Barangay Management System Essay

Presentation Barangay Record Management System is a development and computerized procedure of dealing with a barangay, to give up the manual procedure in the standard barangay corridor, for example, written by hand reports, keeping records inside the cabinet that will in general lose a few records. It is robotized in such manner that all records and exchanges that the barangay is required will be completely sorted out, simple to process and quick. Brgy. Sto. Rosario is utilizing a manual procedure of exchange in their barangay, and they said that occasionally experience issues like lost of records, sloppy documents. This framework encourages barangay the board by empowering the customer to keep up their occupant records as finish and state-of-the-art as could reasonably be expected and as effectively open for confirmation, checking and reference purposes dependent on the accessible residents’ registration information kept by the customer barangay. Information gave by this framework as exhaustive reports are priceless for arranging, program execution and related purposes. With the Barangay Records Management System, it will be an incredible assistance for them to diminish their work explicitly with exchanges that the resident of the said network will might require. Explanation of the Problem In many cases the barangay authorities lose the records of the citizen’s, they didn’t keep it deliberate. The barangay is utilizing a manual procedure of trasaction. Developing the Barangay Record Management System for barangay was useful to give a simple procedure of exchanges in an advantageous manner.

Leadership And Management Skills Portfolio Free Essays

string(114) it was hard for accord to be accomplished among the gathering individuals on the objectives and execution expectations. Presentation This intelligent work centers around evaluating my own shortcomings in various territories. It begins by a self â€assessment of my self-improvement needs.The next segment takes a gander at the challenges I encountered on different issues. We will compose a custom exposition test on Initiative And Management Skills Portfolio or then again any comparable point just for you Request Now At long last, the activity plans for self-advancement in the different regions are recommended. Portfolio Section 1 Arranging and individual administration aptitudes Utilizing a paper work out, I evaluated my arranging and individual administration abilities to decide territories of advancement. Concerning arranging, I scored 13, which is a generally low score. This demonstrates a zone for improvement in light of the fact that my score was under 24, which was the score I needed to accomplish show that I didn't further turn of events. I knew this was a shortcoming and a worry for me before beginning my postgraduate investigations while working all day. On the time the executives measurement, I scored 15 and this showed a requirement for additional turn of events. I ought to have a score of over 24 to exhibit that this zone didn't require further turn of events. The issue of time the board was a worry for me in light of beginning my postgraduate examinations and working all day. I have had difficulties in the past described by endeavoring to do a lot grinding away and not dealing with my time successfully. The low scores on both arranging and time the executives uncover that I have difficulties with task prioritization. An activity plan for self-advancement in these territories is introduced later under assignment prioritization. Learning style Nectar and Mumford planned a Learning Styles Questionnaire that is utilized in surveying the learning styles of people, and these are classified into activists, scholars, logical thinkers, and reflectors (Jarvis, 2005). At the point when I finished this poll, the outcomes indicated that I have a solid inclination for the dissident learning style and a moderate inclination for the realist learning style. As a lobbyist, I appreciate novel encounters, I am dynamic and rely upon instinctive dynamic and I have a repugnance for structure (Jarvis, 2005). I gain best from learning exercises that give new issues and encounters, pretending and cooperating with others in bunch errands and open doors for managing testing assignments. What's more, I incline toward errands with high perceivability including introductions, driving conversations, and leading meetings.However, I learn less when I need to tune in to addresses, think, compose or read all alone, or retain and comprehend a great deal of information. Moreover, my learning is disabled when I need to adhere to exact guidelines with no type of adaptability. As a practical person, I incline toward hazard taking, bunch work and application and testing of ideas (Jarvis, 2005). I learn best when there is a reasonable relationship between the learning theme and genuine issues throughout everyday life. Learning exercises ought to be organized around exhibiting strategies for achieving undertakings with clear, reasonable focal points. Besides, I like to be given open doors for giving it a shot and rehearsing strategies with input or instructing from a solid master. Additionally, I need models or models that I can copy, and I ought to be instructed procedures that are directly appropriate to my work setting. I likewise lean toward being offered with open doors for quickly applying any new information that I have learnt. As a realist, l learn less when the learning exercises are not related with a prompt need, need clear rules, and when there are deterrents to usage of obtained information. Such hindrances can be close to home, administrative, h ierarchical or political in nature. These learning styles have a significant effect on the learning exercises attempted in the activity plan for creating various abilities as exhibited later. Evaluation of how I work In a paper work out, I evaluated the manner in which I work and the outcomes uncovered that I linger when confronted with undertakings that I don't generally like, I invest a great deal of energy endeavoring to consummate things, and I can't discover things and notes at whatever point I require them. This means I have poor prioritization aptitudes, and this will be tended to through an activity plan on task prioritization that is clarified later. Character record I surveyed my character list utilizing an online exercise, and the outcomes exhibited that I have different characteristics. Initially, I exhibit low self-assuredness as I don't should be in consistent control, and I have a higher direction toward collaboration than undertakings. Second, I am an outrageous outgoing individual since I have to talk about issues in detail with others. Third, I am incredibly anxious as I think that its difficult to focus on dreary assignments, and I have a high desire to move quickly. At long last, I am exceptionally itemized in light of the fact that I need to secure information and become a specialist. These characteristics of my character influence how learning exercises will be organized in the activity intend to improve learning. Portfolio Section 2 Gathering administration In the principal seven day stretch of my course work, I was pioneer of my gathering. I didn't have the foggiest idea about my kindred associates very well as we had quite recently begun the course. Along these lines, venturing up and being a pioneer of individuals I didn't realize was intense thinking about that I am not a chief or pioneer at work. I needed to lead the gathering in the arrangement of a gathering introduction on a contextual investigation of somebody else’s administration aptitudes and present with them. I expected to take control and set the heading for the group all the more quickly, and a great deal of time was squandered as I didn't have the foggiest idea what was anticipated from me as a pioneer. For example, a gathering or group pioneer is required to set the objective of the gathering and build up execution desires (Morgeson, DeRue Karam, 2010). This was a difficult endeavor as I chose to pick a casual way to deal with this action where the gathering ind ividuals effectively encouraged the way toward defining objectives and deciding how the individuals would be considered dependable according to the presentation desires. This methodology brought about wastage of time since it was hard for agreement to be accomplished among the gathering individuals on the objectives and execution desires. You read Initiative And Management Skills Portfolio in classification Article models Likewise, I had difficulties in organizing and arranging the gathering as far as building up a common comprehension among the gathering individuals on the best methodology for planning activity and cooperating to accomplish the set up objectives (Morgeson et al., 2010). I confronted troubles in deciding how the exercises would be played out, the individual’s answerable for explicit errands, and when the gathering exercises would be finished. On the issue of when the gathering exercises would be performed, it was trying to accomplish agreement in light of the fact that the gathering individuals had clashing calendars that meddled with picking a fitting time for the gathering meeting to decide the advancement of the undertakings. Despite the fact that I confronted different difficulties during the underlying procedure of shaping gathering, I in the long run epitomized the job of the gathering chief. Nonetheless, I didn't generally permit everybody to have input. It is recommende d that requesting and utilizing proceeding with criticism from the gathering individuals is fundamental for accomplishing the gathering goals (Morgeson et al., 2010). By neglecting to permit the gathering individuals to offer their contribution to the gathering introduction, I wound up excluding their differing and helpful points of view on the gathering action. Training meeting I went about as a mentor on the most proficient method to responsively compose. There are explicit aptitudes expected of mentors including social ability, enthusiastic capability, tuning in, addressing, confining and contributing (Maltbia, Marsick Ghosh, 2014). Social fitness is related with building up associations with people being trained by expanding a steady and a sheltered domain that is described by opportunity in articulation considerations, shared regard, and confided in organization (Goleman, 2006). In any case, I needed this competency as I didn't permit the people I was instructing to uninhibitedly communicate their sentiments on responsive composition. As opposed to empowering commitment with my companions, I cornered the instructing procedure. Passionate ability is related with having mindfulness of one’s feelings and those of others to guarantee that the instructing relationship is experienced as profitable, adaptable, and open (Maltbia et al., 2014). I made som e troublesome memories dealing with my own feelings when instructing others as I blew up at whatever point any individual I was training didn't comprehend what I was conveying to that person. Moreover, I didn't perceive the impacts of my activities on the feelings of the individuals I was training. For example, a portion of the individuals I was instructing were obviously baffled during the training procedure yet I didn't set aside some effort to address these issues. Listening includes understanding the importance of what the individual under training is stating as to accomplishing wanted results (Maltbia et al., 2014). At the point when I began the instructing meeting, I didn't ask the individual I was training the particular results they wanted from this movement. It is proposed that a chain of importance ought not exist in the connection between the mentor and the individuals being trained (O’Broin Palmer, 2009). By neglecting to incorporate the destinations of the indivi duals being instructed into this relationship, their plan neglected to come first in the training procedure. As an instructing ability, addressing involves request for uncovering the data vital with the most elevated advantage to the customer (Maltbia et al., 2014). I was inadequate in this fitness as I seldom asked the individual I was instructing inquiries identified with the training procedure. I took on

