Creative Homiletics Term Paper Example | Topics and Well Written Essays - 2000 words

Creative Homiletics - Term Paper Example It is a calling that is considered to be the most important one since it outdoes all the other earthly responsibilities. It is a sacred undertaking as it involves proclaiming the word of God to other people. There are certain goals that preachers usually have concerning the members of their congregation. One of them is to see individuals being transformed into the image of God. This is mainly because the teachings from the bible have rules and regulations that were written down by those who were inspired by God. In short it means that it is God himself who wrote the Bible. This therefore, gives a clear impression that those who follow the rules in the Bible are like God. The other goal is to make sure that the listeners may end up obtaining wisdom that during the end times they may be presented perfect in the eyes of God. The teachings in the bible aim at molding individuals to make them live holy lives so that they can avoid hell in the second coming of Jesus. The preachers in this case, are used as vessels of the Lord to make sure that they proclaim the news to people so that individuals may prepare themselves for the second coming of Jesus, to go to heaven with Him. To lead people and to save them from hell is another goal that preachers have for their members. Teachings in the bible discourage practicing things that are not pleasing to the eyes of the Lord. This means that God intends his people to live holy lives and He uses preachers as messengers so that they can pass on this message to the entire world. The listeners are expected to follow the teachings they are offered for them to avoid hell and live eternally with Jesus after his second coming. In the current society, there are individuals who still do not understand the meaning of bible teachings. In such cases, preachers are expected to make them do away with the wrong mentality of bible teachings. To make this possible, preachers have to do away with the wrong motives for preaching so that they can be effective. Some of the wrong motives for preaching include: 1. Not for a profession. 2. Not because of possession of good speaking skills. 3. Not to make cash. 4. Not to be given the praise of man. 5. Not to have it because it is an honorable position. 6. Not to be like somebody else. 7. Not to cut somebody up. There are various ways of undertaking the homiletic process in that there are various ways in which a preacher has to preach. This means that it is not an option but preachers have to follow these procedures. Preachers do not convey their religious messages with their own wisdom but with the power of God. Preachers are guided by the Holy Spirit to convey messages direct from God and not what they think the message should be. Here they usually speak in the common language of man and not with enticing words. They do not use enticing words because they do not aim at making the listeners believe what they come up with but what they are directed to preach. Homilists usually de liver sermons a guided by the Holy Spirit. This means they convey information as delivered to them by the Spirit of the Lord and that is why they are referred to as the vessels of God. During their times of preaching, this homiletics practice can result to success and at times it may result to death. The reason behind this is that there are times where the congregation conquers with the message being delivered and there are times wh

The Manipulation of History Essay Example for Free

The Manipulation of History Essay By looking at the past we are presented with conditions of possibility which makes the past constitutive of the present. Such an act involves the individual’s consideration of culture’s role in the authentication of specific memories. Memories emerge spontaneously from people’s stories about their nations. Culture, on the other hand, chooses specific stories which it legitimizes with objectivity by attaching to it the term history. Story lines emerge continually from man’s consciousness however culture with its demands for social order and progress denounces the memories of common people and relegates the task of remembering to the institutions within the public sphere. Such an act leads to the repression and later on the elimination of the peoples desires to tell their own stories. Due to culture’s capability to make memories dissipate from people’s minds while reimbursing it with its own notions of truth, people tend to forget that the accounts of the events given to them may not necessarily be the truth rather they are just one of the several accounts of an event. This shows culture’s power to control the circulation and exchange of ideas society. Furthermore, this shows us that â€Å"truth is a thing of this world†¦produced by multiple forms of constraint and regular effects of power† (Schmidt and Warenberg 288). Historiography, in this sense, only presents us with events which are in accordance with the ideology of the group who is in power. Within this perspective it is interesting to consider how this is apparent in the works discussing a particular event in history. In line with this, this paper’s task is two-fold. First, it aims to present the different accounts regarding a particular historical event. Second, it aims to present an analysis of how these accounts provide an interpretation of an event which manifests the perspective of the individual who discusses the event.   