Holy Orders Church

Holy Orders Church Holy Orders refer to the sacrament through which Christians receive the authority and love to execute the holy duties of bishops, priests, and ministers of the Church. Christ selected and designed the first Apostles and bishops. Marriage is the Sacrament in which the family is established. The people who receive this great Sacrament end up becoming husband and wife. They are given grace to feel affection for each other and to rise up offspring to God 1. They become husband and wife until bereavement. Several individuals have been concerned with the understanding of the sacraments of holy matrimony and the holy orders in the churchs contemporary theology. For instance The Catholic custom educates that sacraments are an outward signs, incidents that are clear in our understanding, of the unseen truth of Gods grace in our lives, which is practiced only indirectly by its consequence on our lives. And the customary lessons go further. Not only do sacraments spot the approaching of grace with a noticeable symbol, but they bring about the realism of refinement by the means they connect us to the person of Jesus Christ present in the society which is his house of worship. In the case of the sacraments of occupation this is clear in the way these sacraments begin individuals into a duty, a service, in the church society. Since the outcome of the sacraments is connected to the outer symbol, which should be as comprehensible and fluent as possible. To a great level the society itself is constitutive of the symbol, and is thus vital in calling forward the gifts of the occupation in which each individual is well-known and established in each sacrament of occupation. The Bible pioneers us to a widespread custom of sacramental movement. For example the Hebrew Scriptures do not utilize any phrase that we would interpret as sacrament, but portray acts of worship base on representation. The most significant of these is the Passover festivity, but there are many others 2. However, in the New Testament Jesus built on these obtainable customs of worship, as well as on the narratives and descriptions of the Scriptures in his events and in his teachings. Consequently, the sacraments we rejoice in nowadays are all developed from these events and teachings of Jesus. That is why we refer to Matrimony Holy Orders as the sacraments of occupation, a statement that originates from the Latin for call. Meaning that, all of us are called by God. As a matter of fact, we are called at different levels, and increasingly all through our lives, we are called into existence, into human self-respect and accountability, and into certain associations, societies and tasks. Most significantly ,we are called into an cherished spiritual union with God that does not come as expected but must be required and refined within the grace, or a particular outreach, of God. The rites of marriage and priesthood are examined from theological, historical and structural point of view. The complementary offices and responsibilities in the house of worship are differentiated and explained. The pastoral ministry of the ordained is viewed in its ecclesiological context and purpose, with concentration given to a suitable understanding of rank. Special concentration is provided to the sacrament of matrimony, a theology of sexuality, and the association between matrimony and celibacy.The Christian perception is that, despite the fact all of the complex human tradition of disputes and competitions, maltreatment and unfairness, chauvinism and eliminations, matrimony in the grace of Christ are redemptive. They are authorized to exceed all the troubles and to make families and relationships all over the community that bring health and completeness and pleasure both within their individual family circle and in the wider society. This too is a necessary part of building the church, the society of the believers of Jesus. This also is a sacrament of occupation, of the passion to build up the church that contributes in the work of salvation. The sacraments of priesthood and matrimony are headed towards individual redemption and the building of the People of God 3. In the early existence of the Church, believers were encouraged to get married to other believers and bring up their off springs according to the illustration presented by Jesus; the matrimony was celebrated as a public issue and was not ruled by Church sacramental rules. It was not until the 12th century that matrimony was being recognized as a sacrament by Church theologians, although from around four hundred CE Church leaders started their participation in the rite of marriage. In the sacrament of matrimony, viewed by the Church as symbolizing and dividing the secrecy of the harmony and true love between Christ and the Church, Married couples are to develop in the alertness that their calling is one of assisting one another, in Godliness, in their matrimonial life and in the bringing up the children. This is viewed that, the birth of off springs that may lead to marriage of believers, and the baptism of these children, helps the People of God, the Body of Christ, to be enabled throughout the centuries. From earlier periods Christian marriage has been seen as being fixed in the notion and realism of self-gift, with this gifting of oneself entirely to the other reflecting the actuality of God, Married partners, together with all people of the Body of Christ, are sustained and reinforced in their vocation through the welcome of the Eucharist. The meaning the Church places on the Eucharist in the blessing of matrimony can be viewed in the Catechism where it states: It is thus proper that the partners should seal their approval to offer themselves to one another through submission of their individual lives by joining it to the offering of Christ that is made present in the Eucharistic sacrifice, and by getting the Eucharist so that, speaking in the similar Body and the similar Blood of Christ, they may form one body of Christ. However, during earlier