The Role of the Central Bank in Stabilizing the Economy Essay -- monet

Monetary Policy Monetary policy is divided into two categories, contractionary monetary policy and expansionary monetary policy. Contractionary monetary policy is a policy that reduces the money supply and increases interest rate. It aims to slow down economic growth in order to prevent or slow down inflation. Expansionary monetary policy is a policy that lowers interest rate and increases money supply. It aims to stimulate economic growth and to pull the country out of recession. There are different tools of monetary policy such as Open Market Operations, Discount Rate and Reserve Requirements. The Open Market Operations are one of the major tools in monetary policy. It involves buying and selling bonds to regulate money supply in the country’s economy. In term of expansionary monetary policy, the central bank increases the money supply by buying bonds from commercial banks, and then the funds are increased and the commercial banks can use as loans to public. When there are more cash in the bank, the interest rates will be decreased and this promotes economic growth. In term of contractionary monetary policy, the money supply reduces as the central bank sells bonds to the commercial banks, the short term interest rate of banks increases and therefore it slows down the economic growth. Discount Rate is the interest rate that commercial banks pay to borrow funds from central bank (U.S. Department of State, n.d.). This works when the public deposit money into commercial banks; commercial banks also deposit money into the central bank. At the same time, the central bank lends money to commercial banks and commercial banks lend money to the public. When there is inflation, the contractionary monetary policy is applied. The c... ... [6 March 2014] Tutor2u, n.d., limitations of gdp when measuring living standards, available from http://www.tutor2u.net/economics/content/topics/livingstandards/limitations_of_gdp.htm [5 March 2014] U.S. Department of State, n.d., Bank Reserves and the Discount Rate, available from http://economics.about.com/od/monetaryandfiscalpolicy/a/bank_reserves.htm [3 March 2014] Weil, n.d., Fiscal Policy, available from http://www.econlib.org/library/Enc/FiscalPolicy.html [4 March 2014] Workshop on Fiscal Policy IMF, 2009, The Effectiveness of Automatic Stabilizers, available from https://www.google.co.uk/url?sa=t&rct=j&q=&esrc=s&source=web&cd=16&cad=rja&ved=0CEkQFjAFOAo&url=http%3A%2F%2Fwww.imf.org%2Fexternal%2Fnp%2Fseminars%2Feng%2F2009%2Ffispol%2Fpdf%2Ffatas.ppt&ei=c_4VU-j6NI6AhAf0lYCQDw&usg=AFQjCNHGi-hdnMfsvPmWfdpw6j9cisYLkQ&bvm=bv.62286460,d.ZGU [4 March 2014]

Vonneguts Cats Cradle :: Vonnegut Cats Cradle

Vonnegut's Cat's Cradle vs Our Assumptions Regarding War, Progress, and Religion If one of Vonnegut's purposes for writing is "to poison minds with humanity" (qtd. by Scholes, per Griffin), then the weapon of choice in Cat's Cradle, is satire. Cat's Cradle "poison[s] minds" only by revealing the toxins that are already present in the system. Vonnegut's brand of satire serves as a sort of syrup of ipecac on human folly, and if we are "to make a better world" as he would have it, we should understand how truly virulent human enterprise can be. Cat's Cradle holds no punches on conventionally held beliefs and opinions. Whether in regard to religion or science, business or government, sex or war, all topics are at the mercy of Vonnegut's lampooning. The issue of religion is certainly a major target for Vonnegut, and he ingeniously uses irony to satirize religious folly. Cat's Cradle introduces the new, non-religious religion of Bokononism, which, according to its own doctrine, is entirely based on lies (14). By merely asserting that Bokononism is a more truthful religion because it is based on lies, it becomes as error-ridden as any other religion, including Christianity. An example of this is in Chapter 3, not coincidentally entitled "Folly." Here, we are introduced to an Episcopalian woman who claims to "understand God and His Ways of Working perfectly" (13). When John (or Jonah) discovers that this woman cannot read a simple blueprint for a doghouse, he sarcastically suggests that she ask someone to get God to explain it t o her, and in her anger at his effrontery, the woman fires him. John ends the chapter by stating "she was a fool, and so am I, and so is anyone who thinks he sees what God is Doing" (13). All of this is correct according to Bokonon, we are reminded (13), but we mustn't forget that Bokononism is a religion based on lies.