Effect of rice and rye straw Free Essays

string(90) milliliter of preliminary arrangements was moved into five glass human progress tubings ( c. Reflection Purposes: To examine the concealment of the developing of Microcystis aeruginosa by various term imbuements of rice straw ( 0.2, 10, 50 and 100 yearss ) and rye straw ( 0.2, 5, 15, 40, 50, 100 and 150 yearss ) . We will compose a custom paper test on Impact of rice and rye straw or on the other hand any comparable point just for you Request Now Strategies and Consequences: All implantations with high fixation showed harsh outcome on the developing of M. aeruginosa, and the 0.2-day mixture from rice straw and the 40-day imbuement from rye straw demonstrated the most adequate 1s with EC50 estimations of 28.0 milligrams C l-1 and 18.9 milligrams C l-1, severally. The concentrate grouping of rice straw had negative relationship with the maximal developing and developing rate notwithstanding rot continuation, though rye straw indicated the negative connection between the concentrate fixation and the solitary maximal developing of M. aeruginosa. Highlights of imbuements through radical violet optical thickness ought to be changed because of degradation of straws. Choices: Rice and rye straw mixture demonstrated the likelihood to order the developing of M. aeruginosa, and in any case, may be considered as a feature of another unforeseen power contamination. Noteworthiness and Impact of the Survey: To put most strong specialist against algal developing, extricates from since a long time ago run corruption of straws could give greater chance and probability to happen allelochemicals. Watchwords: since quite a while ago run imbuement, allelopathy, concealment, rice straw, rye straw, SUVA, Microcystis aeruginosa Presentation Terrestrial workss have been known to consolidate grouped allelochemicals with hostile to algal belongingss ( Rice, 1984 ) . For delineation, grain straw concentrated relatively more than different straws like rice and rye has been accounted for to demo a concealment result of algal developing ( Pillinger et al. , 1992 ; Newman and Barrett, 1993 ; Barrett, 1994 ; Everall and Lees, 1996 ; Barrett et al. , 1996 ; Everall and Lees, 1997 ; Cooper et al. , 1997 ) because of arranged mixes separated from grain straw under a wide range of conditions, for case, oxidized phenolic mixes from lignin beginnings ( Pillinger, 1993 ; Chesson et al. , 1982 ) , p-coumaric and ferulic from cell divider bound constituents ( Chesson et al. , 1982 ) , and tannic corrosive ( Hussein, 1982 ) . Rice straw has other than been known to relinquish allelochemicals with phenolic compound to confine the growing, developing, photosynthesis, breath and transformation of different workss ( Rice 1984 ; Inderjit et Al . 1995 ; Chung et Al. 2001 ) . Park et Al ( 2006 ) indicated intelligent and abusive outcome of arranged phenolic mixes removed from rice straw on the developing of Microcystis aeruginosa. These straw-inferred mixes may abide of army complex synthetic substances with arranged highlights in a fluid status. As straws would be applied into amphibian environments to order unfavorably algal developing, straw-determined synthetic compounds would be discharged constantly, amassed or changed into H2O segment and highlights of synthetics would be changed blending to the degradation cut which may be connected with the lability of synthetic concoctions. In any case, there was little data on this connection between allelochemical creation and corruption cut about rice and rye straws. Thusly, our motivations were to investigate whether discharged concoction from rice and rye straws fitting to decay cut has distinctive concealment outcome on the developing of cyanobacterium, Microcystis aeruginosa, known as disturbance green growth around the universe, and to foresee the change of highlights of removed stuffs during disintegration cut. Materials and techniques Assortment of works stuffs Rye straw ( Secale cereale L. ) was gathered in Keumsan, South Korea. Rice straw ( Oryza sativa L. ) which was non applied with pesticides to examine creepy crawly pathology was acquired from Kangwon Province Agricultural Research and Extension Service, South Korea. All stuffs were in a split second moved to inquire about lab, flushed a few times with tap H2O, dried at 50? for 3 yearss and put away in a dim status at room temperature. Put away workss were cut, mortared, and sieved through 1-mm work before analyze. Arrangement of short or since quite a while ago run deteriorated implantations Nine gms of every work stuff ( dry weight ) were put in a 2 L Erlenmeyer flagon, consolidating 1.8 L of Moss medium. The making out of Moss medium was ( in milligram ) 16.8 Ca2+ , 5.0 †10-4 Co2-, 3.0 EDTA, 2.0 †10-2 Fe3+ , 2.2 K+ , 2.4 Mg2+ , 2.0 †10-2 Mn2+ , 4.0 †10-3 Mo6+ , 13.6 Na+ , 6.4 NH4+ , 21.0 NO3-, 0.9 P5+ , 3.3 S6+ , 4.9 Si4+ , 5.0 †10-3 Zn2+ , 3.3 †10-8 Cyanocobalamin ( B12 ) , 3.3 †10-7 d-Biotin, 3.3 †10-8 Thiamin-HCl ( B1 ) in 1 L of refined H2O. To separate straws for a long clasp, an aerator gave aerophilic status into the 2 L Erlenmeyer flagon