For the sake of brevity, the focus of the paper will be on the Nanjing Massacre as it is presented and interpreted by Iris Chang in The Rape of Nanking and Honda Katsuichi in The Nanjing Massacre. The event known as the 1937-1938 Nanjing Massacre became one of the most reported events by both the Western and Chinese press during the war as it became a major case at the military tribunals in Tokyo and Nanjing after Japan’s surrender. At the end of both trials, the verdict for both the Tokyo trial and the Nanjing trial was the same. The tribunal led to the execution of five Japanese officers who were found guilty for either participating in the said massacre or failing to apprehend the said massacre. The difference between both trials merely lies in the death toll recorded in the former trial. The Tokyo trial of the Nanjing Massacre claims that the aforementioned verdict stands as a result of the occurrence of organized murder, random killings and rape, looting and destruction of the Japanese troops in Nanjing during a six week period on the Winter of 1937-1938 which led to the death of over 200,000 Chinese civilians and prisoners of war as well as the occurrence of 20,000 cases of rape (Pritchard and Zaide 49604-08). The Nanjing trial claims the same things however it states that as opposed to the 200,000 death toll specified in the Japan trial, the death toll reached 300,000 (Second 603-12). In the years that followed the Nanjing Massacre, the information specified on both trials became the springboard for the construction of accounts that presented claims and counter-claims regarding the Nanjing Massacre. Different accounts have circulated regarding the event wherein some accounts affirm the occurrence of the said event whereas others deny its occurrence. One of the most recognized accounts that affirm the occurrence of the Nanjing Massacre is Iris Chang’s The Rape of Nanjing. Iris Chang (1997), an American journalist of Chinese ancestry, wrote the first non-fiction account in a Western language of the Nanjing Massacre in her book The Rape of Nanjing. Within the text, Chang claims that the Nanjing Massacre stands as the East’s equivalent of the West’s Holocaust of the Jews in Europe as both events represent the most heinous cases of violence in recorded history. Chang’s subtitle The Forgotten Holocaust of World War II emphasizes this claim in the aforementioned text. In the introduction of the text, she states, Just as Hitler’s Germany would do half a decade later, Japan used a highly developed military machine and a master-race mentality to set about establishing its right to rule its neighbors†¦marked by countless incidents of almost indescribable ruthlessness†¦ One event can be held up as an example of the unmitigated evil lying just below the surface of unbridled military adventurism, that moment is the Rape of Nanking. (Chang 3-4) As can be seen above, the beginning of Chang’s text may be seen to present the reader with a fixed moral judgment regarding the events that occurred in Nanjing. This moral judgment considers the event in Nanjing as an act of evil. It is important to note however that although, a moral judgment has already been specified in the initial part of the text, Chang clarifies in the later part of the book’s introduction that this judgment does not necessarily aim to establish â€Å"a quantitative record to qualify the event as one of the great evil deeds of history, but (it aims) to understand the event so that lessons can be learned and warnings sounded† (5). The lesson which Chang hopes to be learned from her work refers to the necessity to prevent a â€Å"deliberate attempt†¦to distort history† which she perceives to be evident in Japan’s refusal to recognize the Nanjing Massacre (13). In addition to this, Chang perceives her book as her â€Å"attempt to rescue (the) victims from the degradation by Japanese revisionists and to provide†¦ (her) own epitaph for the hundreds upon thousands of unmarked graves in Nanking† (220). As a text classified within the non-fiction genre, the significance of Chang’s work lies in its presentation of the events in Nanking through the accounts of those who experienced and survived the Nanjing Massacre. It is important to note that Chang was a granddaughter of one of those individuals who escaped Nanjing as Japanese soldiers arrived in the land. Chan’s family thereby stands as one of those who were directly affected by the war since it has forced them not only to leave their homeland but to create new roots in the United States. Within this context, one may argue that Chang’s interpretation of the event may be seen as a result of her attempt not only to remind individuals of the effects of instances wherein they are freed from moral restraints but also as her attempt to recapture her roots and her history. It within this context, that one may understand Chang’s comparison of the Nanjing Massacre to the Holocaust of the Jews. Chang’s comparison of the Nanjing Massacre to the Holocaust of the Jews may