Porters Five Force Analysis on Whitbreads competitiveness in Hotel Essay

Porters Five Force Analysis on Whitbreads competitiveness in Hotel Industry - Essay Example The researcher states that until the last years of 20th century, Whitbread has long been concentrating on brewing, but it has started its own restaurants, pub partnerships, inns, health and fitness service, drinks etc and has recognized that this will eventually give greater benefits to the business than the marketing potential of brewing. When it comes to hotel industry, the threat of new entrants is a big issue since it requires relatively less initial investment. The threat of new entrants in the case of brewing is also same, but hotel industry is more likely to attract customers if the hotel or restaurant can provide unique quality of goods and services. Differentiation matters a lot to hotel industry. A restaurant that is able to differentiate its products through innovation can substantially achieve significant competitive advantage. Whitbread’s Annual report reported that innovation has been critically significant strategy to its business as it listened to its customers for valuable research and thus its products and services were constantly adapted to changes. As shown in the figure above, Whitbread has identified that the contribution from restaurants, hotels and health and fitness were much better than that of other sectors and this showed how competitive the company can be in hotel industry. As far as hotel industry is concerned, threat of substitutes is greater since there are close substitutes available in the market. Confectionaries such as small treats, chocolates, soft drinks, packaged food or drinks are close substitutes.... Whitbread’s Annual report (1999, p. 15) reported that innovation has been critically significant strategy to its business as it listened to its customers for valuable research and thus its products and services were constantly adapted to changes. As shown in the figure above, Whitbread has identified that the contribution from restaurants, hotels and health and fitness were much better than that of other sectors and this showed how competitive the company can be in hotel industry. Threats of Substitutes As far as hotel industry is concerned, threat of substitutes is greater since there are close substitutes available in the market. Confectionaries such as small treats, chocolates, soft drinks, packaged food or drinks are close substitutes. Apart from this, the switching costs will be less for customers as they can easily obtain substitutes. But, threat of the substitutes to the services provided by hotel industry seems less significant as hotel industry can attract and retain its customers by facilitating supreme quality services. Restaurants, resorts and hotels have greater opportunities to convert the existing customers to loyal customers if they provide highly valuable services (Hayes and Miller, 2010, p. 365). Bargaining power of Suppliers Suppliers in the hotel industry are farmers, companies, retailers or wholesaler. As far as hotel industry is concerned, the demand for fresh and quality materials will be higher and suppliers of quality fruits or food items have relatively medium bargaining power. Since there are large numbers of suppliers available in the market, bargaining power is relatively less. Bargaining power of buyers For customers of hotel industry, there

Philosophy of Education Essay Example for Free

Philosophy of Education Essay The word â€Å"teacher† does the profession no service. A teacher is really a combination of the most important professions in the world. Besides the parents, an educator is the biggest influence in a child’s life. The age span in which children are in school is the most impressionable years of their lives. A student’s educational experience can mold the events of his or her future. That is why I want to become a teacher. I want to be a mold for younger generations, and I hope for students to remember a knowledgeable and ethical teacher. Beliefs I feel the student should come to school willing to learn and the teacher should come ready to teach! The student’s role is just as important as the teachers; the student’s expectations of the teacher should be for her to teach and help them learn at all times. Teachers also play an important role in the classroom when it comes to the environment. If the teacher prepares a warm, happy environment, students are more likely to be happy. An environment set by the teacher can be either good or bad. If students feel the teacher is angry, students may react badly to that and therefore learning can be harder. I think teachers are responsible for the social behavior in their classrooms. This behavior is primarily a reflection of the teachers actions and the environment he/she sets. Metaphysics We are all here for a purpose and I believe that, that is to live for God and follow his way of life. It is hard to know what you are really on earth for until you find it through him! Some teachers will find it hard to keep the focus on the classroom do to all the other outside distractions but, I strongly believe that is you were meant to be a teacher then you will find a way to look past the bad and find the good. Why am I here? I think I am here to help children follow their dreams and make it through school easier than I did. When I become a teacher I want to be the best ever! I want to see that smile on the kids’ faces after I teach them something amazing. Progressivism I want to teach from some aspects of the progressivism style which focuses on respect for individuality, high regard for science, and learning from experience. I want to teach the children in my classroom to have respect for each other. This is a quality that will help them to be successful in society because if they respect others, then others will have respect for them. Having respect for others also shows that they have respect for themselves. I also want children to learn by hands-on activities. I will direct them from step to step and demonstrate how to do each step in the activities they perform. These activities make learning more interesting for the children because the children are able to get involved instead of just always watching the teacher do everything. Speaking of the children getting involved, they can really get involved when learning in a different atmosphere when on field trips. I feel taking children on field trips is an effective learning experience for them because it allows children to get out of the classroom setting and learn from a different perspective. In addition I want to focus on sciences because they are an important area in the knowledge of children. I think this growing area of our society should be focused on thoroughly because science advances and improves every day and I feel children should be aware of their changing world. Constructivism I feel like this is the main reason why I should teach and why I want to teach, I have learned so much though school and it has molded me to become who I am today. I learn a lot through experience and what I know will make me a better teacher it will help me relate to the ones that hate school or the ones that think they can’t do it. It’s all a process and the way you take the steps is how I think you will show others so you have to help them with their process and make sure that it doesn’t go bad or in the wrong direction. I plan to continue my education so that I may make teaching my profession. After graduation, I hope to find a position in an elementary school teaching in one of the first through sixth grade classes. I feel that elementary education is extremely important because it is here that children establish their foundation for the rest of the educational career. My goal and desires are to have the opportunity to touch a child’s life.