on the grounds that keeping up aerophilic status was of import for the creation of phytotoxic synthetics. For outline, Welch et Al. ( 1990 ) demonstrated that microbic deterioration of grain straw was basic for the concealment of algal developing, and Newman and Barrett ( 1994 ) proposed that the central requests for straw to be dynamic are the consideration of aerophilic conditions and a functioning and differing microflora. Humidifier before the aerator was introduced to prevent the loss of implantations and development medium from the vaporization by blow uping dry air. The mixtures from rice straw were inspected after 0.2, 10, 50 and 100 yearss from puting straws in the progress medium and those of rye straw were gotten after 0.2, 5, 15, 40, 50, 100 and 150 yearss from introducing straws. Each subsampling, 200 milliliter of imbuements were sifted through a glass fiber channel paper ( Whatman, GF/F ) , thus filtrate was lyophilized and put away in a refrigerator until Microcystis aeruginosa developing preliminary. Culture medium including implantations was made by blur excursion 20 milligram of lyophilised stuff in 100 milliliter of cleaned Moss medium and separated through a glass fiber channel paper ( Whatman, GF/F ) . At that point, to quantitatively investigate the concealment of M. aeruginosa developing by imbuements, human advancement medium incorporating mixtures was weakened with sanitized Moss medium to an extent of convergence of implantations ( test arrangement ) . Tried groupings of mixtures every disintegration time of straws were in Ta ble 1. The convergences of broke up natural C ( DOC ) in implantations were resolved using the TOC analyser ( TOC-5000A, Shimadzu ) . Every 10 milliliter of human advancement medium was put away at 4? to mensurate UV 260nm optical thickness. Culture status and developing finding of M. aeruginosa Every 4 milliliter of preliminary arrangements was moved into five glass progress tubings ( c. You read Impact of rice and rye straw in classification Article examplesa. 11 milliliter, USA Scientific Culture Tube ) with a top thus, autoclaved. Following 1-day cooling, each 0.3 milliliter of M. aeruginosa ( got from Institute of Hydrobiology, China ) was vaccinated into four tubings and refined. Stayed one human advancement tubing was utilized to mensurate clean estimation of fluorescence or optical thickness to watch algal developing every imbuement. M. aeruginosa in exponential or fixed developing stage was vaccinated for the trials. Culture tubings were brooded in 25â ±1? also, enlightened by fluorescent obvious radiations to give around 80? E m-2 s-1 for 24 h each twenty-four hours. Cylinders were unsettled with a spin amiable twice a twenty-four hours. The spots of trial tubings in a brooder were randomized in any event multiple times a hebdomad. In vivo fluorescence of M. aerug inosa was estimated with 1 or 2 yearss interim using a spectrofluorophotometer ( RF-1501, Shimadzu ) at 343 nanometer of an energy frequency and 680 nanometer of a radiation frequency. Absorbance ( 680 nm ) of algal cells to mensurate algal becoming was resolved with 1 or 2 yearss interim using a spectrophotometer ( 101, Hitachi ) on the other hand of fluorescence following 50-day imbuement of rice straw and 100-day implantation of rye straw. Assurance of M. aeruginosa developing and measurements strategies To figure maximal developing ( K ) and developing rate ( u ) of M. aeruginosa, a calculated guide was utilized to show a sigmoid bend for algal developing ( SigmaPlot 9.0, Jandel Scientific ) as follows: EC50 values ( fixation, when 50 % concealment outcome happens ) were acquired from maximal developing estimations of every preliminary contrasted and control on log-probit graduated tables. A successive line connecting the two nearest values above and beneath the line coordinating to 50 % concealment was acquired ( Yamane et al. , 1984 ) . In occurrence of 50 and 100 yearss in rice straw and 0.2 twenty-four hours in rye straw, EC50 values were determined by the extrapolation of two nearest informations of under 50 % concealment. To figure â€Å" no-restraint maximum breaking point tried fixation † , alluded as a maximal focus demonstrated no-hindrance out of attempted fixations, rehashed estimated investigation of error ( ANOVA ) with station hoc of Dunnett preliminary was utilized ( p gt ; 0.05 ) to look at the appropriation of optical thickness or fluorescence for watching M. aeruginosa developing between control without imbuement and preliminary arrangements. Single directi on ANOVA ( station hoc Duncan preliminary ) was used ( p A ; lt ; 0.05 ) to think about standardized maximal developing or standardized developing rate among three gatherings of broke down natural fixation ( DOC ) of imbuements, and standardized maximal developing or standardized developing rate are determined by partitioned maximal developing or developing rate in preliminary arrangement by in charge, severally. Proportion of UV260 and DOC in mixtures So as to anticipate the change of highlights of implantations during rotting, the proportion of UV optical densit