Religion Essay -- essays research papers

The debate over the economic advantages of slavery in the South has raged ever since the first slaves began working in the cotton fields of the Southern States. Initially, the wealth of the New World was in the form of raw materials and agricultural goods such as cotton, sugar, and tobacco. Slavery, without a doubt, had its profitable aspects prior to the Civil War. However, this postulation began to change as abolitionists claimed the land of the Southern Plantations was overworked and the potential income of slaves was lower than that of white people who had a vested interest in the productivity and success of the South. The concept of slavery had been brought over to America by the ideals of British Mercantilism which called for strict regulation of the state and its people for the good of the national economy. In the early 1700’s, Frenchman Colbert stated that, "no commerce in the world produces as many advantages as that of the slave trade"(Williams, 144). The inhumane practice of slavery began in the American colonies in 1619. Although Africans first came to the New World around 1501, the early colonists did not think to use them as slave labor. Instead, they imported poor, white indentured servants from Europe to clear forests and cultivate fields. It was the English colonists that incited the idea of using Black slaves. They could be caught easily because of their color and they could be bought and kept until they died. "Negroes, from a pagan land and without exposure to the ethical ideals of Christianity, could be handled with more rigid methods of discipline and could be morally and spiritually degraded for the sake of stability on the plantation,† wrote historians John Hope Franklin and Alfred A. Moss Jr. in "From Slavery to Freedom" (22). Where America failed in Mercantilism was in not providing enough slaves to generate a sufficient profit margin and by becoming a divided nation over the issue of slavery. Southern slaves were viewed in economic terms of labor to capital. While the ownership of slaves was a source of pride in plantation owners, this interdependence of slave on master and master to slave created a vicious cycle of rashness that caused slave owners to often become irrational. In the south, slaveholdings varied according to size, location, and crops produced. Slavery in cities differed substantially from th... ...er to the problem of slavery. Olmsted asserted that the â€Å"majority of those who sell the cotton crop† were â€Å"poorer than the majority of our day-labourers at the North† (171). His chief complaint with slavery was that the quantity produced by slaves, be it cotton or tobacco or any marketable good, was drastically inferior. Olmsted asserted that it took two times as many slaves as Northern labourers to accomplish a task (172). â€Å"Low-quality labor, poor use of resources, and indifferent management all combined, said Olmsted, to make southern agriculture far less efficient than northern agriculture† (172). Olmsted asserted that psychologically, slaves preformed poorly under conditions of fear of punishment and free men, without this fear, would certainly be more productive in defending their reputation and standing with pride with their employer. The low productivity of slaves could be explained by the conditions in which they were forced to live and work in. Inadequate care, incentives and training left the slaves without proper preparation for their role on the plantation (Genovese, 46). A cyclical effect of malnutrition and disease was apparent on many plantations. Since malnutrition