periods in the house of worship, coordination of leadership developed to assist the society live its life in the way they felt Jesus identified them to. Finally this offered increase to a number of offices, bishop, presbyter, deacon, which needed a ceremony of ordination so as to complete that office It is about two fifteen CE, with the Apostolic custom of Hippolytus that the house of worship is capable of tracing the original existing rite of ordination, providing a clear sign of the earliest reality and performance of ordination. When we perceive the complementarily of these sacraments of occupation, we are observing the house of worship in a manner that may be new and thus seems odd. Some may even imagine that this is a more Protestant method of observing our Christian being collectively and at the nature and purpose of the house of worship. So far this organic means of viewing the house of worship and our positions inside it is built right into our sacramental performance and our theology of the sacraments. In addition, essentially and theologically there is no shared exceptionality between the sacraments of Matrimony Holy Orders. Though the present regulation of the Catholic Church needs celibacy of its priests, that has not all time and all over been so. An individual can be named to assist in the building up of the body of the risen Christ, which is the society of followers, in two ways. He can be the one to bring the society collectively in Eucharist as well as being one of individuals who build up the society family by family in weaving the redemptive relations. The two sacraments of occupation, similar to the entire sacraments, are not just celebrations that occur in a given moment and then are history 4. They are ongoing and continuously unfolding the truth in our existence as we remain heading towards full salvation and change that move us towards redemption, which is our correct connection with God and thus with one another. The main fundamental calling of a believer is the call into discipleship of Jesus in a society of disciples. Thus the main fundamental sacrament of calling is in fact baptism, or more precisely initiation which is celebrated in first Eucharist, Confirmation, and Baptism. It initiates an individual into the membership and life of the house of worship. Therefore, the solemn festivity simultaneously of the heavenly invitation, of the reply of the person, and of the welcome of the society which is both the local meeting of followers of Jesus, and the great general People of God, the international church. Nothing is actually superior or closer in the association we have with our maker than the grace and vocation of baptism. However, that vocation expressed by baptism, that calling of the baptized, plays out in different ways for different individuals. Amongst our 7 sacramental celebrations, we recognize this by a series of festivities shared by all, and by 2 festivities focused on the 2 crucial ways in which the church as society of salvation in the world is built up. And these 2 are usually identified as the sacraments of vocation. The Catholic Churchs point of view concerning marriage was considerably customized by the 2nd Vatican convention. The congress adopts an amazingly individuality position which talk of the marriage covenant that is conserved by a permanent personal approval. Despite the fact that they do not make the other ends of nuptials of less value, the true perform of conjugal love, and the scenery of family life which results from it, tend to organize the partners to courageously cooperate with the love of the maker and redeemer who through them they develop and improve their own families. Reliable married love is taken up into godly love and is enhanced by the redemptive supremacy of Christ and the salvation act of the Church. The new prominence in the religion of marriage is reliable with the allegiance of modern sociology that this age people marry and stay in marriage because of their love for each other. Moreover there is the emphasis on the common swap of love comprising the sacrament of marriage, on marital love as the basis of the body of marriage, on the necessity for development in this love to receive the sacrament to its full comprehension, and on the requirement for the Church to continuously bring forth the observers worth of this sacrament to the entire community of belief. As two people are called to be truthful, kind, and polite in fulfillment of their marriage covenant to each other, hence the whole Church is called to be truthful to its agreement with God in Christ. The need of faith dedication for the sacrament of marriage is also emphasized. Marriage is not a ceremony whereby two people are lawfully bound together 5. Marriage as a sacrament is an act of reverence, and expression of trust, an indication of the unity of the Church and mode of the presence of Christ. The whole consummation of marriage is more than a genetic act. The previous theology and the canon rule emphasized that a marriage amid two baptized Christians, once they are executed in accordance to the ritual of the Church and once accomplished by a particular act of physical union, can never be disbanded, not even by the pope. The expression of the mutual love according to the council which is at the emotion of the sacrament comprises of more than biological unification. It engages the good of the whole personality. Consequently it can enhance the expressions of body and psyche with a unique self-respect, making it possible for these terms as special component and signs of friendship classic marriage. The broader ecclesial element of the sacrament is maintained. Christian spouse in virtue of the sacrament of marriage implies that the ambiguity of that unification and successful love that is there between Christ and the Church. The Catholic marriage which is also known as matrimony is a permanent union involving a man and a woman, formed by human agreement and approve by godly grace. It is among the seven sacraments and is normally celebrated in