The 8 Most Common Mistakes You Make on ACT English

The 8 Most Common Mistakes You Make on ACT English SAT/ACT Prep Online Guides and Tips In the course of recent years, I've guided many understudies on the ACT and seen them miss similar sorts of inquiries again and again. The ACT English area extremely just tests a bunch of ideas, so it's anything but difficult to commit the equivalent careful error onthree or four questions-which truly harms your score. Try not to stress, however! I've thought of eightsimple principles you can follow to assist you with staying away from the most widely recognized problemson the ACT English and naturally raise your score 1-2 focuses. Utilize my ACT English methodologies and practice on a great deal of sensible inquiries, and you'll raise your English score. A ton of normal mix-ups rotate around going with the appropriate response that sounds right instead of the decision that keeps the principles. To assist you with detecting the distinction, I'llgo through the mix-ups most understudies make arranged by frequencyand clarify how you can stay away from them: Keeping away from NO CHANGE Not expelling excess or unimportant words Insertingtoo numerous commas Mistakenly accentuating free statements Stirring up it's and its Utilizing they rather than the person Bypassing the inquiry Missing modifier blunders Mix-up #1: Assuming Every Underlined Portion Includes an Error NO CHANGE appears as though it must not be right, however it's really right somewhat over 25% of the time. Don't consequently preclude decision An orF, and don't re-think yourself in the event that you have NO CHANGE as the response for numerous inquiries in succession. Rather, on the off chance that you can't discover a blunder and figure NO CHANGE may be the best decision, take a gander at the contrasts between the appropriate responses and attempt to decide whattypeof question it is. Are for the most part the appropriate responses action words? It's most likely an action word tense or subject-action word understanding inquiry. Does each answer have commas put in various areas? It's possible a comma question. (Remember, nonetheless, that a few inquiries test more than one idea.) When you realize what sort of inquiry it is, you can decide if the first form keeps away from the mistake. Is the action word appropriately conjugated? The commas appropriately positioned? The secret to not being befuddled by NO CHANGE is treating it like some other answer. On the off chance that the best form of the underlined parcel is the first one, at that point pick A. For more data on the recurrence of NO CHANGE, look at our full investigation. Mistake#2: Leaving in Extra Words Relevanceand repetition are two of the least instinctive ideas on the ACT English segment. Questions that test these subjects require you wipe out absolutely linguistically adequate expressions that frequently appear to include data. The way to seeing how to move toward these inquiries is perceiving that not all data is valuable. Investigate this model sentence: Each spring, I experience my yearly house keeping custom and clean my home. This sentence is consummately syntactic and straightforward. Be that as it may, it rehashes certain thoughts unecessarily. Each spring is by definition yearly, so we needn't bother with the subsequent word. In addition, the custom is explicitlydescribed as house keeping, so and clean my house is excess. Each spring, I experience my house keeping custom. In the event that an answer repeats something that is as of now been built up or includes data that isn't straightforwardly identified with the current point, it's likely off-base. Take a stab at taking the extra wordsout and check whether the sentence despite everything bodes well (both syntactically and legitimately). Assuming this is the case, choose the appropriate response that leaves the superfluous words. Try not to be hesitant to pick OMIT the underlined parcel, in the event that you think the entry works without the entire underlined area. For a more inside and out interpretation of excess inquiries, see our full post on the subject. Misstep #3: Adding Unnecessary Commas Numerous understudies accept that you should put a comma wherever in a sentence where there's an interruption, yet this methodology will bring about your missing a ton of inquiries. Investigate the accompanying model: I know Callie felt that charging Jon, of taking the earphones, would worthwhile motivation more issues. These commas may appear to be right, yet they're really superfluous. In spite of the fact that this sentence is genuinely long, it doesn't require any commas whatsoever: I know Callie felt that blaming Jon for taking the earphones would noble motivation more issues. Truly commas are just fundamental in quite certain circumstances. A decent general guideline is If all else fails, forget about it! In the event that comma questions are entangling you, our total manual for commas on the ACT can enable you to comprehend when you need them and when you don't. This is certainly not an insightful disposition to take towards commas. Mix-up #4: Connecting Independent Clauses Incorrectly One of the most well-known ACT English comma issues is known as a comma join, it happens when a comma is utilized to associate two free provisos (this sentence is a model!). There are four right approaches to associate two complete musings: a period, a semicolon, a colon, and an organizing combination with a comma. How about we see some substitute renditions of the sentence above: Inaccurate: One of the most widely recognized comma issues is known as a comma join it happens when a comma is utilized to interface two free provisos. Erroneous: One of the most well-known comma issues is known as a comma join and it happens when a comma is utilized to associate two autonomous statements. Right: One of the most widely recognized comma issues is known as a comma graft. It happens when a comma is utilized to associate two free conditions. Right: One of the most widely recognized comma issues is known as a comma graft; it happens when a comma is utilized to interface two autonomous conditions. Right: One of the most widely recognized comma issues is known as a comma join: it happens when a comma is utilized to associate two free provisions. Right: One of the most widely recognized comma issues is known as a comma join, and it happens when a comma is utilized to associate two free conditions. For more data on comma grafts and different types of run-on sentences, investigate our top to bottom article. Mix-up #5: Confusing It's, Its, and Its' The contrasts between can appear to be convoluted, particularly in the event that you haven't examined them in some time, however they're quite straight forward. Its, with no punctuation, is a possessivepronoun. It's comparable to his or her, which you'll see don't have punctuations either. It's, with a punctuation before the s, is a withdrawal of it is or it has. Contractions consistently must have a punctuation to supplant the dropped letter or letters. Its', with a punctuation after the s, is certifiably not a genuine word. This development will show up as an answer on the ACT however it's never right. When attempting to decide if the word needs a punctuation, you ought to supplant it with it is (or it has, contingent upon setting) and check whether the sentence bodes well. Assuming this is the case, it's is right. If not, its is. How about we go over a model: The feline stuck back its ears to show dismay. We know its' can't be right we simply need to decide if it ought to be it's or its. Let's module it is and check whether that bodes well: The feline stuck back it is ears to show dismay. That rendition doesn't bode well. Its is the right decision, since the pronoun is intended to show that the ears have a place with the feline: The feline stuck back its ears to show disappointment. For more data on its versus it's and other punctuation issues, look at our post on accentuation. This deer might be befuddled, however you don't need to be! Misstep #6: Using They or Their as a Singular Pronoun At the point when we talk, we routinely utilize the plural pronouns they, their, and them to allude to people on dubious sexual orientation (for example the kid, the instructor, the inventor).In composed English, be that as it may, this utilization is viewed as a pronoun understanding blunder: the thing is particular, yet the pronoun supplanting it is plural. Investigate this model sentence: Off base: At the finish of numerous fantasynovel, the hero must face their foe in single battle. Correct:At the finish of manyfantasy books, the hero must face his or hernemesis in single battle. In spite of the fact that it might seemoverly convoluted, the second form of the sentence accurately coordinates thing and pronoun. Pronoun understanding is every now and again tried and can be precarious, so consider checkingout our total manual for pronoun concurrence on ACT English. Misstep #7: Not Reading the Question Since the vast majority of the inquiries on ACT English spin just around underlined segments of the entry, it’s simple to shine overquestions when they show up. In any case, similarly as with different areas of the ACT, it's critical to painstakingly peruse the inquiries and consider what they're posing. Normally, the best sign of the appropriate response is in that spot in the inquiry. This ruleis particularly crucial toanswering questions that get some information about which rendition of a sentence or expression is ideal. It very well may be enticing to just pick the appropriate response you think sounds best, yet this methodology will for the most part offer you an inappropriate response. Rather, look atwhat the inquiry is posing for, for example explicit subtleties or data that sets up a complexity. The ACT English segment includesa really wide scope of inquiries that usethis group, so in case you're battling with these kinds of inquiries investigate a portion of our general exhortation on the ACT English inquiries and sections. Error #8: MisplacingModifiers Lost and dangling modifiers-elucidating words or expressions that are mistakenly positioned in a sentence-are another kind of unusual blunder that oftendoesn't appear to be off-base. Regardless, the ACT incorporates them decently regularly, so remember this key standard: a modifier must be close to whatever it adjusts. Off base: While strolling, the banana strip stumbled me. Right: While strolling, I stumbled on the banana strip. Dangling modifiers (which, similar to the model above, are introductoryphrases that are isolated from the thing they're adjusting) are particularly dubious. Be on the looko