seem farfetched since the death toll as well as the duration of the Nanjing Massacre is miniscule in comparison to that of the Holocaust however the comparison may be significant in terms of the politicization or the symbolic use of both the Nanjing Massacre and the Holocaust by its perpetrators since both events served as a symbol of the brutal character of their perpetrators in such a way that the Nanjing Massacre served to symbolize the military aggression of the Japanese army during that time. Chang’s aforementioned text has been continuously questioned. The Japanese publishing company, Kashiwashobo Publishing Company, for example, considers the text to be â€Å"based on prejudice and misconceptions (as a result of) its author’s basic attitude† (1). In the 20 May 1999 press release given by the Kashiwobo Press after its cancellation of the Japanese version of Iris Chang’s The Rape of Nanking, Kashiwashobo Press states, We must provide good history books on the War in order to learn from the past and to avoid the same kind of tragedies in the future. But this publisher also believes that we are responsible for publishing qualified books for the good of the public†¦The fundamental cause of the termination of the contract is the original work, which†¦due to its errors and inaccuracies, The Rape of Nanking has contributed to reviving deniers of the Nanking atrocities in Japan by giving them bullets to challenge the historical event. (1-2) One of the errors of Chang’s text lies in stating that there are no Japanese texts which have recognized the occurrence of the Nanjing Massacre. Such texts however exist. One of these texts which was published prior to the publication of Chang’s text is Honda Katsuichi’s The Nanjing Massacre. In the introduction of the Honda Katsuichi’s The Nanjing Massacre, Katsuichi’s states, I wrote this book not as a means of apologizing to China but as a means of revealing the truth to the Japanese people. Having been a child at the time, I bear no responsibility for the actual massacre, but as a Japanese journalist, I bear some responsibility for leaving the story unreported for such a long time†¦I hope that that the mere fact of my reportage being widely read overseas will serve as gaiatsu and will bring about a change in the disgraceful anti-internationalist behavior of the Japanese government and the conservative forces. (xxvi-vii) From the very beginning of the text, one sees a difference between Katsuichi’s approach to the Nanjing massacre as opposed to Chang’s approach to the said event. Although both individuals are journalists and both of their works do not use sophisticated methodology in order to support their accounts within their texts, one notes that Katsuichi’s goal is for the redemption of the Japanese people. As the subtitle of the work states, Katsuichi’s text aims to ‘confront Japan’s national shame’. This shame may be seen to be a result of the following factors: (1) The Japanese government’s refusal to recognize the Nanjing Massacre and (2) The Japanese people’s inability to recognize the veracity of this event as a result of the Japanese government’s refusal to recognize the aforementioned event. For Katsuichi, retelling the event may enable the enlightenment of the Japanese people which may further enable the Japanese peoples’ recognition of the necessity to change the framework of their government. Katsuichi’s aim in retelling the events of the Nanjing Massacre is for the occurrence of an ideological revolution within the country. Such an aim was supported by his factual reportage of the events within his work. Within Katsuichi’s The Nanjing Massacre, for example, one notes that the Japanese atrocities would not have been prevented even if the Chinese surrendered peacefully since the Japanese troops were already committing atrocious acts along their way to Nanjing. In addition to this, one notes that the Japanese did not find the act of murdering Chinese as an immoral act since they have long considered the Chinese to be inferior entities. Furthermore, as the book progresses, one also notes that the Japanese did not recognize the regulations set within the International Safety Zone as the Safety Zone was continuously entered by the Japanese troops. Katsuichi’s text, in this sense, affirmed the occurrence of the Nanjing Massacre. What makes his text and his account distinct from Chang’s is the perspective from which he perceives the event. One may state that Chang’s highly graphic portrayal of the events in Nanjing as well as her misguided notion that the Japanese failed to present an account of the event may be seen as a result of her position as a victim of the Nanjing Massacre. As was stated in the aforementioned discussion, Chang’s family stands as a survivor of the Nanjing Massacre. As opposed to this, Katsuichi’s more objective portrayal of the evident may be seen as a result of his position an heir to the Japanese people who have committed the aforementioned evident. Within this context, one may state that an author or speakers interpretation of a historical event is affected by his position in relation to the occurrence of the event. If the author or speaker stands in line with the perpetrators of the event, he may either present an account which aims