The Holiness Of God The Fundamental Attribute Religion Essay

The Holiness Of God The Fundamental Attribute Religion Essay The attempt to quantify God so that humanity can grasp the vastness of His nature is indeed a formidable undertaking. Oftentimes, theologians speak of the attributes of God as those qualities of Gods nature that He has chosen to reveal of Himself to humanity, either through natural revelation, or through specific revelation. When we speak of the attributes of God, we are referring to those qualities of God which constitute what he is. They are the very characteristics of his nature.  [1]  Typically, Gods attributes are grouped into two classifications. In an effort to explain God according to Scripture, theologians have distinguished between his unshared attributes that belong to him alone, and Gods shared attributes, which he bestows upon us to a lesser degree than he possesses them.  [2]  First are those attributes of God which are true of Him alone. This set of attributes is known as the incommunicable attributes, which refers simply to those characteristics of God that ca nnot be shared by anyone other than God; by virtue of His divine nature, He alone exemplifies these qualities. The second set is known as Gods communicable attributes. These characteristics are those that God shares in some capacity with His creation; specifically with humanity as a part of His creation. Gods holiness falls into both classifications; first as an incommunicable attribute, holiness is elemental to Gods nature, and second, as a communicable attribute, holiness is fundamental to a right understanding of, and interaction with, God as Creator on the part of the created. This work will demonstrate the importance of holiness in both manners of qualification, in such a way as to highlight its fundamental characteristics to the nature of God, and to the nature of His interaction with His creation, as well as the reciprocal relationship between the creature and Creator. Erickson says of the attributes of God, There are two basic aspects to Gods holiness. The first is his uniqueness. He is totally separate from all of creation. . . . The other aspect of Gods holiness is his absolute purity or goodness. This means that he is untouched and unstained by the evil in the world. He does not in any sense participate in it.  [3]  Regarding holiness in particular, as a divine attribute Erickson also says, The attributes are permanent and intrinsic qualities, which cannot be gained or lost. Thus, holiness is not in this sense an attribute (a permanent, inseparable characteristic) of Adam, but it is of God. Gods attributes are essential and inherent dimensions of his very nature.  [4]  This distinction between Adam on the one hand, and God on the other, in relation to holiness is shared by other communicable attributes, but perhaps no greater gulf exists between mans ability to share in Gods attributes anywhere than at this point. For example, mankind m ay demonstrate some limited measure of love, or mercy on his own, since unbelieving men may display these characteristics under the right circumstances; albeit in pitiful fashion. However, under no circumstance imaginable is mankind capable of demonstrating even the most miniscule amount of holiness, aside from God imparting it to him as a shared attribute. With respect to any of the attributes of God, it must be stated that we know all that we know of God by virtue of His acts of revelation; those things that He has chosen to tell us of Himself. We learn much of what we know about God, from the multiplicity of references within Scripture concerning His name, and how He reveals it, as well as how He expects it to be revered. We may see that the Lords very name is holy, not just the places and things associated with him. Bless the LORD, O my soul; and all that is within me, bless His holy name. (Ps 103:1).  [5]  Gods revelation to Moses at Mt. Sinai is indicative of Gods desire to make Himself known. He says, I AM WHO I AM (Ex. 3:14). This revelation of his name is also a revelation of his nature.  [6]  Along this same thought line, Edmond Jacob points out that the name is synonymous with Yahweh. So the name always expresses the essential nature of a being, manifests the totality of the divine presence. Since name, in fact, does refer to the essence of Gods being, then holiness seems to be most characteristic of his nature. In Jacobs words, the relation between holiness and the name reveals the identity of holiness with deity. Given the fact that glory is one of the manifestations of holiness (Is. 6:3), it may be that even the references to his glorious name are really only an alternate rendering of the holy name.  [7]   Scripture itself attests to the high emphasis placed by God upon His name. In the Old Testament alone, there are five references to a glorious name and four references to a great name of God, but all the others (23) refer to Gods holy name.  [8]  Since his name is so immediately bound up with his nature, the connection of holiness with the name is very significant. It seems to indicate that the holiness is the most important thing Israel needed to know about this One who was revealing himself to them.  [9]  Indeed, Gods holiness is of supreme importance in His revelation to Israel because it distinguishes Him uncompromisingly from the pagan gods surrounding Israel at that time. It is important also to remember that part of Gods holiness is his separation and transcendence. God was establishing Himself with the children of Israel as different and superior to the pagan gods simultaneously through the understanding of His holiness. Gods holiness also serves to encourage His peop le to take up His ways, and to be like He is. The command to be holy as God is holy (1 Pet. 1:16), is more than just an admonition to try to be good people. It is a command for His people to be set apart from impurity as God is set apart from it. Moving in thought, from Gods revelation regarding His name, there are several key factors worthy of consideration with respect to holiness as it is fundamental to Gods nature. In the prophet Isaiahs vision (Isa. 6:3), it is interesting to note that while Isaiah sees God as the sovereign King, his description of his essential being is not in terms of sovereignty, or even righteousness, mercy or love. Rather it is the holiness of God that stands at the very heart of his nature.  [10]  Holiness it seems, as a part of Gods being, is the driving force behind the perfection of all the other attributes of God. In fact, Gustaf Aulen, in his Faith of the Christian Church, expresses his conviction that holiness is the foundation on which the whole conception of God rests.  [11]  It is seen as the basic or fundamental attribute because there is no standard for God; He Himself is the standard of holiness. God is under no law of holiness; He Himself is the law of holiness.  [12]  Gods nature is supremely perfect; a perfection driven by His holiness, as to be without comparison. God absolutely could not be God if it were not for this supreme perfection, which is His alone. Anything less than absolute perfection, and undeniable holiness in Him would denote some fundamental flaw, which, even on the smallest scale, would preclude His being God. The underlying thought of holiness is being separate from all thats impure. This is the divine perfection by which God is absolutely distinct from all creatures and exalted above them in infinite majesty. God is distinct from His creation in that He is set apart from creation by virtue of His purity. Holiness is fundamental because in a sense all of Gods other attributes rest on this one attribute of perfection. Gods level of perfection in all His attributes must have their basis in the level of perfection that stems from His holiness. From this point, we see that His holiness is fundamental to all of his attributes. Equally as important, humanitys right understanding of God is predicated upon the absolute perfection of His holy nature. Gods holiness His very essence, as communicated to His creatures, is a derivative of absolute perfection. There is an emphasis given to this attribute above all the other attributes. There are certain attributes we prefer, because of personal benefit derived from them. We esteem Gods love, mercy, and grace before His justice, wrath, and anger. But in the Bible, the holiness of God has preeminence over all the others.  [13]  It is from this standpoint that we describe the holiness of God as being transcendent or above all the other attributes. This transcendence establishes holiness as a foundational attribute. Coppedge depicts how holiness, as a transcendent and foundational attribute, relates to other traditional characteristics below: 14It is the transcendence of Gods holiness that establishes it as the foundational attribute of God. Many see holiness as the foremost attribute of all because holiness pervades all the other attributes of God and is consistent wil all He is and does.  [15]   Having established the primacy of holiness as an attribute of God, attention may now be turned to the implications of this basic attribute as it is inherent in God; before it may be imparted to man. First, in thinking about holiness as an incommunicable attribute, there are several concepts that one must grasp to rightly understand who God is, and how the nature of His being affects His creation. Theologians may say that Gods holiness is incommunicable because there is a level of perfection in His holiness that may not rightly be ascribed to any part of the creation. Exodus 5:11 says with wonder, Who is like You, O LORD, among the gods? Who is like You, glorious in holiness, Fearful in praises, doing wonders? Gods holiness has a gloriously incomparable aspect to it, which is its incommunicable component. Gods holiness also has an eternal aspect to it. John said, in commenting on the activities surrounding Gods throne . . . each of the four living creatures . . . never stop saying, Ho ly, holy, holy is the Lord God Almighty, who was, and is, and is to come  [16]  (Rev. 4:8). Holiness resides in God to the extent that it cannot be imparted to humanity in the same way. Isaiah also records the cry of the seraphim, as they say Holy, holy, holy is the LORD of hosts; the whole earth is full of His glory! (Is. 6:3). In Isaiahs mind, the earth is full of Gods glory as an implied result of His holiness. There can be only one Being who is absolutely perfect holy Further, if perfection is thought of as moral perfection, then absolute perfection implies holiness as well. God is absolutely perfect, and what is absolutely perfect is set apart from all else. Therefore God is holy; He is perfect in and of Himself  [17]  J.L. Dagg says, God is immaculately holy. Goodness, truth and justice, are moral attributes of God. Holiness is not an attribute distinct from these; but a name which includes them all It implies the perfection of the assemblage; the absence of everythi ng in it contrary to either of the properties included.  [18]  This immaculate holiness is an element of Gods transcendence in that His holiness, a holiness of absolute, undeniable perfection, sets Him apart from all else; God alone possesses holiness to this degree. While man may aspire to some level of holiness, holiness as depicted in Scripture belongs to God alone. Holiness of this degree is fundamental; since only God possesses holiness to this level, it emanates from Him to His creatures through revelation and experience. It does so because God wills it to be this way. Because His holiness emanates from Him to humanity, mankind is drawn to God in a way that would be impossible without such emanation. Isaiah demonstrated this experience when in Gods presence he exclaimed, Woe is me, for I am undone! Because I am a man of unclean lips, and I dwell in the midst of a people of unclean lips; for my eyes have seen the King, The LORD of hosts. (Isa. 6:5). It is this perfection th at allows humanity to revel in, and marvel at, Gods holiness. That He is perfectly holy is an assurance to His creation of the perfection of His other attributes. Gods holiness is the divine perfection by which God is absolutely distinct from all creatures and exalted above them in infinite majesty.  [19]  A similar thought concerning Gods holiness as an incommunicable characteristic of His nature is one that some have called His majesty-holiness . . . this aspect of Gods holiness is the one less thought of, and it actually bears greater affinity to infinity, Aseity, and unitynon-moral divine attributes.  [20]  God has majesty as the King of kings, and Lord of lords because of His holiness. When the Creators holiness has been physically manifested to His creation, it has a brilliant effect. In Isaiahs vision from chapter six, he notes that the seraphim had to cover their faces to remain in Gods presence, (Isa. 6:2ff.) Isaiahs account of the seraphim brings to mind other encounters with Gods glory that have similar effects on the beholder, such as; Moses reaction to Gods presence at the burning bush (Ex. 3:1-6), the Israelites reaction to Moses as he descends the mountain after having been in Gods presence (Ex. 34:29-35), and the disciples reaction at the Mount of Transfiguration (Matt. 17:1-8). Many times, Gods holiness is likened to a consuming fire! In each example, the glory of God was such that it caused the beholder to fall before God in worship. This brilliant glory, which is the visible manifestation of Gods holiness, is so powerful that it elicits profound responses from His creation in every case. Through the incarnation, God has not only invited mankind to participate in His holiness, He has demonstrated that it can be done, and how it should be done. By his sacrificial death on the Cross, Jesus Christ enables us, by the power of the Holy Spirit, to share in the holiness that he embodies and accomplishes for us. Jesus said, Blessed are the pure in heart, for they shall see God (Matt. 5:8), indicating that the heart condition is a key component to mankinds ability to commune with the Father. It is precisely this purity of heart, which is the result of mimicking Gods purity that is pleasing to God. All too often, the idea of attaining holiness is discounted, or neglected altogether, as if it is unattainable. The enemy desires that we have this defeatist attitude. However, Mark Driscoll states with regard to communicable holiness that we mirror God when we hate sin and love holiness by repenting of our sin and fighting against sin in the world.  [21]  Certainly, it would be inaccurate to suggest that perfect holiness is within the grasp of humanity; however, since God has commanded mankind to be holy (1 Pet. 1:16), one must assume that it is attainable through repentance, at least in some acceptable degree, within the confines of this life. Humans have the ability to exhibit limited holiness, yet it is not an attribute which is innate or one which emanates from their being. In fact, a number of accounts throughout Scripture indicate that when man encounters Gods holiness it has had a profound impact. Holiness is also seen as communicable, in that God does share His holiness with humanity in some senses. The idea that God shares His attributes with humanity in any sense is an indication of His desire to have an interactive relationship with His creation; mankind in particular. It is a reflection of His character that He desires such an interaction; in no sense does God need this interaction, but Scripture is clear that He desires it and goes to great lengths to make it possible. As a result of Gods activity in making His being known, and providing a means of interaction, it is right that He alone is the object of mans worship. While Gods holiness is essential, mans holiness is derived from His nature. In some ways, we are like God. At our best, we have qualities or attributes that dimly reflect Gods.  [22]  It is this dim reflection that characterizes mankinds existence for now. One is reminded of Pauls discourse in the great love chapter of Corinthians, wherein he says For no w we see in a mirror, dimly, but then face to face. Now I know in part, but then I shall know just as I also am known (1 Cor. 13:12-13). It is this anticipation of seeing and knowing that encourages Paul as well as the believer today. One day, we will see as we are seen, and know as we are known; that will indeed be a glorious day. On that day, man may look upon the glorious holiness of God, and not turn away in fear, or hide his face from Gods glorious radiance. However, even in this life, some measure of holiness is surely attainable for mankind, since God commands His creatures to Be holy, for I am holy (Lev. 11:44, 45; 19:2; 20:7; 1 Pet. 1:16). Holiness in man is a symbol of the holiness of God, but is also a humble aspiration to be more like God. Holiness in man is seen in a relational aspect. Gods purpose for sharing His attributes with humanity is certainly to foster obedience, but also to transform humanity into His image, as depicted in 2 Cor. 3:18. Here, God speaks through the Apostle Paul to His church, and says But we all, with unveiled face, beholding as in a mirror the glory of the Lord, are being transformed into the same image (emphasis added) from glory to glory, just as by the Spirit of the Lord. One remembers