a matrimony Mass 5. The covenant necessitate that the two parties be one woman and one man and they be free to get married, that they enthusiastically and consciously enter into a suitable marriage agreement, and that they faithfully implement the performance of the agreement. From the viewpoint of the Catholic Church, the circumstances for a sacramental marriage, both the man and the woman ought to be baptized, capable of marrying and unreservedly approval to the marriage. The Church in general offers classes some months prior to marriage so as to assist the participants inform their approval. All through or prior to this time, partner to be are confirmed, if they have previously not received authorization and it can be completed devoid of grave trouble. The Church has more necessities for the form of vows, which is the canonical form. Unless dispensed, the canonical type of marriage should be followed. The partaker in a marriage agreement should be free to get married, and to tie the knot. They ought to be a single man and woman, with no hurdles as lay down out by Canon law, the partaker should plan marriage. It is consent that creates marriage in the Catholic Church. Approval consists in a human being act by which the associates equally give themselves to one another. The approval should be a free act of the will of the parties consenting, free of force or grave external fault. If there is no freedom, the approval is null. A Catholic church marriage cannot be formed if one the following obstacle are given, some of these dispensation may include Ancestral and permanent Impotence, Consanguinity to the fourth security line, including lawful adoption to the second security line, relationship by marriage, for example a sister-in-law in the direct line, previous relationship, Holy guidelines, continuous vows of chastity in a spiritual organization, difference of religious group 6, The ministers of matrimony stresses that husband and wife should realistically implement the marriage agreement. In the tradition Roman Catholic, the spouses are unstated to confer marriage on each other. The partners, as minister of elegance, obviously confer upon each other the sacrament of marriage and expressing their approval to the church. Conclusion The Sacraments of Christian faith includes Holy Orders and Matrimony. They are established so that the receiver may devote themselves toward the salvation of others. They also contribute to the deliverance of the receiver, but only for the reason that the recipients work for the salvation of others. For the Christian to receive Holy Orders generally, it is essential that he be a baptized male, and, in the case of grown up that he be acting on his own free will. Licit reception entails that the candidate be capable according to canon rules and that he be free from all obstructions. All guidelines are normally awarded by bishops; but the abbots also have the authority of conferring tonsure and slight orders on their own subjects. Reference Buitendag, J. (2007). Matrimony in the teachings of Martin Luther, worldly yet holy: an alternative between secularism and clericalism. Bausch, W. (1998). The original appearance of the Sacraments: Mystic. Duffy, R. (1990). Eucharist in Oxford Dictionarys Christian Church, New York: Oxford Press. Giles, D. (2002). The Sacraments, Franciscan University: Steubenville. Klein, G. and Wolfe R. (1998) Pastoral basics of the Sacraments: A Catholic viewpoint, New York: Paulist. Williams, G. (1979). The Sacramental existence: An Orthodox Christian viewpoint, (3rd ed.), freedom: St. John of Kronstadt Press

Notes on Jaws Essay

Characters in the film Chrissie, the first victim is different to everyone else because she almost deserved the attack because it was her own fault. She was drunk at a party and about to have sex with a random guy who she didn’t even know the name of. The boyd was ringing which indicated the fact that there was something in the water- evidently a shark. Subsequently, because she was drunk she could not hear this and the boy was to focused on running over to Chrissie that he was also oblivious to the important indication. Alex is a young boy with an older mother who says ‘just 10 more minutes’ for him staying in the water, if she had not said that and not let him go, he would still be alive. Contrasting two extremes, a large, meaty lady walked past Alex on the opening scene; straight away it strikes you how skinny Alex looks. Speilberg has done this so you think ‘Why was Alex eaten?’ when there were better people the shark could of picked. Another contrast demonstrated by Speilberg was that Alex’s mother was shouting ‘Alex, Alex, Alex’. She knew who her son was, very well, yet the first attack the boy who was the only one who could have potentially saved the victim had to ask for her name. This illustrates how different the two attacks were. False/Fake alerts Screaming makes you alert and suddenly aware of what is happening. Another technique Speilberg uses to catch your attention. There are a few fake attacks/alerts which have been proposed in the film of ‘Jaws’. Firstly, just before the first attack a girl in messing around in the water; initially we think it has something to do with the shark and so does chief Brody. Yet we are wrong, by using this technique is builds the audience’s expectations and then confounding what we expect with the reality. By doing so this makes us more aware that something is about to happen and makes us more excited for the real attack that is soon going to creep up on us. Another example of a false alarm is the ‘Sunday lunch attack’, when the two men are attempting to catch the shark. The strong shark pulls a tyre which is connected to the jetty (the trap) and it breaks the jetty causing the two men to fall in. Although, one of the men is dragged across towards the shark, in shock and realization he scrambles away towards land. Luckily, he gets out of the water just in time. But, we- the audience- believe that he is going to die because there is the shark music playing.