to defend the people who committed the atrocities or he may present an account which aims to sanctify the people who committed those atrocities or to sanctify the succeeding generations affected by the stain of those who committed atrocious actions. If however the author or speaker stands in line with the victims of the event, he may either present an account which aims to commemorate the victims or he may present an account which aims to further vilify the perpetrators of the crime. Given these two accounts of an event from two different perspectives, the goal of the reader does not merely lie in considering whether an account presents the truth or not but to consider that as history is necessarily a nihilation and hence one cannot accurately determine one account as to comprise the totality of what transpired, hence the purpose of a supposed event is to be open to interpretations. Works Cited Chang, Iris. The Rape of Nanking: The Forgotten Holocaust of World War II.   New York: Penguin Books, 1998. Gibney, Frank, ed. â€Å"Editor’s Introduction.† The Nanjing Massacre: A Japanese Journalist Confronts Japan’s National Shame.   By Honda Katsuichi. Trans. Karen Sandness. New York: East Gate Book, 1999. Kashiwashobo Press. Kashiwashobo Press Release about the Cancellation of the Japanese Version of Iris Chang’s The Rape of Nanking. 20 May 1999. Katsuichi, Honda. The Nanjing Massacre: A Japanese Journalist Confronts Japan’s National Shame.   Ed. Frank Gibney. Trans. Karen Sandness. New York: East Gate Book, 1999. Pritchard, John and Sonia Zaide, eds. International Military Tribunal for the Far East: Tokyo War Crimes Trial. 22 vols. New York: Edwin Mellen P., 1998. Schmidt, James and Thomas Warenberg. â€Å"Foucault’s Enlightenment: Critique, Revolution, and the Fashion of the Self.† Critique and Power: Recasting the Foucault/Habermas Debate. Cambridge: MIT P., 1994. Second Archives of China et, al. Archival Materials on the Nanjing Massacre by the Invading Japanese Troops. Nanjing: Np, 1987.

Examining Intergroup Relations from different angles

Examining Intergroup Relations from different angles Intergroup relations started to take form in understanding individual characteristics from the beginning of the twentieth century. The theory of intergroup relations for individual, group, intergroup, and organizational relations defines boundaries, power, cognition, and leadership behaviors. Intergroup relations can be examined from so many different angles. There is even a wide variety of areas of study that have theories into a multitude of issues concerning intergroup relations. However, with the array of research into intergroup relations, narrowing down the topic of research to social psychology, and studying the characteristic, and behavior will be sufficient enough to have a wide range of understanding into group and individual behavior. Certain perceptions can be developed toward a group member or members  involving negative or positive intergroup relations, such as: social categorization, stereotypes, intergroup bias, motivations, prejudices, and the functional relationsh ip process within a group. INTRODUCTION TO INTERGROUP RELATIONS What is the meaning behind intergroup relations? Why is it so widely studied in social psychology? These are questions that are asked when analyzing the meaning of intergroup relations. To better understand intergroup relations you first have to dive into where it all began and how the term was discovered. In the 1960s and 1970s social psychologists began studying individuals and social interaction. The study of group dynamics proved to be unsuccessful and expensive, so they decided to research the dynamic on a smaller scale by breaking down individuals rather than placing them in larger social structures for their research. However, this setting failed and the setting became inaccurate. As time went on though, investigation of group dynamics was not a dead topic. The research into intergroup relations was yet again opened up for study in the 1980s and 1990s, but this time investigation into human behavior in a group setting (Johnson Johnson, 2009). The numbers of issues found were: cooperation, conflict resolution, distributive justice, intergroup relations, and cross cultural interactions. This was a major step in research for group and individual behavior among a group setting. It was then a doorway to other fields for research that ultimately became one of the most dominated areas of study on group dynamics. Intergroup relations in simpler terms can be described as feelings, evaluations, beliefs and behaviors that groups and members may have toward one another. It can have both positive and negative impacts among those individuals that are among the group or outside their group. The psychological process that is associated with intergroup relations among many is social categorization. This can be described as the personalities, motivations of group members, observations, and the practical relationship between groups and those outside groups. SOCIAL CATEGORIZATION Social Categorization is a fundamental part of intergroup relations. It involves identifying people that are within your group and those that our outside of your group members. The theory behind social categorization