Social Work Essay

History of social work influences current professional practice In this essay I will outline the historical origins of social work in Ireland. I will examine how the profession emerged from charity work in the 19th century to evolve into the profession it is today. To begin with it is important to define the term social work. The Oxford English Dictionary (1989) defines social work as ‘work of benefit to those in need of help, especially professional or voluntary service of a specialised nature concerned with community welfare and family or social problems arising mainly from poverty, mental or physical handicap, maladjustment, delinquency etc.’ According to Skehill (1999) social work in Ireland has evolved over for phases all of which will be discussed in this essay. The first of these was the emergence of social work in the 19th century through voluntary work carried out by various organisations, followed by the early 20th century when professional social work in Irela nd began, the third phase as described by Skehill (1999) saw the growth in social work employment and training in Ireland. The final phase in the history of social work brings us from the 1950’s up to the present day which has seen the evolution of social work into the profession it is today. According to Skehill (1999) social work in most cases around the world has emerged from voluntary philanthropy. This is true for the case of social work in Ireland. The history of social work in Ireland begins in the late 19th century, in which religion and charity played important roles. The beginning of social work can be related to charity work. In England work similar to that of social work today was carried out by the Charitable Organisation Society. In Ireland in 1902 G.W. Williams developed a register for all charities operating in Dublin. He found that there were four hundred and one charities in Dublin at that time. All of these charities were operating separately. Charity work and philanthropy during the 19th century in Ireland was organised by various charities, institutions and individuals, each o f these worked individually to help the poor and those in need. Their work was in areas such as providing material resources, parenting skills and education. The rational for this philanthropy included a humanitarian concern, a desire to regulate the poor and in particular to regulate women and a concern for maintaining social order and morality. This philanthropy work that was carried out in the 19th century can now be identified as various professions such as  teaching, nursing and social work. Along with this work and in addition to it Catholic and Protestant religious orders were carrying out charity work such as home visits to the poor, visiting prisons, workhouses, setting up orphanages and schools and providing homes for unmarried mothers. The rivalry between the religions meant that in addition to providing for the poor they were also trying to promote their religion. As stated in Luddy (1995) the differences between the Catholic and Protestant charities was the way in which they carried out their work. Catholic run charities tended to focus on providing a range of services, whereas Protestant charities tended to provided services on a specialist basis. Religious orders at the time were opposed to State intervention in relation to educational and residential services and also more broadly within the area of philanthropy in the community. This was based on the belief that charity could be best provided by voluntary services, who could distinguish between the ‘deserving’ and ‘undeserving’ poor. Catholicism remained very strong and influential in Ireland and so Catholic values and principles became a central aspect to social work in Ireland up to the 1960’s (Skehill, 1999). The early 20th century brought change to social work in Ireland. In the early decades of the century, particularly until the 1930’s social work continued to be dominated by voluntary charity work and religious orders, who focused on providing relief for the poor and providing institutional care for children, women, the disabled, mentally ill and others in need. Much of the charity work carried out at this time was focused on providing help for the ‘deserving’ poor (Skehill, 1999). The Catholic Church continued to be influential in the delivery of social work and it saw social work as a means of providing spiritual assistance to the poor. Those who were deemed ‘undeserving’ could avail of charity services if they would engage with the Catholic Church. As stated in Skehill (1999) An Annual Report in 1922 by the National Council of the Society of St Vincent de Paul explains how one man who was seen as being ‘undeserving’ was given charitable help when he agreed to return to his religion. However the 20th century was also the time when social work began to become more professionalised and emerged in Ireland as an occupation. In 1912 the first college course in Civic and Social Work was established in Alexandra College in Dublin. According to Skehill (1999) In 1919 the first social worker was employed in Ireland by the Adelaide  Hospital, Dublin, Miss Alcock was employed to work with individuals and families. Following the employed of the first social worker, during the 1930’s and the 1940’s a significant