Isaiahs encounter, when in the presence of the Lord both he and the seraphim were overwhelmed (Is 6:2-6), and marvels at this New Testament approach to Gods presence, given by God for the edification of His saints. The noticeable contrast between the Old Testament and New Testament depictions of the workings of Gods holiness are indeed a source of blessing for those believers on this side of the cross of Christ. While this holiness is certainly limited, it remains true that God has now commanded the attempt to become in nature as He is, limited though the success of that effort will be. This holiness in man is reflected holiness. How it is that man may exhibit such an attribute of God? Creation reflects the attributes of the Creator. Quite simply, holiness in man is impossible apart from God; however, holiness in man is a reality because Gods holiness overflows into the lives of His children. Gods holiness comes from that eternal fount, just as does His love, mercy, and truth, but it comes in a unique way. Gods holiness comes through the transformation of a sanctified life; a life that is being reconfigured to be what it is not naturally, but only what it can be under the direct influence of comi ng into the presence of God. It is an alien concept, except that it is most obviously Gods plan for mankind. That such holiness comes from God alone is seen from Scripture. Moses removes any doubt, when he records Gods words in Lev. 21:8, I the LORD, who sanctify you, am holy. This clearly indicates the holiness of God, but also indicates that the process of becoming holy (sanctification) is Gods work. Further indications from Scripture are seen in Geislers observations: God chose a holy people (Israel) (Deut. 7:6; 14:2, 21; 26:19; 28:9; Col. 1:2; 1 Peter 2:9). He also picked special holy men (2 Kings 4:9). He elected a holy church (1 Cor. 1:2). He set aside a holy land (Zech. 2:12). God chose a holy city on earth (Jerusalem) (Neh. 11:1; Isa. 52:1) Gods holy city sits on a holy mountain (Ps. 15:1; 48:1; Dan. 9:20). He also has a Holy city in heaven (Rev. 21:2, 10). God ordained holy priests (in Leviticus). God even designated a holy dumpsite (Jer. 31:40), that is, a special place set apart to dispose of things. God demands a holy tithe of His people (Lev. 27:30). God had holy food (Lev. 21: 22). He expects us to live a holy life (Rom. 12:1; 1 Thess. 4:7).  [23]   Clearly, Scripture is replete with these and numerous other references to Gods holiness, and its connection to mankind. Gods holiness is always demonstrated scripturally with the express purposes of revealing more of God to mankind, and of drawing mankind closer to God. Interestingly, God is seen in His holiness as a Law-giver. A holy God gave a law that was just and holy and good.  [24]  Holiness is an essential quality of God, both in a metaphysical sense, and in a moral, or ethical sense. This realization brings to bear another aspect of Gods holiness as it is imparted to man. There is a moral or ethical component of Gods holiness that bears upon man as he strives to come into the image of God. It is this conjunction of morality with holiness that defines the ethical component of Gods nature. He is God because He is ethically (morally) superior to all else, and this is made known through His holiness. In fact, The holiness of God in Scripture is never depicted apart from its moral and rational dimensions. A holy God is always moral, and he communicates in rational language.  [25]  Coppedge notes that there are six key elements  [26]  that comprise Gods moral holiness; (1) righteousness and its corresponding standard of (2) moral purit y. The (3) truth of God is reflected in both his speech and his faithfulness in personal relationships. The (4) grace of God involves both his favor and his self-giving, and stands in close relationship to both the (5) love and the (6) goodness of God, which round out his moral image.  [27]  This moral component of Gods holiness is fundamental to the nature of God as He has made Himself known, but it goes far beyond just Gods self revelation. His holiness is also fundamental to mankinds right understanding of truth. There is no truth that man may know apart from Gods truth, which is absolutely based upon His holiness and purity. This fact comprises the moral compass of man. In fact, Erikson says, Gods perfection is the standard for our moral character and the motivation for religious practice. The whole moral code follows from his holiness.  [28]  Ericksons idea is that apart from Gods purity (holiness), it is impossible to worship Him rightly, as well as impossible to live rightly before Him. Without the ethical component of Gods holiness, humanity would be lost in a sea of relativity. Such is the danger of most of the heretical movements of religious history. We are living in a day of mental and moral and spiritual indolence, and therefore a time of superficial thinking in things relating to God and eternal matters.  [29]  These modern day religious movements amount to little more than mankinds attempt to subrogate Gods position as the ultimate authority over all creation. Almost without fail, every such attempt at heart is nothing more than a rejection of Gods holiness. The result is an attempt to replace Gods truth, which is absolute, with mans truth which is incomplete. Any such attempt can but fail because it is conceived in sin. Holiness points to Gods majestic purityà ¢Ã¢â€š ¬Ã‚ ¦ because God is morally pure, He cannot condone evil or have any relationship to it.  [30]  Apart from the ethical component of Gods holiness, mankind can do little more than sear ch in vain for truth. 