arises from the earlier work of Tajfel of social identity theory. By evaluating an individuals self-image for which they perceive him or herself; these aspects can also contribute positively or negatively as well when defining their group identity with we or us as one would with me or I. Social categorization is social perception that involves relating to those within your group and discriminating against those that are not in your group. This can cause conflict when one relates with their individual self image to their own group and then having to work with others that are outside of your group members. When relating yourself characteristic and building a trusting relationship with those within your group, members tend to view others more negatively when others from the outside are brought into your group; even if those from the outside have similar characteristics of your own. Once group membership has been established people distinguish individuals who are members as the in-group and those who are members of other group as the out-group (Dovidio, April 21, 1990). When intergroup boundaries between out-group and in-group have been pronounced people tend to discriminate against the out-group than those in their in-group. People then attribute more strongly to their in-group, and then in turn favor and contribute more toward their group. This is because ones self-esteem is more enhanced in their own group than in different group memberships. When different groups are not interdependent and group memberships are thrown together; intergroup biases are produced. INTERGROUP BIAS Intergroup bias generally defines the members (the in-group) to be more favorable to their own group than to the non-members (the out-group). Bias can cause such behavior such as: discrimination, stereo-typing, and prejudice. This essentially means that trust is turned over to the in-group and not given to the out-group. Individuals tend to give more to their own group than relinquishing those rewards to members of other groups. When social identity is developed among members in a group, it is hard for those members to be able to reach out and identify with outside group members. Once a trust line has been established it is difficult to create non derogation towards the out-group (Dovidio, April 21, 1990). In order to decrease intergroup bias is to make group members aware of the consequences that surround this behavior. Or by placing groups with other groups on more of a daily basis in order to establish less competition and less trust issues among others. By taking out the element that can cause intergroup bias can help those participating in a group environment to see that each member, whether in their group or others, are key factors to being successful. Being able to observe others culture, style and individual character without discriminating from the beginning will help each member find balance in their group and others they become involved in. No one group is better than the other. Each has separate tools that can make the ease of intergroup relations work victoriously. GROUP CULTURE When evaluating group dynamics in intergroup relations one benefit, as stated, is the culture and style that each individual will bring such as: the history and common ancestry, as well as cultural characteristics. But when viewing culture as it relates to intergroup bias, groups that are involved in intercultural encounters tend to run into conflicts due to sociocultural adaptation. The more different the languages, family structures, religion, standard of living and values of the two groups, the more cultural distance there will be between these groups. With these cultural characteristics and cultural distance that is placed in groups it can have a tendency to take shape as ethnocentrism where one ethnic group views their culture as better than another. When ethnocentrism is present we measure our culture based on others of different ethnicity. This is derived from the cultural conditioning that each individual has encountered as children. Children are typically raised to fit into particular cultures and sometimes when individuals are conditioned we see others ethnic background in a more negative light than positive (Messick Mackie, 1989). Groups tend to place distance between those that are of different in cultural background because they perceive them with dissimilarity to their own culture. Sometimes, it is difficult for groups to adapt to those with greater cultural dissimilarities. It is important for those placed in groups to be able to learn more about each individuals own interaction styles, and be able to set structure within those group to have a higher success rate in their groups. When structuring a groups interaction styles and applying everyones cultural differences; you can take those differences and use them to benefit a higher success rate. Being able to learn and understand others cultural beliefs and backgrounds can truly add benefit to each group established (Spielberger, 2004). GROUP BEHAVIOR AND MEMBERSHIP A group is a social system that involves interaction among members and a common group identity. When discussing group dynamics and how it correlates with intergroup relations, evaluating the conflicts, social