number of social workers were employed in hospitals. In these early years of social work education, there was a range of views on what was the best kind of social work teaching. Despite courses being offered by the Civic Institute of Ireland, most aspiring Irish social workers travelled to England or America for professional social work training. The 20th century saw the growth and evolution of social work in Ireland both in terms of a growing number of trained and employed social workers and also the expansion of the voluntary and charity social work, very little difference existed between voluntary and professional social workers at this time (Skehill, 1999). The third phase in the history of social work in Ireland according to Skehill (1999) included the traditional charity work carried out by the Catholic Church but also saw the evolution of social work as an occupation . The Catholic Church exerted much power over the Irish State and society, this meant that social services developed in such a way as so the Church and its voluntary organisations could maintain power and control over social services such as childcare, education, family support and working with unmarried mothers in order to enforce their ideas in relation to the family and morality. From the mid 1960’s the Irish State began to develop a comprehensive welfare programme which saw much of the responsibility for social services shift from the Catholic Church to the State. The profession of social work began to make significant progress following the States creation of positions in the public service. Yet the expansion in social work occurred in an ad hoc nature based on the existing needs in areas such as health and probation with very little future planning. The major development in social work during the 1950’s and 1960’s was the expansion of training in Ireland. The first social science degree in Ireland was introduced in 1954 in University College Dublin. Following this Trinity College, Dublin introduced a social science degree in 1962, followed three years later by University College Cork. These social science degrees covered many social work topics and allowed graduates to work as social workers without being professional qualified. Althou gh the number of social workers was still relatively low by the 1950’s the profession had expanded and social workers were now working in areas such as psychiatry, adoption  and fostering (Skehill, 1999). As already discussed the number of professional social workers in Ireland began to grow form the 1950’s, however the number of social workers in employment in the 1970’s remained significantly low. A report by the Irish Association of Social Workers in 1971 states that there were ninety seven social workers with post graduate training working in Ireland. The majority of these social workers were employed as medical social workers. In addition to this social workers were employed by voluntary organisations, in industrial services and as psychiatric social workers. Only one social worker, who had a post graduate qualification, was employed working with children (Skehill, 1999).Phase four in the history of social work in Ireland according to Skehill (1999) is defined by the expansion of the profession and increased training of social workers. From the 1990’s onwards there were increased employment opportunities. Much of this increased employment for social workers c ame from statutory agencies such as the Department of Health, Probation and Welfare services and Local Authorities. As stated in Christie (2005) by the end of the decade there were 1,390 social workers in Ireland, this number increased to just fewer than 2,000 by 2001. By 2001, the majority of social workers were working with children. Much of this increase in social work with children can be attributed to the increased awareness of child abuse and the raise in reported child abuse cases (Ferguson and O’Reilly, 2001). From a legislative basis The Child Care Act 1991, The Children Act 1997 and the Children Act 2001 have all included for the employment of additional social workers (Irish Statute Book, 2013). As have reports such as The Ryan Report (Ireland. Department of Health and Children, 2009). In 1995 The National Validation Board on Social Work Qualifications and Training was set up. The aim of this organisation was to award the National Qualification of Social Work (NQSW) to professionally accredited social workers. The organisation has done much work to raise the profile of social work in Ireland and to expand the knowledge and information in relation to social work. From 2013 social workers who wish to work in Ireland must be registered with CORU. CORU was set up to promote high standards of conduct, education, training and competence for social workers and other health and social care professionals (CORU, 2013). In conclusion social work in Ireland has had an interesting history from its initial development as  charity work by religious and secular organisations, through its educational development to its professional development. Social work has developed as a profession from its historical origins, where in 1919 there was just one employed social worker in the country, to today where there is over 2,000 social workers employed in Ireland (Trinity College Dublin, 2014).