Free Essays on Origin Of World In Egyptian Mythology

Their comprehension of the grandiose request was from direct perception of nature. Consequently their creation fantasies fret about lords of nature; the earth, the sky, the sun, the moon, the stars, and obviously, the Nile stream. As per their antiquated conviction, waters of tumult encompassed the world, which was isolated in three sections: â€Å"Earth†, â€Å"Sky† and â€Å"Underworld† otherwise called â€Å"Duat†. In their conviction the sun used to travel down to the black market around evening time, which was the reason it couldn’t be seen. In any case, the vital and upsetting inquiry that happened was that how did everything started in any case. There are various recognition and ideal models concerning this fundamental inquiry. â€Å"The River Nile† had an all-encompassing perspective on the Egyptian life. The Nile was adored as a divine being and had a spot in Egyptian ceremony and folklore. . Since the Nile River, with its yearly floods assumed a basic job in this enormous request. It should not shock discover water the central component in the Egyptians thoughts of creation. Likewise with the Nile, every year the flood no uncertainty made disturbance all animals living on the land, in the long run the floods would retreat and out of the mayhem of water would develop a hill, which contained procreative vitality that was the wellspring of all life. The hill was the way in to all manifestations. This â€Å"Risen Land† embodied the god â€Å"Tatjenen†. Presently after that another basic inquiry that emerged was the place did this hill emerged from the outset and who was the main god to show up. Division of Egypt: Glancing back at Egyptian human advancement we find that it was isolated in two sections; â€Å"Upper Egypt† otherwise called â€Å"Heliopolis† and â€Å"Lower Egypt† known as â€Å"Hermopolis†. Every one of these guaranteeing that the hill rose in their piece of the land gave various hypotheses about the starting point of world. Heliopolis’s Conception: At â€Å"Heliopolis† the â€Å"Ennead† for example â€Å"Group of nine gods† were worsh... Free Essays on Origin Of World In Egyptian Mythology Free Essays on Origin Of World In Egyptian Mythology Their comprehension of the grandiose request was from direct perception of nature. In this way their creation fantasies fret about lords of nature; the earth, the sky, the sun, the moon, the stars, and obviously, the Nile stream. As indicated by their old conviction, waters of bedlam encompassed the world, which was partitioned in three sections: â€Å"Earth†, â€Å"Sky† and â€Å"Underworld† otherwise called â€Å"Duat†. In their conviction the sun used to travel down to the black market around evening time, which was the reason it couldn’t be seen. Yet, the urgent and upsetting inquiry that happened was that how did everything started in any case. There are various recognition and ideal models concerning this fundamental inquiry. â€Å"The River Nile† had an all-wrapping perspective on the Egyptian life. The Nile was adored as a divine being and had a spot in Egyptian ceremony and folklore. . Since the Nile River, with its yearly floods assumed a basic job in this infinite request. It should not shock discover water the key component in the Egyptians thoughts of creation. Similarly as with the Nile, every year the flood no uncertainty made uproar all animals living on the land, in the end the floods would retreat and out of the confusion of water would rise a hill, which contained procreative vitality that was the wellspring of all life. The hill was the way in to all manifestations. This â€Å"Risen Land† represented the god â€Å"Tatjenen†. Presently after that another basic inquiry that emerged was the place did this hill emerged from the outset and who was the main god to show up. Division of Egypt: Glancing back at Egyptian human advancement we find that it was partitioned in two sections; â€Å"Upper Egypt† otherwise called â€Å"Heliopolis† and â€Å"Lower Egypt† known as â€Å"Hermopolis†. Every one of these asserting that the hill rose in their piece of the land gave various hypotheses about the cause of world. Heliopolis’s Conception: At â€Å"Heliopolis† the â€Å"Ennead† for example â€Å"Group of nine gods† were worsh...