14Having established holiness as a fundamental attribute of God; a driving force behind His being as we know it, the question remains as to why this is important. There are two relational aspects of Gods holiness that must be understood. First, one must realize how Gods holiness affects His relationship with man as His creation, and conversely how mankind is to rightly respond to God because of His holiness. Only then may one understand how Gods holiness impacts a right relationship between man and men. These are sometimes referred to as vertical (God to man, and man to God), and horizontal (man to man) relationships. In each case, the success of this effort depends upon the holiness of God as it is imparted unto the believer. Humanity cannot please God apart from reflecting His holiness back to Him, and this is done through the proper relationships of love for God and for fellowman. Relationally speaking, there are considerations of Gods holiness, as a communicated attribute, that have implications for mankind as well. There is a display of Divine holiness in redemption. His holy nature will not allow Him to look upon sin with the least degree of allowance. Salvation is not at the expense of His holiness. The Redeemer must bear the wrath due the sinner, for wrath is the exercise of His holiness. Gods hatred of sin was as much manifested in redemption as it will be in judgment.  [31]  Understanding that Gods holiness is directed towards humanity for the purpose of glorifying Him through a right relationship is imperative for the development of the child of God. It is also foundational to the proper perspective of the creature, as he relates to the Creator, that man recognizes that the goal of the process of sanctification is the ultimate glorification to be found in the presence of God because of the work of Christ. Ryle states that, A man may go great length s, and yet never reach true holiness.  [32]  It is this work of God in mans life that makes him right before God, resulting in a desire to please God through the obedient life. Augustine said, When we praise God directly, we do it as we celebrate His Holiness.  [33]  In keeping with this thought, Martin Luther said, We should not be holy in order to earn or prevent something. For people who do this are hirelings, servants, and day laborers. They are not willing children and heirs who are holy for the sake of holiness that is, for the sake of God alone; for God Himself is Righteousness, Truth, Goodness, Wisdom, and Holiness.  [34]   16 Finally, because God is supremely holy, He is deserving of mankinds total adoration, love, respect, and worship. To know God aright, one must recognize above all else that He is different because of His holiness. It is this difference that at once sets Him apart, and at the same, time draws us to Him. This difference is predicated upon His absolute holiness. Gods holiness establishes His uniqueness, and not just His magnificence or grandeur. God demonstrates the vastness of the differences between His holiness and mans. Mankind is instructed to long for Gods holiness in such a way as to cause obedience and surrender in his life, yet to recognize the incomparability of Gods fire of a fierce divine love that will not rest content until God has redeemed all in a renewed heaven and a renewed earth that has become Gods dwelling place (Rev. 21-22). When our salvation is consummated we will be restored to the holiness of God. We will not have His power, nor His wisdom, but we will have H is holiness.  [35]   In conclusion, one must deduce that Gods holiness is perhaps His greatest gift to mankind, other than salvation. All His other gifts are predicated upon His holiness. Gods Holiness is foundational and all other actions emanate from His holiness. His righteousness, justice, love, grace, mercy and truth are what they are because He is holy. God is transcendent because of His holiness, yet even the desire to have a relationship with humanity is predicated upon Gods holiness. Like Isaiah, when confronted with the presence (His holiness) of Almighty God, all any man may say is Woe is me, for I am undone! Because I am a man of unclean lips, and I dwell in the midst of a people of unclean lips; For my eyes have seen the King, the LORD of hosts (Isa. 6:5). It is because of his holiness, that God is a consuming fire.  [36]  There is no right reaction apart from falling on ones face in utter humility and worship when confronted with this divine presence. However, because of the work of Chr ist for salvation, and the work of the Holy Spirit for glorification through sanctification, man may respond with great relief to Gods presence; because through these works, God has imparted a measure of His holiness to humanity, until the day comes when we stand

Edmund Burke and Thomas Paines Views on the French Revolution Essay

Edmund Burke and Thomas Paine's Views on the French Revolution Edmund Burke and Thomas Paine were two of the several strongly-opinionated individuals writing back-and-forth in response to what the others were saying about the French Revolution. Burke, a critic, writes first. Paine, a supporter, responds. In the excerpt from "Reflections on the Revolution in France", Burke argues in favor of King Louis XVI and his wife, Marie Antoinette. When Marie was murdered, Burke says, â€Å"As a man, it became him to feel for his wife and his children, and the faithful guards of his person, that were massacred in cold blood about him; as a prince, it became him to feel for the strange and frightful transformation of his civilized subjects, and to be more grieved for them, than solicitous for himself. It derogates little from his fortitude, while it adds infinitely to the honor of his humanity.† Burke also argues against the rising ignorance among the people. He emphasizes the importance of education and the keeping of tradition. He says â€Å"the age of chivalry is gone,† and if this...