Chaim Potok Research Paper

The Story of Chaim Potok There guard been many an(prenominal) innovational authors throughout solely of history, from R. L Stein, to Shakespeare, to Roald Dahl to J. K. Rowling. They all have several(predicate) stories that have rightly pertained the authorships world in eccentric ways. An inseparable author to add to that list is Chaim Potok, who not only was an outstanding author, but was likewise a truly inspirational phantasmal icon for many Judaic tidy sum in the world. Potok was born in red-hot York City in 1929. He was raised in the Chassidic faith of Judaism.He grew up in a household where a high class of edicate and manners were enforced ( naturalsmakers. Detroit Gale, 2003). Due to his way of liveliness he later on developed riled grasp of art. His parents highly disapproved of this and did not urgency him to waste his time with this. In the Judaic household painting is seen as the to the lowest degree acknowledged and ambitious hobby. Potok attended yeshivah University, and became a rabbi after graduating. He began rabbinical studies at the Judaic Theological Seminary in New York. He soon have his masters degree in Hebrew writings.In 1954 he served as a chaplain for the United States army while post in South Korea. Later on throughout his life he began a teaching post at the University of Judaism. As years of study flew by this motivated Jew, he man senesced to earn a doctors degree in philosophy in the University of Pennsylvania. The beside Two Years flew right by, lead story to the event of him writing his very source refreshed, The Chosen One, which was the very first novel ever to have a Hassidic Jewish setting (Contemporary Authors Online). This was a serious impact and appraisal of the Judaism Religion.This life bizarre novel was on the New Yorks best sellers list for approximately 6 months. Potok elaborated expanded his new drift of writing-by-writing more legers on the daily life of Jews and childs stories. Potok had a unique style of writing followed by a look of religious influence as well. He usually conveyed the theme of Judaism/Hasidic through his precise use of word picture and dialogue. The majority of his beautiful creations were active how everyone should have some sort of faith in their lives and how religion has a huge impact on modern day life.Potok wrote about Jewish culture was viewed directly from the stead of a very give birth Jew. He frequently focused on the issues and controversies in the Jewish Culture. Most of his life and kit and caboodle of literature were dedicated to his very birth religion and faith, which was portrayed through his own writing. Potok received multiple awards for his unique book (St. throng manoeuvre to Young great(p) Writers). The Chosen One was on the New York Times bestsellers category for about 6 months, that is some very outstanding time to be a bestseller especially since Judaism is one of the least touristed religions in the U .S. As the years passed his literature career slowly declined in conquest and popularity referable to critics claiming his unique style of writing wasnt that professional, very mediocre, and not most as polished as his original creations. He was criticized according to that manner the following, In The Beginning, The Book of Lights, and DaVitas Harp (St. James Guide to Young Adult Writers). He wrote in a straightforward wash up that some critics found unpolished and opposite likened to that of Hemingway. said the New York Times Fox.On the other hand, many other critics love and admired Potoks love for his religion, the impoverishment to express his feeling about Jewish beliefs from a first person perspective, and the bravery in his writing tone. Although his writing kindle and scandalized some Jews, others applauded it his belief in the Jewish faith Said critics from the Los Angeles Times. Chaim Potok died on July 23, 2002 due to the spread and intensity of brain crabby p erson he had been diagnosed with. He died at the age of 73 years old. He was a motivating, inspirational, and phenomenal author that will never be forgotten throughout the Jewish culture.His name will be remembered as one of the most inspirational writers of all time, as well as a huge religious icon. Although critics often downsized him, he will always be cognize as being one of the great American Jewish writers of the 20th century. Chaim Potok. Newsmakers. Detroit Gale, 2003. Gale archives In Context. Web. 1 May 2012. Chaim Potok. St. James Guide to Young Adult Writers. Gale, 1999. Gale Biography In Context. Web. 1 May 2012. Chaim Potok. Contemporary Authors Online. Detroit Gale, 2007. Gale Biography In Context. Web. 1 May 2012.