Digital Transformation What, Why And How

Digital Transformation What, Why And How © Shutterstock.com | WichyIn this article, we dive deep in the topic of Digital Transformation and explore this topic within four parts: 1) What is Digital Transformation, 2) Development Process, Catalysts and Inhibitors of Digital Transformation, 3) How is Digital Transformation taking place, and 4) Examples of Digital Transformation.WHAT IS DIGITAL TRANSFORMATIONDigital Transformation: A definitionDigital Transformation is a term that is used to refer to those changes that are linked to the application and use of digital technology in every aspect of human society and living. Digital Transformation is the third stage or step in the process of embracing technologies, the first being digital competence and the second being digital literacy. If this term had to be described even briefly, then ‘going paperless’ would be the easiest definition.The process of digital transformation not just affects businesses but also many other segments of society including art, science, mass commu nication, government, and education.The Key Elements of Digital TransformationThere is a total of three core or key elements that contribute towards successful starting and development of the process of digital transformation, and they are given below. © Flickr | AltimeterGroup Elements © Flickr | AltimeterGroup Element 1Vision and leadership Digital transformation has still not been identified as a formal effort by most businesses and thus businesses need proper vision and leadership to get this process into motion. © Flickr | AltimeterGroup Element 2Digital customer experience This element is not related to guesswork but is rather about the research of customer behavior, personality, and expectations. Digital transformation can only take place when one is armed with this information. © Flickr | AltimeterGroup Element 3The Digital Transformation team Organizations create special teams to start bringing the process of digital transformation into motion. These teams are often called digital circles and rapid innovation teams, etc.Digital Transformation StatisticsThere are several facts and statistics about Digital Transformation and its importance for modern companies. Some of the statistics are below:In the year 2014, about 88% of digital strategists and executives stated that their business or company was going through a formal digital transformation effort.Only about 25% of these businesses through had planned out a digital customer journey as a part of the digital transformation process.Also, about 90% of the businesses lacked needed and suitable digital skills.About 42% of the strategists were found to state that they have not done a research on the customer journey but were making an investment in new digital channels and methods.Now, about 17% of the digit al leaders are in the process of studying the digital customer journey.About 27% of the senior executives of firms believe that using digital transformation is not a choice but a matter of survival.The amount of data that is now being stored digitally keeps doubling every 18 months.Only one out of three marketers thinks and believes that their business is very proficient in digital marketing.By 2015, about 90% of jobs will need information and communication technology-related skillsA whopping 93% of marketers are now making use of social media for enhancing their image, selling products and getting in touch with customers.It is a fact that 62% people across the world are more likely to engage with brands that club social media content into their properties. 70+ Digital Transformation Statistics from SantokuPartnersDIGITAL TRANSFORMATION: DEVELOPMENT PROCESS, CATALYSTS, AND INHIBITORSThe Journey to Digital Transformation in Three StepsDigitally reactive -This step is about the t actical delivery of digital and the model that is the core system of any online business.Digitally strategic This is a much bigger step and makes use of digital from the starting. It makes use of things like big data and the services and products sold remain the same while changes are long lasting.Digitally transformational This step is the innovation of business that allows one to understand how much technology can allow you to do. This step if implemented properly can help businesses stay relevant.Catalysts and InhibitorsCatalysts:Digital Ethnography -This is one catalyst that enables one to focus on the new customer journey and, therefore, promotes the process of digital transformation.Digital Darwinism -This catalyst means that companies now have no option but to adapt to new technology and digital channels.Behavioral economics This catalyst means that digital methods tend to open up newer touch points for businesses these days, thereby enhancing profits and reaching goals.Le aders Lead This is yet another catalyst that says that empowerment top-down and when clubbed with internal collaboration can help the process of digital transformationInhibitors:Education Without proper knowledge and education among executives and workers, no company can successfully work its way towards digital transformation. Thus the lack of it can prove to be an inhibitor.Tunnel vision Having a restricted vision can also be an inhibitor to development and growth and all executives, especially the senior ones need to have a proper and open vision.Cause-effect Most businesses do not have any dedicated resources for spending on technology, and this is a major inhibitor on the path of digital changes or transformation. Without investing a good deal of money on a change as big as digital transformation, a firm cannot expect to grow.Data paralysis With the lack of data and insight on a number of matters, firms fail to work together as a collaborated effort. An actionable insight is needed along with a common vision across all levels of a business. © Flickr | AltimeterGroupWHY DIGITAL TRANSFORMATION IS SO IMPORTANTImportance and Benefits of Digital TransformationAccording to a recent study conducted by a specialist research company called Altimeter group, the companies and businesses which invested in new people, processes and technologies to compete in the digital markets saw much greater profits and market share. This report was conducted and published to enable digital strategists to plan their next steps for investments in this area. This report points out to the top 5 benefits or points of importance of Digital Transformation. These are performance orientated benefits and show that digital transformation is proven to increase productivity and helps companies enhance customer experience.Lift in customer engagement (75%) One of the first and most important benefits of Digital Transformation is that it leads to a great lift in customer engagement and experience. Through online channels and communication with customers, any business can get closer to what the customers think, want and how their decisions are influenced. By using digital channels, companies tend to make processes of sales and marketing more web-based which directly puts them in contact with their customers, making them real all of a sudden.Improved customer satisfaction (63%) With the world getting more and more inclined towards using technology, not just for searching and educating themselves but also comparing products and services, it is only natural that a business that is more digitally inclined will be better appreciated. By transforming business activities through digital channels, a business can attain what most are always in the pursuit of customer satisfaction. Only with customer satisfaction can a business retain important consumers and move towards better profitability, thus reaching their ultimate goal.Higher digital traffic (53%) As you move your business and its activities to digital channels, you will observe that a lo t of your clients and customers too would start responding to you on these channels. For example, if you run a website for your business, showcasing its products and services, you will observe a higher digital traffic and response rate. Most consumers look online for desired products and services, and digital transformation holds the key to attracting and retain new and existing customers respectively.Increased Lead Generation (49%) Another very significant benefit of Digital transformation is an increase in Lead Generation. Lead Generation is a term used to refer to the generation of consumer or customer interest and inquiry into the products and services of a business. As you introduce yourself to digital mediums, number of people and a larger percentage of the target audience would be able to reach you, and a greater degree of interest would be generated. It is a fact that lead generation is an important aspect for all businesses and can lead eventually to greater profits. Thus, this gives you another reason to adopt the Digital Transformation concept and apply it more religiously.Greater conversions (46%) Have you ever noticed that a lot of customers may approach you, and only a small percentage of them may purchase your services or products? This simply means that the conversion rate of your consumers is low. But by adopting Digital transformation, this rate can go up, thereby leading to more sales and hence more profit. Digital transformation enables you to market your products to a greater audience and retain their interest through several methods. This thereby leads to a greater conversion.HOW IS DIGITAL TRANSFORMATION TAKING PLACEHow to Transform Three Key Areas1.     