categorization, and cultural differences; it is also important to evaluate the fundamental behaviors of group processes as a whole. Groups have a sense of we-ness that helps them to identify themselves as belonging to a certain entity. A group is an important part of sociological concept since it plays such a complex part in everyday life. Group membership is part of an individuals social identity. It is a key element of social control over individuals social pressures towards having to conform. Especially when they can deviate risking their membership as a result of that risk. However, social consequences help establish an important understanding of social life as a whole. We live in a very physical and cognitive world and when discussing group membership and the social pressures, understanding the social influence and group behavior in group memberships is one of the most important keys to everyday life (Messick Mackie, 1989). There are several types of group environments that we encounter in a life time; from sports, school, work, family and peers. Every type of group contact comes with social influence and behaviors from each individual involved in the group setting. Individuals affect one another in several different ways depending on their experiences. Experiences that each individual has encountered in their lifetime; is the key tool in intergroup relations. It is what makes group behavior an important asset when discussing the theory behind intergroup contact and how they all in the end relate to one another. Ultimately, the individuals experiences, needs, social influences and relationships are what make up how individuals approach group membership. SUMMARY Intergroup relations are essentially determined by how people relate to one another as well as how they categorize others. Perceptions is what shapes individuals personal needs and values, and by the behavior between groups. This process intermingles and works in sync with each other. With this categorization of people in groups it can sometimes cause the intergroup bias and conflict among the group members or members outside of the group (Dovidio, April 21, 1990). However, with conflict and social categorization come goals to help implement positive group membership. Different groups and culture can help organize and produce efforts to achieve a mutually desired outcome; as long as conditions and discipline is applied. Being able to work together and understand everyones individual needs and goals will help establish a positive intergroup dynamic. Certain perceptions are developed toward a group member or members that are  involved in a negative or positive intergroup relation. Social categorization, stereotypes, intergroup bias, motivations, prejudices, and the functional relationship process within a group. These basic processes are the fundamental interpretations of intergroup relations and the dynamics that in turn produce a group membership that can successfully be achieved with hard work, understanding and the basic desires to work as a group and overcome the biasness that can take place.

Sports Narrative - Wrestling :: Personal Narrative Essays

Personal Narrative- Wrestling CLAP, CLAP, CLAP, CLAP, echoes through my head as I walk to the middle of the mat. "At 160lbs Aidan Conner of La Junta vs. Rodney Jones of Hotchkiss." All I can think of is every bead of sweat, every drip of blood, every mile, every push up, every tear. Why? All of this: just to be victorious. All in preparation for one match, six minutes. For some these six minutes may only be a glimpse, and then again for some it may be the biggest six minutes of their life. Many get the chance to experience it more than once. Some may work harder and want it more than others, but they may never get the chance. All they get is a moral victory. Every kid, every man comes into the tournament with a goal. For some is to win, for some is to place, others are just happy to qualify. These six minutes come on a cold frigid night in February at a place called the Pepsi Center. Once a year this gathering takes place when the small and the large, the best of the best, come to compete in front thousands of people. I am at the Colorado State Wrestling Championships. Ever since the previous season I had my standards set high. I had placed fifth, which was all right for the time being, but I knew as time went on I needed to push myself and increase my level of wrestling. I decided that I would do whatever it took, through thick and thin. I traveled to small local tournaments in Colorado, and a couple out-of-state tournaments, I even traveled to Delaware. It didn't really matter how I did at these tournaments because it was just all practice until February. So, I lifted and wrestled just about every chance I got. It was all in preparation for one match, six minutes. Starting the season as the second ranked wrestler in the state, I was just where I wanted to be, noticed, but not the "top dog". I did well during the season; not losing to anybody in the 3A classification. I didn't do quite what I wanted, but I wasn't going to complain. A broken hand after the second weekend of competition didn't help any, but I fought through it and kept my eyes set on one opponent, one goal, one match, six minutes.