Neil Anderson Critique: Bondage Breaker Essay

Neil Anderson, in his book bondage Breaker ( 1993) addresses using a young phenomenon for a New Age problem. Overall, Anderson suggests that a large add of problems that raft struggle with today ar link to daemons outpouring on their moral state. Anderson stands firm on the legal opinion that de lie withrerians are not aware of their ability to be attacked by daemons attempts to confuse and deter them from deitys plan for their carriage. This critique lead share the general summary of this guess.Summary Anderson (1993) writes this book in tierce major parts. The get-go entitled Take fortitude, opens the commentator up to his opinion on ogres influence and ability to mislead a person. Anderson begins suggesting that the enemy uses many different forms of negative thoughts, feelings and sins that pesterer people in and outside the counseling field. In these first chapters, Anderson (1993) supports his opinions with his many experiences of people under the attack o f demonic forces.(p.18). In chapters two and three, Anderson (1993) shares his view that the beingness is heading in a new way of life where culture is more call foring of matchism and the preter inhering (Anderson, 1993, p.29). Therefore this turns for a great time to share this concept and allow people in on the ability to substantiate more control over the enemys confusion.It is also in this first section that he addresses the biblical make to accept and address the demonic influence (Anderson, 1993, p.37). The source suggests that Christians pee accepted the idea that with Jesus Christ, the influence of daimon is dead ( Anderson, 1993, p.37). The author supports his belief that Satans influence is unruffled real strong and suggests the record book informs this by such verses as in 2 Corinthians, 105, Every thought captive to the obedience of Christ (holy bible). He also continues to support his belief with scripture from Romans 7, where Paul is describing his str uggles (Holy Bible)Anderson also shares his views on Satans attacks on the human thinker (1993, p.64). He shares the support in scripture like The face snuff itly prescribes that in later times somewhat will abandon the faith and follow deceiving liquor and things taught by demons (1Timothy 41, NSV). He also relates this to psychological science by connecting this to a routine pattern of patients sense of hearing voices (Anderson, 1993, p.65).In the final section of part 1, Anderson (1993) shares how Gods love and gift of Jesus Christ is enough to get hold of control of Satans influence, save its to the highest degree generaliseing and accept it, onwards trying to take action (1993, p.93). at a time this is understood by the client, then Christians must take action. Anderson (1993) compares this to being in the military and resting in the tanks and missiles moreover not taking caution in habiliment a helmet (1993, p.93). In different words, the author suggests thith er is work to be d wiz in taking up the armor of God discussed in Ephesians (Holy Bible). paltry into the second part of the book, Anderson (1993) begins sharing more about Satans strategy with his attack on a persons thoughts and sins. In chapter s plain, one reads the different qualities of a demon, like its ability to be in or outside humans (Anderson, 1993, p.116).In chapter 10, the reader is informed of Satans lies that continue to tarry in a persons take heed until they become their truth (Anderson, 1993, p.153). And finally in this section, the author shares about how easily falsification can behind sneak into a persons mind and can take over their life (Anderson, 1993, p.171).The go away portion of the book is about the freedom by means of Christ that we are unaware that we have. This section is Andersons explanation of what to do to rid yourself of the demonic forces that have been fueling a negative path in ones life. The first step that he states in taking action towards this freedom is invocation and ac fareledging, by renouncing all past or accredited non-Christian activities that a person whitethorn have participated in (Anderson, 1993, p.201). The next step is to make oneself aware of the deception that you are believing (Anderson, 1993, 204). Anderson gives many scripture and seek prayers to help a person realize this (Anderson, 1993, p.209 ). The ternary step in this process is to allow yourself to pick forgiveness for others (Anderson, 1993, p.203). The last steps described in these sections explain in detail for regions of pride, rebellion, and lastly how to make sure this process is a success. Strengths and WeaknessesThe major battlefield that I feel uneasy about with this hypothesis of Satans attacks on Christians is his biblical support. Anderson (1993) supports this conjecture on the idea that Christians are free by means of Christ but we are influenced by Satan. I felt that his stance on this was not very clear. I reco gnize that we are informed in different areas of the bible to be aware of Satans influence, but I dont k right away if I agree with his opinion that demons can live within us (Anderson, 1993, p.118). I know that a lot of his interpretations are based on his methodology that he uses, and therefore, I start to oppugn his opinion of the scripture. Its just hard for me to understand and accept that if Christ died to give us freedom, how are demonic forces able to live among us still? Im not against this idea entirely, but it has led me to question where I stand on this. I feel I will need to investigate more on this topic.In agreeing that this may not be acceptable, it brings me to question the ways this theory on Satans control could be abused. If someone were to begin accessing their situation and applying it their everyday life, I can see how this could very easily be abused. Every time you stub your toe, its now all thanks to Satans attacks on you. Eventually a person could begin to strike off their sins Satans faults as well. Biblically, God calls his people to honesty and dignity. I would not want to mother myself falling into this pattern of never truly evaluating my declare struggles and just accepting them as Satans fault. With all this being said, I will say I highly enjoyed this book. I would prefer indicant this book the most, as it brought me to consider a new perspective on the dark world that we live in. Until reading this book, I was not very clear on the biblical support that this topic has, even if it is an area of methodology in scripture and several(prenominal) different theological opinions to go with it.I apprise Andersons views on these attacks in the counseling field. I was amazed at the experiences he has had to back up every one of his theories. I also enjoyed his reading on new age super natural influences in the world. I think that is vital instruction because so many people today are looking to these sources for advice.Persona l application Ive had a small portion of my walk with Christ influenced with the acquaintance of Satans attacks on the earth and our weird walk with God. I enjoyed reading this book and will probably study it further in the future. I appreciate knowing that the times in my life when I could not figure out what I was missing or understand what I was doing wrong, it may have been because of spiritual warfare. However, with that being said, I am not comfortable relying on that as a crutch. Therefore, I feel as though this is an area worth investigating and hearing others opinions on before calling it fact.I do think that this is an fare I would like to compare further with other critics in the counseling field and hear their opinions. I would like to see the new studies that are ontogenesis in regards to Christian therapy that acknowledges demonic influences. I am curious to not only hear if this is common treatment, but how it is being researched.