Why Sherlock Holmes Is Just as Original as C. Auguste Dupin

Why Sherlock Holmes is Just as Original as C. Auguste Dupin After reading two famous amateur detective stories by Edgar Allan Poe and two by Arthur Conan Doyle, I found myself questioning the originality of Doyle's stories as compared to Poe's stories. The stories in question are â€Å"The Purloined Letter† and â€Å"Murders in the Rue Morgue† by Poe and â€Å"The Adventure of the Speckled Band† and â€Å"A Scandal in Bohemia† by Doyle. All four of these stories had very exciting story lines and had very interesting mysterious aspects . Since the Poe stories of C.Auguste Dupin were written well before Doyle's stories of Sherlock Holmes, this leads to the question of whether or not Doyle's stories are genuinely original or if much of his stories ideas were copied from Poe. I believe that Doyle's detective stories are just as creative and original as Poe's detective stories. One of the biggest and probably most obvious similarities between the stories is tha t of the plots. In â€Å"The Purloined Letter†, Dupin is contacted by the prefect to help the police retrieve a letter that had been stolen.This letter was of great importance to a certain person and if this letter was released to the public it would reveal things that could ruin that person's reputation. The prefect knows Minister D- stole the letter. He also knows that the letter must to be very close the minister who stole it because the ability to produce the letter when needed is just as important to the minister as actually having it. The police have searched the minister's hotel room and were not able to find the letter.Dupin then goes to the minister's hotel room and easily retrieves the letter because he knows that the minister would hide it in plain sight, since he knew the police would come looking for it. Many of these aspects of Poe's story are repeated in Doyle's A Scandal in Bohemia†. In â€Å"A Scandal in Bohemia† Holmes is confronted by an import ant king to retrieve a letter and a photo of him with his ex lover that proves their relationship. If the photo was released it could hurt his reputation immensely. The king has tried many things to retrieve the letter but was unsuccessful.Holmes then goes to the woman's house and tricks her into revealing the location of the letter by faking a fire thinking that the photo would be the first thing she would grab. Because of these similarities between the two stories by Poe and Doyle it appears that Doyle had copied his ideas from Poe who had written his story years earlier. In â€Å"Murders in the Rue Morgue†, Dupin goes to investigate a murder scene. At this scene there are many clues that would lead one to think it was a human that committed the murder.However, it was difficult to come up with a motive for that person because bags of money were still on the floor and the women that were murdered hardly ever made contact with others which makes it difficult to believe that t here is someone who would want to cause them harm. Dupin goes on to find some more clues that lead him to believe it wasn't a human that committed the crime but a sailors Ourang-Outang. Dupin then gets the sailor to come to his house and gets him to admit that it was his animal that committed the murder.Again these scenarios in Poe's story are very similar to those in Doyle's story â€Å"The Adventure of the Speckled Band†. In â€Å"The Adventure of the Speckled Band†, Holmes is consulted about a very suspicious case. A woman was killed a few years ago and before she died she had said it was the speckled band that killed her. Holmes goes to the house where she was killed to investigate. At first Holmes believes the speckled band was a group of gipsies that would hang out on their property, but after further investigating he had realized it was not gipsies but a speckled snake that the girl's father kept inside the house.Another huge similarity between the two stories t hat would imply Doyle had copied Poe's ideas is the narrator of the story. In â€Å"Murders in the Rue Morgue† and â€Å"A Scandal in Bohemia† the reader is given a lot of information by the narrator about the main character. In both stories the narrator is a close friend who lives with the detective. Also the narrator always tells the reader everything that is going on and he is also a fairly smart person but not as smart as the main character. Holmes and Dupin also have very similar detective methods.Both characters are capable of seeing things that normal people are not. They will put themselves in the suspects shoes and think as they would to discover more clues. When they discover clues they will come up with a hypothesis and then investigate it until it is proven true or more clues are revealed to them causing them to come up with a new hypothesis. They also will never tell the narrator what they are thinking or ask him for advice. They do all of their sleuthing on their own and reveal it to the narrator once they have solved the case.In both â€Å"Murders in the Rue Morgue† and â€Å"The Adventure of the Speckled Band† the detectives inform their partner what they have been thinking all along and how they solved the mystery. Even though there are all these similarities between the Dupin and Holmes stories there are also many differences that give each story their own originality. For example, â€Å"A Scandal in Bohemia† is extremely similar to â€Å"The Purloined Letter† however, at the end Dupin is successful in his endeavour whereas Holmes is not.The ending of a story is always the most important and such a drastic difference between the two stories certainly provides Doyle with a little more originality. In â€Å"Murders in the Rue Morgue† which is very similar to â€Å"The Adventure of the Speckled Band†, Dupin comes up with his hypothesis and he is correct. In â€Å"The Adventure of the Speck led Band† Holmes comes up with his hypothesis but soon realizes that he was incorrect and is forced to come up with a new hypothesis. Dupin gives off the impression that he is the perfect detective that never makes mistakes and Holmes actually makes a mistake.This huge difference between the stories makes Doyle's story very original and not so much of a copy of Poe's story. One noticeably large difference between the Dupin and Holmes stories is that of the background story of the mystery or information as to why the crime happened. In the Dupin stories the plot jumps right to the events that happened and what Dupin does to solve it. For example in â€Å"Murders in the Rue Morgue† Dupin