Imagery Sinners in the Hands of an Angry God Essay

Sinners in the hands of an angry God† as a constant threat to all human beings When our view turns to North America in the first half of the 18th century, the brightest phenomenon is the â€Å"Calvinistic Great Awakening,† which began with the sermon of Theodor Frelinghuysen in the Dutch Reformed communities of New Jersey in 1726. One of the greatest representatives of that time was Jonathan Edwards.   Due to Jonathan Edwards’ sermon â€Å"Sinners in the hands of angry God†Ã‚   he can truly be called as â€Å"one of the greatest theologians and pastors of America, who stood at the origins of the Great Awakening.† Jonathan Edwards’ sermon â€Å"Sinners in the hands of an angry God† is the most famous sermon in the history of America. The sermon was read in Enfield, Connecticut, July 8, 1741, at the peak of the First Great Awakening. This is a typical Puritan â€Å"awakening sermon,† which warns of a court that hangs over unbelieving people. It also tells about the mercy of God, who keeps his enemies from instantly overthrowing Hell. One of the most important moments for Edwards was that every person should feel his sermon, that’s why he carefully selected the words to make his listeners take the topic exactly as reality. To achieve this goal, he used bright images in his explanations together with the biblical teaching. As a result of this sermon, the listeners experienced a dramatic revival. There are many meaningful quotations from the sermon, but we want to concentrate your attention on the one, that is being discussed enough.      Ã‚  Ã‚  Ã‚   † Their foot will slip in their time†¦ when their foot is shaken† (Deuteronomy 32:35). In this verse there is a threat to God of the wicked, unbelieving Israelites who were the chosen people of God and lived under His mercy; but who, despite His tremendous work on them, resembled stiff, reckless people (Deut. 32:28). After all that was done for them, they brought a bitter and poisonous fruit, as you see in 32 and 33 verses of the same chapter. The citation â€Å"their foot will slip in their time† seems to imply something very close to the punishment and death of sinful Israelites, who were left by God to their fate. Another truth that is laid down in this verse says that they are in danger of falling, as well as those who stand or walk on the ice. They do not need any interference; their weight will knock them down. The reason why they haven’t fallen yet is only one – the time appointed by God has not come. Therefore, it is said that when it comes – â€Å"their foot will slip.† God will no longer support them in a slippery place; He will leave them alone. And then they will instantly perish, because they are similar to people on the edge of a slippery sloping plane, which, as soon as they are released, will fall and break. Image of hell in the sermon. Jonathan Edwards was a consistent opponent of Arminianism and perceived freedom of the action from the position of compatibilism. He first gave the clearest definition of â€Å"free will,† that human freedom is not an opportunity to do what a person decides to do, but rather what he wants. He also pays a lot of attention to the explanation and meaning of hell. God keeps all unconverted in His hands over the hellish abyss. Everyone by nature deserves this hell; God is angry with sinners, and unless they believe in Christ, they can’t feel secure. They have nothing to grasp. Edwards’ vivid descriptions of hell and eternal torment are examples of the emotional appeal pathos. For example, Edwards’ states, â€Å"The devil is waiting for them; hell is gaping for them, the flames gather and flash about them, and would fain lay hold on them, and swallow them up†¦Ã¢â‚¬ . In this example the audience can imagine the horrors of hell, which encourages them to look to God for salvation, thus also making use of logos as the audience rationalizes and considers the situation. God has enough strength to drop sinners into hell at any moment. When He rebels, people become helpless; and even the strongest of them can’t resist Him, and no one can deliver them from His hand. For Him there is no difficulty in instantly plunging corrupt people into hell, He can do this very, very easily. Sovereignty of God, original sin, and salvation in the sermon. Jonathan Edwards describes hell to make the sinners aware of what is waiting for them in the nearest future. Also, he is disturbed by the