Transformation of Customer ExperienceIn order for Digital transformation to take place, it is very important to transform the whole customer experience. For this purpose, businesses have started to take advantage of previous investment in systems to understand market segments and speci fic demographics betters. Some ways in which businesses are transforming customer experiences include:Exploration of social media to understand customer de-satisfaction and satisfaction.Promotion of brands through digital mediaBuilding of new online communities to build loyalty with clients.Building products that improve branding in lifestyle communities.Building analytic capabilities to get to know customers more in detail.Usage of technology to improve in-person sales communication.Integration of customer purchase data to offer better and personalized sales and customers services.Service companies now offer self-service through digital toolsUsage of mobile apps2.     Transformation of Operational ProcessesThe transformation of the internal process or operational processes of a business is also very important, although the change in customer experience may seem more exciting.Process Digitization: Some businesses now are going beyond the method of automation to enable themselves to refocus on more strategic tasks. Many new types of technologies are continuing this trend of getting benefits beyond efficiency because going digital often reduces the need for shipping physical prototypes in both directions, thus reducing the lifestyle of product development by about 30%.Worker enablement: With the increasing use of collaboration tools, email and video conferencing etc., employees can now contact with clients and customers who they have never met or in areas they never visit. Digital transformation replaces one-way communication mediums to broad communication methods as it has many tools that can virtualize individual work.Performance management: Digital transactional systems offer business executives more knowledge of regions, customers and products thus making it possible to make decisions on real data and not just assumptions. Managers can now compare status across several sites and adjust product manufacturing capacity.3.     Transformation of Business ModelsBe sides transformation of operational processes and customer experiences, Digital Transformation is also about the transformation of business models. Companies are now finding ways to club physical and digital offerings and using digital methods to share information across company silos. They are now building service wrappers on traditional products and using others ways to bring about major changes in their business schemes. It won’t be wrong to say that a digital globalization is taking place in the world as when digital technology is clubbed with integrated information, global synergies are gained. Global shared services make way for better flexibility and reduce risk.As far as local managers are concerned, the concept of digital transformation works beautifully. For them, the difficulty of centralization is balanced by efficiency benefits and capability to concentrate more on strategic activities. With the means of centralized data, now the local managers can get a broader view of the business.How Can You Make your Digital Journey More Successful?In order to make your digital transformation journey more successful, an iterative three-step process can be followed. This process is:Step 1.     Incorporate the digital future in the vision of your companyMost of the digital transformation efforts fail because their vision is not at all transformative. The real transformation cannot take place at the bottom but has to take place at the top. One has to see across silos to see the real value of transformation. Companies have to identify and diagnose the strategic assets which include:Sales forcePoint of sale and distribution channelsProduct and contentProduct innovationCustomer knowledgeCulturePartnership networkBrandSuccessful digital transformation takes place when on envisions new ways which digital technology enhances customer and performance satisfaction. But one must not just focus on technology but rather on different methods of using it.Step 2.     Make in vestments in digital initiatives and SkillsThere can be no digital transformation without investment. But it is very necessary to identify the need for managing risk; investment and making required changes for capitalize on the change. The first step in this process is to find the right skills and invest in them. Yes, finding right skills is a big challenge, but companies must remember that it is often better and simpler to hire vendors than to hire people with right skills. But the coordination of these vendors then becomes highly important. To jumpstart the change, outsiders can be helpful but even insiders can do a good job. Some companies believe that using senior insiders in roles that require coordination is very helpful. But, on the other hand, some companies also found that it was easier to move junior level good employees in roles that required energy and enthusiasm.Step 3.     Change the vision from the topIf the vision of the top level executives of a firm is not reinforc ed through communication and action, then it will not translate to local level action. The change has to be led from the top, and this requires right incentives, right coordination, consistent engagement and KPIs.Communication holds the key to reducing the resistance of an organization and for bringing about effective change. People, as compared to any technology are a much bigger issue in reaching successful transformation. This is why it is important to communicate digital vision from the very top and at the very beginning itself. This will keep the entire organization engaged and in the loop. Use emails, social networking tools and video conferencing to make this possible rather than using traditional tools. The right kind of leadership and governance too forms an important part of this process because, without it, the ambition cannot be put into working motion. Once the goal has been communicated, the leader must then explain a set of ambitions and goals for executives to reach. Now KPIs must be used to constantly monitor progress. A transparent set of metrics help to monitor actions and thus makes it easier to reach goals.EXAMPLES OF DIGITAL TRANSFORMATIONOne of the best examples of a company that embraced and created magic with digital transformation is Starbucks. Not only has this company managed to engage customers through social media but also bridged the online and offline customer experience.Another good example is Nespresso, which engages customers via its website, through mobile, at airport vending machines, and this has helped it to get better sales productivity and greater penetration into new markets.Some other beautiful examples of businesses using digital transformation to its best include Marriott, T-Mobile US, and many others.Image credit: Flickr | AltimeterGroup Elements, Flickr | AltimeterGroup, Flickr | AltimeterGroup Element 1, Flickr | AltimeterGroup Element 2, and Flickr | AltimeterGroup Element 3 under Attribution 2.0 Generic.