The ethical concerns

The ethical concerns that I have related to this dilemma are many. What is the doctor’s responsibility to try to stop the mother’s contractions? What are the limits of the attempts that should be made to save the child?   Should the mother be allowed to risk her own life to attempt to save the life of a child that is probably not viable outside the womb? Should the doctor plan a cesarean section despite the fact that the infant will probably die as soon as it is removed from the mother’s womb?   I can’t imagine making this decision personally, but many mothers are forced to make it every day. Here is the situation that lead to my ethical quandary.I have a patient who is 3 week ante partum and has had premature rupture of membranes. This condition could cause hemorrhaging for her and death of the infant in uterus. In layman’s terms, both she and the infant are at risk of death. She is starting to contract and the physician will not do anything si nce the fetus is not considered viable. The physician has described the issues of having a vaginal birth versus a cesarean section with this patient because the fetus is breech. The patient wants everything to be done to save this baby. As described above, the issues are exceedingly complex. The physician appears to have determined that the child is a lost cause and is thinking only of the health of the mother, but this is contrary to her wishes. Should the mother’s desire to save her child be allowed to override her own survival instincts? And, what role, if any, should the child’s father have in decision-making process?My literature survey for this situation was amazingly frustrating. I expected there to be a great deal of study materials available regarding this topic. It is, in essence, the quintessential ethical debate: do you save the life of the mother or the life of the child?   And, there is the question of the doctor’s ethics. Should he be able to de termine the best medical course of action if it is contrary to the mother’s wishes? And, who determines when a fetus is viable? Can we allow it to be based on an arbitrary date?I found a lot of older research regarding the ethics of abortion and approaching the discussion of fetal viability from that point of view, but there was nothing recent and nothing than dealt with miscarriages as opposed to abortion. And, there was nothing that talked about the discussion of the life of the mother versus the life of the child. I think this would clearly be a great place for additional study. I think specifically the ethical question of whether medical decisions should be made contrary to the patient’s wishes should also be considered.Right now, as a society, we allow a person to make their own decisions about their health care even though we do not allow them to determine when or how they die.   What I did find were several articles regarding the mental trauma that miscarriage and stillbirth inflict on the mother and an interesting article promoting the development of advanced directives regarding pregnancy health care. Of all the articles, this is the one that I found most interesting and directly applicable to the situation at hand.In this article, Anita Caitlin proposes that obstetricians think outside the box and promote the development of advanced directives for prenatal and delivery care.   The proposal is simple, just as a person can create a living will for care during a terminal illness or traumatic injury, a pregnant woman would in her early weeks of pregnancy discuss in depth with her doctor the potential things that could go wrong and develop a plan of action.   For instance, a woman would decide at the very beginning of the pregnancy what circumstances would lead to her decision for a cesarean section (Caitlin, 2005).This would eliminate the need to make the decision during a high stress time, since we can assume that such decision would cause stress, and at a time that the mother’s mental and emotional state is impacted by the high levels of hormones associated with pregnancy. I understand that being able to hold a woman to the advanced directives would be impossible, but a woman could elect to rely on the already issued directive and not add the trauma of making a decision to an already stressful time. This would also allow the person to discuss the eventualities with those whom she believes have a right to have a say in her life instead of just those that the laws say have a right to assist with her decision-making (next of kin, when the patient is incapacitated).Another article that drew my attention that I found in my literature review was a discussion about the ethical concerns some doctors have about making medical recommendations that are contrary to their own moral and ethical beliefs.â€Å"A growing number of doctors, nurses, and pharmacies are refusing to provide, refer, or even tell their patien ts about care options that they feel are not in keeping with their own personal religious beliefs,† stated Barbara Kavadias, Director of Field Services at the Religious Coalition and leader of the three-year project that created In Good Conscience. â€Å"Institutions are refusing to provide essential care, citing their religious commitments.