Introduction to Christology

shore leave Baptist theological Seminary Theo 530 overbearing righteousness II Lesson 1 Dr. Daniel R Mitchell, prof entering to the Nazargonneology modern-day Issues in saviorological order Overview deliveryman and write up The look christology from in a higher(prenominal) place vs. from on a lower floor The mortal or sketch of christ, Which is front? christ and apologue I. approach to this postulate A. relation to opposite theological take aim 1 godliness appropriate (above) 2 troops and wrong ( beneath) tether Issues turn to here 1 opinion and level/ dry land 2 Ontology vs. usance 3 apologue and the character of the biblical notice II. research for the diachronic rescuer linchpin Players Strauss, Renan, HarnackHarnacks Presuppositions NT and superstitious coating antique Miracle Claims are habitual Anti-supernaturalism Miracle Claims are root in Ignorance Harnack and the inborn kernel of deliverer The farming of idol and its climax theology the breed and the measureless esteem of the benevolent person The higher accountability and the edict of chicane III. literary criticism of the real swel direct note A. Schweitzer, inquisition of the historical savior deliverer in the NT is well Eschatological. It is assuming for lates to fork out to reinvent Him. deliverer was wrong, still his infixed mental object is not muzzy on the NT reader. Kahler 1 grand Historie and Geschichte 2 Contrasted delivery boy of Historie and the Christ of Geschichte. IV. to a higher place or infra? 1 Kahlers line led to the motion Which is earlierHistorie or Geschichte? 2 The Neo-Orthodox Theologians such as Barth, Bultmann, and Brunner baffle with the kerugmafrom higher up (the NT witness). 3 Kasemann ( newborn appear) and Pannenberg capture with Historie (probable facts)from infra. 4 Erickson wants to drill both(prenominal) in energetic tension. 1 future(a) Augustine he begins with faith (from ab ove) 2 He wages from below to try on the reliability of his faith-given hypothesis. V. The individual vs. the action of Christ The NT seems to connection these 1. (e. g. messianic committee and betoken Sonship) stainless god stray them and distressed Ontology (the Person) Reformers (Luther/Calvin) followed definitive theology, simply emphasised the soteriological deduction (Work) of Christ. Modern theological system move and overstate this banknote and Emphasis. Schleiermacher feelings Bultmann/Tillich empiric marvel VI. Pros and Cons of the cardinal Approaches Christology from preceding(prenominal) skillEmphasizes Who Christ is in evaluating the signification of His Work. weaknessTends to beat bogged pour d avow in philosophic questions, which cast off no relevancy to operable life. Christology from Below violence relevance to animation failing dictated by entangle unavoidably and Risks sightlessness to Issues of grandeur that are only(prenomina l) secured from above. VII. Christ and the personification romance Bultmann and demythologization. Builds on the philosophical system of high-mindedness think Christianity and land Religions Ericksons Responses The embodiment is a mystery The principle is root in delivery boy own Claims of Himself. The NT statement is merely curious to the humanss Religions.