Healthcare Ethical and Legal Issues Research Assignment - 2200 Words

Healthcare Ethical and Legal Issues Research Assignment (Essay Sample) Content: Healthcare Ethical and Legal Issues.Student Name.Institution NameTerminating an individuals life when there is no chance of improvement can be a matter of life and death. Such situations call for well-documented medical, legal and ethical laws that clearly outline what is to be done when faced with such issues. Life termination has raised the eyebrows of the public, politicians as well as religious and activist groups. Some are pro-life while others are against it. Some have substantial evidence while others base their argument on emotions and self-drive. The cases call for amicable agreements, well-stated laws, as well as advance directives on what should be carried out in case one is incapacitatedIn February of 1990 at 26 years of age, Terri Schiavo collapsed in her home at St Petersburg, Florida. She had cardiac arrest and her tissues became hypoxic for several minutes. The oxygen supply to her brain was cut off for several minutes. The paramedics tried to resuscit ate her, but massive brain damage had already occurred. She remained in comatose for about two and a half months only to proceed into a persistent vegetative state (PSV). PSV is the rarest form of disability in which most of the brain tissue is dead, but the patient loses cognition and can only perform a few involuntary action on his or her own. Terri was intubated for her hydration and nutrition because she couldnt feed on normal food (Jones Whitaker, 2009).The cause of her collapse is disputed. Michael Schiavo said that it was induced by potassium imbalance that he associated it with bulimia, an eating disorder, while her parents, the Schindlers, suspected that her husband tried to strangle her. Their argument was based on a court testimony by a neurologist. The testimony stated that she suffered a neck injury on hospital admission (Lynne, 2005).Due to unavailability of an advance directive, Mr. Schiavo was appointed as Terris formal guardian. The Schindlers didnt object his appo intment. Her optimistic husband received nursing training with the intention of taking care of her. It, however, proved too overwhelming, and she was returned to the chronic care facility after three weeks. Intense physical and occupational therapies were administered with the hope of rehabilitating her. She was taken to California by Mr. Schiavo to try experimental thalamic stimulator implantation in her brain to improve or restore her consciousness level but the treatment failed (Wolfson, 2006).Mr. Schiavo continued to live with her for several more months until guardian ad litem was appointed by the court (Hook Mueller, 2005). The Schindlers encouraged Mr. Schiavo to move on and start dating. After a while Michaels belief about Terris recovery appeared to have changed. He had no hope that his wifes health would improve. The Schindlers and Mr. Schiavo relationship deteriorated in 1992 after he and Terri were awarded a large amount of money for the damages in two malpractices suit s regarding her infertility treatments and a possible association with the cardiac arrest (Hook Mueller, 2005). In July 1993, a petition was filed by the Schindlers in court seeking to remove Michael as Terris guardian but later dismissed because the first guardian ad litem found that he had aggressively and attentively cared for her.Four years later, May 1998, Michael filed a petition seeking authorization of the removal of her Percutaneous Endoscopic Gastrostomy tube, but the request was challenged by the Schindlers claiming that she would have wanted to be kept alive. A second guardian ad litem was appointed by the court to serve on behalf Mrs. Schiavos interests (Hook Mueller, 2005). In December the same year, her guardian reported that Terri was in PSV and according to the physicians the chances of improvement were minimal, and Michaels statement about Terris wishes not to be feed on tubes when incapacitated were genuine. Contrary Mr. Schiavos argument about Terris wishes had no evidence to support the claims (Hook Mueller, 2005).The trial to determine Terris wishes begun in January 2000 in Pinellas-Pasco County Circuit Court. The decision by Judge Greer to withdraw the nutrition and hydration tubes in order permit natural death raised a heated debate between right-to-die and pro-life advocates (Lynne, 2005). It was followed by a series of emergency motions, appeals and court orders to establish the trials jurisdiction but the physicians concurred with the earlier medical evaluations. It led to the public becoming increasingly interested in and vocal about the case. Several organizations were drawn into the case. Some claimed that the cessation of Artificial feeding tubes was an act of abuse and neglect. The tubes were removed but reintroduced after two days. In addition to the petitions, Florida House of Representatives passed Terris Law leading to reconnection of the tubes. The court battles went on, Michael, joined by the American Liberties Union to contest against Terris law as unconstitutional. The legal challenge culminated in the opinion of the judge declaring the law as unconstitutional. The series of events that occurred after became unique in the history of American politics, law, and bioethics (Lynne, 2005). The case progressed to involve the president. Consequently the tubes were disconnected in March 2005. She later died at age 41 ending the long legal, medical, and political struggle. The autopsy report was consistent with the initial report. She sustained severe and irreversible brain damage, and there was no hope of rehabilitation.Practically Terris case raises a lot of questions. Whether her case was an act of euthanasia or natural death remains controversial. There were two different paths she could have taken. Her guardian would have chosen to allow her to die or continue living It wouldnt have been considered as a case of euthanasia if the supportive treatment was utterly disconnected and she would have died l ater due to dehydration and starvation. Contrary, euthanasia would have involved the use of a drug or chemical by the medical physicians to terminate her life.The end-life-decision making issues involved in Terris caseIn Terris case, many decisions were made concerning her well-being and ability to stay alive. The initial end life decision being the succession responsibility. The physicians and the court selected her husband as the guardian based on the long relationship she had with him and Michael being her legitimate husband. Furthermore, the legislations defined the hierarchy of succession. In the absence of advance directive, Michael was the default guardian. He was expected to act on her behalf as she was not in a position to make a sound judgment after the accident. The Schindlers agreed with the decision, but they later filed a petition in court to remove Michael as Terris legal guardian (LANG Quill, 2016).Another end-of-life decision made was the substituted judgment and d ecisions in best interest of the patient. According to the physicians and guardian ad litem arguments, the decisions were issued to the best of Terris interest as opposed to the Schindlers who opposed. They clearly indicated that the decisions they made were not for themselves but based on the patients wishes, she wouldnt have agreed to remain on feeding tubes for the rest of her life (LANG Quill, 2016).The clinicians were faced with situational and prognosis decisions concerning Terris end-life. As stated in the articles by several authors, Terris brain was severely damaged and there were no chances of her improving to her usual initial life. The prognosis of PSV patients was destitute and therefore the only decision that could be made was to terminate her life by disconnecting the feeding tubes. The Schindlers being optimistic about their daughter, however, contested against the decision which was finally effected after a series of court trials and laws being upheld. In addition to that, a range of decisions had to be made from Terris resuscitation and finally removal of the tubes. They include; initiation of feeding tubes, hydration and ultimately disconnection of life-sustaining devices. Others measures included supportive care initiation and life maintaining care through medical intervention to support Terris life (LANG Quill, 2016).Finally, the battle that arose in Terris case about the legality of methods of life termination. There were no clear laws about how such cases were handled and who was solely bestowed with the responsibility of decision making. It fueled a heated debate that was followed by several court hearings until a law was signed by the United States of America's president, which supported Mr. Schiavos argument to end Terris life. It was enacted to prevent prosecution of Mr. Schiavo and physicians from being accused of committing murder (LANG Quill, 2016).Over a long period, the role of Healthcare committees in hospitals has been cont roversial. Their participation has been clouded by conflicts with some arguing that they might be acting on their own best of interest and not the patients interest. It has led to most cases ending in courts particularly when two or more parties are involved. The committee has three primary functions: education, policy development and case consultation (Doyal, 2001).The ethics committees role was to formulate hospital policies on the medical ethics and legal matters. Terris case would have been solved quickly based on the policies laid down by the hospital and the health care system. How the hospital would have terminated her life and to keep her on feeding tubes based on...

The broader Christian tradition - Free Essay Example

Sample details Pages: 36 Words: 10742 Downloads: 6 Date added: 2017/06/26 Category Statistics Essay Did you like this 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. Don’t waste time! Our writers will create an original "The broader Christian tradition" essay for you Create order 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.