† (Bioweek, 2007)This is a growing ethical trend in medical care that I have some major concerns with. Take, for instance, the case of my current patient. If she were (or is) being treated by a doctor who believes all life is sacred, he might be willing to risk the life of the mother in an effort to try to save the child. In this case, it is difficult to determine how a person with these moral concerns might treat the patient. Taking the child via c-section is probably the best for option to preserve the mother’s life. It may result in the immediate death of the fetus. Waiting and trying to abate the mother’s contractio ns may provide the child with a greater chance of survival, but also puts extra risk on the mother’s life. At that point, what are the criteria used by those with this moral outlook to determine the proper course of action?These questions are likely to grow in controversy as technology increases and the fetus is increasingly viable outside of the womb. The more that society becomes able to keep a child alive without the benefit of the mother, the more questions regarding the ethics of doing so or not doing so will grow in prominence. It is absolutely possible that with increasing medical technology and the ability to prolong life we will have additional debates regarding who gets to determine what lives are worth saving and what lives are lost.I believe that a trend toward making informed decisions is a good one and a move in the right direction, taking people away from having to make a decision in a crisis situation. I also think that it is worthwhile to discuss the role of the father in the decision-making process. Because of the trend toward increasing women’s rights and in an effort to prevent a return to the days of the complete male dominance, society appears to be moving away from the rights of a souse to have a say in decisions that affect them.For example, the birth of a child is an 18-year (minimum) commitment for men as well and in an effort to secure the rights of women, we have completely removed the father from the decision-making process. As a human, I believe that ultimate control of a person’s body should be his or her own, but it is also reasonable to believe that a spouse (or life partner) should have some say in the decision. In the case of m patient, I cannot believe that a loving partner would encourage her to risk her own life for the tiny chance to save a child which would already have been lost if not for technology.Works CitedCaitlin, Anita. â€Å"Thinking Outside the Box: Prenatal Care and the Call for a Prenata l Advance Directive†Journal of Perinatal & Neonatal Nursing. Frederick: Apr-Jun 2005. Vol. 19, Iss. 2; pg. 169.Geller, Pamela A. â€Å"Understanding distress in the aftermath of miscarriage† Network News. Washington: Sep/Oct 2002. Vol. 27, Iss. 5; pg. 4.Klier, C. M. , P. A. Geller, J. B. Ritsher. â€Å"Affective disorders in the aftermath of miscarriage: A comprehensive review†,Archives of Women's Mental Health. Wien: Dec 2002. Vol. 5, Iss. 4; p. 129.‘Religious Coalition for Reproductive Choice; Religious Leaders Call for New Efforts to Reverse Growing Imposition of Sectarian Religious Beliefs on Reproductive and End-of-Life Care† Biotech Week. Atlanta: May 9, 2007. pg. 973

Brand Perception Case Study Kazo Fashion Limited

1 SUMMER INTERNSHIP REPORT 2010 SUMMER TRAINING REPORT ON KAZO FASHION LTD. Analyzing Brand Perception And Accordingly Suggesting Various Feasible Effective Marketing Activities To Boost Sales. Submitted in partial fulfillment of the requirements of the two year Post Graduate Programme (PGP). Submitted by ABHISHEK KUMAR Roll No. PG20095410 Batch: 2009-2011 IILM INSTITUTE FOR HIGHER EDUCATION ANALYZING BRAND PERCEPTION AND ACCORDINGLY SUGGESTING VARIOUS FEASIBLE EFFECTIVE MARKETING ACTIVITIES TO BOOST SALES 2 SUMMER INTERNSHIP REPORT 2010 DECLARATION I hereby declare that the Project work entitled, ANALYZING BRAND PERCEPTION AND ACCORDINGLY†¦show more content†¦Their aspirations and expectations are continuously changing. Today’s shoppers are more intelligent, discerning and tuned to their individual preference. They are increasingly brand and fashion conscious and select labels which define who they are or who they want to be. The biggest challenge for all the brands is to create loyal customers who love them. With rapid growth in disposable incomes Indian consumer markets are changing fast. And therefore Apparel and fashion industry in India is in its growth stage. In such a scenario, it is very essential to study how consumers make their choices in Apparel Fashion category where there are several brands in the consideration set of a consumer. Brands build customer loyalty by delivering excellent value which includes styling, durability, quality fabrics, and consistent fit. To the consumer, a brand name represents familiarity,Show MoreRelatedWills Lifestyle7563 Words   |  31 Pagesfunctioning. In the remaining six weeks we begin the project of designing and executing a collection as per the specific design brief given by the company. Contents ITC profile History Evolution ITC Sub-brands Organizational chart Achievements LRBD profile LRBD organizational structure Brand Architecture Supply chain management Product Development -sourcing -sampling -fabric store -grading -cutting -washing -finishing -costing -quality measurement -manufacturing Competitors MarketingRead MorePromising Land!!! Studying Entry Modes of Foreign Apparel Brands in Indian Retail Industry10861 Words   |  44 PagesMinor Project PROMISING LAND!!! Studying entry modes of foreign apparel brands in Indian Retail Industry Student Name Aarti Kumari Singh Anamika Sachan Sukanya Garg Sweety Department of Fashion Management Studies (FMS) National Institute of Fashion Technology (NIFT) September, 2012 Minor Project On PROMISING LAND!!! Studying entry modes of foreign apparel brands in Indian Retail Industry Submitted by Aarti Kumari Singh Anamika Sachan Sukanya Garg Sweety Under the supervision