reads about the murder in the paper and then goes to solve it. There is no background information given on the people involved in the murder.In the Holmes stories the reader is given significant amounts of background information to the characters involved in the mystery. For example in â €Å"The Adventure of the Speckled Band† the reader is given much information on the background of the victims in the murder. Being given this information the reader understands more how the victim is feeling and can become more involved in the story. This effect on the reader is something that makes the Doyle stories very original and not an exact copy of Poe's stories.The biggest difference between Dupin and Holmes would have to be their personality. Dupin is described as a loner that sits at home and spends his time thinking whereas Holmes is a very well known person to other people and is also addicted to cocaine. Dupin can be seen as a very serious person where Holmes is more of a quirky and adventurous person. This difference between Holmes and Dupin gives Holmes a much more creative and interesting character than Dupin, implying that Doyle did not rip off Poe's detective character when he was making his own.All of the similarities between Doyle's stories and Poe's stori es would lead one to believe that Sherlock Holmes was just a rip off of Dupin. Since Poe was the first author to write about a detective it seems obvious that other authors would take ideas from his stories just as Doyle did. There was most likely something that Poe had read or experienced that gave him his ideas for Dupin so it is only natural for writers to get their ideas or concepts from other places.However, because of all the original ideas and differences to the Holmes stories I believe that Doyle's detective stories are just as creative as Poe's stories. It is the main ideas of the story such as the outcome or the personality of the main character that are different which causes the stories to actually be much different. For this reason I believe that the Holmes stories are genuinely original and that Arthur Conan Doyle made significant contributions to the detective story.

Landscape Fragmentation and Wildlife Habitat

Landscape Fragmentation and Wildlife Habitat Landscape or habitat fragmentation is the breaking up of a habitat or vegetation type into smaller, disconnected sections. It is generally a consequence of land use: agricultural activities, road building, and housing development all break up existing habitat. The effects of this fragmentation go beyond a simple reduction of the amount of habitat available. When sections of habitat are no longer connected, a suite of issues can follow. In this discussion of the effects of fragmentation I will refer mostly to forested habitats, as it can be easier to visualize, but this process happens in every type of habitat. The Fragmentation Process While there are many ways landscapes can become fragmented, the process most often follows the same steps. First, a road is built through relatively intact habitat and dissects the landscape. In the United States the road network has been thoroughly developed and we see few remote areas newly dissected by roads anymore. The next step, landscape perforation, is the creation of small openings in the forest when houses and other buildings are being built along the roads. As we experience exurban sprawl, with housing built in rural areas away from the traditional suburban belts, we can observe this landscape perforation. The next step is fragmentation proper, where the open areas merge together, and the originally large expanses of forest get broken up into disconnected pieces. The last stage is called attrition, happens when development further gnaws away at the remaining habitat pieces, making them smaller. The scattered, small woodlots dotting agricultural fields in the Midwest are an example of the pattern that follows the process of landscape attrition. The Effects of Fragmentation It is surprisingly difficult to measure the effects of fragmentation on wildlife, in great part because fragmentation occurs at the same time as habitat loss. The process of breaking up existing habitat into disconnected pieces automatically involves a reduction in the habitat area. Nevertheless, accumulated scientific evidence points to some clear effects, among which: Increased isolation. Much of what we learned from the effects of isolation on habitat fragments comes from our study of island systems. As patches of habitat are no longer connected, and the further apart they become, the lower the biodiversity in these â€Å"island† patches. It is natural for some species to disappear temporarily from habitat patches, but when the patches are far apart from one another, animals and plants cannot easily come back and recolonize. The net result is a lower number of species, and therefore an ecosystem that is missing some of its components.Smaller habitat patches. Many species need a minimum patch size, and fragmented sections of forest are not large enough. Large carnivores notoriously need large amounts of space, and are often the first ones to disappear during the fragmentation process. Black-throated blue warbler territories are much smaller, but they need to be established within forest stands at least several hundred acres in size.  Nega tive edge effects. As habitat gets fragmented into smaller pieces, the amount of edge increases. Edge is where two different land covers, for example a field and a forest, meet. Fragmentation increases the edge-to-area ratio. These edges affect conditions a significant distance into the forest. For example, light penetration into the forest creates drier soil conditions, winds damage trees, and invasive species presence increases. Many bird species that need interior forest habitat will stay away from the edges, where opportunist predators like raccoons abound. Ground nesting songbirds like wood thrush are very sensitive to edges. Positive edge effects. For a whole suite of species, though, edges are good. Fragmentation has increased the density of small predators and generalists like raccoons, raccoons, skunks, and foxes. Whitetail deer enjoy the proximity of forest cover to fields where they can forage. A notorious brood parasite, the brown-headed cowbird, responds positively to edge, as it can then better access forest birds’ nest to lay their own eggs. The host bird will then raise the cowbird’s young. Here, edges are good for the cowbird, but certainly not for the unsuspecting host.