next questions: The sovereignty of God. The doctrine of God’s dominion permeates the preaching, writings and the entire theological system of Edward. God predestines and fully controls all things, and He can never be disappointed in His will. The world exists in complete and absolute dependence on God, and God’s sovereign purpose extends to all His actions in creation, providence, and By the historic Reformed tradition, Edwards examines the truths about God’s sovereignty and human responsibility as a paradox that is humanly incomprehensible, but not contradictory. Original sin. Edwards believes that the whole human race sinned through the fall of Adam. All mankind inherited sinfulness, guilt and moral corruption because of their relationship to Adam. Falling from the original righteousness caused alienation of humanity from the rest of creation and distorted the image of God in people. Edwards emphasizes that the heart of a sinner has hardened, and his violation of the law enslaves him. Therefore, he manifests an open opposition to God and disrespect for Him. This sober and pessimistic view of human nature contrasted sharply with the optimism that arose in the colonies before the Revolution and continues to this day. Salvation is only in grace. The view of Edwards on the absolute necessity of God’s grace for salvation follows from his understanding of the sinful and spoiled state of man. In his â€Å"Sinners in the Hands of an Angry God,† he argues that human is not an independent ability. Rather, it reacts to its nature, its predominant motives or traits, which, since the fall, are marred by sin for all people. Thus, Edwards concludes that man is helpless to save himself or even cooperate in this process. He is convinced that a sinner by nature never chooses God unless God interferes with His special, effective and irresistible grace. That theme can be important to everyone. Edwards tries to convey that in the souls of sinners reign the infernal principles which, without God’s limitations, could have already inflamed in them, flaring up with infernal fire. Edwards’ sermon and especially his later writings reflect this diagnosis of the fallen human condition. In the â€Å"Sinners in the Hands of an Angry God,† Edwards tries to show all the horror of the lives of sinners after death. He explains that the only one salvation is a faith in God. It’s never too late to change; God will always listen to you.

Developing Effective Written Communication Skills

Developing Effective Written Communication Skills on the company to gather any relevant information to help you relax during interview (Gulf Coast Business Leadership Network, 2004). For the manager to hire the best and most qualified candidate s/he must know how to conduct a good interview. Prepare early in advance by creating interview structure and agenda including time limit. The manager should work with Human Resource, peers and other staff to develop the topics and questions. c)Question The questions should be in four categories, creative thinking, fact-finding, behavioral, and problem solving. Fact-finding questions help in identifying experience of the candidate, credentials and skills. Creative thinking questions are broader asking interviewee to show a wider understanding of the company trends. With problem solving questions, the candidate is asked to solve problems. The behavioral questions are the most important helping the employer know how employee will act in different situations. These questions reveal the most about employee who can fit in your business culture. If possible, conduct the interview in person (Dianne, 2010). Conclusion Preparing for an interview is important for both interviewer and interviewee. Managers should be honest when conducting interviews and performance of the candidate. As an interviewer, you should know what you are looking for in a candidate. Be clear on set-skills for the job. Do not ask irrelevant questions and manage time properly. Be prepared to jump to conclusion in case the candidate is not qualified. Write down what you think you will forget. The manager is also interviewed so his or her impression on the candidate matters. The manager is selling the company and the candidates are selling themselves to the interviewers. As a manager, you should talk about the position and the company. The more the interviewer knows the better because the candidate depends on the interviewers to educate them.