic wing of the Anglican Church practises Marian devotion and praying to Mary and the other saints as part of their worship of God. This developed from the Caroline Divines and an acknowledgement of the position of Mary among Anglican scholars in the 16th century. Their readiness to reflect afresh the importance of Mary within Christian practice was shown through their poetry and sermons. Indeed King James I was not only an enthused theologian but an avid admirer of the Blessed Virgin Mary. During the 19th century the Oxford Movement enhanced the Marian devotion to come to fulfilment by their emphasis on patristic studies which inevitably led to a fresh appreciation of the role of the Theotokos within the Christian tradition (Boss. S. p. 331). In particular John Keble was instrumental in 1823 through the beginning of his hymn Ave Maria. Keble had been inspired to write this poem after the death of his mother. Marian devotion was further represented by none other than B.F. Westcott, J.B. Lightfoot E.W. Benson who visited the Marian Shrine at La Salette in 1865. With the aid of the Oxford Movement in the 20th century who gathered speed, there has been a gradual revived interest in Marian devotion, shrines, images, liturgy and feast days such as August 15th ( the Virgin Mary is honoured) which has re-appeared on Anglican calendars. Marian theology continues to be taught in Anglicanism today through the lens of Anglo-Catholic parishes and the Anglican Franciscans whereas the more Protestant Anglicans teach about Marys obedience. I believe that since the Reformation, Anglicanism has lost something treasured in their misunderstanding and belief of turning Mary into a god through Marian devotion. This is echoed by George Herbert from the 16th century, through his poem, Thou art holy Mine, whence came the Gold, the great restorative for all decay in young and old- Thou art the cabinet where the jewel lay; chiefly to thee I would my soul unfold (Boss. S. p. 326). The poem goes on to express Herberts apologia- of pity and longing for the mother neglected because of the strict demands of the Son (Boss. S. P. 327). In catholic theology Mary is inextricably linked with her son Christ. The closer we find Mary is to Jesus, the more readily Mary can point us to Him. As Mary is a portal into Christ it is logical that Mary needs to be located close to Him. Yet through our proximity to Mary, our own discipleship in Christ is actually strengthened rather than compromised as Evangelicals would have us believe. St. Francis of Assisi was unique in history in calling Mary, Virgin made Church (A Salutation of the Blessed Virgin Mary). This identifies Mary as a type for the church and enriches the other titles given to her: Mother of the Church/ Mother of us all. Yet it is through this Motherhood that we also retain the beautiful imagery of the Church (all of us) as being the Bride of Christ. To remove Mary and these titles from our piety alters the nature of the church from an intimate relationship as bride, to being a more diffuse, even functional and organisational relationship as merely the people of God. For the unity of the Godhead to be infused with this Immaculate yet human love of Mother and Son only deepens my sense of theintimacy Our Lord shares with us. To suddenly as it were demote Mary from this unique role to just being one of us denies us this avenue of mediation which Our Lady opens up for us. We absolutely should seek to emulate Marys yes to God and her pattern of discipleship, but I think we should also retain the particular honour and devotion which is hers alone. May contemporary Anglicans recover the cherished gift in Mary and be drawn closer to Christ and in their understanding of Christs redemption and salvation. Jantzen. M. G. 1995. Power Gender and Christian Mysticism. Published by Cambridge University Press: Cambridge.

Essay on The Five Pillars of Islam - 551 Words

The Five Pillars are the frameworks of a Muslims life. Revealed to the prophet Muhammad by Allah, the Five Pillars are the basis of Islamic religion. On another occasion, when the prophet (Muhammad) was asked to give a definition of Islam, he named those five pillars.(www.unn.ac.uk...) The Five Pillars are: bearing witness to Allah, establishing prayers, giving alms, fasting during Ramadan, and making a pilgrimage to Mecca. The Five Pillars are the major duties in the life of a Muslim. Shahadah is the first of the Five Pillars in Islam. More specifically, Shahadah is a declaration of faith. Included in this manifesto, a Muslim proclaims that Allah is the only God and Muhammad is His messenger. He recognizes that God alone is the†¦show more content†¦The practice of performing charitable acts is another pillar of Islam. Zakat, a tax, is a required expenditure for Muslims each year. The word Zakat means both purification and growth. Our possessions are purified by setting aside a proportion for those in need, and like the pruning of plants, this cutting back balances and encourages new growth.(http://home.mweb.co.za/ka/...) Besides the Zakat, a Muslim may give additional alms if they choose to do so. Charity is an important principle in Islamic religion. Observation of the fast of the holy month of Ramadan is another pillar of Islam. During Ramadan, Muslims abstain from eating, drinking, smoking, and marital intercourse during daylight hours. This teaches the believers patience and self- control, as well as reminding them of their responsibility for the millions of human beings in the world who lack provisions or are victims of their unjust distribution. (http://salam.muslimsonline.com...) Manners and righteous deeds are also stressed during the fast of Ramadan. The last pillar of Islam is the pilgrimage to Mecca. According to Muslim tradition, Hajj, the annual pilgrimage to Makkah is an obligation only for those who are physically and financially able to perform it. (http://oak.cats.ohiou.edu./...) Pilgrims who participate in Hajj wear very simple garments so that all people stand equal before God. Muslims pray for Allahs forgiveness while they fulfill the duty that is theirShow MoreRelatedThe Five Pillars Of Islam2378 Words   |  10 Pagesï » ¿ The Five Pillars Of Islam Subject: Religious Education Name: Nathaniel Hall Date of Submission: April 9, 2014 Table Of Contents Introduction†¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦.†¦Ã¢â‚¬ ¦1 Objectives†¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦.†¦2 The Shahadah†¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦.†¦.3 The Salat†¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦..4 The Zakat†¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦.†¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦...5 The Sawm†¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦.†¦6 The Hajj†¦..................................................................Read MoreThe Five Pillars Of Islam989 Words   |  4 Pagesimportant Muslim practices are the Five Pillars of Islam. These duties are rooted in the teachings of the Qur’an and in the example of the prophet, Muhammad. Therefore, Muslims are expected to observe them with the utmost respect and devotion. These pillars form the foundation for all good deeds and acts of worship to God. And, carrying out the Five Pillars demonstrates that faith comes first. The profession of faith, shahadah, is the first of the Five Pillars. The shahada is the most fundamentalRead MoreFive Pillars Of Islam And Islam1119 Words   |  5 PagesFive Pillars of Islam All great things are built on a solid and strong foundation. The religion of Islam is no different. The foundation on which Islam was built is known as The Five Pillars of Islam. These are the essential duties that are required of all Muslims. The pillars are the shahadah (declaration of faith), salah (establishment of the five ritual prayers), zakah (almsgiving), sawm (fasting the month of Ramadan), and hajj (pilgrimage to the holy city of Mecca). These five pillars are inRead MoreIslam : The Five Pillars Of Islam1412 Words   |  6 Pagesto reflect and cultivate their faith through practicing the Arkan al-Islam - the Five Pillars of Islam. Islam embraces the paradigm of submission to the will of Allah for adherents to understand their place in the universe. The pillars are a foundation for the Muslim faith as evident by Muhammad s statement of ‘Islam is built upon five [pillars]’ recorded in the Hadith 3. This entails the declaration of faith (Shahadah), the five dai ly prayers (Salat), almsgiving (Zakat), fasting during the monthRead MoreThe Five Pillars Of Islam1439 Words   |  6 Pagestheir faith through practicing the Arkan al-Islam - the Five Pillars of Islam. It is the foundation for Muslim faith as evident by Muhammads statement of ‘Islam is built upon five [pillars]’ recorded in the Hadith 3. This entails the declaration of faith (Shahadah), the five daily prayers (Salat), almsgiving (Zakat), fasting during the month of Ramadan (Sawm) and the Hajj pilgrimage. The Shahada translated as ‘testimony’ is the first pillar of Islam that involves reciting the testimony of faithRead MoreThe Five Pillars Of Islam1201 Words   |  5 PagesThe five pillars of Islam are five official acts considered mandatory for all Muslims. The  Quran  presents them as a structure of devotion and a sign of obligation to faith. One most accomplish them all to live a good and responsible life according to Islam. These pillars comprise of:  Shahada which means the declaration of faith, preforming the five daily prayers, giving money to the needy and the poor, cleansing the soul through fasting during the month of Ramadan, the pilgrimage once in a lifetimeRead MoreThe Five Pillars Of Islam Essay764 Words   |  4 Pagesal-Bukhari, fortunately, the five pillars of Islam are actually seen outlined within the very first Hadith. The Five pillars, according to Traditions and Encounters, are a framework of obligations present to help form a unified Islami c community (p.263-264); Muhammad himself, in the 38th hadith, describes the five pillars as the baseline obligations of a Muslim to please Allah and enter paradise. The first Hadith states thusly, â€Å"Allah’s Apostle said: Islam is based on five [principles]: 1. To testifyRead MoreThe Five Pillars Of Islam1591 Words   |  7 PagesIslam Notes The most important Muslim practices are the Five Pillars of Islam. The Five Pillars of Islam are the five obligations that every Muslim must satisfy in order to live a good and responsible life according to Islam. The Five Pillars consist of: Shahadah: sincerely reciting the Muslim profession of faith Salat: performing ritual prayers in the proper way five times each day Zakat: paying an alms (or charity) tax to benefit the poor and the needy Sawm: fasting during the month of RamadanRead MoreThe Five Pillars Of Islam1289 Words   |  6 Pagestrusted with something fulfill your trust, avoid sexual immorality, lower your gaze (out of modesty), and restrain your hands from injustice. One of the Five Pillars of Islam: the Pillar of faith, including belief in One God, belief in God’s scriptures, belief in God’s angels, belief in God’s messengers, and belief in the Day of Judgement. One of the five necessary purposes of Islamic law: God commands justice, doing good, and generosity towards relatives and He forbids what is shameful, blameworthyRead MoreIslam Five Pillars1344 Words   |  6 PagesExplain and analyse the significance of the Five Pillars of Islam on the individual and the community making reference to the principal beliefs where relevant. Central to the Muslim belief is the importance of devotion and total submission to Allah. This is put into practice through the Five Pillars of Islam –the five obligatory duties that must be performed by all practising Muslims. These are the acts of faith, prayer, charity, fasting and pilgrimage. Carrying out these duties creates structure